Origenes, Περὶ ἀρχῶν seu De principiis liber primus, Rufino interprete

(a) ‹Ego sum veritas› · call in col 115

Joan. XIV, 6.

John 14:6.

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(b) ‹opprobrium Christi› · call in col 115

Heb. XI, 25, 26.

Hebrews 11:25–26.

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(c) ‹loquitur Christus› · call in col 115

II Cor. XIII, 3.

2 Corinthians 13:3.

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(43) ‹Οἱ πεπιστευκότες› · call in col 115

Οἱ πεπιστευκότες. Graecum hocce librorum Περὶ ἀρχῶν initium desumptum est e libro I Eusebii contra Marcellum Ancyranum. Vide Monitum nostrum, num. 2.

"Those who have believed." This Greek opening of the books On First Principles is taken from Book I of Eusebius Against Marcellus of Ancyra. See our Notice, no. 2.

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(44) ‹Aegyptiorum thesauris opprobrium Christi› · call in col 115

Aestimans Aegyptiorum thesauris opprobrium Christi. Ita omnes codd. mss. Merlinus vero et Genebr., « existimans thesauris Aegyptiorum improperium Christi. » Paulo post iidem mss. : « Aut nunquid probamentum. » Libri editi, « an probamentum. »

"Esteeming the reproach of Christ [greater riches] than the treasures of the Egyptians." So all the manuscripts. But Merlin and Génébrard: "esteeming the reproach (improperium) of Christ [greater] than the treasures of the Egyptians." A little after, the same manuscripts: "Or do you seek a proof"; the printed books: "whether a proof."

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(45) ‹desivimus› · call in col 116

Omnes mss., « desivimus. » Merlin. et Genebr., « desuevimus. » Infra omnes mss., « ab ecclesiastica et apostolica discordat traditione. » In antea editis deest, « et apostolica. » Paulo post mss., « omnibus etiam his qui pigriores. » Merl. et Genebr., « omnibus credentibus etiam his qui pigriores. »

All the manuscripts, "we ceased (desivimus)." Merlin and Génébrard, "we gave up the habit (desuevimus)." Below, all the manuscripts, "is at variance with the ecclesiastical and apostolic tradition." In the earlier editions "and apostolic" is missing. A little after, the manuscripts, "to all, even to those who were slower"; Merlin and Génébrard, "to all believers, even to those who were slower."

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(46) ‹mererentur› · call in col 116

Qui Spiritus dona excellentia mererentur, etc. Sic omnes mss. In antea editis legitur : « Qui Spiritus dona excellentia et praecipue sermonis, sapientiae et scientiae per ipsum Spiritum sanctum percipere merebantur. . . . . . . . profecto ut studiosiores quoque ex posteris suis amatores sapientiae et scientiae exercitium habere possent, in quo ingenii sui fructum ostendere valerent, hi videlicet qui dignos se et capaces sapientiae praepararent. »

"Who should merit the excellent gifts of the Spirit," etc. So all the manuscripts. In the earlier editions one reads: "Who merited to receive through the Holy Spirit himself the excellent gifts of the Spirit, and especially of speech, of wisdom and of knowledge . . . . . . . . so that the more studious of their successors also, lovers of wisdom and knowledge, might have an exercise in which to show the fruit of their talent, namely those who prepared themselves as worthy and capable of wisdom."

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(6) ‹Tum deinde› · call in col 117

vide Origenian. l. ii, q. 2.

See the Origeniana, book II, question 2.

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(7) ‹facta sunt› · call in col 117

Joan. I, 3.

John 1:3.

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(8) ‹Spiritum sanctum› · call in col 117

vide Origenian. l. ii, q. 2.

See the Origeniana, book II, question 2.

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(47) ‹call above the foot, not visible› · call in col 117

Cum nihil esset, esse fecit universa. Ita omnes mss. Merlin. et Geneb., « ex nullis fecit esse universa. »

"When nothing was, he made all things to be." So all the manuscripts. Merlin and Génébrard: "out of nothing he made all things to be."

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(48) ‹Patri ministrasset› · call in col 117

Qui cum in omnium conditione Patri ministrasset. Non desunt exempla locutionum quibus Filius ante incarnationem dicitur Deo Patri ministrasse, non modo in iis qui ante Arium vixerunt, Justino nempe martyre, Theophilo Antiocheno, Irenaeo, Clemente Alexandrino, Tertulliano, et in epistola sex episcoporum ad Paulum Samosatenum; sed et in illis qui post exortam Arianam haeresim scripsere, v. g. in Hilario lib. iii De Trinitate, Mario Victorino hymno 3, et Epiphanio. Utrum vero ejusmodi locutione Origenes doceat necne Verbum in creatione rerum instrumenti tantum partes obiisse, vide Origenianorum lib. ii, q. 2, n. 13.

"Who, when he had served the Father in the founding of all things." There is no lack of examples of expressions in which the Son before the incarnation is said to have served God the Father, not only in those who lived before Arius, namely Justin Martyr, Theophilus of Antioch, Irenaeus, Clement of Alexandria, Tertullian, and in the letter of the six bishops to Paul of Samosata, but also in those who wrote after the Arian heresy arose, for example in Hilary, book III On the Trinity, Marius Victorinus, hymn 3, and Epiphanius. Whether by such an expression Origen teaches or not that the Word performed only the part of an instrument in the creation of things, see the Origeniana, book II, question 2, no. 13.

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(49) ‹incarnatus est› · call in col 117

Homo factus incarnatus est, etc. Sic omnes mss.; at libb. editi : « Homo factus incarnatus est, cum Deus esset, et homo mansit quod Deus erat. »

"Made man, he was incarnate," etc. So all the manuscripts; but the printed books: "Made man, he was incarnate, though he was God, and as man he remained what God was."

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(50) ‹mortem sustinuit› · call in col 117

Et non per phantasiam communem hanc mortem sustinuit, etc. Sic mss. Alias vero, « et non per imaginem communi morte vere mortuus est. Vere enim, » etc.

"And not in appearance did he undergo this common death," etc. So the manuscripts. Elsewhere, however: "and not in semblance; by a common death he truly died. For truly," etc.

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(51) ‹natus an innatus› · call in col 117

Quod vertit Rufinus « natus an innatus, » ab Hieronymo epist. 94, alias 59, ad Avitum, redditum est, « factus an infectus. » Errores quippe libri primi Περὶ ἀρχῶν recensens ait : « Tertium dignitate et honore post Patrem et Filium asserit Spiritum sanctum, de quo cum ignorare se dicat utrum factus sit an infectus, in posterioribus quid de eo sentiret expressit nihil absque Deo Patre infectum esse confirmans. » Legebat nimirum Hieronymus γενητὸς ἢ ἀγένητος. Rufinus econtra, γεννητὸς ἢ ἀγέννητος. De his vide Origenianorum lib. ii, q. 2, num. 21, 22, 23 et 24. Quod autem his verbis « natus an innatus, » in textu subjunximus, « vel Filius etiam Dei ipse habendus sit necne, » id quidem in antea editis libris desideratur, sed in omnibus mss. reperitur.

What Rufinus translated "born or unborn" was rendered by Jerome, letter 94 (otherwise 59) to Avitus, "made or unmade." For, reviewing the errors of the first book On First Principles, he says: "He asserts the Holy Spirit to be third in dignity and honour after the Father and the Son; and though he says he does not know whether he is made or unmade, in later passages he expressed what he thought of him, affirming that nothing except God the Father is unmade." Jerome, that is, read γενητὸς ἢ ἀγένητος ("made or unmade"); Rufinus, on the contrary, γεννητὸς ἢ ἀγέννητος ("begotten or unbegotten"). On these see the Origeniana, book II, question 2, nos. 21, 22, 23 and 24. As for what we have added in the text after the words "born or unborn," namely "or whether he himself is also to be held a Son of God or not," it is indeed lacking in the earlier printed books, but it is found in all the manuscripts.

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(9) ‹surget in gloria› · call in col 118

I Cor. XV, 42.

1 Corinthians 15:42.

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(10) ‹consequens est intelligere› · call in col 118

vide Origenian. l. ii, q. 7, num. 3.

See the Origeniana, book II, question 7, no. 3.

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(52) ‹call above the foot, not visible› · call in col 118

Inspiraverit. Sic mss. Alias, « inspiravit. » Paulo post mss., « inspirati sunt, fuerit, manifestissime, » etc. In antea editis deest « fuerit. »

"Inspired" (subjunctive). So the manuscripts. Elsewhere, "inspired" (indicative). A little after, the manuscripts: "were inspired, has been, most manifestly," etc. In the earlier editions "has been" is missing.

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(53) ‹ab hujusmodi onere› · call in col 118

Vox « onere » deest apud Merlinum et Genebrardum, sed reperitur in Apologia Pamphili in qua hic locus exhibetur. In mss. hoc loco pro « onere » legitur « labe. »

The word "burden" is missing in Merlin and Génébrard, but it is found in the Apology of Pamphilus, in which this passage is given. In the manuscripts at this place "stain" is read instead of "burden."

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(54) ‹fortasse possunt› · call in col 118

Impugnare nos fortasse possunt. Sic in omnibus legitur mss. et in Apologia Pamphili; apud Merlinum vero et Genebrardum, « instigare fortasse possunt. » Paulo post mss., « non solum eorum..... sed et eorum. » Merlinus et Genebrard., « non eorum.... sed eorum. »

"They may perhaps assail us." So it is read in all the manuscripts and in the Apology of Pamphilus; but in Merlin and Génébrard, "they may perhaps incite us." A little after, the manuscripts: "not only of those ..... but also of those." Merlin and Génébrard: "not of those .... but of those."

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(55) ‹seminis traduce› · call in col 118

Seminis traduce. Sic omnes mss., libri vero editi, « semine traducis. » infra mss., « extrinsecus (continues)

"By transmission of seed." So all the manuscripts; but the printed books, "by the seed of transmission." Below, the manuscripts, "from outside (continues)

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(56) ‹call above the foot, not visible› · call in col 119

Merlinus et Geneb., « quoniam sunt quidem, sed quid sint. » At mss. lectionem nostri textus exhibent.

Merlin and Génébrard: "that they are indeed, but what they are." But the manuscripts give the reading of our text.

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(57) ‹quod› · call in col 119

Et illud in ecclesiastica praedicatione quod. Sic mss.; libb. autem editi, « illud ecclesiastica praedicatione definitum quod, » etc.

"And this too in the Church's preaching, that." So the manuscripts; but the printed books, "this is defined by the Church's preaching, that," etc.

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(58) ‹evidens› · call in col 119

Evidens. Sic mss. Alias, « evidenter. » Paulo post mss., « per Spiritum Dei, » alias, « per Spiritum sanctum. »

"Clear." So the manuscripts. Elsewhere, "clearly." A little after, the manuscripts, "through the Spirit of God"; elsewhere, "through the Holy Spirit."

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(59) ‹rerum imagines› · call in col 119

Sic mss.; alias vero : « Formae enim haec quae scripta sunt, sacramentorum quorumdam et divinarum rerum imagines sunt. »

So the manuscripts; but elsewhere: "For these things that are written are forms of certain mysteries and images of divine things."

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(60) ‹una sententia est› · call in col 119

Mss., « una sententia est. » Libb. editi, « unus est sensus. » Infra post « condonatur, » in editis additur : « sat insequitur, » quod cum in omnibus mss. desit, resecandum esse duximus.

The manuscripts, "is one judgement"; the printed books, "is one sense." Below, after "is granted," the editions add "follows sufficiently," which, since it is missing in all the manuscripts, we judged should be cut out.

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(61) ‹Doctrina appellatur› · call in col 119

Qui Petri Doctrina appellatur. Ignatius martyr epist. ad Smyrnaeos, cap. 3, eadem Christi verba profert : Ἐγὼ δὲ καὶ μετὰ τὴν ἀνάστασιν ἐν σαρκὶ αὐτὸν οἶδα, καὶ πιστεύω ὄντα· καὶ ὅτε πρὸς τοὺς περὶ Πέτρον ἐλήλυθεν, ἔφη αὐτοῖς· Λάβετε, ψηλαφήσατέ με καὶ ἴδετε, ὅτι οὐκ εἰμὶ δαιμόνιον ἀσώματον. « Ego autem etiam post resurrectionem in carne ipsum novi et credo exsistere, et cum ad Petrum et eos qui cum ipso erant venit, dixit eis : Tenete, tangite me, et videte quoniam non sum daemonium incorporeum. » Haec unde hauserit sanctus martyr, nescire se fatetur Eusebius Hist. eccl. lib. iii, cap. 36, sed Hieronymus in Catalogo scriptorum ecclesiasticorum, ubi de Ignatio agit, haec desumpta esse ait « de Evangelio quod nuper a me translatum est, » nempe de evangelio Nazaraeorum. Idem testatur prooemio in librum xviii Commentar. in Isaiam. Origenes tamen hoc praesenti loco non ex evangelio Nazaraeorum, sed « ex Doctrina Petri » laudat Christi verba; verum in utroque apocrypho esse potuerunt.

"Which is called the Teaching of Peter." The martyr Ignatius, in the letter to the Smyrnaeans, chapter 3, quotes the same words of Christ: "For I know and believe that even after the resurrection he is in the flesh; and when he came to those with Peter, he said to them: Take, handle me and see that I am not a bodiless demon." [Latin version given in the note:] "But I know and believe that even after the resurrection he exists in the flesh; and when he came to Peter and those who were with him, he said to them: Hold, touch me, and see that I am not a bodiless demon." Eusebius, Church History book III, chapter 36, confesses that he does not know where the holy martyr drew this from; but Jerome, in the Catalogue of Ecclesiastical Writers, where he treats of Ignatius, says it was taken "from the Gospel which I have lately translated," namely the Gospel of the Nazaraeans. He testifies the same in the preface to book XVIII of the Commentary on Isaiah. Origen, however, in this present place quotes Christ's words not from the Gospel of the Nazaraeans but "from the Teaching of Peter"; but they may have been in both apocrypha.

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(11) ‹inquirendum est› · call in col 120

vide Origenian. l. ii, q. 1, n. 5, 6, 7.

See the Origeniana, book II, question 1, nos. 5, 6, 7.

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(62) ‹call above the foot, not visible› · call in col 120

Qui a Graecis et gentilibus. Sic mss. Alias vero, « qui Graecis vel gentilibus. »

"Which by Greeks and gentiles." So the manuscripts. But elsewhere, "which to Greeks or gentiles."

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(63) ‹tale corpus› · call in col 120

Non se tale corpus. Ita mss. Alias, « non esse tale corpus. » Paulo post mss., « vel putatur a multis. » Alias, « vel imputatur a multis. »

"That he [had] not such a body." So the manuscripts. Elsewhere, "that it was not such a body." A little after, the manuscripts, "or is thought by many"; elsewhere, "or is imputed by many."

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(64) ‹intelligi debeat› · call in col 120

Deus quoque ipse quomodo intelligi debeat, etc. Vide Origenian. lib. ii, q. 1, num. 5 et seqq.

"How God himself too should be understood," etc. See the Origeniana, book II, question 1, nos. 5 ff.

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(65) ‹qui ei ministrant› · call in col 120

Qui ei ministrant, etc. Ita mss. Alias, « quae ei ministrant..... sed quando isti creati sunt, non satis in manifesto distinguitur. » Paulo post mss., (continues)

"Who serve him," etc. So the manuscripts. Elsewhere, "which serve him ..... but when these were created is not distinguished clearly enough." A little after, the manuscripts, (continues)

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(12) ‹call above the foot, not visible› · call in col 121

Ose. x, 12.

Hosea 10:12.

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(13) ‹ignis consumens est› · call in col 121

Deut. IV, 24.

Deuteronomy 4:24.

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(14) ‹oportet adorare› · call in col 121

Joan. IV, 24.

John 4:24.

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(15) ‹non sunt in eo› · call in col 121

I Joan. I, 5.

1 John 1:5.

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(16) ‹videbimus lumen› · call in col 121

Psal. XXXV, 10.

Psalm 35 (36):10.

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(66) ‹corpus esse› · call in col 121

Dicere Deum corpus esse. Ita mss. Alias, « Deum corpus esse asserere..... apud Moysem, quod Deus. »

"To say that God is a body." So the manuscripts. Elsewhere, "to assert that God is a body ..... in Moses, that God."

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(67) ‹Filius tuus› · call in col 121

Qui est Filius tuus. Sic mss. Alias, « quae est Filius tuus. » Paulo post mss., « vel levis aliquis dabitur; » alias, « vel ejus aliquis. »

"Who is your Son." So the manuscripts. Elsewhere, "which is your Son." A little after, the manuscripts, "or will even a slight [understanding] be given"; elsewhere, "or any of it."

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(17) ‹faciemus› · call in col 122

Joan. XIV, 23.

John 14:23.

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(18) ‹Deus spiritus est› · call in col 122

Joan. IV, 24.

John 4:24.

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(19) ‹spiritus autem vivificat› · call in col 122

II Cor. III, 6.

2 Corinthians 3:6.

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(20) ‹ibi libertas› · call in col 122

ibid. 15, 16, 17.

Ibid., verses 15, 16, 17.

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(21) ‹loqueretur ad populum› · call in col 122

Exod. XXXIV, 36.

Exodus 34:36 [as printed].

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(68) ‹sed consumit› · call in col 122

Sic mss. Alias vero, « consumit quod exterminat si consumit. »

So the manuscripts. But elsewhere, "it consumes what it destroys, if it consumes."

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(69) ‹purum› · call in col 122

Alias deest vox, « purum, » quam exhibent mss.

Elsewhere the word "pure" is missing, which the manuscripts give.

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(70) ‹arbitrantur Deum› · call in col 122

Deest in antea editis vox, « Deum, » quae in mss. omnibus reperitur.

The word "God" is missing in the earlier editions; it is found in all the manuscripts.

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(71) ‹significat› · call in col 122

Sic mss. Alias, « signat. »

So the manuscripts. Elsewhere, "marks."

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(72) ‹sanctificari meruerint› · call in col 122

Sic mss. Alias, « participium debent habere omnes qui per ejus gratiam sanctificari meruerunt. »

So the manuscripts. Elsewhere, "all who have merited to be sanctified by his grace ought to have participation."

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(22) ‹Deus spiritus est› · call in col 123

Joan. IV, 24.

John 4:24.

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(23) ‹ubi adorare oportet› · call in col 123

ibid. 20.

Ibid., verse 20.

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(24) ‹oportet adorare› · call in col 123

ibid. 21, 23, 24.

Ibid., verses 21, 23, 24.

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(73) ‹call above the foot, not visible› · call in col 123

Sic mss. Alias, « nunquam putandum est... quod medicina dicatur... et ejus participium sumere. »

So the manuscripts. Elsewhere, "it is never to be thought ... that it is called medicine ... and to take participation in it."

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(74) ‹call above the foot, not visible› · call in col 123

Alias, « dicuntur. Sed haec non omnimodo... tantummodo probandum. » At mss. ut in nostro textu.

Elsewhere, "are said. But these not in every way ... only to be proved." But the manuscripts as in our text.

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(75) ‹ubi scriptum est› · call in col 123

Sic mss. Alias, « ubi scriptum quod. »

So the manuscripts. Elsewhere, "where [it is] written that."

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(76) ‹dicens quoniam› · call in col 123

Ita mss. Alias, « dicens quomodo. »

So the manuscripts. Elsewhere, "saying how."

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(77) ‹vel rite› · call in col 123

Recte vel rite. Sic codd. Sorbonicus et Colbertinus; alias, « recte vel recte. »

"Rightly or duly." So the Sorbonne and Colbert manuscripts; elsewhere, "rightly or rightly."

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(78) ‹call above the foot, not visible› · call in col 124

Non veritate, neque spiritu, etc. Sic omnes mss. Alias, « non veritatem, neque spiritum adorabant Deum. »

"Not in truth, nor in spirit," etc. So all the manuscripts. Elsewhere, "they did not worship God as truth nor as spirit."

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(79) ‹plus luminis› · call in col 124

Plus luminis. Sic mss. Alias, « plus de lumine. » Paulo post mss., « pro talis materiae participatione..... licet ad comparationem. » Alias, « pro tali materiae participatione..... licet pro comparatione. »

"More light." So the manuscripts. Elsewhere, "more of the light." A little after, the manuscripts, "in proportion to its participation in such matter ..... although in comparison"; elsewhere, "in proportion to such participation in matter ..... although by comparison."

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(80) ‹intuitum› · call in col 124

Intuitum. Sic mss. Alias, « intentionem. »

"The view." So the manuscripts. Elsewhere, "the effort."

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(81) ‹humanae mentis› · call in col 124

Natura acie humanae mentis, etc. Sic omnes mss. Alias, « naturam humanae mentis intendi atque intueri, quamvis purissima mens ac limpidissima non potest. »

"[Whose] nature [cannot be gazed on] by the sight of the human mind," etc. So all the manuscripts. Elsewhere, "the nature of the human mind cannot strain towards and gaze on [it], though it be a most pure and most limpid mind."

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(82) ‹infusos› · call in col 124

Luminum brevibus receptaculis infusos. Sic omnes mss. Alias vero, « illis receptaculis brevibus infusos. »

"Poured into small receptacles of light." So all the manuscripts. But elsewhere, "poured into those small receptacles."

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(83) ‹universitatis› · call in col 124

Et ars universitatis. Sic mss. Alias deest « ars. » Paulo post mss., « ipsum per se ipsam Deum. » Alias, « ipsum per se Deum. »

"And the art of the universe." So the manuscripts. Elsewhere "art" is missing. A little after, the manuscripts, "God himself by itself [the mind]"; elsewhere, "God himself by himself."

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(84) ‹call above the foot, not visible› · call in col 125

Et inferius in se habere credatur ... μονάς, et ut ita dicam ἑνάς, mens. Ita codd. omnes mss. Alias, « et inferius esse credatur..... μονάς, et, ut ita dicam, totus mens. »

"And be believed to have in himself anything lower ... a unity (μονάς), and, so to speak, a oneness (ἑνάς), mind." So all the manuscripts. Elsewhere, "and be believed to be lower ..... a unity, and, so to speak, wholly mind."

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(85) ‹call above the foot, not visible› · call in col 125

Sic mss. Alias, « corporis vel propriae materiae propria sunt. »

So the manuscripts. Elsewhere, "are proper to a body or to its own matter."

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(86) ‹principium› · call in col 125

Ita recte omnino omnes codd. mss. Alias, « operetur, aliquid dilationis habere potest, ne... circumscribi vel inhabitari... uti ne quod principium. » Quae lectio sensu plane caret.

So, quite rightly, all the manuscripts. Elsewhere, "may act, it can have some delay, lest ... be circumscribed or inhabited ... so that no beginning." This reading plainly lacks sense.

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(87) ‹contemplatione› · call in col 125

Sic mss. Alias, « quia ergo mens non indiget loco..... certum est nostrae mentis contemplatione... nec ex aliqua causa. »

So the manuscripts. Elsewhere, "since therefore the mind does not need place ..... it is certain from the contemplation of our mind ... nor from any cause."

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(88) ‹obtendat aliquis› · call in col 125

Obtendat aliquis, etc. Sic mss. Alias, « contendat aliquis quia navigantibus fluctibus. »

"Should someone object," etc. So the manuscripts. Elsewhere, "should someone contend that for those sailing on the waves."

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(89) ‹motus mentis› · call in col 125

Vox, « mentis, » deest in antea editis, sed reperitur in omnibus mss.

The word "of the mind" is missing in the earlier editions, but it is found in all the manuscripts.

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(25) ‹assertionesque recipiat› · call in col 126

confer Platonem in Phaedone.

Compare Plato in the Phaedo.

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(90) ‹call above the foot, not visible› · call in col 126

Sic omnes mss. Alias, « culpandum propterea quod turbatum atque confusum. »

So all the manuscripts. Elsewhere, "to be blamed because it is disturbed and confused."

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(91) ‹corpora› · call in col 126

Vox, « corpora, » quam exhibent mss., desideratur in antea editis.

The word "bodies," which the manuscripts give, is lacking in the earlier editions.

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(92) ‹ei insita› · call in col 126

Sic mss. Alias, « quo quae sunt ei insita. » Paulo post iidem mss., « sed eruditionis exercitiis elimata. » Alias, « sed eruditionibus et exercitiis elimata. »

So the manuscripts. Elsewhere, "by which the things implanted in it." A little after, the same manuscripts, "but polished by the exercises of learning"; elsewhere, "but polished by learning and exercises."

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(93) ‹operandi vim› · call in col 126

Vim. Ita mss. Alias, « usum. »

"The power." So the manuscripts. Elsewhere, "the use."

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(94) ‹tantarum rerum› · call in col 126

Quomodo tantarum rerum, etc. Ex his sane argumentis quae profert Origenes, liquet ipsum naturam animae in corpore quantumvis subtili non posuisse. Sic in Protreptico ad martyrium : Ἔτι δὲ καὶ φιλοζωεῖ ἄνθρωπος, πεῖσμα λαβὼν περὶ οὐσίας λογικῆς ψυχῆς, ὡς ἐχούσης τι συγγενὲς Θεῷ· νοερὰ γὰρ ἑκάτερα καὶ ἀόρατα, καὶ ὡς ἐπικρατῶν ἀποδείκνυσι λόγος, ἀσώματα. « Et adhuc homo vitam amat, cum demonstrationem acceperit de animae rationalis natura, quod aliquam habeat cum Deo cognationem. Intelligibilia enim utraque sunt et invisibilia, et, ut invicta ratione demonstratur, incorporea. » Nec obstat quod habet lib. i De principiis, cap. 6, « solius Dei, id est Patris et Filii et Spiritus sancti naturae id proprium esse, ut sine materiali substantia, et absque ulla corporeae adjectionis societate intelligatur subsistere. » Nec quod scribit lib. ii, cap. 2, « incorporeas remanere rationabiles naturas sibi quidem difficillimum et pene impossibile videri. » Et paulo post : « Si vero impossibile est hoc (continues)

"How [it receives the reasons] of such great things," etc. From these arguments that Origen brings forward it is clear that he did not place the nature of the soul in a body, however subtle. So in the Exhortation to Martyrdom: "And still a man loves life [too much], who has received conviction about the being of the rational soul, as having something akin to God; for both are intellectual and invisible and, as the prevailing argument demonstrates, bodiless." [Latin version given in the note:] "And still a man loves life, when he has received a demonstration about the nature of the rational soul, that it has some kinship with God. For both are intelligible and invisible and, as is demonstrated by unconquerable reason, incorporeal." Nor is it an objection that he has in book I On First Principles, chapter 6, "that it is proper to the nature of God alone, that is, of the Father and the Son and the Holy Spirit, to be understood to subsist without material substance and without any association of bodily addition." Nor what he writes in book II, chapter 2, "that it seems to him most difficult and almost impossible that rational natures remain incorporeal." And a little after: "But if this is impossible (continues)

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(95) ‹call above the foot, not visible› · call in col 127

Sic mss. Alias, « vel ad vivendum, ut singula membra quae a Deo formata sunt, habeant aliquid. »

So the manuscripts. Elsewhere, "or for living, so that the several members which have been formed by God may have something."

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(96) ‹vitalibus› · call in col 127

Alias, « ut in talibus, » sed mss., « ut vitalibus. »

Elsewhere, "as in such things," but the manuscripts, "as by vital [motions]."

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(97) ‹naturae corporeae› · call in col 127

Sic omnes mss. Alias, « dicimus, eo quod praestantior sit tota natura corporea. » Paulo post mss., « subjacet propria. » Alias, « subjacet proprie. »

So all the manuscripts. Elsewhere, "we say, because it is more excellent [than] all bodily nature." A little after, the manuscripts, "its own [substance] underlies"; elsewhere, "properly underlies."

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(98) ‹aspera vel laevia› · call in col 127

Laevia; horum autem sensuum. Sic mss. Alias, « levia. His autem sensibus. »

"Smooth; but of these senses." So the manuscripts. Elsewhere, "light. But to these senses."

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(26) ‹omnis creaturae› · call in col 128

Coloss. I, 15.

Colossians 1:15.

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(27) ‹vidit unquam› · call in col 128

Joan. I, 18.

John 1:18.

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(99) ‹call above the foot, not visible› · call in col 128

Posse intelligi quo scilicet secundum ipsos, etc. Sic hunc locum ad fidem omnium mss. restituimus; libb. editi habent, « posse intelligi vel sentiri, ut volunt hoc intelligi, » pluribus omissis. Paulo infra mss., « si expurgatior et segregatior. » Alias deest, « et segregatior. »

"Can be understood, by which, that is, according to them," etc. We have restored this passage on the authority of all the manuscripts; the printed books have "can be understood or perceived, as they would have this understood," with a good deal omitted. A little below, the manuscripts, "if more purged and more separated." Elsewhere "and more separated" is missing.

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(1) ‹aliis invisibilis› · call in col 128

Alicui visibilis est, et aliis invisibilis. Sic omnes mss. Alias, « invisibilis est alicui, et aliis visibilis est. »

"Is visible to someone, and invisible to others." So all the manuscripts. Elsewhere, "is invisible to someone, and visible to others."

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(2) ‹Sicut enim incongruum› · call in col 128

Sicut enim incongruum est, etc. Hunc locum e libro i Περὶ ἀρχῶν profert Hieronymus in epist. 38, alias 61 ad Pammachium. Ipsemet Rufinus invectiva prima adversus Hieronymum fatetur fuisse « aliqua verba in Graeco incautius fortasse posita, » quae interpretando declinaverit, aut ad catholicum sensum reduxerit. Vide Origenianorum lib. ii quaest. 2, num. 17 et 18.

"For just as it is unfitting," etc. Jerome quotes this passage from book I On First Principles in letter 38, otherwise 61, to Pammachius. Rufinus himself, in his first Invective against Jerome, admits that there were "some words in the Greek set down perhaps too incautiously," which in translating he avoided or brought back to a catholic sense. See the Origeniana, book II, question 2, nos. 17 and 18.

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(28) ‹nisi Filius› · call in col 129

Matth. XI, 27.

Matthew 11:27.

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(29) ‹Deum videbunt› · call in col 129

Matth. V, 8.

Matthew 5:8.

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(30) ‹divinum invenies› · call in col 129

Prov. II, 5.

Proverbs 2:5.

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(3) ‹call above the foot, not visible› · call in col 129

Quae naturaliter. Sic mss. Alias, « qui naturaliter. »

"Which naturally." So the manuscripts. Elsewhere, "who naturally."

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(4) ‹call above the foot, not visible› · call in col 129

Rationem quippe dabimus consequenter. Rufinus invect. 1 adversus Hieronymum queritur ab inimicis suis falsatam fuisse hoc loco interpretationem suam : « Pro eo, inquit, quod nos scripsimus : rationem quippe dabimus consequenter; illi scripserunt : non tibi statim impium vel absurdum videatur esse, quia sicut Filius Patrem non videt, ita nec Spiritus sanctus videt Filium. » Verum nec in libris antea editis, nec in mss. ullum hodie superest ejusmodi adulterationis vestigium.

"For we shall give the reason in due course." Rufinus, in Invective 1 against Jerome, complains that his translation was falsified at this place by his enemies: "Instead of what we wrote," he says, "'for we shall give the reason in due course,' they wrote: 'let it not at once seem to you impious or absurd that, as the Son does not see the Father, so neither does the Holy Spirit see the Son.'" But neither in the earlier printed books nor in the manuscripts does any trace of such a falsification survive today.

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(5) ‹intellectuale conjicere› · call in col 129

Sic mss. Alias, « id est cum virtute intelligentiae aliquid intellectualis conjicere. »

So the manuscripts. Elsewhere, "that is, to perceive something of the intellectual with the power of understanding."

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(6) ‹sensuum mortale› · call in col 129

In nobis unum genus sensuum mortale. Ita mss. Alias deest « in nobis, » et « genus sensuum. » Paulo post libri editi post « immortale, » addunt, « et intellectuale, » quod in mss. desideratur. Infra mss. « abundanter invenies. » Alias, « abundantius invenies. » Paulo post mss., « nunc quid sibi velit. » Alias, « Tunc qui sibi velit. »

"In us one kind of senses, mortal." So the manuscripts. Elsewhere "in us" and "kind of senses" are missing. A little after, the printed books add after "immortal" the words "and intellectual," which are lacking in the manuscripts. Below, the manuscripts, "you will find abundantly"; elsewhere, "you will find more abundantly." A little after, the manuscripts, "now what it means"; elsewhere, "then who means."

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(31) ‹generat me› · call in col 130

Prov. VIII, 23 seqq.

Proverbs 8:23 ff.

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(32) ‹omnis creaturae› · call in col 130

Col. I, 15.

Colossians 1:15.

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(33) ‹Dei sapientia› · call in col 130

I Cor. I, 24.

1 Corinthians 1:24.

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(7) ‹Filius Patris› · call in col 130

Sic mss. Alias, « quod alia est in Christo deitatis ejus natura quae est.... et alia humana quam, » etc.

So the manuscripts. Elsewhere, "that in Christ the nature of his deity, which is ...., is one thing, and the human [nature] which [he assumed] another," etc.

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(8) ‹generat me› · call in col 130

Mss., « generat me. » Alias, « genuit me. » Paulo post mss., « Dei virtus et Dei sapientia. » Alias, « Dei virtus et sapientia. »

The manuscripts, "begets me"; elsewhere, "begot me." A little after, the manuscripts, "the power of God and the wisdom of God"; elsewhere, "the power and wisdom of God."

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(9) ‹intelligentiae fiunt› · call in col 130

Sic mss. Alias, « fuerint. »

So the manuscripts. Elsewhere, "shall have been."

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(10) ‹substantia ejus› · call in col 130

Ne forte ipsa ὑπόστασις, id est substantia ejus. Ita mss. in quibus tamen ante vocem ὑπόστασις comparet alia vox Graeca sic delineata, IPIYA, quae quid sibi velit ne conjectura quidem assequi possum, nisi forte legatur : ἰδία. In libris antea editis legitur, « ne forte ipsa ideae substantia ejus. »

"Lest perhaps its very hypostasis, that is, its substance." So the manuscripts, in which, however, before the word ὑπόστασις there appears another Greek word drawn thus, IPIYA, whose meaning I cannot reach even by conjecture, unless perhaps one reads ἰδία ("its own"). In the earlier printed books one reads, "lest perhaps the very substance of the idea of it."

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(11) ‹call above the foot, not visible› · call in col 131

Quomodo autem extra hujus sapientiae generationem fuisse aliquando Deum Patrem, etc. Si cui forte suspecta sit hoc loco Rufini fides, et expressiora putet quam ut Origenis sint, haec argumenta quibus aeternitas Filio Dei vindicatur, is legat alia ἰσοδυναμοῦντα Origenis verba quae refert Marcellus Ancyranus apud Eusebium lib. i adversus eumdem Marcellum, cap. 4, pag. 22 : Οὐ γὰρ ὁ Θεὸς Πατὴρ εἶναι ἤρξατο, κωλυόμενος, ὡς οἱ γινόμενοι πατέρες ἄνθρωποι, ὑπὸ τοῦ μὴ δύνασθαί πω πατέρες εἶναι. Εἰ γὰρ ἀεὶ τέλειος ὁ Θεὸς, καὶ πάρεστιν αὐτῷ δύναμις τοῦ Πατέρα αὐτὸν εἶναι, καὶ καλὸν αὐτὸν εἶναι Πατέρα τοῦ τοιούτου Υἱοῦ, τί ἀναβάλλεται, καὶ ἑαυτὸν τοῦ καλοῦ στερίσκει, καὶ ὡς ἔστιν εἰπεῖν, ἐξ οὗ δύναται Πατὴρ εἶναι Υἱοῦ; Τὸ αὐτὸ μέντοιγε καὶ περὶ τοῦ ἁγίου Πνεύματος λεκτέον. « Non enim Deus coepit esse Pater, eo quod, ut inter homines fieri solet, Pater esse nequiverat. Nam si semper perfectus exstitit Deus, potestasque ei fuit qua fieret Pater, ac bonum est illum esse Patrem talis Filii, cur differt, et ex quo Filii potest esse Pater, seipsum tanto bono privat? Idem etiam dicendum de sancto Spiritu. » Vide insuper alia Origenis loca quae profert Athanasius lib. De decretis Nicaenae syn., p. 233, et quae infra reperies lib. iv De principiis, in notis ad n. 28.

"But how God the Father was ever outside the generation of this wisdom," etc. If anyone happens to suspect Rufinus's good faith at this place, and thinks these arguments by which eternity is claimed for the Son of God too explicit to be Origen's, let him read other words of Origen of equal force, which Marcellus of Ancyra quotes in Eusebius, book I against that same Marcellus, chapter 4, page 22: "For God did not begin to be Father, being hindered, as men who become fathers are, by not yet being able to be fathers. For if God is always perfect, and the power to be Father is present to him, and it is good for him to be Father of such a Son, why does he delay and deprive himself of the good, and, so to speak, of that by which he can be Father of a Son? The same must indeed be said of the Holy Spirit too." [Latin version given in the note:] "For God did not begin to be Father because, as usually happens among men, he had been unable to be Father. For if God has always been perfect, and he had the power by which he might become Father, and it is good that he be Father of such a Son, why does he delay, and deprive himself of so great a good, of that by which he can be Father of a Son? The same is to be said also of the Holy Spirit." See besides other passages of Origen which Athanasius brings forward in the book On the Decrees of the Council of Nicaea, p. 233, and those you will find below in book IV On First Principles, in the notes to no. 28.

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(12) ‹call above the foot, not visible› · call in col 131

De Deo. Haec desunt in libb. antea editis, sed exstant in omnibus mss. Paulo post mss., « quod utrumque et absurdum esse... id est ut aut ex eo. » Alias, « quia utrumque et absurdum esse... id est ut eo. »

"Concerning God." These words are missing in the earlier printed books, but are present in all the manuscripts. A little after, the manuscripts, "that both is also absurd ... that is, that either from him"; elsewhere, "because both is also absurd ... that is, that by him."

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(13) ‹quod sola› · call in col 131

Sic mss. Alias, « sine illo quidem quod sola. »

So the manuscripts. Elsewhere, "without that indeed which alone."

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(14) ‹fuerant creaturis› · call in col 131

Ita codex Remigianus et recte omnino. Alii, « pro his ipsis quae in ipsa sapientia velut descripta et praefigurata fuerant creaturis. » Paulo post mss., « dicit creatam esse sapientia. » Libb. editi, « dicit creatam esse sapientiam. »

So the Remigian manuscript, and quite rightly. Others: "for these very creatures which had been as it were described and prefigured in wisdom itself." A little after, the manuscripts, "Wisdom says she was created"; the printed books, "he says that wisdom was created."

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(34) ‹in initio apud Deum› · call in col 132

Joan. I, 1.

John 1:1.

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(15) ‹call above the foot, not visible› · call in col 132

Qui in Actibus Pauli scriptus est, etc. De his Actibus loquitur Eusebius lib. iii Hist., cap. 3, et eodem libro, cap. 25, Philastrius haeres. 87. Diversi erant hi Actus ab Actibus Pauli et Theclae. Porro quod in ejusmodi apocryphis Actibus habebatur quia « hic est verbum animal vivens, » nullus dubito quin corrupte derivatum sit ex his ad Hebraeos iv, 12 : ζῶν γὰρ ὁ Λόγος τοῦ Θεοῦ.

"Which is written in the Acts of Paul," etc. Eusebius speaks of these Acts in book III of the History, chapter 3, and in the same book, chapter 25; Philastrius, Heresy 87. These Acts were different from the Acts of Paul and Thecla. Further, as to what was found in these apocryphal Acts, that "this is the Word, a living animal," I have no doubt that it was corruptly derived from these words of Hebrews 4:12: "for the Word of God is living" (ζῶν γὰρ ὁ Λόγος τοῦ Θεοῦ).

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(16) ‹viverent› · call in col 132

Mss., « viverent. » Alias, « vivent. »

The manuscripts, "would live"; elsewhere, "will live."

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(17) ‹saperent› · call in col 132

Saperent. Ita codex Colbertinus. Alii cum antea editis, « sapiens. » Ibidem mss., « verum quoniam futurum erat. » Alias « verum quomodo futurum erat. »

"Would be wise." So the Colbert manuscript. The others, with the earlier editions, "wise." At the same place, the manuscripts, "but since it was to be"; elsewhere, "but how it was to be."

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(18) ‹consciscerent› · call in col 132

Sibi ipsi consciscerent. Sic recte omnes mss. Alias « Christi consciscerent. » Paulo post libri antea editi, « et esset resurrectio in Domino et Salvatore nostro, quae resurrectio, etc., tum deinde quomodo futurum erat. » Sed mss. ut in nostro textu.

"Should bring upon themselves." So, rightly, all the manuscripts. Elsewhere, "should bring upon Christ." A little after, the earlier printed books, "and there should be resurrection in our Lord and Saviour, which resurrection, etc., then next how it was to be." But the manuscripts as in our text.

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(35) ‹totius creaturae› · call in col 133

Coloss. I, 15.

Colossians 1:15.

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(36) ‹substantiae ejus› · call in col 133

Heb. I, 3.

Hebrews 1:3.

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(19) ‹call above the foot, not visible› · call in col 133

De statu suo deciderent. Sic optime mss. In antea editis male omittitur « deciderent. »

"Should fall from their state." So, very well, the manuscripts. In the earlier editions "should fall" is wrongly omitted.

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(20) ‹quoniam hi› · call in col 133

Sic mss. Alias, « colorem. Quomodo quidem hi. » Paulo infra mss., « habent ex his quidquid illud est quod. » Alias « habent ex his quidquam, illud est quod. » Paulo infra mss., « atque in subsistentia ejus. » Alias, « atque in substantia ejus. »

So the manuscripts. Elsewhere, "colour. How indeed these." A little below, the manuscripts, "have from these whatever it is that"; elsewhere, "have anything from these, that is what." A little below, the manuscripts, "and in his subsistence"; elsewhere, "and in his substance."

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(21) ‹unigeniti Filii› · call in col 133

Sic recte mss. Alias corrupte, « quomodo unigenitus Deus efficitur unigeniti Filii. »

So, rightly, the manuscripts. Elsewhere, corruptly, "how the only-begotten God becomes [Father] of the only-begotten Son."

(printed under page 71)

(22) ‹ex luce› · call in col 133

Sicut splendor generatur ex luce. Hoc solis solarisque radii exemplo ad significandam aeternam Verbi generationem, nihil frequentius esse apud Origen. aliosque Patres. Videsis Origenian. l. ii, q. 3, n. 21.

"As brightness is begotten from light." Nothing is more frequent in Origen and the other Fathers than this example of the sun and the sun's ray to signify the eternal generation of the Word. See, if you will, the Origeniana, book II, question 3, no. 21.

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(37) ‹call above the foot, not visible› · call in col 134

Sap. VII, 25.

Wisdom 7:25.

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(38) ‹speciem suam› · call in col 134

Gen. V, 3.

Genesis 5:3.

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(23) ‹similitudinem› · call in col 134

Tres codd. mss. Corbeiensis, Remigianus, et monast. S. Michael, habent « similitudinum. »

Three manuscripts, that of Corbie, the Remigian, and that of the monastery of St Michael, have "of likenesses."

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(24) ‹hominem› · call in col 134

Sic mss. Alias, « homo. » Paulo infra mss., « imago Filii de quo. » Alias, « imago Filii de qua. » Paulo post mss., « imaginem Adae esse filium ejus Seth. » Alias, « similitudinem Adae filium Seth. »

So the manuscripts. Elsewhere, "man" (nominative). A little below, the manuscripts, "the image, the Son, of whom"; elsewhere, "the image of the Son, of which." A little after, the manuscripts, "that his son Seth is the image of Adam"; elsewhere, "that the son Seth is the likeness of Adam."

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(25) ‹mente procedens› · call in col 134

Velut quaedam voluntas ejus ex mente procedens. Sic Clemens Alexandr. Paedag. iii, cap. ult., ἀγαθοῦ Πατρὸς ἀγαθὸν βούλημα. « Boni Patris bona voluntas. » Stromat. lib. v, pag. 547 : θέλημα παντοκρατορικόν. Tertullianus De orat. cap. 4 : « Ipse erat voluntas et potestas Patris. » Apud Athanas. orat. 3 et 4 contra Arianos : βουλὴ καὶ βούλημα τοῦ Πατρός.

"As it were his will proceeding from the mind." So Clement of Alexandria, Paedagogus III, last chapter: "the good will of a good Father" (ἀγαθοῦ Πατρὸς ἀγαθὸν βούλημα), [in Latin] "the good will of a good Father"; Stromata book V, page 547: "the almighty will" (θέλημα παντοκρατορικόν). Tertullian, On Prayer, chapter 4: "He was the will and power of the Father." In Athanasius, Orations 3 and 4 against the Arians: "the counsel and will of the Father" (βουλὴ καὶ βούλημα τοῦ Πατρός).

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(26) ‹Patrem fatentur› · call in col 134

Qui nihil ingenitum id est innatum praeter solum Deum Patrem fatentur. Quod vertit Rufinus (continues)

"Who confess nothing unbegotten, that is, unborn, except God the Father alone." What Rufinus translated (continues)

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(39) ‹in hunc mundum› · call in col 135

Joan. I, 9.

John 1:9.

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(40) ‹vidit et Patrem› · call in col 135

Joan. XIV, 9.

John 14:9.

(printed under page 72)

(41) ‹substantiae ejus› · call in col 135

Heb. I, 3.

Hebrews 1:3.

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(42) ‹Deus lux est› · call in col 135

I Joan. I, 5.

1 John 1:5.

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(27) ‹veritas› · call in col 135

Suspectam Rufini fidem hoc loco facere possint quae scribit Hieronymus epist. ad Avitum, docere Origenem, « Filium qui sit imago invisibilis Patris, comparatum Patri, non esse veritatem; apud nos autem qui Dei omnipotentis non possumus recipere veritatem, imaginariam veritatem videri; ut majestas ac magnitudo majoris, quodammodo circumscripta sentiatur in Filio; Deum Patrem esse lumen incomprehensibile; Christum collatione Patris splendorem esse perparvum, qui apud nos pro imbecillitate nostra magnus esse videatur. » Sed vide notas ad Origenian. lib. ii, q. 2, n. 8 et 16.

What Jerome writes in the letter to Avitus could make Rufinus's good faith suspect at this place: that Origen teaches "that the Son, who is the image of the invisible Father, is not the truth when compared with the Father; but that to us, who cannot receive the truth of almighty God, he seems an imaged truth, so that the majesty and greatness of the greater is perceived in the Son as in some way circumscribed; that God the Father is incomprehensible light; that Christ, compared with the Father, is a very small brightness, who to us, by reason of our weakness, seems great." But see the notes to the Origeniana, book II, question 2, nos. 8 and 16.

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(28) ‹velut splendor› · call in col 135

Ita mss. Alias, « et ut splendor. »

So the manuscripts. Elsewhere, "and as brightness."

(printed under page 72)

(43) ‹call above the foot, not visible› · call in col 136

Luc. VI, 42.

Luke 6:42.

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(29) ‹call above the foot, not visible› · call in col 136

Ita mss. Alias, « quando. »

So the manuscripts. Elsewhere, "when."

(printed under page 72)

(30) ‹subsistentiae Dei› · call in col 136

Sic mss. Alias, « et subsistentia ejus. » Mox mss., « non plene nec proprie, » alias, « non plane nec proprie. »

So the manuscripts. Elsewhere, "and his subsistence." Next, the manuscripts, "not fully nor properly"; elsewhere, "not plainly nor properly."

(printed under page 72)

(44) ‹videt et Patrem› · call in col 137

Joan. XIV, 9.

John 14:9.

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(45) ‹unum sumus› · call in col 137

Joan. X, 30.

John 10:30.

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(46) ‹ego in Patre› · call in col 137

ibid. 38.

Ibid., verse 38.

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(47) ‹bonitatis ejus› · call in col 137

Sap. VII, 25, 26.

Wisdom 7:25–26.

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(31) ‹call above the foot, not visible› · call in col 137

Ita mss. Alias, « possunt, hanc videntes illam vidisse considerent. »

So the manuscripts. Elsewhere, "they can, seeing this, consider that they have seen that."

(printed under page 73)

(32) ‹de statuis› · call in col 137

Comparatio sane de statuis, etc. Multum Hieronymo displicuit haec comparatio quam inter Origenis errores vitandos reponit epistola ad Avitum his verbis : « Duarum statuarum majoris et parvulae : unius quae mundum impleat, et magnitudine sua quodammodo invisibilis sit, et alterius quae sub oculos cadat, ponit exemplum; priori Patrem, posteriori Filium comparans. » Gruda itaque et indigesta in Graeco necesse est fuerit haec comparatio, sed postea a Rufino emollita, et ad commodiorem sensum quibusdam additis, quibusdam detractis revocata. Vide Origenian. lib. ii, quaest. 2, num. 8.

"The comparison of the statues," etc. This comparison greatly displeased Jerome, who places it among the errors of Origen to be avoided, in the letter to Avitus, in these words: "He gives the example of two statues, a greater and a very small one: one that fills the world and by its greatness is in a way invisible, and another that falls under the eyes; comparing the Father to the former, the Son to the latter." This comparison must therefore have been crude and undigested in the Greek, but afterwards softened by Rufinus and brought round to a more suitable sense by some additions and some subtractions. See the Origeniana, book II, question 2, no. 8.

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(33) ‹in se immensam› · call in col 137

Sic omnes mss. Alias, « apparens in terris in humani corporis forma ex operum virtute atque similitudine Dei Patris in immensam, » etc.

So all the manuscripts. Elsewhere, "appearing on earth in the form of a human body, from the power of his works and likeness to God the Father, into the immense," etc.

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(34) ‹vapor est quidam› · call in col 137

Vapor est quidam. Alias, « vapor est quidem. »

"Is a kind of vapour." Elsewhere, "is indeed a vapour."

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(35) ‹omni proprietate› · call in col 137

Sic mss. Alias, « aliquem horum ascribi vaporem, sed tum cum proprietate. » Paulo post mss., « qua viget, qua omnia visibilia, » etc. In antea editis deest, « qua viget. » Paulo infra mss., « quibus velut uni, ita omnibus adest. » Alias, « quibus velut unita omnibus adest. »

So the manuscripts. Elsewhere, "that vapour be ascribed to any of these, but then with a property." A little after, the manuscripts, "by which it is strong, by which all things visible," etc. In the earlier editions "by which it is strong" is missing. A little below, the manuscripts, "to whom it is present, as to one, so to all"; elsewhere, "to whom, as united, it is present to all."

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(48) ‹Dei virtus est› · call in col 138

I Cor. I, 24.

1 Corinthians 1:24.

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(36) ‹call above the foot, not visible› · call in col 138

Virtus efficitur. Post haec verba in antea editis additur, « virtus altera : ita dictum est sicut in Evangelio : alius est qui testimonium de me reddet Pater. Et de Spiritu ait : Mittam vobis alium Paracletum. » Sed haec omnia cum desint in omnibus mss., resecanda esse e textu duximus.

"Becomes a power." After these words the earlier editions add: "another power: so it is said, as in the Gospel: Another is he who will bear witness of me, the Father. And of the Spirit he says: I will send you another Paraclete." But since all this is missing in all the manuscripts, we judged it should be cut from the text.

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(37) ‹quando› · call in col 138

Sic mss. Alias, « intra ens, non est ante quando. »

So the manuscripts. Elsewhere, "within being, it is not before when."

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(38) ‹semper habuerit› · call in col 138

Sic mss. Alias, « verbum interrogationis ascendentes pervenimus .... ut quomodo semper poterat et volebat, nunquam vel decuit .... ut non hoc quod volebat, semper habuerit. »

So the manuscripts. Elsewhere, "ascending by the word of questioning we arrive .... that as he was always able and willing, it was never either fitting .... that he should not always have had what he willed."

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(39) ‹quoniam› · call in col 138

Alias, « quomodo. »

Elsewhere, "how."

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(40) ‹filius non sit› · call in col 138

Quemadmodum Pater non potest esse quis, si Filius non sit, etc. Hic locus vel potius alter certe ipsi consimilis refertur a Methodio cujus excerpta habet Photius cod. 235 : Εἰ οὐκ ἔστι δημιουργὸς ἄνευ δημιουργημάτων, ἢ ποιητὴς ἄνευ ποιημάτων, οὐδὲ παντοκράτωρ ἄνευ τῶν κρατουμένων· τὸν γὰρ δημιουργὸν διά τε δημιουργήματα, ἀνάγκη καὶ τὸν (continues)

"As no one can be a father if there is no son," etc. This passage, or rather certainly another very like it, is quoted by Methodius, whose excerpts Photius has in codex 235: "If there is no craftsman without things crafted, nor maker without things made, nor almighty without things ruled — for the craftsman [is so called] on account of the things crafted, it is necessary also that the (continues)

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(40, continued) ‹filius non sit› · call in col 138; the note continues from page 73 across the foot of cols 139 and 140 ποιητὴν διὰ τὰ ποιήματα, καὶ τὸν παντοκράτορα διὰ τὰ κρατούμενα λέγεσθαι· ἀνάγκη ἐξ ἀρχῆς αὐτὰ ὑπὸ τοῦ Θεοῦ γεγενῆσθαι, καὶ μὴ εἶναι χρόνον ὅτε οὐκ ἦν ταῦτα. Εἰ γὰρ ἦν χρόνος ὅτε οὐκ ἦν τὰ ποιήματα, ἐπεὶ τῶν ποιημάτων μὴ ὄντων οὐδὲ ποιητής ἐστιν, ὅρα οἷον ἀσεβὲς ἀκολουθεῖ. Ἀλλὰ καὶ ἀλλοιοῦσθαι καὶ μεταβαλεῖν τὸν ἄτρεπτον καὶ ἀναλλοίωτον συμβήσεται Θεόν. Εἰ γὰρ ὕστερον πεποίηκε τὸ πᾶν, δῆλον ὅτι ἀπὸ τοῦ μὴ ποιεῖν, εἰς τὸ ποιεῖν μετέβαλε. Τοῦτο δὲ ἄτοπον μετὰ τῶν προειρημένων. Οὐκ ἄρα δυνατὸν λέγειν μὴ εἶναι ἄναρχον καὶ συναΐδιον τῷ Θεῷ τὸ πᾶν. « Si non est opifex sine opificio, poeta sine poematis, imperator sine subjectis, necesse est enim ut opifex ab opificio, poeta a poematis, et imperator a subjectis nominetur, ita necesse est creata a Deo a principio facta esse, nec tempus ullum esse, quo haec non fuerint. Si enim fuit tempus quo non fuerunt opificia, ergo opificiis nullis exsistentibus, neque opifex fuit. Vide quae inde sequatur impietas. Quin alterari etiam et mutari sequetur immutabilem et invariabilem Deum. Si enim non ab aeterno omnia creavit, manifestum est illum a non faciendo ad faciendum transiisse. Sed hoc una cum ante dictis absurdum est, ergo dici non potest non esse initii expers et Deo coaeternum hoc universum. » Origenes postquam multa fabulatus erat de universi aeternitate, etiam hoc inferebat teste ibidem eodem Methodio : Οὔτε οὖν ἀπὸ Ἀδὰμ, ὥς φασί τινες, πρότερον οὐκ ὢν ὁ ἄνθρωπος, τότε πρῶτος πλασθεὶς εἰς κόσμον παρῆλθεν· οὔτε αὖ κόσμος πρὸ ἓξ ἡμερῶν τῆς τοῦ Ἀδὰμ γενέσεως ἤρξατο δημιουργεῖσθαι. Εἰ δὲ φιλοφρονοῖτο διαφέρεσθαι πρὸς ταῦτά τις, πρότερον φρασάτω, εἰ μὴ εὐαρίθμητος ἀπὸ τῆς τοῦ κόσμου γενέσεως κατὰ τὴν Μωσέως βίβλον τοῖς οὕτω αὐτὴν ἐκλαμβανομένοις ὁ χρόνος εἴη; Τῆς προφητικῆς καὶ ἐνθάδε βοώσης φωνῆς· « Ἀπὸ τοῦ αἰῶνος καὶ ἕως τοῦ αἰῶνος σὺ εἶ, ὅτι χίλια ἔτη ἐν ὀφθαλμοῖς σου, ὡς ἡμέρα ἡ χθὲς, ἥτις διῆλθε, καὶ φυλακὴ ἐν νυκτί· » χιλίων γὰρ ἐτῶν περιοριζομένων εἰς μίαν ἡμέραν ἐν ὀφθαλμοῖς Θεοῦ, ἀπὸ τῆς τοῦ κόσμου γενέσεως μέχρι καταπαύσεως μέχρις ἡμῶν, ὡς οἱ περὶ τὴν ἀριθμητικὴν φάσκουσι δεινοὶ, ἓξ ἡμέραι συμπεραιοῦνται. Ἑξακισχιλιοστὸν ἄρα ἔτος φασὶν ἀπὸ Ἀδὰμ εἰς δεῦρο συντείνειν· τῇ γὰρ ἑβδομάδι τῷ ἑπτακισχιλιοστῷ ἔτει κρίσιν ἀφίξεσθαί φασιν· οὐκοῦν αἱ πᾶσαι ἡμέραι δέκα καὶ τρεῖς ἀφ' ἡμῶν, ἕως εἰς τὴν ἐν ἀρχῇ, ἐν ᾗ ἐποίησεν ὁ Θεὸς τὸν οὐρανὸν καὶ τὴν γῆν, μετροῦνται· ὧν ὁ Θεὸς ἀνώτερον κατὰ τὴν σφῶν αὐτῶν ἄνοιαν οὐδὲν οὐδαμῶς δημιουργήσας, ἐγεγύμνωτο τοῦ Πατὴρ καὶ παντοκράτωρ εἶναι. Εἰ δὲ καὶ τρισκαίδεκά εἰσιν ἡμέραι ἐν ὀφθαλμοῖς Θεοῦ ἀπὸ γενέσεως κόσμου, πῶς φησὶν ἡ ἐν τῷ Σειρὰχ σοφία· « Ἄμμον θαλασσῶν, καὶ σταγόνας ὑετοῦ, καὶ ἡμέρας αἰῶνος τίς ἐξαριθμήσει; » — « Neque ergo ab Adam, ut quidam affirmant, homo cum prius non esset, tunc omnium primus formatus in mundum venit. Neque mundus rursum, ante sex dies, quam crearetur Adam, coepit fieri. Quod si quis haec cupiat dispicere, prius perpendat, annon secundum Moysem, iis qui ita Moysem exponunt, tempus sit facile numeratu? Prophetica voce hic etiam acclamante : « A saeculo et usque in saeculum tu es, quoniam « mille anni ante oculos tuos, tanquam dies hesterna « quae praeteriit, et custodia in nocte (Psal. LXXXIX, 2, 4). » Mille enim annis in unum diem conclusis in oculis Dei, a condito mundo usque ad requiem nostram optimi calculandi magistri affirmant sex dies praeteriisse. Annum vero sexies millesimum ab Adamo ad nos usque aiunt extendi. Nam in septimo mundi millenario judicium aiunt futurum. Ergo a nobis usque ad principium in quo Deus creavit coelum et terram tredecim dies numerantur : quibus Deus antiquior, ut vos ipsi absurde dicitis, nihil quidquam ante id tempus egit aut creavit, et Patris nomine ac creatoris privatus est. Si autem tredecim dies sunt in oculis Dei a mundo condito, quomodo Sapientia in Jesu Sirach dicit : « Arenam maris et pluviae guttas et dies saeculi « quis dinumerabit (Eccli. I, 2)? » De his vide Origenianorum lib. II, quaest. 12, n. 4.

maker on account of the things made, and the almighty on account of the things ruled, be so called, those things must have been brought into being by God from the beginning, and there can be no time when they were not. For if there was a time when the things made were not, then, since where the things made do not exist there is no maker either, see what impiety follows. Moreover, it will follow that God, who is unchangeable and unalterable, is altered and changes. For if He made the universe later, it is plain that He changed from not making to making. And this is absurd, together with what was said before. It is therefore impossible to say that the universe is not without beginning and coeternal with God." In Latin: "If there is no craftsman without a work, no poet without poems, no ruler without subjects (for the craftsman must be named from the work, the poet from the poems, and the ruler from the subjects), then the things created by God must have been made from the beginning, and there was no time at which they did not exist. For if there was a time when there were no works, then, since no works existed, there was no craftsman either. See what impiety follows from this. Indeed it will follow that the immutable and invariable God is altered and changed. For if He did not create all things from eternity, it is manifest that He passed from not making to making. But this, together with what was said before, is absurd; therefore it cannot be said that this universe is not without beginning and coeternal with God." Origen, after he had told many fables about the eternity of the universe, also added this, as the same Methodius witnesses in the same place: "So neither did man, not existing before, then come into the world as the first to be formed, beginning from Adam, as some say; nor again did the world begin to be fashioned six days before Adam came into being. But if anyone is eager to dispute this, let him first say whether the time from the creation of the world, according to the book of Moses, is not easily counted by those who take it thus, while the prophetic voice cries out here too: 'From everlasting to everlasting Thou art, for a thousand years in Thy sight are as yesterday, which is past, and a watch in the night.' For since a thousand years are bounded into one day in the sight of God, from the creation of the world until the rest, down to ourselves, six days are completed, as those skilled in arithmetic say. They say, then, that the six-thousandth year stretches from Adam to the present; for in the seventh, the seven-thousandth year, they say the judgement will come. So all the days from us back to the beginning in which God made the heaven and the earth are counted at thirteen; before which, by their own folly, God, having fashioned nothing whatever, was stripped of being Father and Almighty. But if there are thirteen days in the sight of God from the creation of the world, how does the Wisdom in Sirach say: 'The sand of the seas, and the drops of rain, and the days of eternity, who shall number them?'" In Latin: "So neither did man, as some affirm, not existing before, then come into the world from Adam, the first of all to be formed. Nor again did the world begin to be made six days before Adam was created. But if anyone desires to examine this, let him first weigh whether, according to Moses, for those who so expound Moses, the time is not easy to number? While the prophetic voice here too cries out: 'From age to age Thou art, for a thousand years before Thine eyes are as the day of yesterday, which is past, and a watch in the night' (Ps. 89:2, 4). For since a thousand years are enclosed in one day in the eyes of God, the best masters of reckoning affirm that from the founding of the world to our rest six days have passed. And they say that the six-thousandth year stretches from Adam to us; for they say the judgement will come in the seventh millennium of the world. Therefore from us back to the beginning in which God created heaven and earth, thirteen days are counted: God, who is older than these, as you yourselves absurdly say, did nothing whatever and created nothing before that time, and was deprived of the name of Father and Creator. But if there are thirteen days in the eyes of God since the founding of the world, how does Wisdom say in Jesus Sirach: 'The sand of the sea, and the drops of rain, and the days of the age, who shall number them?' (Sir. 1:2)." On these matters see the Origeniana, book II, question 12, no. 4.

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(41) ‹sine servo› · call in col 139

Sine servo. Id desideratur in antea editis, sed exstat in omnibus mss. Paulo post mss., « in quos exerceat potentatum. » Alias, « in quos exerceat potestatem. »

"Without a servant." This is lacking in the earlier editions, but is present in all the manuscripts. A little after, the manuscripts, "over whom he may exercise sovereignty"; elsewhere, "over whom he may exercise power."

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(42) ‹profectum quemdam› · call in col 139

Sic mss. Alias, « perfectionem quamdam. » Infra mss., « quod si nunquam est quando. » Alias, « quod si nunquam factum est quando. » Paulo post mss., « et semper habuerit. » Alias, « et semper habuit. »

So the manuscripts. Elsewhere, "a certain perfection." Below, the manuscripts, "but if there is never [a] when"; elsewhere, "but if there never came to be [a] when." A little after, the manuscripts, "and always had" (subjunctive); elsewhere, "and always had" (indicative).

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(43) ‹Πῶς δὲ οὐκ ἄτοπον› · call in col 139

Πῶς δὲ οὐκ ἄτοπον, etc. Haec ut erronea Graece exhibet Justinianus imperator ad calcem epistolae ad Menam patriarcham Constantinopolitanum. De his autem disseritur Origenianorum lib. ii, quaest. 1, num. 1 et 2; item ejusdem libri quaest. 12, num. 4.

"And how is it not absurd," etc. The emperor Justinian gives these words in Greek as erroneous, at the end of his letter to Menas, patriarch of Constantinople. They are discussed in the Origeniana, book II, question 1, nos. 1 and 2; likewise in the same book, question 12, no. 4.

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(44) ‹quaestio nobis› · call in col 140

Sic mss. Alias, « admonitionem necessariam puto quomodo quidem quaestio nobis. » Paulo post mss., « anterior esse in Deo. » Alias, « interior esse in Deo. » Ibidem mss., « Pater vocatur, quoniam dicta est. » Alias, « Pater vocatur quomodo dicta est. »

So the manuscripts. Elsewhere, "I think a warning necessary, how indeed the question for us." A little after, the manuscripts, "to be prior in God"; elsewhere, "to be interior in God." At the same place, the manuscripts, "he is called Father, since she is called"; elsewhere, "he is called Father, as she is called."

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(49) ‹call above the foot, not visible› · call in col 141

Psal. CIII, 24.

Psalm 103 (104):24.

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(50) ‹call above the foot, not visible› · call in col 141

Joan. I, 3.

John 1:3.

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(51) ‹venturus est omnipotens› · call in col 141

Apoc. I, 8.

Revelation 1:8.

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(52) ‹glorificatus sum in eis› · call in col 141

Joan. XVII, 10.

John 17:10.

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(53) ‹Dei Patris› · call in col 141

Phil. II, 10, 11.

Philippians 2:10–11.

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(45) ‹call above the foot, not visible› · call in col 141

Ita mss. Alias, « quomodo gloriam dixit. » Paulo post mss., « in omnipotentiae gloria. » Alias, « in omnipotentia gloriae. » Infra mss., « omnium potentatum. » Alias, « omnipotentatum. »

So the manuscripts. Elsewhere, "how he spoke of glory." A little after, the manuscripts, "in the glory of omnipotence"; elsewhere, "in the omnipotence of glory." Below, the manuscripts, "sovereignty over all"; elsewhere, "all-sovereignty."

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(46) ‹venturus est› · call in col 141

In antea editis post, « venturus est, » additur, « omnipotens, » quae vox in mss. nostris deest.

In the earlier editions, after "who is to come," "almighty" is added, a word missing in our manuscripts.

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(47) ‹dicitur Pater› · call in col 141

Dicitur Pater. Sic mss. Alias vero, « Deus Pater. » Infra mss., « inter omnia vero quae sunt, Pater est etiam .... ut omnia. » Alias, « inter omnia quae sunt Patris, est etiam .... et omnia. »

"The Father is called." So the manuscripts. But elsewhere, "God the Father." Below, the manuscripts, "but among all things that are, the Father is also .... so that all things"; elsewhere, "among all things that are the Father's, is also .... and all things."

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(48) ‹glorificata› · call in col 141

Sic mss. Alias, « ipsa est sapientia Dei glorificata. »

So the manuscripts. Elsewhere, "she is the glorified wisdom of God."

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(49) ‹Deus Pater› · call in col 141

Deus Pater, etc. Vide Origenian. lib. ii, quaest. 1, num. 1 et 2.

"God the Father," etc. See the Origeniana, book II, question 1, nos. 1 and 2.

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(54) ‹Deus lux est› · call in col 142

I Joan. I, 5.

1 John 1:5.

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(50) ‹call above the foot, not visible› · call in col 142

Et ipse est qui potentatum agit in omnibus et per quem subjecta sunt Patri omnia. Haec desunt in antea editis, sed in mss. omnibus reperiuntur.

"And he it is who exercises sovereignty in all things and through whom all things are subject to the Father." These words are missing in the earlier editions, but are found in all the manuscripts.

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(51) ‹omnis vero natura› · call in col 142

Omnis vero natura, etc. Hunc locum qui in antea editis corruptissimus est, sic sanum et integrum restituunt mss. Alias, « omnis vero natura quae convertibilis est et commutabilis etiam si glorificatur, glorificatur in operibus justitiae vel sapientiae per Jesum Christum quod accidentem habet justitiam vel sapientiam, et quod accidet etiam decidere potest. Gloria tamen ejus sincera ac limpidissima decidere potest. »

"But every nature," etc. This passage, which is most corrupt in the earlier editions, the manuscripts restore thus, sound and whole. Elsewhere: "But every nature which is convertible and changeable, even if it is glorified, is glorified in works of justice or wisdom through Jesus Christ, because it has justice or wisdom as an accident, and what will befall can also fall away. Yet its glory, pure and most limpid, can fall away."

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(52) ‹splendor› · call in col 142

Sic mss. Alias, « Deus sapientia est et splendor. » Paulo infra mss., « neque cessare unquam potest esse quod est. Hoc autem designatur. » Alias, « neque cessare unquam potest. Quid autem hoc sit designatur. »

So the manuscripts. Elsewhere, "God is wisdom and brightness." A little below, the manuscripts, "nor can it ever cease to be what it is. And this is signified"; elsewhere, "nor can it ever cease. And what this is, is signified."

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(55) ‹Filius facit similiter› · call in col 143

Joan. V, 19.

John 5:19.

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(56) ‹Patrem facientem› · call in col 143

ibid.

Ibid.

(57–58) ‹call above the foot, not visible› · call in col 144 Marc. X, 18; Luc. XVIII, 19.

Mark 10:18; Luke 18:19.

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(53) ‹call above the foot, not visible› · call in col 143

Vox « Dei » deest in antea editis, sed reperitur in omnibus mss. Paulo infra omnes codd. mss., « omnibus motibus quibus is qui speculum intuetur, movetur et agit, iisdem ipsis etiam ea imago..... commovetur vel agit. » Alias, « omnibus motibus atque omnibus actibus quibus is qui speculum intuetur, movetur vel agitur, his et ipsis etiam ea imago.... commovetur vel agitur. »

The word "of God" is missing in the earlier editions, but is found in all the manuscripts. A little below, all the manuscripts: "with all the movements by which he who looks into the mirror moves and acts, with those very same the image too ..... is moved or acts." Elsewhere: "with all the movements and all the acts by which he who looks into the mirror is moved or acted upon, with these very ones the image too .... is moved or acted upon."

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(54) ‹paternae› · call in col 143

Sic mss. Alias, « aeternae. » Paulo post mss., « opera quae facit Pater. » Alias, « opera quae fecit Pater. » Ibidem mss., « nisi quod viderit Patrem. » Alias, « nisi viderit Patrem. »

So the manuscripts. Elsewhere, "eternal." A little after, the manuscripts, "the works which the Father does"; elsewhere, "the works which the Father did." At the same place, the manuscripts, "except what he has seen the Father [doing]"; elsewhere, "unless he has seen the Father."

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(55) ‹deformata› · call in col 143

Ita mss. Alias, « et sane quae secundum similitudinem vel unitionem discipuli..... prius fiunt deformata. »

So the manuscripts. Elsewhere, "and indeed what [is said] according to the likeness or union of the disciple ..... are first formed."

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(56) ‹Οὕτω τοίνυν ἡγοῦμαι› · call in col 143

Οὕτω τοίνυν ἡγοῦμαι, etc. Ex his verbis, inter uncos positis, quae Graece exhibet Justinianus ad calcem epistolae ad Menam, et quae hoc loco in textu Graeco exstitisse existimamus, liquet quam fluxae sit fidei Rufinus qui ea omiserit et alia substituerit. Certe de bonitate Filii detraxisse hoc loco Origenem queritur Hieronymus in epistola ad Avitum. « Deum Patrem omnipotentem, inquit, appellat bonum et perfectae bonitatis; Filium non esse bonum, sed auram quamdam et imaginem bonitatis, ut non dicatur absolute bonus, sed cum additamento, pastor bonus, » etc. Vide Origenianorum lib. ii, quaest. 2, num. 15.

"So then I think," etc. From these words, set in brackets, which Justinian gives in Greek at the end of his letter to Menas, and which we judge stood at this place in the Greek text, it is clear how loose is the good faith of Rufinus, who omitted them and substituted others. Certainly Jerome, in the letter to Avitus, complains that Origen at this place detracted from the goodness of the Son. "He calls God the Father almighty," he says, "good and of perfect goodness; the Son not good, but a kind of breath and image of goodness, so that he is not called good absolutely, but with an addition, the good shepherd," etc. See the Origeniana, book II, question 2, no. 15.

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(57) ‹call above the foot, not visible› · call in col 144

Sic mss. Alias, « exsistit in Filium praeter eam quae est a Patre. » Infra mss., « ne altera bonitas quam ea quae in Patre est, videatur in Filio. » Alias, « ne altera bonitas quam in Patre, esse videatur in Filio. »

So the manuscripts. Elsewhere, "exists into the Son besides that which is from the Father." Below, the manuscripts, "lest another goodness than that which is in the Father be seen in the Son"; elsewhere, "lest another goodness than in the Father seem to be in the Son."

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(58) ‹Nemo bonus› · call in col 144

Nemo bonus, etc. Vide not. in Exhort. ad martyr., num. 7.

"No one is good," etc. See the note on the Exhortation to Martyrdom, no. 7.

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(59) ‹in se refert› · call in col 144

Sic mss. Alias, « retinent. » Ibidem mss. « vel natus est Filius, vel procedit Spiritus sanctus. » Alias, « vel natus est Filius, vel procedens Spiritus sanctus. » Paulo post mss., « vel homo, vel servus. » In antea editis deest, « vel servus. » Ibidem mss., « accidentem, non substantialem. » Alias, « accidentalem, non subsistentialem. »

So the manuscripts. Elsewhere, "they retain." At the same place, the manuscripts, "either the Son is born, or the Holy Spirit proceeds"; elsewhere, "either the Son is born, or the Holy Spirit proceeding." A little after, the manuscripts, "or a man, or a servant"; in the earlier editions "or a servant" is missing. At the same place, the manuscripts, "accidental, not substantial" (accidentem, substantialem); elsewhere, "accidental, not subsistential" (accidentalem, subsistentialem).

(printed under page 76)

(60) ‹parentem› · call in col 145

Sic mss., male Genebrardus, « potentem. »

So the manuscripts; Génébrard wrongly, "powerful."

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(61) ‹call above the foot, not visible› · call in col 146

Tamen a nonnullis etiam ipsorum habita ejus videtur opinio. Plato ejusque discipuli speciem quamdam Trinitatis informarunt, duosque ac tres distinxere universe deos, e quibus primus est parens caeterorum; secundus artifex et principium omnium rerum; tertius a Platone obscure significatus, a plerisque mundi esse anima dicitur. In epistola secunda ad Dionysium sic habet : Φραστέον δή σοι δι' αἰνιγμῶν, ἵν' ἄν τι ἡ δέλτος ἢ πόντου ἢ γῆς ἐν πτυχαῖς πάθῃ, ὁ ἀναγνοὺς μὴ γνῷ. Ὧδε γὰρ ἔχει. Περὶ τὸν πάντων βασιλέα πάντ' ἐστὶ, καὶ ἐκείνου ἕνεκα πάντα, καὶ ἐκεῖνο αἴτιον ἁπάντων τῶν καλῶν· δεύτερον δὲ περὶ τὰ δεύτερα, καὶ τρίτον περὶ τὰ τρίτα. « Dicendum est igitur tibi nunc per aenigmata quaedam, ut si quid huic tabellae vel mari vel terra contingat, qui eam legerit intelligere non possit. Est autem ita. Circa omnium regem cuncta sunt; ipsius gratia omnia; ipse pulchrorum omnium causa; circa secundum secunda; tertia circa tertium. » His verbis tres divinitatis personas significari putavit Eusebius lib. xi Praepar. evangel.: « Haec Platonis, inquit, verba qui explicandam philosophi mentem suscepere, ad primum Deum, secundumque principium referunt, nec non ad tertium, quam mundi animam Deumque tertium ipsi quoque appellare solent. » Idem Plato epistola sexta ad Hermiam et Erastum et Coriscum, duos deos, Patrem et Filium, disertius significat, cum epistolam suam legere illos jubet, ad quos eam scribit, ἐπομνύντας, σπουδῇ τε ἅμα μὴ ἀμούσῳ, καὶ τῇ τῆς σπουδῆς ἀδελφῇ παιδείᾳ, καὶ τὸν τῶν πάντων Θεὸν ἡγεμόνα τῶν τε ὄντων καὶ τῶν μελλόντων, τοῦ τε ἡγεμόνος καὶ αἰτίου Πατέρα Κύριον ἐπομνύντας. « Etiam jurejurando interposito, non sine eleganti studio, atque hujus studii sorore disciplina : testando rerum omnium ducem, quae sunt, et quae futurae sunt; ac ducis et principii Patrem Dominum. » Plotinus Enn. v, lib. i, c. 6 et 7, primum de tribus his Platonicis diis censet esse summum ac perfectum, quem κρείττονα νοῦν vocat, « mentem » videlicet « potiorem. » Secundum appellat νοῦν δεύτερον, « mentem posteriorem » a priore genitam et illius imaginem. Tertium porro, animam esse quae ab secunda mente gignitur, ejusque est λόγος. Proclus lib. ii Comment. ad Timaeum, Numenii Pythagorei sententiam breviter et dilucide sic refert : Νουμήνιος μὲν γὰρ τρεῖς ἀνυμνήσας θεούς, πατέρα μὲν καλεῖ τὸν πρῶτον· ποιητὴν δὲ τὸν δεύτερον· ποίημα δὲ τὸν τρίτον· ὁ γὰρ κόσμος κατ' αὐτὸν ὁ τρίτος ἐστὶ θεός. Ὥστε ὁ κατ' αὐτὸν δημιουργὸς, διττὸς, ὅτε πρῶτος, καὶ ὁ δεύτερος θεός· τὸ δὲ δημιουργούμενον ὁ τρίτος. « Numenius tres deos praedicans, patrem quidem appellat primum; factorem autem secundum; opus vero, tertium. Mundus enim ex illius opinione, tertius est deus. Itaque duplex ab eo constituitur artifex, primus et secundus deus; quod autem conditum est, tertius. » Quae tria totidem appellabat nominibus, vocans « avum, filium, nepotem, » πάππον, ἔκγονον, ἀπόγονον. Tertium itaque numerabat Deum mundum ipsum, hoc est animam mundi, sive id quod ex anima et vastissimo universitatis corpore, unum, Platonicorum opinione, animal efficitur. At vero, ut optime observat Petavius lib. i De Trinitate, cap. 1, num. 4, non aequales illos, et, ut Graeci loquuntur, ὁμοτίμους, tres deos esse Plato voluit, uti personas tres pares et aequales esse in uno Deo catholica profitetur fides; sed unum inter illos summum, ac seipso contentum, nec alio spectantem, et ab omni, ut vocant, σχέσει, hoc est, « habitudine ac respectu » liberum, ac solutum, quem τ' ἀγαθὸν, hoc est ipsummet bonum vocabat, eumdemque « causam vel principium essentiae omnis, et supra id omne quod est erectum. » Huic secundum subjiciunt cui totius universitatis procuratio convenit, qua quidem ex parte seipso quodammodo minor est. Nam qua superiorem ac potiorem respicit, et ejus contemplatione ac velut haustu pascitur, longe felicior est ac divinior. Ergo posterior ille deus multum priori cedit, a quo et genitus dicitur; non eo modo quo a Patre Filium genitum esse credimus : hoc est e substantia, ut sit ὁμοούσιος, sed itidem plane, ut Arius, ejusque discipuli, Filium a Patre verbo tenus genitum affirmabant, reipsa vero creatum et factum. Tertius porro deus manifeste creatus ab iisdem Platonicis putatur, quem et ποίημα nominant. Quamobrem inferiorem utrumque deum a supremo creatum esse ex Platonis opinione, Macrobius lib. i, in Somn. Scip., cap. 14, affirmat his verbis : « Deus, inquit, qui prima causa et est et vocatur, unus omnium quaeque sunt, quaeque videntur, princeps et origo est. Hic superabundanti majestatis fecunditate de se mentem creavit. Haec mens quae νοῦς vocatur, qua Patrem inspicit, plenam similitudinem servat auctoris; animam vero de se creat, posteriora respiciens. Rursus anima partem qua intuetur, induitur; ac paulatim regrediente respectu in fabricam corporum, incorporea ipsa degenerat. » Ergo trinitas Platonicorum toto coelo a Christianorum catholicorum Trinitate distabat.

"Yet even some of them seem to have held an opinion of him." Plato and his disciples sketched a kind of likeness of the Trinity, and in general distinguished two and three gods, of whom the first is the parent of the rest; the second the craftsman and principle of all things; the third, obscurely indicated by Plato, is said by most to be the soul of the world. In the second letter to Dionysius he writes thus: "I must speak to you in riddles, so that if anything should happen to the tablet in the folds of sea or land, whoever reads it may not understand. For it is thus. All things are about the king of all, and all are for his sake, and he is the cause of all things beautiful; and the second about the second things, and the third about the third." [Latin version given in the note:] "I must therefore speak to you now through certain riddles, so that if anything should befall this tablet by sea or land, whoever reads it may not be able to understand. It is thus. About the king of all are all things; for his sake are all things; he is the cause of all things beautiful; about the second, the second things; the third things about the third." Eusebius, book XI of the Preparation for the Gospel, thought that the three persons of the divinity were signified by these words: "Those," he says, "who have undertaken to explain the philosopher's mind refer these words of Plato to the first God and to the second principle, and also to the third, which they too are accustomed to call the soul of the world and the third God." The same Plato, in the sixth letter to Hermias, Erastus and Coriscus, signifies two gods, the Father and the Son, more explicitly, when he bids those to whom he writes read his letter, "swearing, with a seriousness not without grace and with learning, the sister of seriousness, by the God of all, leader of the things that are and the things that shall be, and by the Lord, Father of the leader and cause." [Latin version given in the note:] "Even with an oath interposed, not without elegant zeal, and with learning, the sister of this zeal: calling to witness the leader of all things that are and that shall be, and the Lord, Father of the leader and principle." Plotinus, Ennead V, book 1, chapters 6 and 7, holds that the first of these three Platonic gods is supreme and perfect, whom he calls the "higher mind" (κρείττονα νοῦν), that is, the "more excellent mind." The second he calls "the second mind" (νοῦν δεύτερον), the "later mind," begotten by the former and its image. The third, further, is the soul, which is begotten by the second mind and is its word (λόγος). Proclus, book II of the Commentary on the Timaeus, reports the opinion of Numenius the Pythagorean briefly and clearly thus: "For Numenius, hymning three gods, calls the first father, the second maker, the third the thing made; for the world, according to him, is the third god. So that the craftsman according to him is twofold, the first and the second god; and what is crafted is the third." [Latin version given in the note:] "Numenius, proclaiming three gods, calls the first father, the second maker, and the work the third. For in his opinion the world is the third god. So a twofold craftsman is set up by him, the first and second god; and what has been made is the third." These three he called by as many names, calling them "grandfather, son, grandson" (πάππον, ἔκγονον, ἀπόγονον). He counted as the third God, then, the world itself, that is, the soul of the world, or that one living thing which, in the opinion of the Platonists, is made from the soul and the vast body of the universe. But, as Petavius very well observes, book I On the Trinity, chapter 1, no. 4, Plato did not mean these three gods to be equal and, as the Greeks say, of equal honour (ὁμοτίμους), as the catholic faith professes three persons equal and alike in one God; but one among them supreme, content with himself, looking to nothing else, and free and loose from every relation (σχέσει), as they call it, that is, "condition and reference," whom he called the Good (τ' ἀγαθὸν), that is, the Good itself, and likewise "the cause or principle of all being, and raised above all that is." Beneath him they set the second, to whom the care of the whole universe belongs, and in that respect he is in a way less than himself. For in so far as he looks towards the higher and more excellent and is fed by contemplating him, and as it were drinking him in, he is far happier and more divine. So that later god yields much to the former, by whom he is also said to be begotten; not in the way in which we believe the Son to be begotten of the Father, that is, from his substance, so as to be consubstantial (ὁμοούσιος), but plainly just as Arius and his disciples affirmed that the Son was begotten of the Father in word, but in fact created and made. The third god, moreover, is plainly thought by the same Platonists to be created, and they call him "the thing made" (ποίημα). Therefore Macrobius, book I on the Dream of Scipio, chapter 14, affirms that in Plato's opinion both lower gods were created by the supreme one, in these words: "God," he says, "who both is and is called the first cause, is the one prince and origin of all things that are and that appear. He, by the superabundant fruitfulness of his majesty, created mind from himself. This mind, which is called νοῦς, in so far as it looks upon the Father, keeps the full likeness of its author; but it creates soul from itself, looking to what is behind it. Again the soul is clothed with the part on which it gazes; and as its regard gradually turns back to the fabric of bodies, itself incorporeal, it degenerates." So the trinity of the Platonists stood as far as heaven is wide from the Trinity of catholic Christians.

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(62) ‹quis potuit› · call in col 146

De subsistentia vero Spiritus sancti ne suspicionem quidem ullam habere quis potuit, etc. Mirum haec Origenem protulisse. Iidem enim Platonici quibus, ut nota praecedenti observavimus, aliquam Verbi Dei putabat fuisse opinionem, tertium quiddam in sua trinitate ponebant, quod animam solebant appellare. Quid vetat si ex Origene, secundi dei nomine verum Dei Verbum intellexerunt, ipsos pariter tertii dei, nempe animae nomine, Spiritum sanctum designasse? Vel ergo prius dicere non debuit, vel alterum debuit concedere.

"But of the subsistence of the Holy Spirit no one could have even any suspicion," etc. It is strange that Origen put this forward. For the same Platonists to whom, as we observed in the preceding note, he thought some opinion of the Word of God had belonged, set a certain third thing in their trinity, which they used to call the soul. What prevents that, if according to Origen they understood the true Word of God by the name of the second god, they likewise designated the Holy Spirit by the name of the third god, namely the soul? Either, then, he ought not to have said the first, or he ought to have granted the second.

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(59) ‹ne auferas a me› · call in col 147

Psal. L, 13.

Psalm 50 (51):13.

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(60) ‹qui est in te› · call in col 147

Dan. IV, 6.

Daniel 4:6.

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(61) ‹Spiritum sanctum› · call in col 147

Joan. XX, 22.

John 20:22.

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(62) ‹superveniet in te› · call in col 147

Luc. I, 35.

Luke 1:35.

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(63) ‹in Spiritu sancto› · call in col 147

I Cor. XII, 3.

1 Corinthians 12:3.

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(64) ‹dabatur in baptismo› · call in col 147

Act. VIII, 18.

Acts 8:18.

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(63) ‹call above the foot, not visible› · call in col 147

Ita mss. Alias, « profitentur. »

So the manuscripts. Elsewhere, "they profess."

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(64) ‹abundantibus› · call in col 147

Ita mss. Alias, « abundantius. »

So the manuscripts. Elsewhere, "more abundantly."

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(65) ‹Dominum Jesum› · call in col 147

Sic mss. Alias, « Dominus Jesus. »

So the manuscripts. Elsewhere, "Jesus is Lord" (nominative).

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(66) ‹didicimus› · call in col 147

Sic mss. Alias, « dicimus. » Paulo post mss., « excellentissimae omnium Trinitatis. » Alias, « excellentissimae omnitrinitatis. »

So the manuscripts. Elsewhere, "we say." A little after, the manuscripts, "of the Trinity, most excellent of all"; elsewhere, "of the most excellent all-trinity."

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(67) ‹ordinem› · call in col 147

Sic mss. Alias, « quibus tam subsistendi quam vitae qualitatem atque ordinem. »

So the manuscripts. Elsewhere, "to which [they would have] the quality and order both of subsisting and of life."

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(65) ‹super aquas ferebatur› · call in col 148

Gen. I, 2.

Genesis 1:2.

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(66) ‹gaudium et pax› · call in col 148

Galat. v, 22.

Galatians 5:22.

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(67) ‹carne perficimini› · call in col 148

Gal. III, 3.

Galatians 3:3.

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(68) ‹qui calcant eam› · call in col 148

Isa. xlii, 5.

Isaiah 42:5.

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(69) ‹Deus Sabaoth› · call in col 148

Isa. vi, 3.

Isaiah 6:3.

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(68) ‹call above the foot, not visible› · call in col 148

Sic mss. Alias mendose, « pastoralis dicitur de angeli positione quem Hermes. »

So the manuscripts. Elsewhere, faultily, "it is called pastoral, from the position of the angel whom Hermas."

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(69) ‹call above the foot, not visible› · call in col 148

Sic mss. Alias, « quo de vita. »

So the manuscripts. Elsewhere, "by which, concerning life."

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(70) ‹exponeremus› · call in col 148

Ita mss. Alias, « exponerem. » Paulo post mss., « quidam sane ex praecessoribus nostris ..... observarunt. » Alias, quidam sane ex praedecessoribus nostris.... observant. » Paulo infra mss., « particeps est Spiritus sancti a Deo eum accipiens. » Alias deest, « Spiritus sancti. »

So the manuscripts. Elsewhere, "I should expound." A little after, the manuscripts, "certain indeed of those who went before us (praecessoribus) ..... have observed"; elsewhere, "certain indeed of our predecessors .... observe." A little below, the manuscripts, "is a partaker of the Holy Spirit, receiving him from God." Elsewhere "of the Holy Spirit" is missing.

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(71) ‹Ἔλεγε δὲ ὁ Ἑβραῖος› · call in col 148

Ἔλεγε δὲ ὁ Ἑβραῖος, etc. Graece haec profert Justinianus ad calcem epistolae ad Menam patriarcham Constantinopolitanum. Hieronymo autem stomachum ita movit haec Origenis interpretatio, ut impiam illam et detestandam appellet lib. iii in (continues)

"And the Hebrew used to say," etc. Justinian gives this in Greek at the end of his letter to Menas, patriarch of Constantinople. This interpretation of Origen so stirred Jerome's anger that he calls it impious and detestable, in book III on (continues)

(printed under page 78)

(70) ‹call above the foot, not visible› · call in col 149

Habac. iii, 3.

Habakkuk 3:3.

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(71) ‹call above the foot, not visible› · call in col 149

Luc. X, 22.

Luke 10:22.

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(72) ‹call above the foot, not visible› · call in col 149

I Cor. II, 10.

1 Corinthians 2:10.

(73–74) ‹quae dixi vobis› · call in col 149 Joan. XVI, 12, 13; xiv, 26.

John 16:12–13; 14:26.

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(75) ‹ubi vult spirat› · call in col 149

Joan. III, 8.

John 3:8.

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(72) ‹call above the foot, not visible› · call in col 149

In medio vel duorum animalium vel duarum vitarum cognosceris. Verterunt LXX interpretes : ἐν μέσῳ δύο ζώων γνωσθήσῃ. « In medio duorum animalium cognosceris. » Si vero pro ζώων legas ζωῶν a ζωή, vertendum est, « in medio duarum vitarum cognosceris. » Hebraica verba sonant : « in interiori annorum vivifica illud. » Paulo post mss., « omnis enim scientia de Patre. » Alias, « omnis enim sapientia de Patre. » Paulo post libri editi, « ut ambo quae secundum hoc vel animantia vel vitae dicuntur, causa sapientiae Dei Patris exsistant. »

"In the midst either of two living creatures or of two lives you will be known." The Seventy translated: "in the midst of two living creatures you will be known" (ἐν μέσῳ δύο ζώων γνωσθήσῃ). But if for ζώων ("living creatures") you read ζωῶν, from ζωή, it must be translated "in the midst of two lives you will be known." The Hebrew words mean: "in the midst of the years make it live." A little after, the manuscripts, "for all knowledge [is] from the Father"; elsewhere, "for all wisdom [is] from the Father." A little after, the printed books, "so that both, which according to this are called either living creatures or lives, exist as the cause of the wisdom of God the Father."

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(73) ‹call above the foot, not visible› · call in col 149

Sic mss. Libri editi, « sanctum. » Ibidem libri editi : « De divinis profundioribus discipulis commemorans..... ait ad discipulos... sed non potestis portare modo. Cum autem venerit Paracletus, id est consolator Spiritus sanctus ..... et ita sciendum est. » Sed omnes codd. mss. ut in nostro textu.

So the manuscripts. The printed books, "holy." At the same place, the printed books: "recalling to the disciples the deeper divine things ..... he says to the disciples ... but you cannot bear them now. But when the Paraclete comes, that is, the Comforter, the Holy Spirit ..... and so it is to be known." But all the manuscripts as in our text.

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(74) ‹revelat Deum› · call in col 149

Deum. Deest in antea editis, sed reperitur in omnibus mss.

"God." It is missing in the earlier editions, but is found in all the manuscripts.

(printed under page 79)

(75) ‹Spiritus sanctus› · call in col 149

Spiritus. Desideratur in antea editis, sed non in mss.

"Spirit." It is lacking in the earlier editions, but not in the manuscripts.

(printed under page 79)

(76) ‹call above the foot, not visible› · call in col 150

Ita mss. Libb. editi, « adducimus. » Paulo post mss., « tractatu quidem sermonis. » Editi, « tractu quidem sermonis. »

So the manuscripts. The printed books, "we bring forward." A little after, the manuscripts, "in the treatment indeed of the discourse"; the editions, "in the course indeed of the discourse."

(printed under page 79)

(77) ‹Spiritu sancto› · call in col 150

Non percepturus salutem nisi sit integra Trinitas; nec possibile sit participem fieri Patris vel Filii sine Spiritu sancto. Haec desiderantur in antea editis, sed exstant in omnibus mss.

"Not to receive salvation unless the Trinity be entire; nor is it possible to become a partaker of the Father or the Son without the Holy Spirit." These words are lacking in the earlier editions, but are present in all the manuscripts.

(printed under page 79)

(78) ‹Ὅτι ὁ μὲν Θεὸς καὶ Πατὴρ› · call in col 150

Ὅτι ὁ μὲν Θεὸς καὶ Πατήρ, etc. Graeca haec, uncis conclusa, exhibet Justinianus imperator ad calcem epistolae ad Menam; ea autem utpote quae catholicae de Trinitate fidei adversari videbantur, resecavit interpres Rufinus, aut saltem quibusdam additis et quibusdam detractis emollivit, et ad catholicum sensum revocavit. Ne quis vero suspecta habeat Graeca ista quae profert Justinianus, operae pretium est audire Hieronymum qui epistola 94 ad Avitum id etiam crimini vertit Origeni quod dixerit : « Filium quoque minorem Patre, eo quod secundus ab illo sit, et Spiritum sanctum inferiorem Filio in sanctis quibusque versari; atque hoc ordine majorem Patris fortitudinem esse quam Filii et Spiritus sancti, et rursum majorem Filii fortitudinem esse quam Spiritus sancti; et consequenter ipsius sancti Spiritus majorem esse virtutem caeteris quae sancta dicuntur. » Vide Origenianorum lib. ii, quaest. 2, num. 27 et 28.

"That God the Father," etc. The emperor Justinian gives this Greek, enclosed in brackets, at the end of his letter to Menas; and since it seemed to oppose the catholic faith concerning the Trinity, the translator Rufinus cut it out, or at least softened it by some additions and some subtractions, and brought it back to a catholic sense. Lest anyone hold this Greek that Justinian brings forward suspect, it is worth hearing Jerome, who in letter 94 to Avitus also lays it as a charge against Origen that he said: "that the Son too is less than the Father, because he is second from him, and that the Holy Spirit, inferior to the Son, dwells in each of the saints; and that in this order the strength of the Father is greater than that of the Son and the Holy Spirit, and again the strength of the Son greater than that of the Holy Spirit; and consequently that the power of the Holy Spirit himself is greater than that of the other things that are called holy." See the Origeniana, book II, question 2, nos. 27 and 28.

(printed under page 79)

(79) ‹inveniri› · call in col 150

Sic mss. Alias, « vel in illis quidem inveniri. »

So the manuscripts. Elsewhere, "or indeed to be found in those."

(printed under page 79)

(76) ‹Ego sum qui sum› · call in col 151

Exod. III, 14.

Exodus 3:14.

(printed under page 80)

(77) ‹in corde tuo› · call in col 151

Rom. X, 6, 7, 8.

Romans 10:6–8.

(printed under page 80)

(78) ‹pro peccato suo› · call in col 151

Joan. XV, 22.

John 15:22.

(printed under page 80)

(80) ‹participes sunt› · call in col 151

Sic omnes codd. mss. Alias, « quia quae operatio Patris et Filii .... manifestatur ex eo quod rationabiles omnes qui sunt, Verbi Dei, id est rationis participes sunt. »

So all the manuscripts. Elsewhere, "because what the operation of the Father and the Son [is] .... is made manifest from this, that all who are rational are partakers of the Word of God, that is, of reason."

(printed under page 80)

(81) ‹in coelum› · call in col 151

Sic mss. Alias, « quis ascendit .... aut quis descendit. »

So the manuscripts. Elsewhere, "who ascends .... or who descends."

(printed under page 80)

(82) ‹pro peccato suo› · call in col 151

Ita mss. Alias, « de peccato suo. »

So the manuscripts. Elsewhere, "concerning their sin."

(printed under page 80)

(79) ‹call above the foot, not visible› · call in col 152

Jacob. iv, 17.

James 4:17.

(printed under page 80)

(80) ‹intra vos est› · call in col 152

Luc. XVII, 20, 21.

Luke 17:20–21.

(printed under page 80)

(81) ‹animam vivam› · call in col 152

Gen. II, 7.

Genesis 2:7.

(printed under page 80)

(82) ‹caro sunt› · call in col 152

Gen. VI, 3.

Genesis 6:3.

(printed under page 80)

(83) ‹faciem terrae› · call in col 152

Psalm. ciii, 29, 30.

Psalm 103 (104):29–30.

(printed under page 80)

(83) ‹call above the foot, not visible› · call in col 152

Sic omnes mss. Alias, « capacibus effectis jam eis. »

So all the manuscripts. Elsewhere, "they being now made capable."

(printed under page 80)

(84) ‹call above the foot, not visible› · call in col 152

Sic mss. Alias, « qui excusationem non habent de peccato suo, ex quo eis.... ostendere coepit corde discretionem boni et mali, et per hanc. »

So the manuscripts. Elsewhere, "who have no excuse for their sin, from the time when .... began to show them in the heart the discernment of good and evil, and through this."

(printed under page 80)

(85) ‹participium Dei› · call in col 152

Sic mss. Alias, « et insufflavit in faciem ejus spiraculum vitae, et factus est homo in animam viventem. Quod si generaliter est in omnes homines habent. »

So the manuscripts. Elsewhere, "and he breathed into his face the breath of life, and man became a living soul. But if it is generally in all men they have."

(printed under page 80)

(86) ‹Adam prophetasse› · call in col 152

Quoniam et Adam prophetasse. Sic mss. Alias vero, « quomodo et Adam prophetasse. » Adamum prophetasse tradit idem Origenes homilia 2 in Canticum, Clemens Alexandrinus i Stromat., pag. 333 : Παρὰ Ἑβραίοις δὲ οἱ προφῆται δυνάμει Θεοῦ καὶ ἐπιπνοίᾳ· πρὸ μὲν τοῦ νόμου Ἀδὰμ ἐπί τε τῆς γυναικὸς, ἐπί τε τῆς ζώων ὀνομασίας προθεσπίσας. « Apud Hebraeos autem Dei virtute et inspiratione prophetae exstitere, ante legem quidem Adamus de muliere, et in animantium denominatione futura significans. » Adamum quoque haud obscure prophetam appellat Justinus martyr Apologia, p. 73. Item pseudo-Clemens lib. i Recognit., num. 47, Petrum inducit affirmantem « quod certum sit Adamum prophetam fuisse. » His adde Epiphanium tom. I, pag. 6, προφήτης γὰρ ἦν, et Suidam in voce Ἀδάμ, ubi praeter omnium disciplinarum inventionem prophetias etiam illi tribuit.

"Since Adam too prophesied." So the manuscripts. But elsewhere, "how Adam too prophesied." That Adam prophesied is reported by Origen himself, homily 2 on the Song of Songs, and by Clement of Alexandria, Stromata I, page 333: "Among the Hebrews there were prophets by the power and inspiration of God: before the law, Adam, who foretold [things] concerning the woman and in the naming of the living creatures." [Latin version given in the note:] "Among the Hebrews there arose prophets by the power and inspiration of God: before the law, Adam, signifying things to come concerning the woman and in the naming of the animals." Justin Martyr too, in the Apology, p. 73, quite plainly calls Adam a prophet. Likewise the pseudo-Clement, book I of the Recognitions, no. 47, brings in Peter affirming "that it is certain Adam was a prophet." Add to these Epiphanius, vol. I, page 6, "for he was a prophet" (προφήτης γὰρ ἦν), and the Suda under the word Ἀδάμ, where besides the invention of all branches of learning it ascribes prophecies to him too.

(printed under page 80)

(87) ‹tanquam de indignis› · call in col 152

Sic omnes mss. Alias, « viam suam, de illis tanquam de indignis. »

So all the manuscripts. Elsewhere, "its way, of them as of the unworthy."

(printed under page 80)

(88) ‹In Psalmis› · call in col 152

Sic mss. omnes. Alias, « in psalmo. » Paulo post mss., « et in terram suam revertentur. » Alias, « in pulverem suum revertentur. »

So all the manuscripts. Elsewhere, "in the psalm." A little after, the manuscripts, "and they shall return to their earth"; elsewhere, "they shall return to their dust."

(printed under page 80)

(84) ‹call at the top edge of the foot, anchor not legible› · call in col 153

Joan. XX, 22.

John 20:22.

(printed under page 81)

(85) ‹designabat› · call in col 153

Matth. IX, 16, 17.

Matthew 9:16–17.

(printed under page 81)

(86) ‹in Spiritu sancto› · call in col 153

I Cor. XII, 3.

1 Corinthians 12:3.

(printed under page 81)

(87) ‹Spiritus sancti in vos› · call in col 153

Act. I, 8.

Acts 1:8.

(printed under page 81)

(88) ‹omnis virtus eorum› · call in col 153

Psalm. xxxii, 6.

Psalm 32 (33):6.

(printed under page 81)

(89) ‹call above the foot, not visible› · call in col 153

Renovatis. Sic omnes mss. Alias, « renovatur. » male.

"To the renewed." So all the manuscripts. Elsewhere, wrongly, "is renewed."

(printed under page 81)

(90) ‹utres fieri novos› · call in col 153

Ita hunc locum restituunt omnes codd. mss. In antea editis legitur : « Cum novum vinum in utres novos mitti posse et in veteres denegabat, sed videbat utres fieri novos. »

So all the manuscripts restore this passage. In the earlier editions one reads: "When he denied that new wine could be put into new wineskins and into old, but saw that the wineskins were made new."

(printed under page 81)

(91) ‹protenditur› · call in col 153

Ita mss. Alias, « pertenditur. »

So the manuscripts. Elsewhere, "is stretched through."

(printed under page 81)

(92) ‹ipsi apostoli› · call in col 153

Sic mss. Alias, « angeli, » male.

So the manuscripts. Elsewhere, wrongly, "angels."

(printed under page 81)

(89) ‹quod expedit› · call in col 154

I Cor. XII, 4, 5, 6.

1 Corinthians 12:4–6.

(printed under page 81)

(90) ‹prout vult› · call in col 154

ibid. 11.

Ibid., verse 11.

(printed under page 81)

(91) ‹in omnibus› · call in col 154

ibid. 6.

Ibid., verse 6.

(printed under page 81)

(93) ‹donorum› · call in col 154

Post vocem, « donorum, » libb. editi addunt, « vel donationum, » quod in mss. non reperitur. Paulo infra libb. editi : « Sed hoc quod donum Spiritus Dei ministratur. » At mss., « sed hoc quod donum Spiritus dicitur, manifestatur. »

After the word "of gifts," the printed books add "or of donations," which is not found in the manuscripts. A little below, the printed books: "But this, that the gift of the Spirit of God is ministered." But the manuscripts: "but this, which is called the gift of the Spirit, is made manifest."

(printed under page 81)

(94) ‹unicuique› · call in col 154

Ita mss. Alias, « singulis. »

So the manuscripts. Elsewhere, "to each" (singulis).

(printed under page 81)

(95) ‹esse› · call in col 154

In antea editis deest, « esse, » quod exstat in mss.

In the earlier editions "to be" is missing, which is present in the manuscripts.

(printed under page 81)

(96) ‹anchor: not in view› · call in col 155

Ita mss. Alias, «pietatis.»

So the manuscripts. Otherwise, "of piety."

(printed under page 82)

(97) ‹anchor: not in view› · call in col 155

Sic mss. Alias, «praestiterit.» Paulo post libb. editi: «Ita namque ei virtutem semper atque in aeternum manere perciperet a Deo qui talis est qualem esse voluit ille qui fecit. Quod ut accidat atque indesinenter atque inseparabiliter adsint et qui est et ea quae ab ipso facta sunt, sapere id opus est instruere.... perducere ex Spiritus,» etc.; at mss. ut in nostro textu.

So the manuscripts. Otherwise, "will have granted." A little further on the printed books have: "For thus he would receive from God that virtue should remain in him always and for ever, being such as he who made him willed him to be. That this may come about, and that both he who is and the things made by him may be present unceasingly and inseparably, it is the work of wisdom to instruct.... to lead on from the Spirit," etc.; but the manuscripts as in our text.

(printed under page 82)

(98) ‹anchor: not in view› · call in col 155

Sic mss. Alias, «opera.» Ibidem libb. editi post, «instaurato,» addunt, «corde,» quod abest ab omnibus mss.

So the manuscripts. Otherwise, "works." In the same place the printed books add "heart" after "restored," which is absent from all the manuscripts.

(printed under page 82)

(99) ‹anchor: nulla unquam› · call in col 155

Ita mss. Alias, «utique.»

So the manuscripts. Otherwise, "certainly."

(printed under page 82)

(1) ‹anchor: capacius Patrem› · call in col 155

Alias, «dilatentur ejus desideria vel augeantur dum semper ardentius Patrem,» sed mss. ut in nostro textu. Paulo post mss., «satietas capit.» Alias, «satietas ceperit.» Quod autem hoc loco ait Origenes posse fieri ut qui ad summum perfectumque beatitudinis gradum pervenerit, inde paulatim decidat ac ruat, id quidem sequitur ex ejus circa arbitrii libertatem et in omni statu perseverantem bene vel male agendi facultatem placitis, sed catholicae fidei repugnat. Vide Origenianorum lib. II, quaest. 11, n. 1.

Otherwise, "his desires be widened or increased while ever more ardently the Father," but the manuscripts as in our text. A little further on the manuscripts have "satiety takes hold"; otherwise, "satiety has taken hold." What Origen says in this place, that one who has reached the highest and perfect degree of blessedness can gradually fall away from it and collapse, follows indeed from his teachings on freedom of choice and on the power of acting well or ill that persists in every state, but it is repugnant to the Catholic faith. See the Origeniana, book II, question 11, no. 1.

(printed under page 82)

(2) ‹anchor: not in view› · call not in view (col 155 or 156)

Tempus. Deest in libb. editis, sed habetur in mss.

"Time." It is missing in the printed books, but is found in the manuscripts.

(printed under page 82)

(3) ‹anchor: not in view› · call not in view (col 155 or 156)

Sic mss. Alias, «coepit.»

So the manuscripts. Otherwise, "began."

(printed under page 82)

(22) ‹anchor: speculabuntur› · call in col 156 (scripture reference, printed at the foot of col 155 above the notes)

II Cor. III, 18.

2 Corinthians 3:18.

(printed under page 82)

(4) ‹anchor: vertatur, reparet› · call in col 156

Reparet. Ita mss. Alias, «repetat.»

"May restore." So the manuscripts. Otherwise, "may seek again."

(printed under page 82)

(5) ‹anchor: omnes reliquas› · call in col 156

Sic mss. Alias, «dederunt, cujus conditio atque industria incomparabilibus reliquas,» etc.

So the manuscripts. Otherwise, "have given, whose condition and industry [surpasses] the rest by incomparable," etc.

(printed under page 82)

(6) ‹anchor: de perfectis dicitur› · call in col 156

Sic mss. Alias, «quod de perfectis dicitur.» Ibidem mss., «ex mysteriorum revelationibus.» Alias, «ab interioribus revelationibus.» Paulo post mss., «quae nobis per Patrem et Filium.» Alias, «quae nobis ad Patrem et Filium.»

So the manuscripts. Otherwise, "what is said of the perfect." In the same place the manuscripts have "from the revelations of the mysteries"; otherwise, "from inner revelations." A little further on the manuscripts have "which [are supplied] to us through the Father and the Son"; otherwise, "which [are supplied] to us towards the Father and the Son."

(printed under page 82)

(7) ‹anchor: haec diximus› · call in col 156

Sic mss. Alias, «etiam hoc dicimus.»

So the manuscripts. Otherwise, "we say this also."

(printed under page 82)

(8) ‹anchor: vicinum utpote› · call in col 156

Sic mss. Alias, «ut puta.»

So the manuscripts. Otherwise, "as for instance."

(printed under page 82)

(23) ‹anchor: not in view› · call not in view (scripture reference)

Heb. I, 14.

Hebrews 1:14.

(printed under page 83)

(24) ‹anchor: in futuro› · call in col 157 (scripture reference)

Ephes. I, 21.

Ephesians 1:21.

(printed under page 83)

(9) ‹anchor: not in view› · call not in view (col 157)

Caute admodum legendum est hoc quintum caput, nec non sequens sextum, quippe ubi nihil fere est quod a catholicae fidei norma non recedat; nec excusationis locum ullum haberet Origenes, si haec non «cum magno metu et cautela,» ut mox dicturus est, discutiens magis et pertractans «quam pro certo ac definito» statuisset.

This fifth chapter must be read with great caution, and the sixth that follows as well, since there is almost nothing in them that does not depart from the rule of the Catholic faith; nor would Origen have any room for excuse had he not laid these things down "with great fear and caution," as he is about to say, discussing and treating them rather "than as certain and defined."

(printed under page 83)

(10) ‹anchor: not in view› · call not in view (col 157)

Alias, «ut hic.»

Otherwise, "as here."

(printed under page 83)

(11) ‹anchor: not in view› · call not in view (col 157)

In editis libris deest, «quae,» et praeterea Genebrardus edidit, «pro virilibus nostris.»

In the printed books "which" is missing, and Génébrard moreover printed "according to our powers."

(printed under page 83)

(12) ‹anchor: in futuro› · call in col 157

In futuro. Deest in libb. editis, sed habetur in mss.

"In the future [age]." It is missing in the printed books, but is found in the manuscripts.

(printed under page 83)

(13) ‹anchor: not in view› · call not in view

Sic mss. Alias, «sciendum est.»

So the manuscripts. Otherwise, "it must be known."

(printed under page 83)

(14) ‹anchor: not in view› · call not in view

Princeps. Sic recte mss.; male vero libb. editi, «principes.» Mox mss., «principes quoque hujus mundi quidam.» In antea editis pro «quidam» legitur «quidem.» Infra libb. antea editi, «sed utrum isti sunt principes illi qui sunt principatus... an alii sunt.»

"Prince." So the manuscripts rightly; but the printed books wrongly have "princes." Just after, the manuscripts have "certain princes also of this world." In the earlier editions "indeed" is read for "certain." Below, the earlier printed books have "but whether these are those princes who are principalities... or are others."

(printed under page 83)

(15) ‹anchor: not in view› · call not in view

Sic mss.; libb. editi, «spiritibus malignis.»

So the manuscripts; the printed books have "to evil spirits."

(printed under page 83)

(25) ‹anchor: Paulus› · call in col 158 (scripture reference)

Philip. II, 10.

Philippians 2:10.

(printed under page 83)

(26) ‹anchor: angelorum Dei› · call in col 158 (scripture reference)

Deut. XXXII, 8, 9.

Deuteronomy 32:8–9.

(printed under page 83)

(16) ‹anchor: enumerat› · call in col 158

Post «enumerat,» continua serie nec ulla interposita virgula in libris editis legitur: «In loco sane in quo de naturalibus naturis disseremus, reticere non convenit, cum de nobis quidem hominibus qui utique rationabile animal esse dicimur, pertractabimus. Sed ne illud quidem,» etc. At mss. ut in nostro textu.

After "enumerates," the printed books read in continuous sequence, with no comma between: "In the place indeed where we shall discuss natural natures, it is not fitting to keep silent, when we shall treat of ourselves as men, who are surely called a rational animal. But not even that," etc. But the manuscripts as in our text.

(printed under page 83)

(17) ‹anchor: rationalibus› · call in col 158

Ita mss. Alias, «irrationabilibus.»

So the manuscripts. Otherwise, "irrational."

(printed under page 83)

(18) ‹anchor: not in view› · call not in view

Requirendum est utrum conditor et creator omnium Deus, quosdam quidem ex his ita fecerit sanctos ac beatos ut nihil possint recipere omnino contrarium, etc. Vide Origenianorum lib. II, quaest. 7, num. 2, De libero arbitrio, et quaest. 5, num. 11, ubi expenditur quid de angelorum libertate statuerit Origenes.

"It must be asked whether God, the founder and creator of all things, made certain of these so holy and blessed that they could receive nothing at all contrary," etc. See the Origeniana, book II, question 7, no. 2, On Free Will, and question 5, no. 11, where it is weighed what Origen laid down about the freedom of the angels.

(printed under page 84)

(19) ‹anchor: not in view› · call not in view

Sic mss. Alias, «esse capaces.»

So the manuscripts. Otherwise, "to be capable."

(printed under page 84)

(20) ‹anchor: not in view› · call not in view

Et illos tales creatos, et ad hoc factos ut essent subditi et subjecti. Haec desunt in libb. antea editis, sed habentur in omnibus mss.

"And that those were created such, and made for this, that they should be subordinate and subject." These words are missing in the earlier printed books, but are found in all the manuscripts.

(printed under page 84)

(21) ‹anchor: quodammodo ac naturale› · call in col 159

Sic mss. Alias, «an ex voluntate sola haec possideant Creatoris. Vel quae appellantur dominationes, hae si quod dominantur non per facti sui meritum eis fuerit additum, sed de conditionis praerogativa,» etc.

So the manuscripts. Otherwise, "or whether they possess these by the will of the Creator alone. Or those that are called dominions, these, if their dominion was not added to them through the merit of their deed, but from the prerogative of their condition," etc.

(printed under page 84)

(22) ‹anchor: libertatem putentur› · call in col 159

Putentur. Deest in antea editis, sed in mss. reperitur.

"Should be thought." It is missing in the earlier editions, but is found in the manuscripts.

(printed under page 84)

(23) ‹anchor: obtinent tenebras› · call in col 159

Sic recte omnino codd. mss., editi vero: «Minorem substantia sua malitiam posteriorem. Illos quoque mundi tenebrarum rectores et principes appellavit, eo quod principatus et qui obtinent tenebras,» etc.

So, quite rightly, the manuscript codices; but the printed books have: "a lesser later malice than their substance. Those also he called rulers and princes of the darkness of the world, because principalities and those who hold the darkness," etc.

(printed under page 84)

(24) ‹anchor: not in view› · call not in view

Ita mss. Alias, «spiritibus.» Paulo post mss., «quod si haec ita de malignis.» Libb. editi, «quod si id de malis.»

So the manuscripts. Otherwise, "spirits." A little further on the manuscripts have "but if these things [are said] thus of the malignant"; the printed books, "but if this of the evil."

(printed under page 84)

(27) ‹anchor: principem Tyri› · call in col 160 (scripture reference, printed at the foot of col 159)

Ezech. XXVI et XXVIII.

Ezekiel 26 and 28.

(printed under page 84)

(25) ‹anchor: intelligi debeat› · call in col 160

Ut nihil prorsus de homine, sed de virtute aliqua intelligi debeat. Vide eumdem Origenem infra lib. III Περὶ ἀρχῶν, cap. 2, et homil. 9 et 10 in Numeros, ubi similiter docet prophetiam Ezechielis cap. XXVIII non de homine rege Tyri, sed esse intelligendam de angelo quem Deus cele- (continues)

"So that it must be understood not at all of a man, but of some power." See the same Origen below, book III of the Peri Archon, chapter 2, and Homilies 9 and 10 on Numbers, where he likewise teaches that the prophecy of Ezekiel, chapter 28, is to be understood not of a man, the king of Tyre, but of an angel whom God … (continues)

(printed under page 84)

(28) ‹anchor: not in view› · call not in view (scripture reference, printed at the foot of col 161)

Ezech. XXVIII, 12 seqq.

Ezekiel 28:12 and following.

(printed under page 85)

(26) ‹anchor: not in view› · call not in view

Ita omnes codd. mss. Alias, «ad inferiores et ad deteriora dejecta.» Paulo post libb. editi, «contrarias istas magnasque virtutes.» Sed mss. ut in nostro textu.

So all the manuscript codices. Otherwise, "cast down to the lower and to the worse." A little further on the printed books have "those great and contrary powers." But the manuscripts as in our text.

(printed under page 85)

(27) ‹anchor: not in view› · call not in view

Caute lege.

Read with caution.

(printed under page 85)

(28) ‹anchor: not in view› · call not in view

Ita mss. Alias, «plenitudinis.»

So the manuscripts. Otherwise, "of fullness."

(printed under page 85)

(29) ‹anchor: not in view› · call not in view

Mss., «potest.» Alias, «solet.» Infra mss., «quid etiam ipsa prophetiae verba.» Libb. editi, «quid etiam ipsa prophetica verba.»

The manuscripts have "can"; otherwise, "is wont." Below, the manuscripts have "what also the very words of the prophecy"; the printed books, "what also the very prophetic words."

(printed under page 85)

(30) ‹anchor: carbunculo, et sapphiro› · call in col 161

Et smaragdo et carbunculo et sapphiro. Haec desiderantur in antea editis, sed habentur in omnibus mss.

"And with emerald and carbuncle and sapphire." These are wanting in the earlier editions, but are found in all the manuscripts.

(printed under page 85)

(31) ‹anchor: auro insertis› · call in col 161

Sic mss. Alias, «insertus.»

So the manuscripts. Otherwise, "set in" (masculine singular).

(printed under page 85)

(32) ‹anchor: donec inventae› · call in col 161

Sic mss. Genebrardus vero, «comminuendae.»

So the manuscripts. But Génébrard has "to be crushed."

(printed under page 85)

(33) ‹anchor: not in view› · call not in view

Sic mss. Libb. editi, «ejeci te cherub de medio lapidum igneorum.»

So the manuscripts. The printed books have "I cast you out, cherub, from the midst of the stones of fire."

(printed under page 85)

(34) ‹anchor: not in view› · call not in view

Ita mss. Alias, «multitudine.»

So the manuscripts. Otherwise, "by the multitude."

(printed under page 85)

(35) ‹anchor: not in view› · call not in view

In terram projeci te coram regibus; dedi te in ostentationem atque illusionem propter multitudinem peccatorum tuorum. Haec desunt in libris antea editis, sed in omnibus mss. reperiuntur.

"I cast you to the earth before kings; I gave you up to be a spectacle and a mockery for the multitude of your sins." These are missing in the earlier printed books, but are found in all the manuscripts.

(printed under page 85)

(36) ‹anchor: not in view› · call not in view

Homo. Sic mss. Editi, «ab eo,» male.

"Man." So the manuscripts. The printed books have "by him," wrongly.

(printed under page 85)

(37) ‹anchor: projectus est› · call in col 162

Qui cum non esset in terra, in terram projectus est. Ita optime mss. In libris editis deest, «in terra.»

"Who, though he was not on the earth, was cast down to the earth." So, best of all, the manuscripts. In the printed books "on the earth" is missing.

(printed under page 85)

(38) ‹anchor: sancta ante› · call in col 162

In libris editis deest, «ante.»

In the printed books "before" is missing.

(printed under page 85)

(39) ‹anchor: sortitus officium› · call in col 162

Arbitramur ergo dici haec de angelo quodam qui Tyriorum gentis dispensandae sit sortitus officium. Sic mss. Alias vero, «arbitrantur ergo hoc de angelo,» etc. Caeterum de hac Origenis opinione vide, si vacat, Origenian. lib. II, quaest. 5, num. 26.

"We think, then, that these things are said of a certain angel who had been allotted the office of governing the people of Tyre." So the manuscripts. But otherwise, "they think, then, that this [is said] of an angel," etc. For the rest, on this opinion of Origen see, if there is leisure, the Origeniana, book II, question 5, no. 26.

(printed under page 85)

(99) ‹anchor: semen eorum› · call in col 163 (scripture reference)

Isa. XIV, 12 seqq.

Isaiah 14:12 and following.

(printed under page 86)

(1) ‹anchor: not in view› · call not in view (scripture reference)

Luc. X, 18.

Luke 10:18.

(printed under page 86)

(2) ‹anchor: not in view› · call not in view (scripture reference)

Matth. XXIV, 27.

Matthew 24:27.

(printed under page 86)

(3) ‹anchor: not in view› · call not in view (scripture reference)

I Joan. V, 19.

1 John 5:19.

(printed under page 86)

(40) ‹anchor: not in view› · call not in view

Etiam de alia virtute contraria. Isaiae verba XIV, 12 seqq., mox laudata, de diabolo etiam accipit infra lib. IV Περὶ ἀρχῶν, cap. 2, nec aliter Tertull. lib. V adversus Marcion., cap. 11 et 17; Euseb. in psalm. LXXXI; Ambros. in psalm. CXVIII; Athanasius pluribus in locis, Greg. Mag. saepius; Theodoret. hic; Isidorus Pelus. lib. I epist. 15; Bernard. serm. 3 in vision. Isai. Sed non desunt alii Patres et Scripturae sacrae interpretes qui haec ad litteram intelligenda putent de rege Babylonis, alii de Nabuchodonosore, alii de Balthasare, alii de Sennacherib, unusquisque juxta suam hypothesim. Ego vero de Balthasare accipio, qui eadem nocte qua capta est dolo urbs Babylon a Cyro, interfectus est. Vide Danielem cap. V.

"Also concerning another contrary power." The words of Isaiah 14:12 and following, cited just after, he takes of the devil also below, in book IV of the Peri Archon, chapter 2; and so too Tertullian, Against Marcion book V, chs. 11 and 17; Eusebius on Psalm 81; Ambrose on Psalm 118; Athanasius in many places, Gregory the Great quite often; Theodoret here; Isidore of Pelusium, book I, letter 15; Bernard, sermon 3 on the vision of Isaiah. But there is no lack of other Fathers and interpreters of Holy Scripture who think these words are to be understood literally of the king of Babylon, some of Nebuchadnezzar, others of Belshazzar, others of Sennacherib, each according to his own hypothesis. I for my part take it of Belshazzar, who was killed on the same night on which the city of Babylon was taken by stratagem by Cyrus. See Daniel chapter 5.

(printed under page 86)

(41) ‹anchor: not in view› · call not in view

Ita mss. Alias, «descendit.»

So the manuscripts. Otherwise, "went down."

(printed under page 86)

(42) ‹anchor: not in view› · call not in view

Ita mss. Alias, «corde.»

So the manuscripts. Otherwise, "in heart."

(printed under page 86)

(43) ‹anchor: not in view› · call not in view

Libb. editi, «super omnes excelsos qui sunt in Aquilone;» sed mss. ut in nostro textu.

The printed books have "above all the high ones who are in the North"; but the manuscripts as in our text.

(printed under page 86)

(44) ‹anchor: natura› · call in col 163

Libb. editi, «ut putant, aliqua natura.» At mss. ut in nostro textu.

The printed books have "as they think, some nature." But the manuscripts as in our text.

(printed under page 86)

(45) ‹anchor: not in view› · call not in view

Sui. Deest in antea editis, sed exstat in mss.

"Of himself." It is missing in the earlier editions, but is extant in the manuscripts.

(printed under page 86)

(46) ‹anchor: not in view› · call not in view

Lux. Deest in antea editis, sed habetur in mss.

"Light." It is missing in the earlier editions, but is found in the manuscripts.

(printed under page 86)

(47) ‹anchor: not in view› · call not in view

Mss., «quoniam.» Alias, «quomodo.»

The manuscripts have "since"; otherwise, "how."

(printed under page 86)

(1) ‹anchor: sicut fulgur› · call in col 164 (scripture reference)

Luc. X, 18.

Luke 10:18.

(printed under page 86)

(2) ‹anchor: adventus Filii hominis› · call in col 164 (scripture reference)

Matth. XXIV, 27.

Matthew 24:27.

(printed under page 86)

(3) ‹anchor: in maligno positus est› · call in col 164 (scripture reference)

I Joan. V, 19.

1 John 5:19.

(printed under page 86)

(45) ‹anchor: gloriosi adventus sui› · call in col 164

Sui. Deest in antea editis, sed exstat in mss.

"His": lacking in the earlier editions, but it stands in the manuscripts.

(printed under page 86)

(46) ‹anchor: apostoli lux› · call in col 164

Lux. Deest in antea editis, sed habetur in mss.

"Light": lacking in the earlier editions, but found in the manuscripts.

(printed under page 86)

(47) ‹anchor: quoniam› · call in col 164

Mss., «quoniam.» Alias, «quomodo.»

The manuscripts have "since"; otherwise, "how."

(printed under page 86)

(4) ‹anchor: draconem in hamo apostatam› · call in col 164 (scripture reference)

Job XL, 20.

Job 40:20.

(printed under page 86)

(48) ‹anchor: Adduces› · call in col 164

Mss., «adduces.» Alias, «educes.» Paulo post mss., «contrariae virtutes nominantur.» Libb. editi, «contrariae virtutes refugae nominantur.»

The manuscripts have "you will bring"; otherwise, "you will draw out." A little further on the manuscripts have "contrary powers are named"; the printed books, "contrary powers are named fugitives."

(printed under page 86)

(49) ‹anchor: aliquem› · call in col 164

Mss., «aliquem.» Libb. editi, «aliquid.»

The manuscripts have "anyone"; the printed books, "anything."

(printed under page 86)

(50) ‹anchor: disputationibus› · call in col 164

Quibus moti disputationibus, etc. Hunc locum sic vertit Hieronymus epistola 94 ad Avitum; unde liquet quam dubiae sit fidei interpres Rufinus.

"Moved by these arguments," etc. Jerome translated this passage so in letter 94, to Avitus; from which it is clear how doubtful a translator Rufinus is.

(printed under page 86)

(5) ‹anchor: scabellum pedum tuorum› · call in col 165 (scripture reference)

Psal. CX, 1.

Psalm 110 (109):1.

(printed under page 87)

(6) ‹anchor: not in view› · call not in view (scripture reference)

I Cor. XV, 25.

1 Corinthians 15:25.

(printed under page 87)

(7) ‹anchor: not in view› · call not in view (scripture reference)

ibid. 26.

Same, verse 26.

(printed under page 87)

(8) ‹anchor: not in view› · call not in view (scripture reference)

Psal. LXI, 1.

Psalm 61 [as printed], verse 1.

(printed under page 87)

(51) ‹anchor: not in view› · call not in view

Alias, «videtur esse judicium.» Sed omnes mss. ut in nostro textu.

Otherwise, "seems to be the judgement." But all the manuscripts as in our text.

(printed under page 87)

(52) ‹anchor: not in view› · call not in view

Lib. editi, «habuerit.» Mss., «habuit.»

The printed books have "may have had"; the manuscripts, "had."

(printed under page 87)

(53) ‹anchor: not in view› · call not in view

In aliis. Deest in antea editis, sed habetur in mss.

"In others." It is missing in the earlier editions, but is found in the manuscripts.

(printed under page 87)

(54) ‹anchor: not in view› · call not in view

Sic mss.; at libb. editi, «catholicam.»

So the manuscripts; but the printed books have "Catholic."

(printed under page 87)

(55) ‹anchor: quae sint› · call in col 165

Quae sint. Deest in antea editis, sed habetur in mss.

"What things there are." It is missing in the earlier editions, but is found in the manuscripts.

(printed under page 87)

(56) ‹anchor: de Trinitate› · call in col 165

De Trinitate. Sic mss. Alias, «determinate,» male.

"Concerning the Trinity." So the manuscripts. Otherwise, "determinately," wrongly.

(printed under page 87)

(57) ‹anchor: In unum› · call in col 165

Caute lege.

Read with caution.

(printed under page 87)

(58) ‹anchor: sane finem putamus› · call in col 165

In unum sane finem putamus, etc. Vide Huetium lib. II Origenianorum, quaest. undecima, num. 9, et quaest. 5, num. 30.

"We think indeed that to one end," etc. See Huet, book II of the Origeniana, question eleven, no. 9, and question 5, no. 30.

(printed under page 87)

(59) ‹anchor: Paulo apostolo discamus› · call in col 165

Sic mss. Alias, «ab Apostolo discamus.» Paulo post libb. editi, «quod sane ista quidem Apostoli... nos edocuit quod sit.» At mss. ut in nostro textu.

So the manuscripts. Otherwise, "let us learn from the Apostle." A little further on the printed books have "which indeed these [words] of the Apostle... have taught us, what it is." But the manuscripts as in our text.

(printed under page 87)

(60) ‹anchor: not in view› · call not in view

Caute lege.

Read with caution.

(printed under page 87)

(61) ‹anchor: not in view› · call not in view

Caute lege.

Read with caution.

(printed under page 87)

(62) ‹anchor: not in view› · call not in view

Semper enim similis est finis initiis, etc. Hunc locum respicit et carpit Hieronymus epist. 94 ad Avitum, cum Origenem sentire ait, «rursum nasci ex fine principium, et ex principio finem; et ita cuncta variari, ut et qui nunc homo est, possit in alio mundo daemon fieri; et qui daemon est, et negligentius egerit, in crassiora corpora relegetur, id est, ut homo fiat. Sicque permiscet omnia, ut de angelo possit diabolus fieri, et rursus diabolus in angelum revertatur.»

"For the end is always like the beginnings," etc. Jerome has this passage in view and criticises it in letter 94, to Avitus, when he says that Origen holds that "the beginning is born again from the end, and the end from the beginning; and that all things so change that he who is now a man may in another world become a demon; and he who is a demon, if he has acted carelessly, may be banished into grosser bodies, that is, become a man. And so he mixes up everything, so that from an angel a devil can be made, and the devil in turn return to an angel."

(printed under page 87)

(63) ‹anchor: varietatibus› · call in col 166

Et varietatibus. Sic mss. Alias, «varie acti.»

"And by varieties." So the manuscripts. Otherwise, "variously moved."

(printed under page 87)

(64) ‹anchor: decidentem habent› · call in col 166

Caute lege.

Read with caution.

(printed under page 87)

(65) ‹anchor: before Ἐξ ἰδίας αἰτίας› · call in col 166

Ἐξ ἰδίας αἰτίας, etc. Graeca uncis conclusa exstant ad calcem epistolae Justiniani imperatoris ad Menam patriarcham Constantinopolitanum.

"By their own fault," etc. The Greek enclosed in brackets survives at the end of the letter of the emperor Justinian to Menas, patriarch of Constantinople.

(printed under page 87)

(9) ‹anchor: not in view› · call not in view (scripture reference)

Isa. LXVI, 22.

Isaiah 66:22.

(printed under page 88)

(10) ‹anchor: not in view› · call not in view (scripture reference)

Joan. XVII, 20, 21.

John 17:20–21.

(printed under page 88)

(11) ‹anchor: not in view› · call not in view (scripture reference)

Joan. XVII, 22, 23.

John 17:22–23.

(printed under page 88)

(66) ‹anchor: not in view› · call not in view

Libb. editi, «quomodo ut dicimus,» At mss. ut in nostro textu.

The printed books have "how, as we say." But the manuscripts as in our text.

(printed under page 88)

(67) ‹anchor: not in view› · call not in view

Sic mss. Alias, «vel ordinatione,» male.

So the manuscripts. Otherwise, "or by ordinance," wrongly.

(printed under page 88)

(68) ‹anchor: dominationem› · call in col 167

Sic mss. Alias, «dominationum.»

So the manuscripts. Otherwise, "of dominions."

(printed under page 88)

(69) ‹anchor: not in view› · call not in view

Ita mss. Alias, «immutationemque proferunt,» male.

So the manuscripts. Otherwise, "and they bring forth change," wrongly.

(printed under page 88)

(70) ‹anchor: not in view› · call not in view

Hi vero qui de statu primae beatitudinis moti quidem sunt, etc. Haec et quae sequuntur summatim refert Hieronymus epist. 94 ad Avitum his verbis: «Qui vero fluctuaverint et motis pedibus nequaquam corruerint, subjicientur omnino dispensandi et regendi atque ad meliora gubernandi, principatibus, potestatibus, thronis, dominationibus; et forsitan ex his hominum constabit genus, in uno aliquo ex mundis; quando juxta Isaiam coelum et terra nova fient. Qui vero non fuerint meriti, ut per genus hominum revertantur ad pristinum statum, fient diabolus, et angeli ejus, et pessimi daemones; ac pro varietate meritorum in singulis mundis diversa officia sortientur. Ipsosque daemones ac rectores tenebrarum, in aliquo mundo, vel mundis, si voluerint ad meliora converti, fieri homines, et sic ad antiquum redire principium; ita duntaxat ut per supplicia atque tormenta, quae vel multo vel brevi tempore sustinuerint, in hominum eruditi corporibus, rursum veniant ad angelorum fastigia. Ex quo consequenti ratione monstrari, omnes rationabiles creaturas ex hominibus fieri, non semel et subito, sed frequentius; nosque et angelos futuros daemones, si egerimus negligentius; et rursum daemones si voluerint capere virtutes, pervenire ad angelicam dignitatem.»

"But those who have indeed been moved from the state of the first blessedness," etc. Jerome reports these and the following words in summary in letter 94, to Avitus, in these terms: "But those who have wavered, and though their feet were moved have by no means fallen, will be wholly subject, to be ordered and ruled and steered towards better things, to the principalities, powers, thrones, dominions; and perhaps from these the human race will be made up, in some one of the worlds, when according to Isaiah a new heaven and earth shall be made. But those who have not deserved to return to their former state through the human race will become the devil and his angels and the worst demons; and according to the variety of their merits they will be allotted different offices in the several worlds. And the demons themselves and the rulers of darkness, in some world or worlds, if they are willing to be converted to better things, become men, and so return to the ancient beginning; in such wise, however, that through punishments and torments, endured for a long or a short time, being schooled in human bodies, they come again to the heights of the angels. From which it is shown by logical consequence that all rational creatures can be made from men, not once and suddenly, but often; and that we and the angels will be demons in future if we act more carelessly; and again that demons, if they are willing to take up virtues, attain to the angelic dignity."

(printed under page 88)

(71) ‹anchor: not in view› · call not in view

Ita mss. Libb. editi, «ordinibus subjecti sunt ad regendum.» Paulo post iidem libb. editi, «restitui ad statum beatitudinis possunt.» At mss. ut in nostro textu.

So the manuscripts. The printed books have "they are subject to the orders to be ruled." A little further on the same printed books have "they can be restored to the state of blessedness." But the manuscripts as in our text.

(printed under page 88)

(72) ‹anchor: not in view› · call not in view

Libb. editi, «secundum omnes jam coeperit.» Mss. ut in nostro textu.

The printed books have "according to all has already begun." The manuscripts as in our text.

(printed under page 88)

(73) ‹anchor: not in view› · call not in view

Ita mss. Lib. editi, «pro suis discipulis.»

So the manuscripts. The printed books have "for his disciples."

(printed under page 88)

(12) ‹anchor: plenitudinis Christi› · call in col 168 (scripture reference)

Ephes. IV, 13.

Ephesians 4:13.

(printed under page 88)

(13) ‹anchor: eademque sententia› · call in col 168 (scripture reference)

I Cor. I, 10.

1 Corinthians 1:10.

(printed under page 88)

(74) ‹anchor: jam nos› · call in col 168

Ita mss. Alias, «eos.»

So the manuscripts. Otherwise, "them."

(printed under page 88)

(75) ‹anchor: Sciendum tamen est› · call in col 168

Ita mss. Alias, «esse.»

So the manuscripts. Otherwise, "to be."

(printed under page 88)

(76) ‹anchor: se dedisse› · call in col 168

Se dedisse. Haec desunt in antea editis, sed exstant in omnibus mss.

"Have given themselves." These words are missing in the earlier editions, but are extant in all the manuscripts.

(printed under page 88)

(14) ‹anchor: not in view› · call not in view (scripture reference)

I Cor. VII, 31.

1 Corinthians 7:31.

(printed under page 89)

(15) ‹anchor: not in view› · call not in view (scripture reference)

Psal. CII, 27.

Psalm 102 (101):27.

(printed under page 89)

(16) ‹anchor: not in view› · call not in view (scripture reference)

Isa. LXVI, 22.

Isaiah 66:22.

(printed under page 89)

(77) ‹anchor: not in view› · call not in view

Jam vero si aliqui ex his ordinibus, etc. Vide Origenian., lib. II, quaestione 11, num. 18.

"But now if some of these orders," etc. See the Origeniana, book II, question 11, no. 18.

(printed under page 89)

(78) ‹anchor: not in view› · call not in view

Caute lege.

Read with caution.

(printed under page 89)

(79) ‹anchor: not in view› · call not in view

Interim tam in his quae videntur, etc. Consule iterum Origenian. lib. II, quaest. 5, num. 14 et 22. Item libri ejusdem quaest. undecimam, num. 4.

"Meanwhile both in these things that are seen," etc. Consult again the Origeniana, book II, question 5, nos. 14 and 22; likewise question eleven of the same book, no. 4.

(printed under page 89)

(80) ‹anchor: superiorum› · call in col 169

Superiorum. Deest in libb. editis, sed habetur in omnibus mss.

"Of the higher." It is missing in the printed books, but is found in all the manuscripts.

(printed under page 89)

(81) ‹anchor: eruditionum specie› · call in col 169

Eruditionum specie. Sic mss. Male alias, «eruditione in specie.»

"In a kind of schooling." So the manuscripts. Wrongly otherwise, "by schooling in kind."

(printed under page 89)

(82) ‹anchor: ut opinor› · call in col 169

Caute lege.

Read with caution.

(printed under page 89)

(83) ‹anchor: transeuntem per singulos› · call in col 169

Transeuntem per singulos. Sic mss. Alias, «transire et per singulos.»

"Passing through each." So the manuscripts. Otherwise, "to pass, and through each."

(printed under page 89)

(84) ‹anchor: not in view› · call not in view

Libb. editi, «futuris spatiis ac saeculis.» At mss. omnes ut in nostro textu.

The printed books have "in future spaces and ages." But all the manuscripts as in our text.

(printed under page 89)

(85) ‹anchor: not in view› · call not in view

Sic mss. Libb. vero editi, «eumdem modum.» Paulo post mss., «non tamen eorum substantia omnimode corrumpatur.» In libb. editis pro «substantia» legitur «qualitas.»

So the manuscripts. But the printed books have "the same manner." A little further on the manuscripts have "yet their substance is not utterly corrupted." In the printed books "quality" is read for "substance."

(printed under page 89)

(86) ‹anchor: not in view› · call not in view

Ita mss. Libb. editi, «Isaias quoque cum prophetiam dicat.»

So the manuscripts. The printed books have "Isaiah too, when he speaks the prophecy."

(printed under page 89)

(87) ‹anchor: not in view› · call not in view

Habitus. Deest in libris antea editis, sed habetur in omnibus mss.

"Habit (or condition)." It is missing in the earlier printed books, but is found in all the manuscripts.

(printed under page 89)

(88) ‹anchor: occurrere potest› · call in col 170

Nullo omnino genere intellectui meo occurrere potest. Aliud forte vidit in textu Graeco Hieronymus, qui epist. ad Avitum Origenem docere refert, «Corporales quoque substantias penitus dilapsuras; aut certe in fine omnium hoc esse futura corpora, quod nunc est aether et coelum, et si quod aliud corpus sincerius et purius intelligi potest. Quod cum ita sit,» inquit idem doctor, «quid de resurrectione sentiat, perspicuum est.»

"It can in no way at all occur to my understanding." Jerome perhaps saw something else in the Greek text, for in the letter to Avitus he reports that Origen teaches "that bodily substances too will utterly pass away; or at any rate that at the end of all things bodies will be what the ether and heaven now are, and whatever other body can be conceived purer and finer. Since this is so," says the same doctor, "it is plain what he thinks about the resurrection."

(printed under page 89)

(89) ‹anchor: generali nobis sermone› · call in col 170

Generali nobis sermone, etc. Integram phrasim sic exhibent mss., libb. autem editi habent: «in generali nobis sermone digesta sunt per consequentiam magis intellecta quam definito dogmate pertractata atque discussa de rationabilibus naturis secundum eum locum,» etc.

"By us in general discourse," etc. The manuscripts give the whole phrase thus; but the printed books have: "in general discourse there have been set out by us, understood by inference rather than treated and discussed by defined doctrine, concerning rational natures according to that place," etc.

(printed under page 89)

(17) ‹anchor: not in view› · call not in view (scripture reference)

Joan. I, 1, 2, 3.

John 1:1–3.

(printed under page 90)

(18) ‹anchor: ipse est caput› · call in col 171 (scripture reference)

Col. I, 16, 17.

Colossians 1:16–17.

(printed under page 90)

(19) ‹anchor: diei ac noctis› · call in col 171 (scripture reference)

Gen. I.

Genesis 1.

(printed under page 90)

(20) ‹anchor: not in view› · call not in view (scripture reference)

Job XXV, 5.

Job 25:5.

(printed under page 90)

(90) ‹anchor: not in view› · call not in view

Vel creatae, sive sanctae sint sive nequam; quae omnes secundum propriam naturam incorporeae sunt; sed et per hoc ipsum quod incorporeae sunt, nihilominus factae sunt. Haec omnia omissa sunt in libris antea editis, sed reperiuntur in omnibus mss.

"Or created, whether they be holy or wicked; all of which are incorporeal by their own nature; but even in this very fact that they are incorporeal, they are none the less made." All these words are omitted in the earlier printed books, but are found in all the manuscripts.

(printed under page 90)

(91) ‹anchor: vel stellarum› · call in col 171

Ad inquisitionem solis et lunae vel stellarum, etc. Quid Origenes de astris commentus sit, disputat Huetius lib. II Origenianorum, quaestione octava. Ipsum vide.

"To the inquiry into the sun and moon or stars," etc. What Origen devised about the stars Huet discusses in book II of the Origeniana, question eight. See him.

(printed under page 90)

(92) ‹anchor: etiam ipsa inter› · call in col 171

Etiam ipsa est. Deest in libb. antea editis, sed habetur in mss. omnibus. Mox ibidem mss., «dicuntur in ἀρχὰς, id est in principatum.» Alias deest, «in ἀρχάς.»

"Even they themselves is" [as printed]. It is missing in the earlier printed books, but is found in all the manuscripts. Just after, in the same place, the manuscripts have "they are said [to be made] for ἀρχάς, that is, for rule." Otherwise "for ἀρχάς" is missing.

(printed under page 90)

(93) ‹anchor: istum solum› · call in col 171

Ita ms. codex Virodunensis. In aliis mss. pro «solum» legitur «solem,» in libris vero editis sic: «an putanda sint istum solem habere principatum diei ac lunam noctis quos illuminando,» etc.

So the Verdun manuscript codex. In other manuscripts "sun" (solem) is read for "only" (solum); and in the printed books thus: "or whether they are to be thought that this sun has rule of the day and the moon of the night, which by giving light," etc.

(printed under page 90)

(94) ‹anchor: not in view› · call not in view

Sic mss. Editi vero, «inter coelestia esse numerentur, cum deinde omnia.»

So the manuscripts. But the printed books have "be numbered among the heavenly things, since then all."

(printed under page 90)

(95) ‹anchor: not in view› · call not in view

Evidenter. Deest in antea editis, sed habetur in mss.

"Evidently." It is missing in the earlier editions, but is found in the manuscripts.

(printed under page 90)

(96) ‹anchor: not in view› · call not in view

Haeretici vero etiam de animabus quae apud illos spiritales naturae appellantur, etc. Valentinianos designat quorum sententiam fuse explicat Irenaeus lib. I adversus haereses, cap. sexto novae editionis, pag. 28.

"But the heretics, even concerning the souls which among them are called spiritual natures," etc. He means the Valentinians, whose opinion Irenaeus sets out at length in book I Against Heresies, chapter six of the new edition, page 28.

(printed under page 90)

(97) ‹anchor: laudabuntur› · call in col 172

Ita omnes codd. mss. Libb. vero editi, «culpabuntur, sive quae mundae sunt, laudabuntur?»

So all the manuscript codices. But the printed books have "will they be blamed, or will those that are clean be praised?"

(printed under page 90)

(98) ‹anchor: mundi illuminatione› · call in col 172

Libb. editi, «etiam ipsa et a mundi illuminatione,» sed mss. ut in nostro textu. Mox mss., «Quoniam tamen captandae,» etc. In editis pro «quoniam» legitur «quando.»

The printed books have "they too, and from the illumination of the world," but the manuscripts as in our text. Just after, the manuscripts have "Since, however, [of the truth] to be grasped," etc. In the printed books "when" is read for "since."

(printed under page 90)

(21) ‹anchor: not in view› · call not in view (scripture reference)

Jer. VII, 18.

Jeremiah 7:18.

(printed under page 91)

(22) ‹anchor: not in view› · call not in view (scripture reference)

Job XXV, 5.

Job 25:5.

(printed under page 91)

(23) ‹anchor: et stellas› · call in col 173 (scripture reference)

Gen. I, 16.

Genesis 1:16.

(printed under page 91)

(24) ‹anchor: id est Jacob› · call in col 173 (scripture reference)

Gen. XXV, 22.

Genesis 25:22.

(printed under page 91)

(25) ‹anchor: not in view› · call not in view (scripture reference)

Luc. I, 41.

Luke 1:41.

(printed under page 91)

(26) ‹anchor: not in view› · call not in view (scripture reference)

Jer. I, 5.

Jeremiah 1:5.

(printed under page 91)

(27) ‹anchor: not in view› · call not in view (scripture reference)

Rom. IX, 14.

Romans 9:14.

(printed under page 91)

(28) ‹anchor: not in view› · call not in view (scripture reference)

Rom. II, 11.

Romans 2:11.

(printed under page 91)

(99) ‹anchor: not in view› · call not in view

Sic mss. Libb. editi, «memoratur. Quod si animatae sunt stellae, sine dubio.»

So the manuscripts. The printed books have "is mentioned. But if the stars are animate, without doubt."

(printed under page 91)

(1) ‹anchor: pervidendum est› · call in col 173

Pervidendum est. Deest in antea editis, sed habetur in omnibus mss.

"It must be examined." It is missing in the earlier editions, but is found in all the manuscripts.

(printed under page 91)

(2) ‹anchor: testimoniis utique› · call in col 173

Sic mss. Merlinus «testimonio utique.» Genebrardus, «testimonio uti.»

So the manuscripts. Merlin has "by testimony certainly"; Génébrard, "to use testimony."

(printed under page 91)

(3) ‹anchor: corporibus ficta› · call in col 173

Sic omnes mss. Alias, «facta.»

So all the manuscripts. Otherwise, "made."

(printed under page 91)

(4) ‹anchor: homines spectat› · call in col 173

Caute lege.

Read with caution.

(printed under page 91)

(5) ‹anchor: simul ficta› · call in col 173

Alias, «facta.»

Otherwise, "made."

(printed under page 91)

(6) ‹anchor: corpore ficta› · call in col 173

Sic mss. Alias, «facta.» Ibidem mss. «in ventre matris suae positus.» Libb. editi, «in ventre matris ejus positus.»

So the manuscripts. Otherwise, "made." In the same place the manuscripts have "placed in his own mother's womb"; the printed books, "placed in his mother's womb."

(printed under page 91)

(7) ‹anchor: exsultatione jactantem› · call in col 173

Libb. editi, «et magna exsultatione gaudentem et se jactantem.»

The printed books have "and rejoicing with great exultation and leaping."

(printed under page 91)

(8) ‹anchor: not in view› · call not in view

Sic mss. Alias, «facta.»

So the manuscripts. Otherwise, "made."

(printed under page 91)

(9) ‹anchor: not in view› · call not in view

Ὅτι δὲ πρεσβυτέρα, etc. Graeca haec exstant in calce epistolae Justiniani imperatoris ad Menam.

"But that [it is] older," etc. This Greek survives at the end of the letter of the emperor Justinian to Menas.

(printed under page 91)

(10) ‹anchor: not in view› · call not in view

Mss. «concipi.» Alias, «conjici.»

The manuscripts have "to be conceived"; otherwise, "to be conjectured."

(printed under page 91)

(25) ‹anchor: suae matris advenerat› · call in col 174 (scripture reference)

Luc. I, 41.

Luke 1:41.

(printed under page 91)

(26) ‹anchor: sanctificatus est ab eo› · call in col 174 (scripture reference)

Jer. I, 5.

Jeremiah 1:5.

(printed under page 91)

(27) ‹anchor: Absit› · call in col 174 (scripture reference)

Rom. IX, 14.

Romans 9:14.

(printed under page 91)

(28) ‹anchor: acceptio est apud Deum› · call in col 174 (scripture reference)

Rom. II, 11.

Romans 2:11.

(printed under page 91)

(8) ‹anchor: ficta est› · call in col 174

Sic mss. Alias, «facta.»

So the manuscripts. Otherwise, "made."

(printed under page 91)

(9) ‹anchor: Ὅτι δὲ πρεσβυτέρα› · call in col 174

Ὅτι δὲ πρεσβυτέρα, etc. Graeca haec exstant in calce epistolae Justiniani imperatoris ad Menam.

"And that ... is older," etc. This Greek survives at the end of the Emperor Justinian's letter to Menas.

(printed under page 91)

(10) ‹anchor: concipi› · call in col 174

Mss. «concipi.» Alias, «conjici.»

The manuscripts have "be conceived"; otherwise, "be conjectured."

(printed under page 91)

(29) ‹anchor: filiorum Dei› · call in col 174 (scripture reference)

Rom. VIII, 20, 21.

Romans 8:20–21.

(printed under page 91)

(30) ‹anchor: exspectat› · call in col 174 (scripture reference)

ibid. 19.

Same, verse 19.

(printed under page 91)

(31) ‹anchor: usque nunc› · call in col 174 (scripture reference)

ibid. 23.

Same, verse 23 [as printed].

(printed under page 91)

(11) ‹anchor: Sed videamus› · call in col 174

Caute lege.

Read with caution.

(printed under page 91)

(12) ‹anchor: in libertatem› · call in col 174

Libb. editi, «in laudem.» At mss. «in libertatem.»

The printed books have "into the praise"; but the manuscripts, "into the freedom."

(printed under page 91)

(13) ‹anchor: et condolet› · call in col 174

Libb. editi, «parturit.» Mss. «condolet.»

The printed books have "is in travail"; the manuscripts, "suffers pain together."

(printed under page 91)

(32) ‹anchor: not in view› · call not in view (scripture reference)

Eccl. I, 1, 14.

Ecclesiastes 1:1, 14.

(printed under page 92)

(33) ‹anchor: not in view› · call not in view (scripture reference)

Rom. VIII, 20.

Romans 8:20.

(printed under page 92)

(34) ‹anchor: propter vos› · call in col 175 (scripture reference)

Philip. I, 23, 24.

Philippians 1:23–24.

(printed under page 92)

(14) ‹anchor: not in view› · call not in view

In libris editis deest «creatura,» et legitur: «Illa praecipue quae utique maximum in hoc mundo obtinet principatum operis sui; et illa quae egregia, id est sol et luna,» etc. In mss. legitur ut in nostro textu.

In the printed books "creature" is missing, and one reads: "That especially which surely holds the greatest rule of its work in this world; and those that are excellent, that is, the sun and moon," etc. In the manuscripts it reads as in our text.

(printed under page 92)

(15) ‹anchor: not in view› · call not in view

Sic mss. Alias «quomodo.» Mox mss. «promittentem his qui non voluntate vanitati subdebantur.» In libb. editis pro «promittentem» habetur «promittens,» et deest «vanitati.»

So the manuscripts. Otherwise, "how." Just after, the manuscripts have "promising to those who were subjected to vanity not by their will." In the printed books "promising" stands in the nominative for the accusative, and "to vanity" is missing.

(printed under page 92)

(16) ‹anchor: repromissionum spe› · call in col 175

Sic mss. Libb. editi, «repromissione spei.»

So the manuscripts. The printed books have "by the promise of hope."

(printed under page 92)

(17) ‹anchor: Κάλλιον ἀναλῦσαι› · call in col 175 (in the Greek set beside the Latin)

Κάλλιον ἀναλῦσαι, etc. Haec habentur in calce epistolae Justiniani imperatoris ad Menam.

"It is better to depart," etc. These words are found at the end of the letter of the emperor Justinian to Menas.

(printed under page 92)

(18) ‹anchor: multo enim melius› · call in col 175

Puto enim quia similiter possit etiam sol dicere quia optarem resolvi vel redire et esse cum Christo; multo enim melius. Et Paulus quidem addit. Haec in edit. male omissa restituunt omnes codices mss.

"For I think that the sun too could likewise say, I should wish to be dissolved, or to return, and to be with Christ; for it is much better. And Paul indeed adds." These words, wrongly omitted in the printed editions, all the manuscript codices restore.

(printed under page 92)

(19) ‹anchor: not in view› · call not in view

Mss. «regnanda.» Lib. editi «regenda.» Mox mss. «ut cum Deus erit omnia in omnibus» In editis deest «omnia.» Ibidem mss. «sit et in istis Deus sicut in omnibus.» In editis deest «sicut.»

The manuscripts have "to be reigned over"; the printed books, "to be ruled." Just after, the manuscripts have "so that when God shall be all in all"; in the printed books "all" is missing. In the same place the manuscripts have "that God may be in these also as in all"; in the printed books "as" is missing.

(printed under page 92)

(20) ‹anchor: not in view› · call not in view

De angelis. Quid de angelis opinatus sit Origenes, disquiritur Origenian., lib. II, quaest. 5.

"Concerning the angels." What Origen thought about the angels is examined in the Origeniana, book II, question 5.

(printed under page 92)

(21) ‹anchor: not in view› · call not in view

Hic ut et paulo post pro «Raphaeli, Gabrieli, Michaeli,» legitur in omnibus mss. «Raphaelo, Gabrielo, Michaelo.»

Here, as also a little further on, for "Raphaeli, Gabrieli, Michaeli" all the manuscripts read "Raphaelo, Gabrielo, Michaelo."

(printed under page 92)

(22) ‹anchor: not in view› · call not in view

Sic mss. Alias, «suscepisse tamen deinde.»

So the manuscripts. Otherwise, "yet to have received thereafter."

(printed under page 92)

(35) ‹anchor: Ecclesia debeat› · call in col 176 (scripture reference)

Apoc. II.

Revelation 2.

(printed under page 92)

(23) ‹anchor: qui ascribi› · call in col 176

Sic mss. Alias, «conscribi.»

So the manuscripts. Otherwise, "to be enrolled."

(printed under page 92)

(24) ‹anchor: uniuscujusque› · call in col 176

Pro uniuscujusque. Sic omnes mss. Libri editi «praemiis cujusque.» Mox mss. «a justissimo et aequissimo moderatore.» In libb. editis deest «et aequissimo.»

"According to each one's." So all the manuscripts. The printed books have "by the rewards of each." Just after, the manuscripts have "by the most just and most equitable ruler." In the printed books "and most equitable" is missing.

(printed under page 92)

(25) ‹anchor: aliquid dicamus› · call in col 176

De his vero qui naturas esse spiritales diversas affirmant aliquid dicamus. Haec desunt in libris (continues)

"But concerning those who affirm that there are different spiritual natures, let us say something." These words are missing in the books … (continues)

(printed under page 92)

(36) ‹anchor: Ecclesiam Dei› · call in col 177 (scripture reference)

Galat. I, 13.

Galatians 1:13.

(printed under page 93)

(37) ‹anchor: quis sit Christus› · call in col 177 (scripture reference)

Matth. XXVI, 72.

Matthew 26:72.

(printed under page 93)

(38) ‹anchor: malos fructus facere› · call in col 177 (scripture reference)

Matth. VII, 18.

Matthew 7:18.

(printed under page 93)

(39) ‹anchor: Ecclesiam Dei› · call in col 177 (scripture reference)

I Cor. XV, 9.

1 Corinthians 15:9.

(printed under page 93)

(26) ‹anchor: not in view› · call not in view

Ita mss. Alias, «contemplentur.» Mox libb. editi, «spiritalis naturae confirmant. Cum ergo multa contra pietatem.» Mss. ut in nostro textu.

So the manuscripts. Otherwise, "let them contemplate." Just after, the printed books have "they affirm of the spiritual nature. Since therefore many things against piety." The manuscripts as in our text.

(printed under page 93)

(27) ‹anchor: asserere› · call in col 177

Libb. editi, «disserere.»

The printed books have "to discourse."

(printed under page 93)

(28) ‹anchor: alius negavit› · call in col 177

Sed alius negavit. Haec desunt in antea editis, habentur autem in mss.

"But another denied." These words are missing in the earlier editions, but are found in the manuscripts.

(printed under page 93)

(29) ‹anchor: not in view› · call not in view

Mss. «dicimus.» Libb. editi, «diximus.» Paulo infra libb. editi, «non tamen ex eo et omnis navigabit.» Mss. ut in nostro textu.

The manuscripts have "we say"; the printed books, "we have said." A little below, the printed books have "yet not from this, and every one will sail." The manuscripts as in our text.

(printed under page 93)

(30) ‹anchor: not in view› · call not in view

Ne diabolus quidem ipse incapax fuit boni. Aliud forte vidit in Graeco Hieronymus qui in epistola ad Avitum refert Origenem asseruisse «diabolum non incapacem esse virtutis, et tamen necdum velle capere virtutem,» quasi innueret Adamantius fore ut aliquando velit diabolus capere virtutem. Vide Origenianorum lib. II, quaest. 5, num. 11, 12, 13, 14.

"Not even the devil himself was incapable of good." Jerome perhaps saw something else in the Greek, for in the letter to Avitus he reports that Origen asserted "that the devil is not incapable of virtue, and yet does not yet wish to take up virtue," as if Adamantius were hinting that the devil would one day wish to take up virtue. See the Origeniana, book II, question 5, nos. 11, 12, 13, 14.

(printed under page 93)

(31) ‹anchor: recipere non potest› · call in col 178

Sic omnes codd. mss. Editi vero: «et Christi sapientia. Sapientiae enim fons et sapientia utique,» etc. Ibidem libb. editi: «et justitia est quae nunquam profecto injustitiam capiet.» Sed omnes mss. ut in nostro textu.

So all the manuscript codices. But the printed books have: "and the wisdom of Christ. For the fount of wisdom and wisdom surely," etc. In the same place the printed books have: "and it is justice which will never indeed receive injustice." But all the manuscripts as in our text.

(printed under page 93)

(32) ‹anchor: hoc› · call in col 178

Libb. editi, «haec.» Mox mss., «sed accidens sibi.» In edit. deest «sibi.»

The printed books have "these things." Just after, the manuscripts have "but accidental to itself." In the printed books "to itself" is missing.

(printed under page 93)

(40) ‹anchor: not in view› · call not in view (scripture reference)

Coloss. III, 25.

Colossians 3:25.

(printed under page 94)

(33) ‹anchor: not in view› · call not in view

Id studii geramus. Ita mss.; editi vero, «studii curam geramus.» Mox libb. editi, «sapientiae participes esse, ut ad nos vel plus,» etc. Sed mss. ut in nostro textu.

"Let us make this our study." So the manuscripts; but the printed books have "let us take care of study." Just after, the printed books have "to be partakers of wisdom, so that to us even more," etc. But the manuscripts as in our text.

(printed under page 94)

(34) ‹anchor: not in view› · call not in view

Sic mss.; editi vero, «perit, et aufugit omnis dolor et tristitiae gemitus.» Mox mss., «sufficienter ostenderit.» Editi, «sufficienter ostendit.»

So the manuscripts; but the printed books have "perishes, and all pain and the groaning of sorrow flee away." Just after, the manuscripts have "will have sufficiently shown"; the printed books, "sufficiently shows."

(printed under page 94)

(35) ‹anchor: not in view› · call not in view

Vel caeteri ordines suum quisque sortiatur officium. Haec in editis desunt, sed habentur in mss.

"Or the other orders, each is allotted its own office." These words are missing in the printed books, but are found in the manuscripts.

(printed under page 94)

(36) ‹anchor: not in view› · call not in view

Ita mss. Libb. vero editi, «meruerunt; sed haec tamen scire,» etc.

So the manuscripts. But the printed books have "have deserved; but yet to know these things," etc.

(printed under page 94)

(37) ‹anchor: administrant› · call in col 179

Libb. editi: «potestates, nisi id ex meritis administretur.» Sed mss. ut in nostro textu.

The printed books have "powers, unless it be administered from merits." But the manuscripts as in our text.

(printed under page 94)

(38) ‹anchor: officii praebuerunt› · call in col 179

Sic mss.; editi vero: «quia se in id loci atque officii praebuerunt.»

So the manuscripts; but the printed books have "because they offered themselves to that place and office."

(printed under page 94)

(39) ‹anchor: not in view› · call not in view

Sic mss. Libb. vero editi, «altissimus.»

So the manuscripts. But the printed books have "the most high."

(printed under page 94)

(40) ‹anchor: not in view› · call not in view

Caute lege.

Read with caution.

(printed under page 94)

(41) ‹anchor: not in view› · call not in view

Caute lege.

Read with caution.

(printed under page 94)

(42) ‹anchor: not in view› · call not in view

Sic mss. Alias, «profectae esse et in illum.»

So the manuscripts. Otherwise, "to have set out and into him."

(printed under page 94)

(43) ‹anchor: not in view› · call not in view

Merlinus habet: «usquequo pervenient in hoc ut perfecte effecti spirituales omnia discernant per hoc.» In editione autem Genebrardi haec omnia omissa sunt. Mss. legunt ut in nostro textu.

Merlin has: "until they come to this, that being made perfectly spiritual they discern all things through this." In Génébrard's edition all these words are omitted. The manuscripts read as in our text.

(printed under page 94)

(44) ‹anchor: before Ἡ ψυχὴ ἀποῤῥέουσα› · call in col 180

Ἡ ψυχὴ ἀποῤῥέουσα, etc. Graeca haec verba e lib. I Περὶ ἀρχῶν affert Justinianus imperator ad calcem epistolae ad Menam. Genuina autem esse fidem facit Hieronymus qui in epistola ad Avitum ait: «Ad extremum (primi libri) sermone latissimo disputavit (Origenes), angelum sive animam, aut certe daemonem, quos unius asserit esse naturae, sed diversarum voluntatum, pro magnitudine negligentiae et stultitiae jumentum posse fieri; et pro dolore poenarum et ignis ardore, magis eligere ut brutum animal sit, et in aquis habitet et fluctibus; ac corpus assumere hujus vel illius pecoris; ut nobis non solum quadrupedum, sed et piscium corpora sint timenda. Et ad extremum ne teneretur Pythagorici dogmatis reus qui asserit μετεμψύχωσιν, post tam nefandam disputationem qua lectoris animum vulneravit: Haec, inquit, juxta nostram sententiam, non sint dogmata, sed quaesita tantum atque projecta, ne penitus intractata viderentur.» Quae si ita se habent, nullus pene dubitandi locus est, quin interpretatio Rufini ab his verbis: «illa sane nos nequaquam recipienda censemus,» usque ad finem hujus libri, omni prorsus fide careat, et spuria pro genuinis obtrudat. Fatendum tamen Origenem in aliis suis tractatibus a Pythagorica μετεμψυχώσει prorsus abhorrere. Vide Origenianorum librum II, quaest. 6, num. 17, 18 et 19.

"The soul, flowing away," etc. The emperor Justinian cites these Greek words from book I of the Peri Archon at the end of his letter to Menas. That they are genuine is vouched for by Jerome, who says in the letter to Avitus: "At the end [of the first book] he (Origen) argued at great length that an angel or a soul, or indeed a demon, which he asserts are of one nature but of different wills, can, according to the greatness of their negligence and folly, become a beast of burden; and that, for the pain of punishment and the burning of the fire, it would rather choose to be a brute animal and live in the waters and the waves, and take on the body of this or that beast; so that we have to fear not only the bodies of quadrupeds but those of fishes too. And at the end, so as not to be held guilty of the Pythagorean doctrine which asserts metempsychosis, after so abominable a discussion, by which he wounded the reader's mind, he says: These things, in our view, are not to be dogmas, but only questions put forward, so as not to seem wholly untreated." If this is so, there is hardly any room for doubt that Rufinus's translation, from the words "these things indeed we judge are by no means to be accepted" to the end of this book, is wholly lacking in faith and foists spurious matter in place of the genuine. It must however be admitted that in his other treatises Origen utterly rejects the Pythagorean metempsychosis. See the Origeniana, book II, question 6, nos. 17, 18 and 19.

(printed under page 94)

(45) ‹anchor: veniant› · call in col 180

Caute lege.

Read with caution.

(printed under page 94)

(46) ‹anchor: animantium› · call in col 180

Sic mss. Alias, «animalium.»

So the manuscripts. Otherwise, "of animals."

(printed under page 94)

(47) ‹devocetur› · call in col 181

Sic mss. Alias, «devocatur.»

So the manuscripts. Otherwise, "is called away."

(printed under page 95)

(48) ‹anchor: not in view› · call not in view

Mss., «dementiam.» Libb. editi «inclementiam.»

The manuscripts have "madness"; the printed books, "harshness."

(printed under page 95)

(49) ‹anchor: not in view› · call not in view

Libb. editi, «ea quae de sanctis Scripturis ab aliis prolata sunt, exponemus.» Sed mss. ut in nostro textu.

The printed books have "we shall set out the things that have been brought forward by others from the Holy Scriptures." But the manuscripts as in our text.

(printed under page 95)

(50) ‹in Epistola ad Avitum› · call in the full-width band (first Jerome heading)

Duo haecce sequentia fragmenta ad calcem libri primi rejecimus, quoniam interpretationi Rufini, qui ea suppressit, adjungi e regione non potuerunt.

We have put these two following fragments at the end of the first book, since they could not be set opposite Rufinus's translation, which suppressed them.

(printed under page 95)

(51) ‹defluere› · call in the full-width band (first Jerome fragment)

Caute lege.

Read with caution.

(printed under page 95)

(52) ‹In fine atque consummatione› · call in the full-width band (second Jerome fragment, at its start)

Caute lege.

Read with caution.

(printed under page 95)

(53) ‹anchor: initium ac finem› · call in col 181

Sic recte mss.; male libri antea editi: «ad terminum ac finem.» Paulo post libb. editi: «Quae ante mundum vel post mundum putantur. In quo primum evidenter apparet quoad omnis status ejus qui est varius ac diversus ex rationabilibus et divinioribus naturis, et ex diversis corporibus constans, scilicet ex mutis animantibus,» etc. Sed omnes mss. ut in nostro textu.

So, rightly, the manuscripts; wrongly the earlier printed books have "to the term and end." A little further on the printed books have: "Which are thought [to be] before the world or after the world. In which it first evidently appears as to every state of it, which is varied and diverse, consisting of rational and more divine natures and of diverse bodies, namely of dumb animals," etc. But all the manuscripts as in our text.

(printed under page 95)

(48) ‹anchor: prophetae dementiam› · call in col 182 (also listed under col 181, call not in view there)

Mss., «dementiam.» Libb. editi «inclementiam.»

The manuscripts have "madness"; the printed books, "harshness."

(printed under page 95)

(49) ‹anchor: exponemus› · call in col 182 (also listed under col 181, call not in view there)

Libb. editi, «ea quae de sanctis Scripturis ab aliis prolata sunt, exponemus.» Sed mss. ut in nostro textu.

The printed books have "we shall set out the things that have been brought forward by others from the Holy Scriptures." But the manuscripts as in our text.

(printed under page 95)

(54) ‹anchor: aetherem dicunt› · call in col 182

Mss., «dicunt.» Libb. editi, «dicimus.»

The manuscripts have "they call"; the printed books, "we call."

(printed under page 95)

(55) ‹anchor: before Οὕτω δὴ ποικιλωτάτου› · call in col 182

Οὕτω δὴ ποικιλωτάτου, etc. Graeca haec exstant ad calcem epistolae Justiniani imperatoris ad Menam patriarcham Constantinopolitanum.

"Since, then, [the world is] most varied," etc. This Greek survives at the end of the letter of the emperor Justinian to Menas, patriarch of Constantinople.

(printed under page 95)

(56) ‹anchor: mundus exstiterit› · call in col 182

Caute lege.

Read with caution.

(printed under page 95)