PG 11 · cols. 111–114

Rufinus Aquileiensis, Prologus in libros Περὶ ἀρχῶν

Editors' preface

RUFINI PRESBYTERI PROLOGUS IN LIBROS ΠΕΡΙ ΑΡΧΩΝ ORIGENIS PRESBYTERI

THE PROLOGUE OF RUFINUS THE PRESBYTER TO THE BOOKS ΠΕΡΙ ΑΡΧΩΝ (ON FIRST PRINCIPLES) OF ORIGEN THE PRESBYTER

Scio quamplurimos fratrum, scientiae Scripturarum desiderio provocatos, poposcisse ab aliquantis viris et Graecarum litterarum peritis, ut Origenem Romanum facerent et Latinis auribus eum donarent. Inter quos etiam frater et collega noster ab episcopo Damaso deprecatus, cum homilias duas de Cantico canticorum in Latinum transtulisset ex Graeco, ita in illo opere ornate magnificeque praefatus est, ut cuivis legendi Origenem et avidissime perquirendi desiderium commoveret, dicens illius animae convenire quod dictum est quia « introduxit me rex in cubiculum suum; » asserens eum quod cum in caeteris libris omnes vincat, in Canticis canticorum etiam ipse se vicerit. Pollicetur sane in ipsa praefatione se et ipsos in Cantica canticorum libros, et alios quamplurimos Origenis Romanis auribus largiturum. Sed ille, ut video, in stylo proprio placens, rem majoris gloriae sequitur, ut pater verbi sit potius quam interpres. Nos ergo rem ab illo quidem coeptam sequimur et probatam, sed non aequis eloquentiae viribus tanti viri ornare possumus dicta; unde vereor ne vitio meo id accidat,

I know that very many of the brethren, stirred by a desire for the knowledge of the Scriptures, have requested from several men skilled in Greek letters that they would make Origen a Roman and present him to Latin ears. Among whom also our brother and colleague, entreated by Bishop Damasus, when he had translated two homilies on the Song of Songs from Greek into Latin, prefixed so ornate and magnificent a preface to that work as to stir in anyone a desire of reading Origen and seeking him out most eagerly, saying that to his soul belongs what was spoken: "The king has brought me into his chamber" (Song 1:4); asserting of him that while in his other books he surpasses all men, in the Song of Songs he has surpassed even himself. Assuredly he promises in the preface itself that he will bestow both the books on the Song of Songs themselves and very many other works of Origen upon Roman ears. Yet he, as I see, taking pleasure in his own style, pursues a matter of greater glory, to be the father of the word rather than its translator. We, therefore, follow up a matter begun indeed and approved by him, yet we cannot adorn the sayings of so great a man with equal powers of eloquence; whence I fear lest through my fault it may happen

Editors' notes and page, col. 111

Footnotes

(1) ‹anchor: in cubiculum suum› · call in col 111

Cant. II, 4.

Song of Songs 2:4.

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(32) ‹anchor: ORIGENIS PRESBYTERI (title, full width across 111/112)› · call in col 112 half of the title line

Ex hac praefatione Rufini ejusque quatuor Περὶ ἀρχῶν librorum interpretatione Latina seminarium discordiae et ingens incendium natum est eum inter et Hieronymum; de quo vide Huetium Origenianorum libro secundo, capitis quarti sectione prima, num. 16, 17 et seqq. Interim moneo nos hunc prologum et sequentem quatuor Περὶ ἀρχῶν librorum interpretationem contulisse cum sex codicibus manuscriptis, uno Virodunensi noni saeculi; altero Corbeiensi, noni pariter saeculi; tertio Colbertino; quarto Sorbonico; quinto monasterii de Monte Sancti Michaelis in Periculo maris; sexto monasterii Sancti Remigii Rhemensis. Denique cum hanc praefationem paulo accuratius quam Merlinus et Genebrardus ediderit dominus Joannes Martianaeus tom. IV parte secunda suae editionis Operum Hieronymi, p. 339, placuit etiam inde varias lectiones excerpere.

From this preface of Rufinus and his Latin translation of the four books Περὶ ἀρχῶν (On First Principles) there arose a seed-bed of discord and a great conflagration between him and Jerome; on which see Huet, Origeniana, book two, chapter four, section one, nos. 16, 17 and following. Meanwhile I note that we have collated this prologue and the following translation of the four books Περὶ ἀρχῶν with six manuscript codices: one of Verdun, of the ninth century; a second of Corbie, likewise of the ninth century; a third, the Colbert; a fourth, the Sorbonne; a fifth, of the monastery of Mont-Saint-Michel in peril of the sea; a sixth, of the monastery of Saint-Remi at Reims. Finally, since Dom Jean Martianay edited this preface rather more accurately than Merlin and Génébrard, in tome IV, part two, of his edition of Jerome's Works, p. 339, we have thought good to extract variant readings from it as well.

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(33) ‹anchor: collega noster› · call in col 111

Inter quos etiam frater et collega noster. Sic omnes codd. mss. praeter Remigianum ubi legitur, « in quo, » etc., quam lectionem sequitur etiam Martianaeus. Perperam vero Merlinus et Genebrardus: « Inter quos etiam frater Hieronymus, sed et collega. » Tacuerat enim Rufinus Hieronymi nomen, ut testantur Pammachius et Oceanus epist. 40, alias 64, ad Hieronymum. « Sane subtiliter, inquiunt, in praefatione operis sui mentionem tacito nomine tuae sanctitatis expressit. »

"Among whom also our brother and colleague." So all the manuscript codices, except the Remigian, where one reads "in whom," etc., a reading Martianay also follows. Wrongly, however, Merlin and Génébrard: "Among whom also brother Jerome, and colleague too." For Rufinus had kept silent Jerome's name, as Pammachius and Oceanus attest in letter 40, otherwise 64, to Jerome: "Very subtly," they say, "in the preface of his work he made mention of your holiness without naming you."

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(34) ‹anchor: quia introduxit› · call in col 111

Quia introduxit, etc. Vox « quia » deest in omnibus libris antea editis, quamvis reperiatur in omnibus mss. Ibid. omnes mss. et Martianaeus, « asserens eum quod cum .... etiam ipse se vicerit. » Merl. et Genebr., « asserens quod cum .... ipse se vincit. » Paulo post codd. Corb., Remig. et Colbert., « merito comprobat. » Merlinus, Martianaeus et codex monasterii de Monte Sancti Michaelis, « merito comprobavit. » Ibidem omnes mss. et Martianaeus, « quod ego saepe considerans reticebam, nec deprecantibus me .... annuebam. » Merlinus et Genebr., « quod ego saepius considerans reticebam, et deprecantibus me .... non annuebam. »

"Because he brought in," etc. The word "because" is missing in all books previously printed, although it is found in all the manuscripts. In the same place all the manuscripts and Martianay: "asserting of him that, though .... he has surpassed even himself." Merlin and Génébrard: "asserting that, though .... he surpasses himself." A little after, the Corbie, Remigian and Colbert codices: "rightly approves." Merlin, Martianay and the codex of the monastery of Mont-Saint-Michel: "rightly approved." In the same place all the manuscripts and Martianay: "which I, often considering it, kept silent about, nor .... assented to those entreating me." Merlin and Génébrard: "which I, considering it more often, kept silent about, and .... did not assent to those entreating me."

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Page

running head: 111 IN LIBROS ΠΕΡΙ
marginal letters: A Scio quamplurimos; B libros, et alios; C Corbeiensi, noni; D (none)
old-edition numerals: (none)
other: Latin only, no Greek printed; four full-width lines of editors' note at top (Avitum præmonet ... interpretatio jam-) and three full-width title lines (RUFINI PRESBYTERI / PROLOGUS / IN LIBROS ΠΕΡΙ ΑΡΧΩΝ ORIGENIS PRESBYTERI (32)) set full_width at the head of col 111 by Q1, read across 111/112; accidat split across col. break

PG 11:112

ut is vir quem ille alterum post apostolos Ecclesiae doctorem scientiae ac sapientiae merito comprobat, inopia sermonis nostri longe esse inferior videatur. Quod ego saepe considerans reticebam, nec deprecantibus me frequenter in hoc fratribus annuebam; sed tua vis, fidelissime frater Macari, tanta est, cui obsistere, ne imperitia quidem, potest. Propter quod ne te ultra gravem paterer exactorem, etiam contra propositum meum cessi, ea tamen lege atque eo ordine, ut quantum fieri potest, interpretando sequar regulam praecessorum, et ejus praecipue viri cujus superius fecimus mentionem : qui cum ultra septuaginta libellos Origenis quos homileticos appellavit, aliquantos etiam de tomis in Apostolum scriptis transtulisset in Latinum; in quibus cum aliquanta offendicula inveniantur in Graeco, ita elimavit omnia interpretando, atque purgavit, ut nihil in illis quod a fide nostra discrepet Latinus lector inveniat. Hunc ergo etiam nos licet non eloquentiae viribus, disciplinae tamen regulis in quantum possumus, sequimur, observantes scilicet ne ea

that this man, whom he deservedly approves as the second teacher of the Church after the apostles in knowledge and wisdom, may through the poverty of our speech seem to be far inferior. Pondering this often, I kept silent, nor did I assent to the brethren who frequently entreated me for this; but your insistence, most faithful brother Macarius, is so great that not even unskilfulness can withstand it. On account of which, lest I should any longer endure you as a heavy exactor, even against my resolve I have yielded, yet on this condition and by this rule, that as far as can be done in translating I follow the rule of my predecessors, and especially of that man of whom we made mention above; who, after he had translated into Latin above seventy booklets of Origen which he called homiletic, and several also from the tomes written on the Apostle, in which, since some stumbling-blocks are found in the Greek, he so filed down and purged all things in translating that the Latin reader finds nothing in them which disagrees with our faith. Him, therefore, we also follow, though not with powers of eloquence, yet with the rules of discipline as far as we are able, taking care, namely, not to

Editors' notes and page, col. 112

Footnotes

(35) ‹anchor: contra propositum› · call in col 112

Contra propositum. Ita omnes mss. et Martianaeus. At Merlinus et Genebr., « citra propositum. » Mox omnes mss. et Martianaeus, « ea tamen lege atque eo ordine, ut quantum fieri potest, interpretando sequar regulam praecessorum. » Merlinus et Genebr., « ea tamen lege atque ordine, in quantum fieri potest, interpretando sequor regulam praedecessorum. »

"Against my intention." So all the manuscripts and Martianay. But Merlin and Génébrard: "short of my intention." Next, all the manuscripts and Martianay: "yet on this condition and in this order, that so far as can be done, in translating I may follow the rule of my predecessors." Merlin and Génébrard: "yet on this condition and order, so far as can be done, in translating I follow the rule of my forerunners."

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(36) ‹anchor: quos homileticos› · call in col 112

Homileticos. Ita Martianaeus. In omnibus mss. legitur « omeliticos, » corrupte pro « homileticos, » vel « homiliticos. » Merlin. et Geneb., « homiliaticos, » male.

"Homiletic." So Martianay. In all the manuscripts one reads "omeliticos," a corruption for "homileticos" or "homiliticos." Merlin and Génébrard: "homiliaticos," wrongly.

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(37) ‹anchor: disciplinae tamen regulis› · call in col 112

Disciplinae tamen regulis. Sic recte omnes mss. et Martianaeus. Perperam Merlinus et Genebr., « discipulum tamen regulis. » Mox Merlinus (continues)

"Yet by the rules of discipline." So rightly all the manuscripts and Martianay. Wrongly Merlin and Génébrard: "yet the disciple by the rules." Next, Merlin (continues)

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Page

running head: LIBROS ΠΕΡΙ ΑΡΧΩΝ 112
marginal letters: A cidat , ut is vir; B transtulisset in Latinum ;; C « quod ego sæpe; D (none)
old-edition numerals: 46 before ordine,
other: Latin only, no Greek printed; four full-width lines of editors' note at top and three full-width title lines cut off at left edge, not set; accidat begins from col. 111

PG 11:113

quae in libris Origenis a seipsis discrepantia inveniuntur atque contraria, proferamus : cujus diversitatis causam plenius tibi in Apologetico quem Pamphilus pro libris ipsius Origenis scripsit, edidimus, brevissimo libello superaddito, in quo evidentibus, ut arbitror, probamentis corruptos esse in quamplurimis ab haereticis et malevolis libros ejus ostendimus, et praecipue istos quos nunc exigis ut interpreter, id est Περὶ ἀρχῶν, quod vel De principiis vel De principatibus dici potest; qui sunt revera alias et obscurissimi et difficillimi. De rebus enim talibus ibi disputat in quibus philosophi omni aetate sua consumpta invenire potuerunt nihil. Hic vero noster quantum potuit, id egit, ut Creatoris fidem et creaturarum rationem quam illi ad impietatem traxerant, ad pietatem iste converteret. Sicubi ergo nos in libris ejus aliquid contra id invenimus, quod ab ipso in caeteris locis pie de Trinitate fuerat definitum, velut adulteratum hoc et alienum aut praetermisimus, aut secundum eam regulam protulimus quam ab ipso frequenter invenimus affirmatam. Si qua sane velut peritis jam et scientibus loquens, dum breviter transire vult, obscurius protulit, nos, ut manifestior fieret locus, ea quae de ipsa re in aliis ejus libris apertius legeramus, adjecimus explanationi studentes; nihil

bring forward those things which in the books of Origen are found discrepant with themselves and contrary; the cause of which diversity we have set forth more fully for you in the Apology which Pamphilus wrote in defence of the books of Origen himself, with a very brief booklet added besides, in which by evident proofs, as I think, we have shown that his books have been corrupted in very many places by heretics and ill-disposed persons, and especially these which you now demand that I translate, that is, Περὶ ἀρχῶν, which can be called either On First Principles or On Principalities; which are in truth in other respects also both most obscure and most difficult. For he disputes there concerning such matters as philosophers, after spending their whole lifetime on them, were able to find out nothing about. Whereas this author of ours did his utmost to turn towards piety the faith in the Creator and the account of creatures which those men had drawn towards impiety. Wherever, therefore, we have found in his books anything contrary to that which had been piously defined by him concerning the Trinity in other places, we have either passed it over as adulterated and foreign, or set it forth according to that rule which we found frequently affirmed by him. And if, speaking as though to persons already skilled and knowledgeable, while wishing to pass on briefly, he set forth anything somewhat obscurely, we, that the passage might become clearer, have added—studying explanation—those things which we had read more plainly concerning the same matter in his other books; yet nothing

Editors' notes and page, col. 113

Footnotes

(1) ‹anchor: not in image› · call in col 113

Vide Monitum. num. 3.

See the Notice, no. 3.

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(38) ‹anchor: not in image; lemma "De principalibus"› · call in col 113 (inferred; call not visible)

De principalibus. Merlinus et Genebr., « de potestatibus, » contra fidem omnium manuscriptorum. Ibidem omnes mss., « alias et obscurissimi et difficillimi. » Merlin. et Geneb., « alias et obscuri et difficillimi. »

"On First Principles." Merlin and Génébrard: "on the Powers," against the witness of all the manuscripts. In the same place all the manuscripts: "otherwise both most obscure and most difficult." Merlin and Génébrard: "otherwise both obscure and most difficult."

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(39) ‹anchor: not in image; lemma "creaturarum rationem"› · call in col 113 (inferred; call not visible)

Creaturarum rationem. Sic omnes mss. Martianaeus, « creatarum rerum rationem. » Merlinus, « creaturam rerum. » Genebrardus, « creaturam naturarum. » Paulo post omnes mss., « aliquid contra id invenimus quod ab ipso in caeteris locis pie de Trinitate. » Sicque Martianaeus qui tamen ante « pie » addit « fideliter. » Merlinus, « aliquid citra id invenimus quod ab ipso in caeteris locis de pietate, de Trinitate. »

"The account of creatures." So all the manuscripts. Martianay: "the account of created things." Merlin: "the creature of things." Génébrard: "the creature of natures." A little after, all the manuscripts: "we have found something contrary to what [was said] by him in other places piously about the Trinity." So too Martianay, who however adds "faithfully" before "piously." Merlin: "we have found something short of what [was said] by him in other places about piety, about the Trinity."

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(40) ‹anchor: not in image; lemma "Iterum"› · call in col 113 (inferred; call not visible)

Iterum, etc. Sic omnes codd. mss. et Martianaeus. Merlinus autem et Genebrardus, « inde; » male omnino. Nam ipse Rufinus Invectiv. lib. I adversus Hieronymum citans hunc locum ait: « Quod dixi, iterum, illa causa est quia jam sancti episcopi Joannis epistolam De fide ad sanctum Theophilum scriptam criminati sunt, quando corpus humanum aliud nescio quid fingebant esse quam carnem; idcirco iterum posui. » Ibidem omnes mss. et veteres editiones, « putent evenisse. » Martianaeus, « putarent evenisse. » Paulo post omnes mss., « Deus juverit. » Martianaeus, « Deus annuerit. » Merlinus et Genebr., « Deus adjuverit. » Ibid. Martianaeus, « non ut calumniosorum ora. » Mss., « non ut calumniosis os. » Mox codd. Corbeiens. et Remig., « licet forte etiam hoc Deus faceret. » Martianaeus, « licet forte etiam hoc Deus faciet. » Codex Colbert., « licet forte etiam hoc Deus facere possit. »

"Again," etc. So all the manuscript codices and Martianay. Merlin and Génébrard, however: "thence," quite wrongly. For Rufinus himself, quoting this passage in book I of the Invectives against Jerome, says: "My saying 'again' has this reason: that they had already attacked the letter On the Faith written by the holy bishop John to Saint Theophilus, when they pretended that the human body was some other thing, I know not what, than flesh; therefore I put 'again.'" In the same place all the manuscripts and the old editions: "let them think it has happened." Martianay: "they would think it had happened." A little after, all the manuscripts: "God will have helped." Martianay: "God will have granted." Merlin and Génébrard: "God will have assisted." In the same place Martianay: "not as the mouths of slanderers." The manuscripts: "not as a mouth for slanderers." Next the Corbie and Remigian codices: "although perhaps God would do this too." Martianay: "although perhaps God will do this too." The Colbert codex: "although perhaps God could do this too."

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Page

running head: 113 RUFINI PROLOGU
marginal letters: A quæ in libris; B illi ad impietatem; C et Genebrardus,; D male omnino.
old-edition numerals: (none)
other: Latin only, no Greek printed

PG 11:114

tamen nostrum diximus, sed licet in aliis locis dicta, tamen sua sibi reddidimus. Hoc autem idcirco in praefatione commonui ne forte calumniatores iterum se criminandi putent invenisse materiam. Sed viderint quid perversi et contentiosi homines agant. Nobis interim tantus labor, si tamen orantibus vobis Deus juverit, idcirco susceptus est, non ut calumniosis os, quod fieri non potest, licet forte etiam hoc Deus faciet, clauderemus, sed ut proficere ad scientiam rerum volentibus materiam praeberemus. Illud sane omnem qui hos libros descripturus est vel lecturus, in conspectu Dei Patris et Filii et Spiritus sancti contestor atque convenio per futuri regni fidem, per resurrectionis ex mortuis sacramentum, per illum qui praeparatus est diabolo et angelis ejus, aeternum ignem (sic non illum locum aeterna haereditate possideat ubi est fletus et stridor dentium, et ubi ignis eorum non exstinguetur et vermis eorum non morietur), ne addat aliquid Scripturae, ne auferat, ne inserat, ne immutet, sed conferat cum exemplaribus unde scripserit, et emendet ad litteram et distinguat, et inemendatum vel non distinctum codicem non habeat, ne sensuum difficultas, si distinctus codex non sit, majores obscuritates legentibus generet.

of our own have we spoken, but though spoken in other places, we have nevertheless restored his own words to him. And I have given warning of this in the preface for this reason, lest perchance slanderers should suppose that they have again found matter for making accusations. But let perverse and contentious men see to what they do. Meanwhile, so great a labour has been undertaken by us—if only, through your prayers, God helps—for this reason: not that we might shut the mouth of the slanderous, which cannot be done, even though perhaps God will do this also, but that we might furnish material to those wishing to advance towards the knowledge of things. Assuredly, everyone who is going to copy or read these books I solemnly adjure and charge in the sight of God the Father, and the Son, and the Holy Spirit, by the faith of the kingdom to come, by the mystery of the resurrection from the dead, by that eternal fire which is prepared for the devil and his angels (Matt. 25:41)—so may he not possess by eternal inheritance that place where there is weeping and gnashing of teeth (Matt. 8:12), and where their fire shall not be quenched and their worm shall not die (Isa. 66:24; Mark 9:48)—that he add nothing to the writing, take nothing away, insert nothing, change nothing, but collate it with the copies from which he has written it, and emend it to the letter and punctuate it, and not have an unemended or unpunctuated manuscript, lest the difficulty of the meanings, if the manuscript is not punctuated, beget greater obscurities for the readers.

Editors' notes and page, col. 114

Footnotes

(41) ‹anchor: Illud sane omnem› · call in col 114

Illud sane omnem, etc. Consimilem adjurationis formulam Irenaeus subnexuerat in fine libri De ogdoade, his verbis: Ὁρκίζω σε, τὸν μεταγραψόμενον τὸ βιβλίον τοῦτο, κατὰ τοῦ Κυρίου ἡμῶν Ἰησοῦ Χριστοῦ καὶ κατὰ τῆς ἐνδόξου παρουσίας αὐτοῦ ἧς ἔρχεται κρῖναι ζῶντας καὶ νεκρούς, ἵνα ἀντιβάλης ὃ μετεγράψω, καὶ κατορθώσης αὐτὸ πρὸς τὸ ἀντίγραφον τοῦτο ὅθεν μετεγράψω ἐπιμελῶς· καὶ τὸν ὅρκον τοῦτον ὁμοίως μεταγράψης. Καὶ θήσεις ἐν τῷ ἀντιγράφῳ. « Adjuro te qui transcripseris hunc librum, per Dominum nostrum Jesum Christum, et per gloriosum ejus adventum, in quo judicaturus est vivos et mortuos; ut conferas quod transcripseris, et diligenter emendes ad exemplar ex quo transcripsisti: utque adjurationem istam similiter exscribas, et codici tuo inseras. » Quam formulam referens Eusebius lib. V, cap. 20 Hist. eccl., χαριεστάτην σημείωσιν appellat, et addit: « Atque haec utiliter ab eo dicta et a nobis commemorata sunt, ut priscos illos et sine controversia sanctissimos viros tanquam pulcherrimum exemplum exactissimae diligentiae semper ante oculos habeamus. » Ita certe hoc placuit Eusebio ut similem adjurationem suis quoque attexuerit libris, qualis hodieque in principio Chronici ab Hieronymo translati legitur, quam antiquiores codices litteris grandioribus exhibent.

"That indeed every," etc. Irenaeus had appended a very similar formula of adjuration at the end of his book On the Ogdoad, in these words: "I adjure you, who will copy this book, by our Lord Jesus Christ and by his glorious coming, when he comes to judge the living and the dead, that you compare what you have copied and correct it carefully against this exemplar from which you have copied; and that you likewise copy this oath and set it in the copy." "I adjure you who will have transcribed this book, by our Lord Jesus Christ and by his glorious coming, in which he is to judge the living and the dead, that you compare what you have transcribed and diligently correct it against the exemplar from which you transcribed; and that you likewise copy out this adjuration and insert it in your codex." Eusebius, reporting this formula in Church History book V, ch. 20, calls it "a most graceful note," and adds: "And these things have been usefully said by him and recorded by us, that we may always have before our eyes those ancient and indisputably most holy men as a most beautiful example of the most exact diligence." This so pleased Eusebius that he too attached a similar adjuration to his own books, such as is read even today at the beginning of the Chronicle translated by Jerome, which the older codices display in larger letters.

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(42) ‹anchor: addat aliquid Scripturae› · call in col 114

Martianaeus, « ne quis addat aliquid, » etc. Merlinus et Genebrard., « ne addat aliquid huic, nec auferat, neu immutet, sed conferat cum exemplaribus unde conscripserat .... vel indistinctum codicem, » etc. Sed omnes mss. ut in nostro textu.

Martianay: "that no one add anything," etc. Merlin and Génébrard: "that he add nothing to this, nor take away, nor alter, but compare it with the exemplars from which he had copied .... or an unpunctuated codex," etc. But all the manuscripts as in our text.

(printed under page 61)