Migne Reading Room
PL 3 · cols. 981–992
Novatianus presbyter Romanus, De cibis Judaicis epistola
Editors' preface
NOVATIANI PRESBYTERI ROMANI DE CIBIS JUDAICIS EPISTOLA.
NOVATIAN, PRESBYTER OF ROME: LETTER ON THE JEWISH FOODS.
CAPUT PRIMUM
CHAPTER ONE
Novatianus presbyler Romanus in secessu suo, tempore persecutionis Decianae, variis fratrum litteris provocatus, adversus Judaeos post superiores duas Epistolas de Circumcisione et de Sabbato, etiam hanc de Cibis Judaicis edidit.
Novatian, presbyter of Rome, in his retreat at the time of the Decian persecution, being prompted by various letters of the brethren, published against the Jews, after the two earlier Letters on Circumcision and on the Sabbath, this one also on the Jewish Foods.
Etsi mihi, fratres sanctissimi, exoptatissimus dies ille et inter praecipuos beatosque referendus est quo litteras vestras et scripta suscipio; (quid enim ne aliud nunc faciat liberiorem? tamen non minus egregium diem et inter eximios arbitror computans dum, quo similes vobis affectu debitae charitatis remittens, et ego ad vos compari voto litteras scribo. Nihil enim me, fratres sanctissimi, tantis constrictum vinculis tenet, nihil tantis curarum ac sollicitudinum stimulis, excitat et exagitat, quam ne jacturam vobis quamdam per absentiam meam putetis illatam, cui remedium connitor dare, dum
Although to me, most holy brethren, that day is most longed-for and to be reckoned among the chief and blessed ones on which I receive your letters and writings (for what else now would make [me] freer?), yet I judge no less distinguished, and count among the excellent, the day on which, sending back to you [letters] like yours with the affection of due charity, I too write letters to you with equal desire. For nothing, most holy brethren, holds me bound with such chains, nothing rouses and agitates me with such goads of cares and anxieties, as the fear that you should think some loss has been brought upon you through my absence; for which I strive to provide a remedy, while
Editors' notes and page, col. 981
Footnotes
(1) ‹anchor: aliud nunc faciat liberiorem› · call in col 981
Liberiorem. Sic Pamelius. Mallet Latinius hilariorem.
"Freer." So Pamelius. Latinius would prefer "more cheerful."
(printed under page 542)
(2) ‹anchor: computans dum, quo› · call in col 981
Quo. Hæc est lectio Gelenii et Pamelii. Welchmanus quod, minus recte, Mox Jacksonus edidit affectus. Sensus enim, inquit, videtur esse, similes affectus vobis remittens. Sed lectio vulgata planior. Vocem enim similes respicere putarim literas, quarum paulo ante mentio.
"When" (quo). This is the reading of Gelenius and Pamelius. Welchman has "that" (quod), less correctly. Then Jackson printed "affections" (affectus). For the sense, he says, seems to be "returning to you like affections." But the common reading is plainer. For I should think the word "like" (similes) looks to "letters," which were mentioned a little before.
(printed under page 542)
Page
- running head: 981 DE CIBIS JUDAICIS (cut off at the image edge)
- marginal letters: A batur; caeterorum autem; B beside the commentary, (63) Patri remittit; C CAPUT PRIMUM; D between citudinum stimulis and jacturam vobis
- old-edition numerals: 953 before CAPUT PRIMUM
- other: column begins with the fragment "batur" of a word broken from the previous column; ends with "rever-" split at the column break. The full-width title NOVATIANI PRESBYTERI ROMANI DE CIBIS JUDAICIS stands between the Gallandi commentary and CAPUT PRIMUM; it is cut off and not set. Editors' matter set: the italic chapter summary (Novatianus presbyler Romanus...). UNSURE: "huic" (printed c looks like o, taken as damaged type); "dirccta" (set as printed; could be a worn e); "quam ne" (m damaged). The parenthesis opened at "(quid enim" is not closed in print.
- misprints kept as printed: "presbyler" (for presbyter, in the italic summary; Q2 set back as printed, the English translates presbyter); "computans dum" (for computandum; the line ends "computans" with no hyphen, the next begins "dum"; Q1 set back as printed, the English translates the intended computandum).
- other: a full-width band stands across cols 981/982 in mid-page: the 1 paragraph(s) above it in col 982 are set here, after the 1 above it in col 981 (reading order, moved on receipt); the band itself (its title lines) is not set by the volunteer page: set it here, at the move, with full_width
- other: the column opens with the end of the previous work (another unit); not set here: the unit begins at CAPUT PRIMUM
- running head: 981 DE CIBIS JUDAICIS EPISTOLA. 982
- marginal letters: C in the gutter level with CAPUT PRIMUM (and col 982's elaboro); D in the gutter between citudinum stimulis and jacturam vobis; A and B on this page stand beside the end of De Trinitate and its commentary (previous unit)
- old-edition numerals: 953 before CAPUT PRIMUM
elaboro vobis me praesentem frequentibus litteris exhibere. Quanquam ergo et officium debitum, et cura suscepta, et ipsa ministerii imposita persona hanc a me litterarum scribendarum exposcant necessitatem, tamen vos illam plus exaggeratis, dum me ad scribendum frequentioribus litteris provocatis, et pronum me licet ad ista charitatis solemnia magis impellitis, dum sine cessatione in Evangelio vos perstare monstratis: ex quo efficitur, ut et ego vos litteris meis non tam instruam jam eruditos, quam incitem paratos. Nam qui sincerum Evangelium et excretum ab omni perversae labe doctrinae non tantum tenetis, verum etiam animose docetis, magistrum hominem non quaeritis; qui rebus ipsis vos doctores esse monstratis. Currentes igitur vos exhortor et vigilantes excito, et adversus spiritalia nequitiae (Ephes. VI, 12) dimicantes alloquor, et ad brabium cursu vocationis in Christo (Phil. III, 14)
I labour to show myself present to you by frequent letters. Although, then, both the duty owed, and the charge undertaken, and the very role of the ministry laid upon me demand of me this necessity of writing letters, yet you increase it further, while you provoke me to write by more frequent letters and drive me, inclined though I am, all the more to these solemn offices of charity, while you show that you stand firm in the Gospel without ceasing: from which it comes about that by my letters I do not so much instruct you, who are already learned, as spur you on, who are already prepared. For you who not only hold the Gospel pure and sifted clean of every stain of perverse doctrine, but also boldly teach it, do not seek a human master; you who show by the facts themselves that you are teachers. Therefore I exhort you as you run, and rouse you as you keep watch, and address you as you fight against the spiritual [forces] of wickedness (Eph. 6:12), and to the prize by the course of the calling in Christ (Phil. 3:14)
Editors' notes and page, col. 982
Footnotes
(3) ‹anchor: et ad brabium› · call in col 982
Brabium. Editio Pamelii 1635, bravium, At Frobeniana et reliquæ Pamelianæ bravium. Sic etiam uterque editor Anglic. Statim vero sursum pro cursu edidit Jacksonus, Græca respiciens Philipp. III, 14, τῆς ἄνω κλήσεως ubi Vulg supernæ vocationis. Paulo post idem Jacksonus legendum suspicatur et condigne.
"Prize" (brabium). Pamelius's edition of 1635 has bravium; but the Froben edition and the other Pamelian editions have bravium. So too both English editors. Immediately after, Jackson printed "upward" (sursum) for "in the course" (cursu), with an eye to the Greek of Philippians 3:14, "of the upward calling" (τῆς ἄνω κλήσεως), where the Vulgate has "of the heavenly calling." A little later the same Jackson suspects that "and worthily" (et condigne) should be read.
(printed under page 542)
Page
- running head: …S JUDAICIS EPISTOLA. 982 (cut off at left edge of image)
- marginal letters: A ‹titur et retorquetur›; B ‹ruptus. Gagnaeus legebat› (beside the Commentarius); C ‹elaboro vobis me praesentem›; D ‹exhortor et vigilantes excito›
- old-edition numerals: (none)
- other: the 1 paragraph(s) of this column above the full-width band are set under col 981 (reading order, moved on receipt)
- running head: 981 DE CIBIS JUDAICIS EPISTOLA. 982
- marginal letters: C elaboro vobis me praesentem; D exhortor et vigilantes excito
- old-edition numerals: (none)
tendentes impello: ut tam haereticorum sacrilegis calumniis, quam etiam Judaeorum otiosis fabulis calcatis et rejectis, traditionem solam Christi doctrinamque teneatis, ut condigne auctoritatem vobis ejus nominis vindicare possitis. Quam vero sint perversi Judaei, et ab intellectu suae Legi alieni, duabus epistolis superioribus, ut arbitror, plene ostendi, in quibus probatum est prorsus ignorare illos quae sit vera Circumcisio, et quid verum Sabbatum; quorum adhuc magis ac magis caecitas revincitur in hac epistola, in qua aliquid de Cibis ipsorum breviter disseritur; hinc etenim se solos sanctos, et caeteros omnes aestimant inquinatos.
are striving I urge on: that, having trampled upon and rejected both the sacrilegious calumnies of the heretics and also the idle fables of the Jews, you may hold to the sole tradition and doctrine of Christ, so that you may worthily claim for yourselves the authority of His name. How perverse the Jews are, and estranged from the understanding of their own Law, I have, I think, fully shown in the two previous letters, in which it was proved that they are wholly ignorant of what true Circumcision is, and what the true Sabbath is; and their blindness is refuted more and more still in this letter, in which something is briefly discussed concerning their Foods; for on this ground they reckon themselves alone holy, and all others defiled.
CAPUT II.
Chapter II.
In primis Legem spiritalem esse tradit; et proinde cum cibus primus hominibus, solus arborum fructus fuerit, et usus carnis accesserit: Legem postmodum subsecutam, quae cibos discernens, quaedam quasi munda concessit animalia, quaedam interdlxit quasi non munda, spiritaliter esse intelligendam: praesertim cum pronuntiata sint omnia valde bona, et etiam immunda animalia ad sobolem in arca Noe reservata sint; quae alioqui possent auferri, si propter inquinamentum suum aboleri debuissent.
First, he teaches that the Law is spiritual; and accordingly, since the first food for men was the fruit of trees alone, and the use of flesh was added afterwards: that the Law which followed later, which, distinguishing foods, permitted certain animals as clean and forbade certain as not clean, is to be understood spiritually: especially since all things were declared very good, and even the unclean animals were preserved in Noah's ark for the sake of offspring; and these could otherwise have been removed, if they ought to have been destroyed on account of their uncleanness.
Itaque in primis illud collocandum est, Legem spiritalem esse (Rom. VII, 14); quam si spiritalem negant, utique blasphemant: si devitantes blasphemiam, spiritalem confitentur, spiritaliter legant. Divina enim divine sunt recipienda, et sancta utique asserenda. Caeterum culpa gravis inuritur, si terrestris et humana sacris et spiritalibus Litteris doctrina praestatur: quod ut ne fiat cavendum est. Caveri autem potest, si quae a Deo praecepta sunt sic tractentur, ne auctoritatem ejus imminuant assumpta; ne dum quaedam impura et non munda dicuntur, institutio illorum infamem reddiderit institutorem. Videbitur enim, reprobando quae fecit, opera propria damnasse, quae quasi bona probaverat: et in utroque inconstans, quod haeretici quidem volunt, videri denotabitur: dum aut quae non erant munda benedixit, aut quae benedixerat quia et munda et bona, postea reprobavit quasi non bona, quippe quia non munda; cujus consequenter
Therefore this must be laid down first of all, that the Law is spiritual (Rom. 7:14); if they deny that it is spiritual, they certainly blaspheme; if, avoiding blasphemy, they confess that it is spiritual, let them read it spiritually. For divine things are to be received divinely, and holy things are certainly to be maintained [as holy]. Moreover, a grave fault is branded [upon one] if earthly and human doctrine is preferred to the sacred and spiritual Scriptures: and care must be taken that this does not happen. It can be guarded against, however, if the things that have been commanded by God are so handled that, once taken up, they do not diminish His authority; lest, while certain things are called impure and not clean, their institution should render their Institutor infamous. For He will seem, by reproving what He made, to have condemned His own works, which He had approved as good: and in either case He will be marked out to appear inconstant, which is what the heretics indeed wish: since either He blessed things which were not clean, or He afterwards reproved as not good, inasmuch as not clean, what He had blessed because it was both clean and good; whose consequently
Editors' notes and page, col. 983
Footnotes
(4) · call in col 983
Duabus epistolis superioribus. Altera nimirum de Sabblato, altera de Circumcisione, quarum meminit Hieronymus de Vir. Illustr. cap. 70. Sed hæ jamdiu interciderunt.
"The two earlier letters." That is, the one On the Sabbath, the other On Circumcision, which Jerome mentions in On Illustrious Men, chapter 70. But these have long since been lost.
(printed under page 543)
(5) ‹anchor: si devitantes› · call in col 983
Devitantes, Sic recte legit Pamelius cum Gelenio. Corruptam vocem denotantes edidit Welchmanus ex Gagnæo. Jackson.
"Avoiding" (devitantes). So Pamelius rightly reads, with Gelenius. Welchman, following Gagnée, printed the corrupt word "marking" (denotantes). Jackson.
(printed under page 543)
(6) ‹anchor: ne dum› · call in col 983
Ne dum. Ita Pamelius aliique. Welchmanus ex Gagnæo. sed dum.
"Lest, while" (ne dum). So Pamelius and others. Welchman, following Gagnée: "but while" (sed dum).
(printed under page 543)
(7) ‹anchor: quidem volunt› · call in col 983
Volunt, videri denotabitur, Sic distinguimus cum Jacksono : quod conjiciebat etiam Welchmanus. Al. volunt videri, denotabitur.
"Wish, he will be marked as seeming" (volunt, videri denotabitur). So we punctuate, with Jackson, as Welchman also conjectured. Others: "wish him to seem, he will be marked" (volunt videri, denotabitur).
(printed under page 543)
(8) · call in col 983
Ut dum quid. Existimat Welchmanus legendum. ut quod enormiter, Jacksonus vero, ut quidquid.
"So that while something" (ut dum quid). Welchman thinks one should read "so that what immoderately" (ut quod enormiter); Jackson, however, "so that whatever" (ut quidquid).
(printed under page 543)
(9) · call in col 983
Legis. Sic Pamelii editio 1655. Aliis placet legi. Mox pro remittatur rescribit Latinius retinentur : quæ lectio probatur Jacksono.
"Of the Law" (legis). So Pamelius's edition of 1655. Others prefer "to be read" (legi). Then for "is remitted" (remittatur) Latinius writes "are retained" (retinentur), a reading Jackson approves.
(printed under page 543)
(10) · call in col 983
Primis. Ita editiones Pameliæ 1617, 1635, (continues in col 984) 1662 ; quæ vera videtur lectio. Al. primus.
"To the first" (primis). So the Pamelian editions of 1617, 1635 and 1662, which seems to be the true reading. Others: "first" (primus).
(printed under page 543)
Page
- running head: 983 NOVATIANI PRESBYTER[I] (cut off at the image edge)
- marginal letters: A tendentes impello; B cum cibus primus hominibus; C doctrina praestatur; D beside the Commentarius at the page foot (jamdiu interciderunt)
- old-edition numerals: 954 after Judaeorum; 955 after videri
enormitas perpetua manebit et controversia, si perseverat ista Judaica doctrina, quae omnibus viribus amputanda est : ut, dum quid enormiter ab ipsis traditur, a nobis tollatur: et operum suorum competens dispositio, et divinae Legis congruens et spiritalis illatio remittatur. Sed ub ab exordio rerum, et unde oportet incipiam, cibus primis hominibus solus arborum fuit foetus et fructus (Gen. I, 20). Nam a pomis usum postea ad frugus contulit culpa, conditionem conscientiae ipso situ corporis, approbante. Nam et innocentia decerpturos alimenta ex arboribus, adhuc sibi bene conscios homines ad superna subrexit, et commissum delictum ad conquirenda frumenta homines terrae soloque dejecit. Postea etiam (Ibid. IX, 3) usus carnis accessit, divina gratia humanis necessitatibus competentia ciborum genera prorsus opportunis temporibus porrigente. Nam et teneros et rudes homines alere debebat mollior cibus, et non sine labore confectus, ad emendationem scilicet ; ne iterum liberet delinquere, si innocentiam impositus labor non admoneret. Et quia jam non paradisus custodiendus, sed mundus totus fuerat excolendus, robustior cibus carnis offertur, ut ad emolumenta culturae plus aliquid humanorum corporum viribus adderetur. Haec omnia gratia (ut dixi) et dispositione divina, ne aut minus redderetur robustior cibus quo referti ad opera marcescerent, aut amplius tenerior, quo pro modo virium oppressi ferre non possent. Lex autem postmodum subsecuta cibos carnis cum discretione disposuit: quaedam enim ad usum, quasi munda contribuit et concessit animalia; quaedam interdixit, quasi non munda, et ipsos edentes inquinatura. Et mundorum quidem hanc formam dedit, ut quae ruminatione ruminent et ungulas findant, munda; immunda, quae neutrum horum vel alterum faciant (Levit. XI, 3, 4). Sic in piscibus quoque ea demum munda essent quae cooperta squamis et armata remigiis (Levit. IX, 10); at quae contra haec esse non munda. Alitum quoque discrimen induxit (Ib v. 13), quidque aut reprobum judicaretur,
enormity will remain perpetual, and controversy too, if this Jewish doctrine persists, which must be cut away with all our strength: so that, while something is handed down by them beyond measure, it may be taken away by us, and both the fitting arrangement of their works and the congruent and spiritual application of the divine Law may be restored. But that I may begin from the origin of things, and from where I ought, for the first men the only food was the produce and fruit of trees (Gen. 1:20). For afterwards guilt transferred their use from tree-fruits to grain, the very posture of the body confirming the condition of the conscience. For innocence raised upwards men who were to pluck their food from the trees and were still well conscious of themselves, and the sin committed cast men down to the earth and the ground to seek out grain. Afterwards also (ibid. 9:3) the use of flesh was added, divine grace offering to human needs kinds of food suited to them at entirely opportune times. For a softer food ought to nourish men tender and unformed, and one not prepared without labour, namely for their amendment, lest it should please them to sin again if the labour imposed did not remind them of innocence. And because now it was not paradise that was to be guarded, but the whole world that had to be cultivated, the stronger food of flesh is offered, so that for the profits of cultivation something more might be added to the strength of human bodies. All these things were by grace (as I have said) and divine arrangement, lest either the stronger food should be rendered too little, so that, filled with it, they should grow faint for their works, or the more tender too much, so that, weighed down beyond the measure of their strength, they could not bear it. But the Law, following afterwards, arranged the foods of flesh with discrimination: for certain animals it furnished and granted for use as clean; certain ones it forbade as not clean, and as about to defile those who eat them. And of the clean it gave this form, that those which ruminate by rumination and split their hooves are clean; unclean, those which do neither of these or only one (Lev. 11:3–4). So among fishes also those alone were to be clean which are covered with scales and armed with oars (Lev. 9:10); but those which are otherwise are not clean. It introduced a distinction among birds also (ibid. v. 13), and what was to be judged either reprobate
Editors' notes and page, col. 984
Footnotes
(11) · call in col 984
Situ corporis. Quoniam versus terram declive est corpus in serendis et metendis frugibus. Jackson.
"By the posture of the body." Because the body is bent towards the earth in sowing and reaping crops. Jackson.
(printed under page 543)
(12) · call in col 984
Prorsus opportunis. Sic Pamelius aliique. Alii vero prorsus omittunt.
"Wholly suitable." So Pamelius and others. Others, however, omit "wholly."
(printed under page 543)
(13) · call in col 984
Et non sine labore confectus Hæc est lectio Pameliana. Sed aliquid deesse videtur, quo sensus constet ; sic forte supplendum, et provectiores (subaudi alere debebat cibus) non sine...
"And worn out not without labour." This is the Pamelian reading. But something seems to be missing for the sense to hold; perhaps it should be supplied thus: "and the more advanced (understand: food had to nourish) not without..."
(printed under page 543)
(14) ‹anchor: ad usum› · call in col 984
Usum. Esum legit Isidorus Hispalensis qui multa ex hoc Novatiani opere exscripsit, cap. IX Comment in Levit. Sic etiam bis legit Beda noster Venerabilis : et germana videtur lectio. Mox Isidorus Hispal. quædam vero interdixit, Jackson,
"For use" (usum). Isidore of Seville, who copied out much from this work of Novatian, reads "for eating" (esum), in chapter 9 of his Commentary on Leviticus. So too our Venerable Bede reads it twice, and it seems the genuine reading. Next, Isidore of Seville has "but some he forbade." Jackson.
(printed under page 543)
(15) ‹anchor: ea demum› · call in col 984
Ea demum. Secuti sumus Jacksonum ita rescribentem ex ms. Woweri. Al eadem.
"Those only" (ea demum). We have followed Jackson, who so writes it from Wouwer's manuscript. Others: "the same" (eadem).
(printed under page 543)
(16) ‹anchor: duxit, quidque› · call in col 984
Quidque. Legendum censent editores Anglic. ut, vel quo quidque.
"And each thing" (quidque). The English editors think one should read "so that" (ut), or "whereby each thing" (quo quidque).
(printed under page 543)
Page
- running head: I PRESBYTERI ROMANI 984 (left part of running head cut off at image edge)
- marginal letters: A ‹enormitas perpetua manebit›; B ‹usus carnis accessit›; C ‹subsecuta cibos carnis›; D ‹clive est corpus in serendis› (beside the commentarius at page foot)
- old-edition numerals: 956 after ‹armata›
- other: column begins mid-sentence with "enormitas"; last word "ju-" split at the column break (English ends at "reprobate"); full-width line "...ndii commentarius." above the page-foot commentary is cut off at the left edge and not set; editors' commentarius (notes 10 end to 16) not set; "Gen. I, 20" possibly an error for I, 29, left as printed, UNSURE; "si" printed with raised damaged i; "Haec" printed with damaged H; "contulit" printed with a stray italic i; no editors' matter in the text block
aut mundum. Ita Lex solertiam maximam faciendae animalium separationis instituit, quae in unam benedictionis formam constitutio antiqua contraxit. Quid igitur dicemus? immundane ergo animalia? Quid est enim aliud, non munda, quam quae Lex a ciborum usibus separavit? Quid enim et illud quod jam diximus? Ergo institutor non mundorum Deus, et culpa factorum in artificem redundabit, qui non munda produxit: quod utique dicere extremae summaeque dementiae est, Deum accusare quasi instituerit immunda, et divinae majestati crimen inferre, quasi fecerit reproba: praesertim cum et pronuntiata sint valde bona (Gen. I, 21), et quae bona ut crescerent et multiplicarentur, benedictionem ab ipso Deo sint consecuta; insuper etiam (Ibid. VII, 2) in arca in Noe praecepto Creatoris ipsorum ad sobolem reservata: ut et necessaria probarentur, dum custodiuntur; et bona, dum necessaria, probarentur: licet ibi quoque sit discrimen adjectum. Sed tamen vel tunc institutio istorum non mundorum funditus potuisset auferri, si propter inquinamentum suum debuisset aboleri.
or clean. Thus the Law instituted the utmost care in making the separation of the animals, which the ancient constitution had drawn together into one form of blessing. What then shall we say? Are the animals therefore unclean? For what else is "not clean" than what the Law has separated from the uses of food? What too of that which we have already said? Then God is the institutor of things not clean, and the fault of the things made will redound upon the craftsman, who produced things not clean: which it is surely the extreme and utmost madness to say, to accuse God as though He had instituted unclean things, and to bring a charge against the divine majesty as though He had made reprobate things: especially since they were both pronounced very good (Gen. 1:21), and, being good, obtained from God Himself the blessing that they should increase and multiply; and moreover (ibid. 7:2) they were kept in the ark in Noah by the precept of the Creator for the sake of their offspring: so that they might be proved both necessary, while they were preserved, and good, while necessary: although there too a distinction was added. But yet even then the institution of these things not clean could have been taken away entirely, if it had been due to be abolished on account of its defilement.
CAPUT III.
Chapter III.
Non culpanda itaque immunda animalia, ne in Auctorem culpa revocetur: sed quando irrationale animal ob aliquid rejicitur, magis illud ipsum in eo qui rationalis est homine damnari: in animalibus proinde mores humanos, actus et voluntates depingi.
That unclean animals, therefore, are not to be blamed, lest the blame be turned back upon the Author: but that when an irrational animal is rejected for some reason, it is rather that very thing in man, who is rational, that is condemned: that in the animals, accordingly, human morals, acts and wills are portrayed.
Quatenus ergo (ut Apostolo auctore monstravimus) spiritalis Lex ista spiritaliter recipienda est, ut Legis ratio divina et certa praestetur? Primo credendum est quidquid est a Deo institutum, mundum esse, et ipsa institutionis auctoritate purgatum: neque culpandum, ne in Auctorem culpa revocetur. Deinde Legem ad hoc filiis Israel datam, ut per illam proficerent et redirent ad mores bonos, quos cum a Patribus accepissent, in Aegypto propter consuetudinem barbarae gentis corruperant. Denique et decem Sermones illi in tabulis nihil novum docent sed quod obliteratum fuerat admonent: ut justitia in illis, ignium more, quasi afflatu quodam Legis, sopita recalesceret. Proficere
How, then (as we have shown on the authority of the Apostle), is this spiritual Law to be received spiritually, so that the divine and sure reason of the Law may be set forth? First it must be believed that whatever has been instituted by God is clean, and cleansed by the very authority of its institution, and is not to be blamed, lest the blame be turned back upon the Author. Next, that the Law was given to the sons of Israel for this purpose, that through it they might advance and return to the good morals which, though they had received them from the Fathers, they had corrupted in Egypt through the custom of a barbarous nation. Finally, those ten Words on the tablets also teach nothing new, but recall what had been effaced, so that justice in them, after the manner of fires, having been lulled asleep, might grow warm again as if by a certain breath of the Law. They could advance, however,
Editors' notes and page, col. 985
Footnotes
(17) · call in col 985
Immundane. Ita ex Latinio Pamelius et Jacksonus. At Welchmanus edito Frobeniano adhærens: Immundane ergo animalia (quid est enim aliud non munda?) quæ Lex a ciborum usibus separavit? Paulo post idem Welchmanus edidit ex præcepto, Gagnæum exscribens. Sede xPamelio aliisque præpositionem omisimus.
"Unclean, then?" (immundane). So Pamelius and Jackson, from Latinius. But Welchman, keeping to the Froben edition: "Are they unclean, then, the animals (for what else is 'not clean'?) which the Law set apart from use as food?" A little later the same Welchman printed "from the precept" (ex præcepto), copying Gagnée. But following Pamelius and others we have omitted the preposition.
(printed under page 544)
(18) · call in col 985
Discrimen adjectum. Ita rescripsimus cum editoribus Anglicanis. Al. crimen adjectum.
"A distinction added." So we have written it, with the English editors. Others: "a charge added."
(printed under page 544)
(19) · call in col 985
Debuisset. Censet Welchmanus legendum debuissent. Consentit Jacksonus.
"Ought" (debuisset, singular). Welchman thinks one should read debuissent (plural). Jackson agrees.
(printed under page 544)
(20) ‹anchor: cum a Patribus› · call in col 985
Cum a Patribus. Isidorus, cum ante a Patribus. Jackson.
"When from the Fathers." Isidore: "when previously from the Fathers." Jackson.
(printed under page 544) (Footnote 21, printed in the left foot under this column, has its call in col 986, at "in homine comperitur"; Q2 moved it to n986.)
Page
- running head: 985 DE CIBIS JUDAICIS E (cut off at the image edge)
- marginal letters: A ‹dicaretur, aut mundum›; B ‹ipsorum ad sobolem reservata›; C ‹ut Legis ratio divina›; D ‹munda?) quae Lex a ciborum (beside the footnotes, not the text)›
- old-edition numerals: 957 after ‹docent›
autem poterant intellecto plus in hominibus vitia fugienda, quae Lex damnasset etiam in pecoribus. Nam quando irrationale animal ob aliquid rejicitur, magis illud ipsum in eo qui rationalis est homine damnatur. Et si in eo aliquid qucd ex natura habet quasi inquinamentum notatur: plus culpabile, cum illud contra naturam in homine comperitur. Ergo, ut homines mundarentur, pecora culpata sunt; scilicet ut et homines qui eadem vitia haberent, aequales pecoribus aestimarentur. Quo pacto factum est, ut nec animalia damnarentur ab Institutore, sui culpa; et homines in pecoribus eruditi ad immoculatam institutionis suae possent redire naturam. Considerandum enim quomodo Lex munda et non munda discernit: Munda, inquit, et ruminant et ungulam findunt; immunda neutrum faciunt, aut ex duobus unum aliquid. Omnia ista unus artifex fecit; et qui fecit ipse benedixit. Institutionem igitur mundam utriusque conspicio; quia et qui instituit sanctus est, et quae instituta sunt culpam non habent, dum hoc sunt quod facta sunt. Crimen enim nunquam natura, sed voluntas perversa excipere consuevit. Quid ergo est? In animalibus mores depinguntur humani, et actus, et voluntates. Mundi sunt, si ruminent, id est in ore semper habeant quasi cibum praecepta divina. Ungulam findunt, si firmo gradu innocentiae, justitiae omnisque virtutis vitae itinera conficiant. Eorum enim quae in duas ungulas pedem dividunt, robustus semper incessus: dum lubricum partis alterius ungulae firmamento fulcitur, et in vestigii soliditate retinetur. Sic qui neutrum faciunt, immundi sunt: quorum nec in virtutibus firmus ingressus est, nec divinorum praeceptorum, more illius ruminationis, teritur cibus. Nam et qui alterum faciunt, nec ipsi mundi, dum sunt ex altero debiles, nec in utroque perfecti. Hi autem sunt aut utrumque facientes, ut Fideles, qui mundi; aut alterum, ut Judaei et Haeretici, qui sunt inquinati; aut neutrum, ut ethnici, qui sunt consequenter immundi. Ita in animalibus, per Legem quasi quoddam humanae vitae speculum constitutum est, in quo imagines sonctionum considerent,
once it was understood that those vices were all the more to be shunned in men which the Law had condemned even in cattle. For when an irrational animal is rejected for something, that very thing is condemned all the more in him who is a rational man. And if in the animal something which it has from nature is marked as a kind of defilement, it is more blameworthy when that same thing is found in a man against nature. Therefore, so that men might be made clean, cattle were blamed; that is, so that men too who had the same vices might be reckoned equal to cattle. In this way it came about both that the animals were not condemned by their Founder through any fault of their own, and that men, instructed in the cattle, might be able to return to the unstained nature of their original founding. For we must consider how the Law distinguishes clean and not clean: Clean, it says, are those that both chew the cud and divide the hoof; unclean are those that do neither, or only one thing of the two. One Craftsman made all these; and He Who made them Himself blessed them. I see, therefore, that the founding of both is clean; because both He Who founded them is holy, and the things that were founded have no fault, so long as they are what they were made. For it is never nature but a perverse will that has been wont to incur guilt. What, then, is it? In the animals human characters are portrayed, and acts, and wills. They are clean if they chew the cud, that is, if they always have in their mouth, as it were food, the divine precepts. They divide the hoof if with the firm step of innocence, of justice and of every virtue they complete the journeys of life. For the gait of those that divide the foot into two hoofs is always sturdy, since the slipping of one part is propped up by the support of the other hoof, and is held fast in the solidity of the footprint. So those who do neither are unclean: whose advance in the virtues is not firm, nor is the food of the divine precepts ground down after the manner of that rumination. For those too who do one of the two are not themselves clean, since they are weak in the other and not perfect in both. Now these are either those who do both, like the Faithful, who are clean; or one of the two, like the Jews and the Heretics, who are defiled; or neither, like the heathen, who are consequently unclean. Thus in the animals, through the Law, a kind of mirror of human life, as it were, has been set up, in which they might consider the images of conduct,
Editors' notes and page, col. 986
Footnotes
(21) ‹anchor: in homine comperitur› · call in col 986
Et si in eo... compsritur. Hanc peridum in omnibus editis corruptam, in sanitatem reduxi ex ms. Woweri. Editt. habuerunt : Et si in eo quod ex natura aliquid habet, qvasi inquinamentum notatur; plus culpabite, cum illud contra naturam in ominem conqueritur. Jackson.
"And if in it ... is found." This sentence, corrupt in all the printed editions, I have restored to health from Wouwer's manuscript. The editions had: "And if in that which has something from nature it is marked as a defilement, it is more blameworthy when that is complained of against nature in man." Jackson.
(printed under page 544, in the left foot; moved here from n985 by Q2)
(22) · call in col 986
Mundarentur... existimarentur. Isidorus emundarentur... scilicet, ut omnes qui eadem vitia habebunt, æquales pecoribus existimentur. Jackson.
"Were cleansed ... were reckoned." Isidore: "were cleansed thoroughly ... that is, so that all who have the same vices may be reckoned equal to the beasts." Jackson.
(printed under page 544)
(23) ‹anchor: actus, et voluntates› · call in col 986
Voluntates. Sic Pamelius : quam quidem lectionem confirmant Isidorus Comment. in Levit. cap. IX, Beda opp. tom. IV, Exposit. in Levit. cap. XI, et in Levit. Quæst. cap. 9; et Rabanus Maurus, tom. II, in Levit. Comment., ut monuit Jaksonus. Gagnæus vero et Frobenius voluptates : atque hanc lectionem retinuit Welchmanus.
"Wills" (voluntates). So Pamelius; and this reading is confirmed by Isidore, Commentary on Leviticus, chapter 9; Bede, Works, volume 4, Exposition of Leviticus, chapter 11, and Questions on Leviticus, chapter 9; and Rabanus Maurus, volume 2, Commentary on Leviticus, as Jackson pointed out. Gagnée and Froben, however, have "pleasures" (voluptates), and Welchman kept this reading.
(printed under page 544)
(24) ‹anchor: præcepta divina› · call in col 986
Quasi cibum præcepta divina. Ita legunt cum Pamelio, Isidorus, Beda et Rabanus Maurus. Al. quasi cibum quemdam. Al. q. c. quædam p. d. Jackson
"The divine precepts as food." So, with Pamelius, read Isidore, Bede and Rabanus Maurus. Others: "as a kind of food." Others: "certain divine precepts as food." Jackson.
(printed under page 544)
(25) ‹anchor: firmus ingressus› · call in col 986
Ingressus Malim incessus, ut paulo superius. Id.
"Entry" (ingressus). I should prefer "gait" (incessus), as a little above. The same (Jackson).
(printed under page 544)
(26) ‹anchor: illius ruminationis› · call in col 986
More illius ruminat. Hæc posui ex ms. Woweri : atque ita legendum sagaciter auguratus est Welchmanus. Editi : In ore illius ruminat. Id.
"After the manner of that one, it chews the cud." I have set this from Wouwer's manuscript, and Welchman shrewdly guessed that it should be so read. The printed editions: "It chews the cud in his mouth." The same (Jackson).
(printed under page 544)
Page
- running head: [...]S JUDAICIS EPISTOLA. 986 (left edge cut off in the image; presumably DE CIBIS JUDAICIS EPISTOLA.)
- marginal letters: A autem poterant intellecto plus; B et ruminant et ungulam findunt; C vestigii soliditate retinetur; D (23) Voluntates. Sic Pamelius (beside the Commentarius, not the text)
- old-edition numerals: 958 after teritur
- misprints kept as printed: "qucd" (for quod); "immoculatam" (for immaculatam); "sonctionum" (for sanctionum or actionum; the English reads "conduct"). A stray mark stands before "firmo" ("si 'firmo"), taken as a blemish and not set.
- other: "considerent" is set whole at the end of this column; its tail "rent," is printed at the top of col 987.
ut plus vitiosa quaeque hominibus contra naturam commissa damnarentur, dum etiam naturaliter in pecoribus cons⟨ti⟩tuta culpantur. Nam quod in piscibus squamis aspera pro mundis habentur, asperi et hispidi et hirti et firmi et graves mores hominum probantur: quae autem sine his sunt, immunda; quia leves et lubrici et infidi et effeminati mores improbantur. Quid enim vult sibi Lex cum dicit (Levit. XI, 4), Camelum non manducabis? nisi quoniam de exemplo animalis vitam damnat enervem et criminibus tortuosam. Aut cum (Ibid. 7) suem, cibo prohibet assumi? Reprehendit utique coenosam et luteam et gaudentem vitiorum sordibus vitam, bonum suum non in animi generositate, sed in sola carne ponentem. Aut cum (Ibid.. 6) lerorem? Accusat deformatos in feminam viros. Quis autem (Ibid. 29, 30) mustelae corpus cibum faciat? Sed furta reprehendit. Qui lacertam? Sed odit vitae incertam varietatem. Quis stellionem? Sed maculas mentium execratur. Quis (Ibid. 13, 14, 16) accipitrem, quis milvum, quis aquilam? S⟨e⟩d odit raptores ac violentos, scelere viventes. Q⟨u⟩is vulturem? Sed execratur praedam de aliena morte quaerentes. Aut quis (Ibid. 15) corvum? Sed versutas exsecratur voluntates. Passerem quoque cum interdicit, intemperantiam coarguit; quando (Levit. XI, 16) noctuam, odit lucifugas veritatis: quando (Ibid. 18) cygnum, cervicis altae superbos: quando (Ibid. 10) charadrium, garrulam nimis linguae intemperantiam: quando vespertilionem, quaerentes tenebras noctis simul et erroris. Haec ergo et his paria. Lex in animalibus exsecratur: quae in illis quidem non criminosa, quia in hoc nata sunt; in homine culpata, quia contra natura⟨m⟩, non ex institutione, sed ex errore quaesita sunt.
so that all the more the vicious things committed by human beings against nature might be condemned, while even things naturally constituted in beasts are blamed. For in that among fish those rough with scales are held to be clean, rough and shaggy and bristly and firm and grave characters of men are approved; but those which are without these are unclean, because smooth and slippery and faithless and effeminate characters are disapproved. For what does the Law mean when it says (Lev. 11:4), You shall not eat the camel? Only that by the example of the animal it condemns a life that is nerveless and twisted with crimes. Or when (ibid. 7) it forbids the pig to be taken as food? It assuredly censures a life that is filthy and muddy and delights in the defilement of vices, placing its good not in nobility of mind but in the flesh alone. Or when (ibid. 6) the hare? It accuses men deformed into a woman. And who (ibid. 29, 30) would make the body of the weasel his food? But it censures thefts. Who the lizard? But it hates the uncertain changeableness of life. Who the gecko? But it execrates the blotches of minds. Who (ibid. 13, 14, 16) the hawk, who the kite, who the eagle? But it hates robbers and the violent, those who live by crime. Who the vulture? But it execrates those who seek plunder from another's death. Or who (ibid. 15) the raven? But it execrates crafty wills. When it forbids the sparrow too, it rebukes intemperance; when (Lev. 11:16) the night owl, it hates those who flee the light of truth; when (ibid. 18) the swan, those proud with lofty neck; when (ibid. 10) the charadrius, the over-talkative intemperance of the tongue; when the bat, those who seek the darkness of night and of error alike. These things, then, and things like them the Law execrates in animals: which in them indeed are not criminal, because they are born for this; in man they are blamed, because they have been sought against nature, not from its institution but from error.
Editors' notes and page, col. 987
Footnotes
(27) · call in col 987
Squamis aspera. Isidorus et Beda, squamosa et aspera. Mox pro hirti, Beda hirsuti: et firmi in fide, Isidorus. Jackson.
"Rough with scales." Isidore and Bede: "scaly and rough." Next, for "shaggy" (hirti), Bede has hirsuti; and Isidore has "firm in faith." Jackson.
(printed under page 545)
(28) · call in col 987
Quia.... Quid enim, Beda, quibus... Quid autem. Id.
"Because ... For what?" Bede: "to whom ... But what?" The same (Jackson).
(printed under page 545)
(29) · call in col 987
Manducabis. Sic Isidorus et Beda, atque editt. Gagnæi et Gelenii. Sed Heb. Vulg. et vers. omnes manducabitis. (Sic item edidit Hamelius. (Id.
"You shall eat" (manducabis, singular). So Isidore and Bede, and the editions of Gagnée and Gelenius. But the Hebrew, the Vulgate and all the versions have manducabitis (plural). (So also Hamelius printed it.) The same (Jackson).
(printed under page 545)
(30) · call in col 987
Enervem. Isidorus in citatione legit informem. Sic etiam citant ex auctore Beda et Rabanus Maurus. Neque dubito quin hæc sit vera lectio : non enim enerve est animal camelus: sed est informe. Id.
"Feeble" (enervem). Isidore, quoting it, reads "misshapen" (informem). So too Bede and Rabanus Maurus quote it from the author. Nor do I doubt that this is the true reading: for the camel is not a feeble animal, but it is a misshapen one. The same (Jackson).
(printed under page 545)
(31) · call in col 987
Suem cibo. In cibum suem, Beda et Rabanus. Id.
"The pig as food." Bede and Rabanus: "the pig for food." The same (Jackson).
(printed under page 545)
(32) · call in col 987
Deformatos. Hoc vocabulum reduxi ex Latinio, et habet Isidorus. Editi reformatos. Beda Exposit. in Levit : deformatos in feminas. Id.
"Disfigured" (deformatos). I have brought back this word from Latinius, and Isidore has it. The printed editions: "reshaped" (reformatos). Bede, Exposition of Leviticus: "disfigured into women." The same (Jackson).
(printed under page 545)
(33) · call in col 987
Quis stellionem ?.., morte quærentes. Editi luxatum hunc locum et sensu deficientem ita exhibent : Quis stellionem? Sed maculas execratur prædam de aliena morte quærentes. Quænam porro illæ maculæ, prædam ex aliena morte quærentes? Nimirum fraudi fuit librario verbum execratur, semel iterumque positum : inquit cl. Wesselingius Probabil. cap. 36, pag. 320. Præeuntibus itaque viris eruditis Jacksono hic et Wesselingio l. c. (continues in col 988) locum restituimus ex libro, qui Novatiani verbis usus est Comment. in Levit. cap. 9. Sic etiam ex auctore citant verba Beda et Rabanus Maurus, nisi quod habent violento pro ac violentos. Hic tamen haud præterire licet, eumdem Novatiani locum ex Isidoro restituendum, ut et alia complura superius annotata, multo ante pervidisse doctissimum Menardum ad S. Barnabæ Epist. cap. 10, ex quo etiam vix dubito quin sua de mystica ciborum Judaicorum interpretatione hauserit Novatianus.
"Who the gecko? ... seeking from another's death." The printed editions give this passage dislocated and lacking sense, thus: "Who the gecko? But he curses the spots, seeking prey from another's death." What, then, are those spots seeking prey from another's death? Evidently the word "curses" (execratur), set down once and again, misled the copyist, says the celebrated Wesseling, Probabilia, chapter 36, page 320. Following, therefore, the learned men Jackson here and Wesseling in the place cited, we have restored the passage from the book that used Novatian's words, the Commentary on Leviticus, chapter 9 (Isidore). So too Bede and Rabanus Maurus quote the words from the author, except that they have "violent" (violento) for "and violent" (ac violentos). Here, however, it must not be passed over that the most learned Ménard, on the Epistle of St Barnabas, chapter 10, long before saw that this same passage of Novatian was to be restored from Isidore, as were many others noted above; and from that Epistle, too, I hardly doubt that Novatian drew his mystical interpretation of the Jewish foods.
(printed under page 545)
(34) ‹anchor: garrulam nimis› · call in col 987
Nimis linguæ. Isidorus et Beda, nimiæ linguæ. Mox vero iidem, sed in homine : quod probo. Paulo ante pro superbos legunt superbiam Beda et Rabanus Maurus. Jackson.
"Of too much tongue" (nimis linguæ). Isidore and Bede: "of an excessive tongue" (nimiæ linguæ). Then the same have "but in man," which I approve. A little before, for "the proud" (superbos), Bede and Rabanus Maurus read "pride" (superbiam). Jackson.
(printed under page 545)
Page
- running head: 987 NOVATIANI PRESBYTE[RI] (cut off at the image edge)
- marginal letters: A ‹rent, ut plus vitiosa›; B ‹minam viros. Quis autem›; C ‹erroris. Haec ergo›; D ‹non enim enerve est animal› (in the footnote block)
- old-edition numerals: 959 after ‹charadrium›
CAPUT IV.
Chapter IV.
His accessisse et aliam causam, cur multa a Judaeis ciborum genera tollerentur; ad coercendam nimirum intemperantiam populi, uni Deo servituri.
That to these was added another reason too why many kinds of food were taken away from the Jews: namely, to restrain the intemperance of a people that was to serve the one God.
His igitur ita se habentibus asserunt et aliae causae, quibus multa a Judaeis ciborum genera tollerentur: quod ut fieret, immunda multa sunt dicta, non ut, illa damnarentur, sed ut isti coercerentur servituri uni Deo: quia ad hoc assumptos frugalitas decebat et gulae temperantia, quae semper religioni deprehenditur esse vicina, immo (ut ita dixerim) consanguinea potius atque cognata: sanctitati enim inimica luxuria est. Quomodo enim per illam parcetur religioni, cum non parcatur pudori? Non recipit luxuria Dei timorem, dum praecipitantibus illam voluptatibus, in solam fertur cupiditatum temeritatem: effusis enim habenis sine more admotis sumptibus quasi pabulis crescit excedens patrimonium cum pudore; aut ut torrens aliquis e montium jugis cadens, non tantum opposita transcendit, sed ipsa illa in aliorum ruinam secum rapit. Ad coercendam ergo intemperantiam populi, remedia sunt ista quaesita: ut quantum luxuriae demeretur, tantum bonis moribus adderetur. Nam quid aliud merebantur, quam ut ne omnibus escarum voluptatibus uterentur, qui divinis mannae epulis vilissimos Aegyptiorum cibos praeferre, ausi sunt, carnes jurulentas inimicorumque atque dominorum ante libertatem ponentes? Digni sane quos optata servitus saginaret, quibus male displicuerit et melior et liber cibus.
These things, then, being so, other reasons also put themselves forward why many kinds of food were taken away from the Jews: and to bring this about many things were called unclean, not that they should be condemned, but that these men, who were to serve the one God, should be restrained; for frugality and temperance of the palate befitted men taken up for this purpose, a temperance which is always found to be near neighbour to religion, nay rather (if I may so put it) its blood-relation and kin: for luxury is the enemy of holiness. For how will religion be spared through it, when modesty is not spared? Luxury does not admit the fear of God, while, with pleasures driving it headlong, it is borne into nothing but the recklessness of the desires: for with the reins let loose, with expenses heaped on without measure as if they were fodder, it grows, outrunning both the patrimony and modesty; or, like some torrent falling from the mountain ridges, it not only overleaps whatever is set against it, but sweeps those very things along with it to the ruin of others. To restrain, therefore, the intemperance of the people, these remedies were sought: that as much as was taken from luxury might be added to good morals. For what else did they deserve but not to enjoy all the pleasures of foods, they who dared to prefer the vilest foods of the Egyptians to the divine banquets of manna, setting the broth-steeped meats of their enemies and masters before liberty? Worthy indeed were they to be fattened by the servitude they longed for, they who wrongly found food both better and free displeasing.
CAPUT V.
Chapter V.
Et vero fuerit tempus aliquod istae umbrae vel figurae exercendae: postquam autem finis legis Christus supervenit, omnia jam dici ab Apostolo munda mundis: et cibum verum et sanctum esse fidem rectam et immaculatam conscientiam.
And indeed there may have been some time for these shadows or figures to be practised: but after Christ, the end of the law, came, all things are now said by the Apostle to be clean to the clean; and the true and holy food is right faith and an unspotted conscience.
Fuerit ergo tempus aliquod antiquum, quo
Granted, then, that there was some ancient time, in which
Editors' notes and page, col. 988
Footnotes
(35) · call in col 988
Sine more. Legentium putat Welchamnus sine mora. Jacksonus sine modo.
"Without custom" (sine more). Welchman thinks it should be read "without delay" (sine mora); Jackson, "without measure" (sine modo).
(printed under page 545)
(36) ‹anchor: ante libertatem› · call in col 988
Ante libertatem. Sic Pamelii omnes editt. Woweri ms. parile habet libertati anteponentes, Sed Welchmanus edidit post libertatem ponentes; quæ est corruta Frobenii lectio, sensui auctoris contraria. Paulo post idem Welchamnus ex Frobenio vitiose signaret, pro saginaret, quod exhibent editiones Pamelianæ Jackson.
"Before freedom" (ante libertatem). So all Pamelius's editions. Wouwer's manuscript has the equivalent "preferring to freedom" (libertati anteponentes). But Welchman printed "setting after freedom" (post libertatem ponentes), which is Froben's corrupt reading, contrary to the author's sense. A little later the same Welchman, from Froben, wrongly has "would mark" (signaret) for "would fatten" (saginaret), which the Pamelian editions give. Jackson.
(printed under page 545)
(37) ‹anchor: Fuerit› · call in col 988
Fuerit. Isidorus et Beda : Sed fuit tempus aliquando .Mox iidem : Exercendæ erant a populo vel gerendæ, ut abstinendum Id.
"There may have been" (fuerit). Isidore and Bede: "But there was a time once." Then the same: "were to be practised or carried out by the people, so that one must abstain." The same (Jackson).
(printed under page 545)
Page
- running head: [NOVATIA]NI PRESBYTERI ROMANI (left part cut off in the image); column number 988
- marginal letters: A ‹CAPUT IV.›; B ‹cupiditatum temeritatem: effusis›; C ‹CAPUT V.›; D ‹(34) Nimis linguae› (in the Commentarius)
- old-edition numerals: (none)
istae umbrae vel figurae exercendae, ut abstinendum esset a cibis, quos institutio quidem commendaverat, sed Lex interdixerat. Verum jam (Rom. X, 4) finis legis Christus supervenit, cuncta legis obscura reserans, omnia quae sacramentorum nebulis antiquitas texerat. Magister enim venit insignis, et Doctor coelestis, et Institutor consummatae veritatis, sub quo merito jam dicitur: (Tit. I, 15: Omnia munda mundis, inquinatis autem et infidelibus nihil mundum, sed polluta sunt eorum et mens et conscientia. Item alio loco (I Tim. IV, 4, 5): Quia omnia creatura Dei bona, et nihil rejiciendum quod cum gratiorum actione percipitur: sanctificatur enim per verbum Dei et orationem. Rursum alibi (I Tim. IV, 1, 2, 3): Spiritus manifeste dicit, quod in novissimis diebus recedent quidam a fide attendentes spiritibus seductoribus, doctrinis daemoniorum in hypocrisi mendaciloquorum cauteriatam habentium conscientiam suam, prohibentium nubere, et abstinere a cibis quos Deus creavit ad percipiendum cum gratiarum actione fidelibus, et his qui cognoverunt Deum. Adhuc in altera parte (I Cor. X, 25): Omne quod in macello venit manducate, nihil requirentes. Ex quibus constat omnia ista suis benedictionibus reddita, jam Lege finita: nec ad solemnitates ciborum esse redeundum, quas et certa imperaverat causa, et jam sustulit libertas Evangelica manumissione revocata. Clamat Apostolus (Rom. XIV 17): Non est regnum Dei potus et cibus, sed justitia et pax et gaudium. Item alio loco (I Cor. VI, 13): Esca ventri et venter escis; Deus autem et hunc et hanc evacuabit: corpus autem non fornicationi, sed Domino, et Dominus corpori. Deus ventre non colitur, nec cibis (Matth. XV, 17; Marc. VII, 19), quos Dominus dicit perire, et in secessu naturali lege purgari. Nam qui per escas Dominum colit, prope est, ut Dominum habeat ventrem suum. Cibus, inquam, verus, et sanctus, et mundus est, fides recta, immaculata conscientia, et innocens anima: quisquis sic pascitur, Christo convescitur; talis epulator conviva est Dei: istae sunt epulae quae Angelos pascunt; istae sunt mensae quae Martyres faciunt. Hinc est vox illa Legis (Deut. VIII, 3): Non in pane tantum vivit homo, sed in omni verbo quod proficiscitur ex ore Dei. Hinc illa Christi: (Joan. IV, 34): Mea esca est, ut faciam voluntatem
those shadows or figures were to be practised, so that one had to abstain from foods which the original institution had indeed commended, but the Law had forbidden. But now Christ, the end of the law (Rom. 10:4), has come, unlocking all the obscure things of the law, all that antiquity had covered with the clouds of sacraments. For there has come a distinguished Master, and a heavenly Teacher, and the Founder of consummate truth, under Whom it is now rightly said (Titus 1:15): To the clean all things are clean, but to the defiled and the unbelieving nothing is clean, but both their mind and their conscience are polluted. Likewise in another place (1 Tim. 4:4–5): For every creature of God is good, and nothing is to be rejected which is received with thanksgiving: for it is sanctified by the word of God and prayer. Again elsewhere (1 Tim. 4:1–3): The Spirit says plainly that in the last days some will depart from the faith, giving heed to seducing spirits, to doctrines of demons, in the hypocrisy of speakers of lies who have their conscience cauterized, forbidding to marry, and to abstain from foods which God created to be received with thanksgiving by the faithful and by those who have known God. Further, in another part (1 Cor. 10:25): Whatever is sold in the meat-market, eat, asking no questions. From these it is evident that all these things have been restored to their blessings, now that the Law is ended: and that there is no returning to the solemn observances of foods, which a definite cause had both commanded and which Gospel liberty, recalled by manumission, has now taken away. The Apostle cries out (Rom. 14:17): The kingdom of God is not drink and food, but righteousness and peace and joy. Likewise in another place (1 Cor. 6:13): Food for the belly and the belly for foods; but God will bring to nothing both the one and the other: but the body is not for fornication, but for the Lord, and the Lord for the body. God is not worshipped with the belly, nor with foods (Matt. 15:17; Mark 7:19), which the Lord says perish and are purged in the privy by natural law. For he who worships the Lord through foods is close to having his belly as his Lord. The true, holy and clean food, I say, is right faith, an unstained conscience and an innocent soul: whoever is fed thus feasts with Christ; such a banqueter is a guest of God: these are the feasts which feed the angels; these are the tables which make martyrs. Hence that voice of the Law (Deut. 8:3): Man does not live by bread alone, but by every word that proceeds from the mouth of God. Hence that saying of Christ (John 4:34): My food is that I do the will
Editors' notes and page, col. 989
Footnotes
(38) · call in col 989
Omnia quæ sacramentorum nebulis. Isidorus: Atque omnia sacramenta quæ nobis. Sensus auctoris hic videtur imperfectus ; et possumus aliter legere ex citatione Bedæ hoc modo : Verum jam finis Legis Christus supervenit, aperiens cuncta Legis et obscura reserans : atque omnia quæ sacramentorum nebulis antiquitas texerat, Magister insignis et Doctor cælestis et Institutor consummatæ veritatis patefacit : sub quo merito. Id.
"All things that ... in the mists of the sacraments." Isidore: "And all the sacraments which ... to us." The author's sense here seems incomplete; and from Bede's quotation we can read it otherwise, in this way: "But now Christ, the end of the Law, has come, opening all things of the Law and unlocking its obscurities; and all that antiquity had covered in the mists of the sacraments, the distinguished Master, the heavenly Teacher and the Founder of perfected truth lays open; under whom rightly." The same (Jackson).
(printed under page 546)
(39) ‹anchor: in macello venit› · call in col 989
Venit. Ita Frobenius et Pamelii editio 1639, nec non Welchmanus. Al. vænit. Minus recte.
"Is sold" (venit). So Froben and Pamelius's edition of 1639, and Welchman too. Others: vænit. Less correctly.
(printed under page 546)
(40) · call in col 989
Nam et. Nam ut legendum suspicatur uterque editor Anglic.
"For also" (nam et). Both English editors suspect that "for as" (nam ut) should be read.
(printed under page 546)
(41) · call in col 989
Vos. Sic habent LXX, Syr. et Arab. Vobis (continues in col 990) Heb. et Vulg. ut apparet ex Hieronymi Comment. in locum. Jackson.
"You" (vos). So the Septuagint, the Syriac and the Arabic have it. "To you" (vobis), the Hebrew and the Vulgate, as appears from Jerome's commentary on the passage. Jackson.
(printed under page 546)
Page
- running head: 989 DE CIBIS JUDAICIS E[...] (cut off at image edge)
- marginal letters: A ‹istae umbrae vel figurae exercendae›; B ‹Spiritus manifeste dicit›; C ‹ventri et venter escis›; D ‹(Joan. IV, 34) : Mea esca est›
- old-edition numerals: 960 at head of column, before istae
ejus qui me misit, et ut consummem opus ejus Hinc [Joan. VI, 26, 27): Quaeritis me, non quia signa vidistis, sed quia manducastis de panibus meis, et saturati estis. Operamini autem non eam escam quae perit, sed escam permanentem in vitam aeternam quam Filius hominis vobis dabit: hunc enim Pater signavit Deus. Justitia, inquam, et continentia et reliquis Deus virtutibus colitur. Nam et Zacharias refert [Zach., VII, 6]; Si manducetis, inquit, aut bibatis, nonne vos manducatis aut bibitis? Exprimens cibos aut potus, non ad Deum pervenire. sed ad hominem: nec enim carneus Deus est, ut carne placetur; nec in has voluptates attonitus, ut nostris gaudeat cibis. Deus sola gaudet fide nostra, sola innocentia, sola veritate, solis virtutibus nostris, quae habitant non in ventre, sed in animo: quasque nobis acquirit divinus timor et coelestis metus, non terrenus cibus. Ex quibus congruenter insectatus est Apostolus [Colos.. II, 18, 19] superstitionibus Angelorum servientes, inflatos a sensu carnis suae, caput Christum non tenentes; ex quo omne corpus per nexum concatenatum, et fibula charitatis membris mutuis innexum atque concretum crescit in Deum: sed illa servantes (Ibid. 21, 23): Ne tetigeritis, neque gustaveritis, neque contrectaveritis; quae imaginem quidem videantur habere religionis, dum corpori non parcitur; nullum tamen emolumentum omnino justitiae, dum ad elementa quibus per Baptisma mortui sumus, voluntaria servitute revocamur.
of Him Who sent Me, and that I may accomplish His work. Hence (John 6:26–27): "You seek Me, not because you saw signs, but because you ate of My loaves and were filled. But labour not for the food which perishes, but for the food that endures unto eternal life, which the Son of Man will give you: for Him God the Father has sealed." It is by justice, I say, and continence and the other virtues that God is worshipped. For Zechariah too relates (Zech. 7:6): "If you eat," he says, "or drink, is it not you who eat or drink?" expressing that foods or drinks do not reach God but man: for God is not fleshly, that He should be pleased by flesh; nor is He captivated by these pleasures, that He should rejoice in our foods. God rejoices in our faith alone, in innocence alone, in truth alone, in our virtues alone, which dwell not in the belly but in the soul; and these the divine fear and heavenly awe acquire for us, not earthly food. On these grounds the Apostle fittingly assailed (Col. 2:18–19) those serving superstitions of angels, puffed up by the sense of their flesh, not holding Christ the Head, from Whom the whole body, linked together through a joining, and knit together with its members one to another by the clasp of charity and made solid, grows unto God; but observing those things (ibid. 2:21, 23): "Touch not, nor taste, nor handle", which seem indeed to have an appearance of religion while the body is not spared; yet there is no benefit of justice whatever, while we are called back by a voluntary servitude to the elements to which we died through Baptism.
CAPUT VI.
Chapter VI.
Sed non ex hoc quia libertas ciborum concessa, luxuriam permissam esse, aut continentium sublatam et jejunia: hac enim vel maxime decere Fideles, oraturos scilicet Deum, et acturos gratias non diebus tantnm, sed et noctibus.
But [it does] not [follow], because freedom in foods has been granted, that luxury has been permitted, or that continence and fasts have been taken away: for these especially befit the faithful, who are, that is, to pray to God and to give thanks not by day only, but also by night.
Sed non ex hoc statim quia libertas ciborum concessa, luxuria permissa est: nec quia liberalius nobiscum Evangelium gessit, continentiam sustulit. Non, inquam, ex hoc ventri procuratum est, sed ciborum forma monstrata est: ostensum est quid juris esset, non quo in gurgitem cupiditatis iretur, sed quo Legis ratio redderetur. Caeterum nihil ita intemperantiam coercuit quam Evangelium: nec ita constrictas quisquam gulae leges dedit, quam Christus: qui (Matth. V, 3, 6)
But luxury has not straightway been permitted on this account, because freedom in foods has been granted; nor, because the Gospel has dealt more liberally with us, has it taken away continence. Not, I say, has provision been made hereby for the belly, but the pattern of foods has been shown: it has been shown what was lawful, not so that one might go into the whirlpool of desire, but so that the reason of the Law might be rendered. Moreover nothing has so restrained intemperance as the Gospel; nor has anyone given such strict laws to the gullet as Christ, Who (Matt. 5:3, 6)
Editors' notes and page, col. 990
Footnotes
(42) · call in col 990
Attonitus. Ex conjectura utriusque Anglicani editoris legendum attentus, vel intentus.
"Astonished" (attonitus). By the conjecture of both English editors, "attentive" (attentus) or "intent" (intentus) should be read.
(printed under page 546)
(43) ‹anchor: neque gustaveritis› · call in col 990
Neque gustaveritis. Hæc Novatiano restituerunt editores Anglicani, e cujus textu propter neque repetitum, librariorum incuria excidisse videntur.
"Nor taste." The English editors restored these words to Novatian; they seem to have fallen out of his text through the copyists' carelessness, because "nor" (neque) is repeated.
(printed under page 546)
(44) ‹anchor: Evangelium gessit› · call in col 990
Gessit. Existimat Welchmanus legendum egit.
"Dealt" (gessit). Welchman thinks one should read egit.
(printed under page 546)
(45) ‹anchor: leges dedit› · call in col 990
Dedit. Vox ita deest in editis Pamelii : sed eam agnoscunt Gagnæus et Frobenius ; et sensus eam postulare videtur. Jackson.
"Gave" (dedit). The word is thus missing in Pamelius's editions; but Gagnée and Froben recognize it, and the sense seems to require it. Jackson.
(printed under page 546)
Page
- running head: JUDAICIS EPISTOLA. 990 (the head is cut off at the left edge; the beginning of the title is not visible)
- marginal letters: A ejus qui me misit; B sola veritate, solis virtutibus; C servitute revocamur (C stands just below this line, beside the space above CAPUT VI.); D dedit (45), quam Christus
- old-edition numerals: 961 after Joan. VI,
- misprints kept as printed (in the italic summary of CAPUT VI.): "continentium" (for continentiam); "tantnm" (for tantum); "hac" (probably for haec).
- note calls [40] (after "Nam et") and [41] (after "nonne vos") stand in this column's text; their notes are printed under the left column of page 546 and are filed in n989.md, where they are labelled "call in col 989" (Q1: the calls are in col 990).
beatos legitur pronuntiasse, sed egenos; et felices esurientes atque sitientes (Luc. VI, 24); miseros divites, quibus ad imperium ventris et gulae servienti⟨bu⟩s vo⟨lu⟩ptatum nunquam posset materia deficere, ne desinere servitus posset; argumentum felicitatis putantes, concupiscere quantum possint, nisi quod et sic minus possint, quam concupiscunt. Nam et (Ibid. XVI, 19) Lazarum in ipsa fame ipsisque ulceribus et canibus divitis praeferens. carnifices salutis ventrem et gulam coercebat exemplis (I Tim. VI, 8). Apostolus quoque Habentes, dicendo, victum et vestitum, his contenti sumus, frugalitatis et continentiae legem dabat; parum existimans profuturum esse quod scripserat, etiam exemplum se scriptorum suorum dabat, subjiciens non immerito esse (Ibid. 10) omnium malorum avaritiam radicem, sequitur enim praecurrentem luxuriam. Quidquid haec per vitia consumpserit, illa per scelera restituit, orbe criminum recurso, ut rursum luxuria eximat, quidquid avaritia congesserat. Nec tamen desunt inter ista qui, cum sibi nominis Christiani vocem induerint, exe⟨m⟩pla praebeant intemperantiae et mag⟨i⟩steria: quorum usque eo vitia venerunt, ut et jejuni matutino tempore bibant, non putantes Christianum essa potare post cibum, nisi in vacuas et inanes adhuc venas infusa statim post somnum vina descenderint: minus enim quae bibunt sapere videntur, si inter vina cibi permisceantur. Videas ergo tales novo genere adhuc jejunos et jam ebrios, non ad popinam currentes, sed popinam secum circumferentes: quorum quisquis salutat, non osculum dat, sed propinat. Quid isti post cibum faciant, quos ebrios invenit cibus? ant quales istos sol in occasu relinquit, quos jam marcidos vino oriens aspicit? Sed quae
is read to have pronounced blessed, but the needy; and happy the hungry and the thirsty (Luke 6:24); wretched the rich, for whom, serving as they do at the command of the belly and the gullet, the material of pleasures could never run short, lest their servitude should be able to cease; they think it a proof of happiness to desire as much as they can, except that even so they can do less than they desire. For also (Luke 16:19), by preferring Lazarus, in his very hunger and his very sores and amid the rich man's dogs, He restrained by examples the belly and the gullet, the executioners of salvation (1 Tim. 6:8). The Apostle too, by saying, Having food and clothing, with these we are content, laid down the law of frugality and continence; thinking that what he had written would be of little profit, he also gave himself as an example of his own writings, adding, not without reason, that avarice is the root of all evils (ibid. 10), for it follows luxury as it runs ahead. Whatever the latter has consumed through vices, the former restores through crimes, the circle of crimes coming round again, so that luxury once more takes away whatever avarice had heaped up. Yet there are not lacking among these things men who, though they have taken upon themselves the designation of the Christian name, furnish examples and lessons of intemperance: whose vices have gone so far that even fasting they drink at the morning hour, not thinking it Christian to drink after food unless the wines, poured in straight after sleep, have gone down into veins still empty and void; for what they drink seems to have less savour if food is mixed in among the wines. You may see, then, such men, by a new kind of thing, still fasting and already drunk, not running to the tavern but carrying the tavern about with them: whoever of them greets you gives not a kiss but a toast. What would these men do after food, whom food finds drunk? Or in what state does the sun at its setting leave those whom at its rising it beholds already sodden with wine? But things which
Editors' notes and page, col. 991
Footnotes
(46) · call in col 991
Sed egenos. Particulam sed expunxit Jacksonus. Quid vero, si ἐμφατικῶς eam scripserit auctor ?
"But the needy." Jackson struck out the particle "but" (sed). But what if the author wrote it for emphasis (ἐμφατικῶς)?
(printed under page 547)
(47) · call in col 991
Materia. Hanc vocem restitui ex Ursino et Wowero. Editi corrupte mater. Jackson.
"Material" (materia). I have restored this word from Orsini and Wouwer. The printed editions have the corrupt "mother" (mater). Jackson.
(printed under page 547)
(48) · call in col 991
Lazarum... præferens. Hæc posui ex ms. Woweri. Editi vitiose, Lazarus... perferens ; omittuntque intermedia, et divitiis. Al. vero pro carnibus legunt carnibus. Id.
"Preferring ... Lazarus." I have set this from Wouwer's manuscript. The printed editions wrongly have "Lazarus ... enduring" (Lazarus ... perferens), and they omit the words between, "and to riches." Others, however, for carnibus read carnibus. The same (Jackson).
(printed under page 547)
(49) · call in col 991
Orbe.... ut rursum. Uterque editor Anglic. mallet. ut orbe... rursum.
"In the world ... so that again." Both English editors would prefer "so that in the world ... again."
(printed under page 547)
(50) ‹anchor: et jejuni› · call in col 991
Jejuni. Hæc vox est genuina, ut monstrat mox sequens jejunos. Et sic legit Latinius. Male Pamelius jejunii ; apud quem male iterum per somnum. Jackson.
"Fasting" (jejuni). This word is genuine, as the "fasting" (jejunos) that follows shortly shows. And so Latinius reads. Pamelius wrongly has "of the fast" (jejunii); and in him, wrongly again, "through sleep" (per somnum). Jackson.
(printed under page 547)
(51) ‹anchor: quæ bibunt› · call in col 991
Quæ bibunt. Sic reposui ex ms. Woweri. Mox Pamelium sequor rescribens, si inter vina cibi. (continues in col 992) Gagnæus et Frobenius, si intestina cum cibis : quam corruptam lectionem recudit Welchmanus. Id.
"What they drink." So I have restored it from Wouwer's manuscript. Next I follow Pamelius, writing "if food among the wines." Gagnée and Froben: "if the bowels with food," a corrupt reading that Welchman reprinted. The same (Jackson).
(printed under page 547)
(52) ‹anchor: quorum quisquis› · call in col 991
Quorum quisquis, Hæc est lectio Froberiana quam expressit Welchmanus, pro Pameliana quorum quisque. Nimis enim dura esse illa videtur, quam in textum intulit Jacksonus ex ms. Woweri, quorum quos quisquis.
"Whoever of them" (quorum quisquis). This is the Froben reading, which Welchman reproduced, instead of the Pamelian "each of them" (quorum quisque). For the reading that Jackson brought into the text from Wouwer's manuscript, "whomever of them anyone" (quorum quos quisquis), seems too harsh.
(printed under page 547)
Page
- running head: 991 NOVATIANI PRESBYTER[...] (cut off at the image edge)
- marginal letters: A ‹beatos legitur pronuntiasse›; B ‹dabat, subjiciens non immerito›; C ‹popinam secum circumferentes›; D ‹(49) Orbe.... ut rursum› (in the commentary at the page foot)
- old-edition numerals: 962 after ‹sed›
- other: damaged type supplied in "servienti⟨bu⟩s vo⟨lu⟩ptatum", "exe⟨m⟩pla", "mag⟨i⟩steria"; the opening bracket before "Ibid. 10)" looks like "[" but is probably a damaged "(", set as "(". The Gallandii commentarius (notes 46-51) at the page foot is not set. The right column (992) is cut off and not set. The column begins mid-sentence and ends mid-sentence at "Sed quae".
detestanda sunt, non sunt nobis exempla ducenda. Sumenda sunt enim ea sola quibus animus noster melior reddatur; et licet in Evangelio per omnia ciborum redditus nobis usus sit; tamen intelligitur redditus, sed cum lege frugalitatis et continentiae. Haec enim vel maxime decent Fideles, oraturos scilicet Deum, et acturos ei quidem gratias, non diebus tantum, sed et ipsis noctibus: quod fieri non poterit, si somnum gravem et molem pectori impositam mens cibo vinoque sopita non valuerit excutere.
are to be detested are not to be taken by us as examples. For only those things are to be taken up by which our mind may be made better; and although in the Gospel the use of foods has been restored to us in all things, yet it is understood as restored, but with the law of frugality and continence. For these things above all befit the faithful, who are, that is, to pray to God, and indeed to give Him thanks, not by day only but also in the very nights: which cannot happen if the mind, made drowsy with food and wine, has not been able to shake off heavy sleep and the weight laid upon the breast.
CAPUT VII.
Chapter VII.
Cavendum etiam esse ne quis licentiam istam in tantum putet profusam, ut ad immolata idolis possit accedere.
That care must also be taken that no one think this liberty so far extended that he may approach things sacrificed to idols.
Sed quod in usu ciborum vel maxime custodiendum sit, cavendum est ne quis licentiam istam putet in tantum profusam, ut et ad immolata simulacris possit accedere. Quantum enim ad creaturam Dei pertineat, omnis munda est: sed (I Cor. X, 20, 21) cum daemoniis immolata fuerit, inquinata est tamdiu, quamdiu simulacris offeratur: quod mox atque factum est, non est jam Dei, sed idoli; quae dum in cibum sumitur, sumentem daemonio nutrit, non Deo, convivam illum simulacro reddendo, non Christo: ut merito faciunt et Judaei: quorum ciborum ratione perspecta, et consilio Legis considerato, et Evangelicae gratiae beneficio cognito, et temperantiae rigore servato, et simulacris immolatorum inquinamento repulso, regulam veritatis per omnia custodientes, Deo gratias agere debemus per Jesum Christum Filium ejus Dominum nostrum; cui laus et honor et claritas in saecula saeculorum. Amen.
But, as is above all to be guarded in the use of foods, care must be taken that no one think this liberty so far extended that he may even approach things sacrificed to images. For as far as it pertains to the creature of God, all of it is clean; but (1 Cor. 10:20–21) when it has been sacrificed to demons, it is defiled for as long as it is offered to images: and as soon as this has been done, it is no longer God's but the idol's; and when it is taken as food, it nourishes the one who takes it for the demon, not for God, making him a table-companion of the image, not of Christ: as the Jews also rightly do: and so, the reason of these foods having been perceived, and the purpose of the Law considered, and the benefit of the grace of the Gospel recognized, and the rigour of temperance maintained, and the defilement of things sacrificed to images rejected, keeping the rule of truth in all things, we ought to give thanks to God through Jesus Christ His Son our Lord; to Whom be praise and honour and glory to the ages of ages. Amen.
Editors' notes and page, col. 992
Footnotes
(53) · call in col 992
Usu. Sic ex ms. Woweri editorum lectionem usum emendavit Jacksonus : atque ita legendum conjecerat Welchmanus.
"By use" (usu). So Jackson, from Wouwer's manuscript, corrected the editors' reading usum; and Welchman had conjectured that it should be so read.
(printed under page 547)
(54) · call in col 992
Profusam. Permissam Isidorus, qui et mox legit pertinet. Jackson.
"Lavished" (profusam). Isidore has "permitted" (permissam), and shortly after he also reads "belongs" (pertinet). Jackson.
(printed under page 547)
(55) ‹anchor: et Judæi› · call in col 992
Ut merito faciunt et Judæi. Si nihil desit, quod tamen suspicor, sensus est : ut Judæi etiam a cibis abstinent qui idolis immolati sunt. Welchm. — Neque aliter Jacksonus.
"As the Jews too rightly do." If nothing is missing (which I nonetheless suspect), the sense is: as the Jews too abstain from foods that have been sacrificed to idols. Welchman. — Jackson takes it no differently.
(printed under page 547)
Page
- running head: …I PRESBYTERI ROMANI 992 (left part of the head cut off at the image edge)
- marginal letters: A ‹detestanda sunt, non sunt›; B ‹Sed quod in usu (beside the line between the caption and the paragraph)›; C ‹namento repulso, regulam›; D ‹conjecerat Welchmanus (in the Commentarius)›
- old-edition numerals: 963 before ‹CAPUT VII.›; 964 after ‹mox›
- other: "et acturos" printed with a damaged e (looks like ct/ot), set et; "excutere" printed with a damaged t (excu/ere); "esse" in the italic summary damaged (looks like essz), set esse; "accedere" in the summary has a damaged final e; "immolatorum" looks like ihmolatorum, probably a damaged m, set immolatorum; the partly cut-off full-width heading "…ndii commentarius." below the text is not set; Commentarius notes (52)–(55) at the page foot are left for the later pass