PL 4 · cols. 919–926

Tractatus adversus Judaeos qui insecuti sunt Dominum nostrum Jesum Christum (incerto auctore)

Editors' preface

TRACTATUS ADVERSUS JUDAEOS QUI INSECUTI SUNT DOMINUM NOSTRUM JESUM CHRISTUM, INCERTO AUCTORE.

A Treatise against the Jews who persecuted our Lord Jesus Christ, by an unknown author.

I. Attendite sensum et intelligentiam vestram in Spiritu sancto, ut non tantum auribus audiatis, sed etiam oculis cernatis divinum Christi sacramentum. Cernitis autem per fidem vestram: audire enim necessitatis est, credere sollicitudinis. Aurium officium est, indifferenter pariter vana atque utilia perspicere; fidei autem, nonnisi quae probaverit, credere. Neque enim quidquam prodest libenter audire, nisi credulitas auditum confirmet. Fidei oculi sunt spiritus, per quem videntur spiritalia. Si ergo vos estis spiritales, intelligite coelestia. Similes enim sui similia recognoscunt: etiam muta animalia de vocis sono invicem se intelligunt, leones fremitum, tauri mugitum et miles tubae voces! Quanto ergo verius spiritales spiritalia intelligunt, coelestes et haeredes patris sui praecepta et ea quae testamento patris sui cauta sunt? Vos ergo, cum sitis Christi haeredes, intelligite testamentum ejus. Quod si quis per aetatem minus docibilis est ad intelligendum, habet Spiritum sanctum interpretem, illum sequatur; illo duce et magistro facillime poterit novi testamenti jura virtutemque cognoscere; quod haereditas gentibus contributa est, hoc modo.

I. Direct your sense and your understanding in the Holy Spirit, so that you may not only hear with the ears, but also discern with the eyes the divine mystery of Christ. But you discern it through your faith: for to hear is a matter of necessity, to believe a matter of diligence. It is the office of the ears to perceive vain and useful things alike without distinction; but it is the office of faith to believe only what it has tested. For it profits nothing to hear willingly unless belief confirms what is heard. The eyes of faith are the spirit, through which spiritual things are seen. If, then, you are spiritual, understand heavenly things. For like things recognize their like: even dumb animals understand one another by the sound of the voice, lions the roar, bulls the bellow, and the soldier the calls of the trumpet! How much more truly, then, do spiritual men understand spiritual things, heavenly men and heirs the precepts of their father and the things that have been provided in their father's testament? You, therefore, since you are Christ's heirs, understand His testament. But if anyone is by reason of age less teachable for understanding, he has the Holy Spirit as interpreter; let him follow Him; with Him as guide and teacher he will most easily be able to know the rights and the power of the new testament, namely that the inheritance has been conferred on the Gentiles, in this way.

II. Deus et Pater in principio fecit hominem sua manu, eumque posuit in paradiso, data certa conditione praeceptorum vitae, legis et testamenti. Ille autem, contemptis patris praeceptis, expulsus est paradiso in suam terrigenam nativitatem, in qua etiam defunctus est: sed Deus suscitavit genus justum de semine Adae, quod semen conservavit in populum, super filium Noe et haeredes ejus. Ex illo genere invenit hominem justum, cui imperavit ut faceret fabricam in modum machinae, capacitatis certae mensurarum compagibus; ut illa conditus cum fratribus suis Noe, servaretur per illud genus: sed jusserat Deus, propter injustitiam hominum, orbem terrae

II. God and the Father in the beginning made man with His own hand, and placed him in paradise, a fixed condition being given of the precepts of life, of law and of testament. But he, having despised the father's precepts, was expelled from paradise into his earth-born nativity, in which he also died: but God raised up a righteous race from the seed of Adam, which seed He preserved into a people, upon the son Noah and his heirs. From that race He found a righteous man, whom He commanded to make a structure in the manner of a machine, of fixed capacity, with joinings of measurements; so that Noah, shut in it with his brothers, might be preserved through that race: but God had ordered, because of the injustice of men, the circle of the earth

Editors' notes and page, col. 919

Footnotes

(printed under page 451)

(1) ‹anchor: in Spiritu sancto› · lemma note, no call · col 919

I.—In Spiritu. Male Pamelius et in Spiritu. MARAN.

I. — In the Spirit. Pamelius wrongly reads and in the Spirit. Maran.

(printed under page 451)

(2) ‹anchor: Attendite sensum› · lemma note, no call · col 919

Attendite sensum et intelligentiam vestram. Videtur alludere ad illud Philip. IV: Pax Dei custodiat sensus et intelligentias vestras. PAMEL.

Attend to your sense and your understanding. He seems to allude to Philippians 4: May the peace of God guard your senses and your understandings. Pamelius.

(printed under page 451)

(3) ‹anchor: Similes enim sui similia› · lemma note, no call · col 919

Similes. Sic codices mss.; similia editi. Paulo post, tubae voces ex cod. Colb. editi tubam, duo alii codices mss. tubae. MARAN.

Similes [like ones]. So the manuscript codices; the printed editions have similia. A little after, tubae voces [the trumpet's sounds] is from the Colbert codex; the printed editions have tubam [the trumpet], two other manuscript codices tubae. Maran.

(printed under page 451)

(4) ‹anchor: miles tubae voces› · lemma note, no call · col 919

Miles tubam. Rectius dixisset equus tubam. Non enim miles mutum animal. PAMEL.

The soldier the trumpet. He would more correctly have said the horse the trumpet. For a soldier is not a dumb animal. Pamelius.

(printed under page 451)

(5) ‹anchor: patris sui› · lemma note, no call · col 919

Sui. Hanc vocem addimus ex tribus codicibus mss. et Morel. MARAN.

Sui [his]. We add this word from three manuscript codices and Morel. Maran.

(printed under page 451)

(6) ‹anchor: capacitatis certae mensurarum› · lemma note, no call · col 919

II.— Certae. Certa mensurarum compage duo codices mss. MARAN.

II. — Certae [of fixed]. Two manuscript codices read certa mensurarum compage [with a fixed joining of measures]. Maran.

(printed under page 451)

(7) ‹anchor: cum fratribus suis› · lemma note, no call · col 919

Fratribus. Legendum putat filiis Pamelius, sicque in Oxoniensi editione legitur; sed omnes codices vetusti cum Morellio habent fratribus. MARAN. — Cum filiis suis. Prorsus sic legendum pro fratribus. Neque enim Noe arcam ingressus est cum fratribus, sed cum filiis. Similiter paulo post arcu pro arca. Posuit enim testimonium foederis Deus in arcu coeli sive Iridis. PAMEL.

Fratribus [brothers]. Pamelius thinks filiis [sons] should be read, and so it reads in the Oxford edition; but all the old codices, with Morel, have fratribus. Maran. — With his sons. This is altogether how it should be read instead of fratribus. For Noah did not enter the ark with his brothers but with his sons. Likewise a little after, arcu [bow] for arca [ark]. For God set the testimony of the covenant in the bow of heaven, that is, of the rainbow. Pamelius.

(printed under page 451)

(8) ‹anchor: In arcu› · lemma note, no call; lemma not in the visible text (col 920 above the visible part)

In arcu. Sic Pamelius, quamvis Morellius et codices mss. habeant in arca. MARAN.

In the bow. So Pamelius, although Morel and the manuscript codices have in the ark. Maran.

(printed under page 451)

(9) ‹anchor: in monte Choreb› · lemma note, no call · col 920

In monte Choreb. Secuti alias omnes, sic et hanc scripturam juxta 70 citat., qui Choreb legunt pro Oreb. PAMEL.

On Mount Choreb. Having followed all the others, he cites this scripture too according to the Seventy, who read Choreb for Oreb. Pamelius.

(printed under page 451)

Page

running head: 919 TRACTATUS (cut off at the image edge)
marginal letters: A ‹I. Attendite sensum et intelligentiam vestram in›; B ‹haeredes patris sui praecepta et ea quae testamento›; C ‹super filium Noe et haeredes ejus. Ex illo genere in-›; D (none beside this column's text; it stands among the foot notes)
old-edition numerals: (none)
other: full-width title lines "TRACTATUS / ADVERSUS J[UDAEOS] / QUI INSECUTI SUNT DOMINUM NOS[TRUM ...] / INCERTO AUCTO[RE]" stand across both columns above the text, cut off at the image edge, set once at the head of c919 (settle round 2); Variorum notae at the page foot set by pass 2; "autem" in "Cernitis autem" printed with damaged final letter (looks like "aute u"), set as autem, UNSURE; section numeral read as "I." (blurred, could be "1."); "eumque" blurred, read as eumque; "perspicere" kept as printed (sense suggests percipere); "fratribus" kept as printed

PL 4:920

aquis inundantibus deperire. Igitur postea salvus factus est cum suis Noe, cui constituit et Deus praecepti sui testificationem dicens: Omnis res cibus vobis, quasi pabulum olerum, excepta carne in sanguine vitae (Gen. IX, 3); et posuit hujus testificationis signum in arcu. Post haec rursus Dominus Deus testificatus est Abrahae in Isaac, hoc modo dicens: Tibi dabo hanc terram et semini tuo, et faciam te patrem multarum gentium (Gen. XVII, 8). Et exinde increvit semen in multitudinem populi, et divisum est in duodecim Patriarchas. Sed etiam illis quoque Dominus testificationem posuit in monte Choreb per Moysen, de quo loco expulsis gentibus, constituit illic populum quem accepit et possedit promissa sibi haereditate: quibus etiam pleraque signa et miracula ostendit Deus, quasi charissimo filio. Sed idem populus, perceptis tot tantisque beneficiis, adversatus est patri, et dereliquit Deum vivum. Dereliquit enim Israel Dominum, ostendens ei terga et non faciem: nam faciem suam convertit ad idola; et interficiendo missos ad se Prophetas, qui de Christo praedicabant, exinde consuevit Israel persequi Christum, non tantum in corpore advenientem, sed etiam cum a Prophetis annuntiaretur. Universos etenim vates persecuti sunt, ex quibus quosdam lapidibus insectati, alios indigne excruciando peremerunt, non tantum ipsos, sed et per eos Dominum Christum. Quae enim hujus probatio? scilicet eo quod insimulatos, et infidos, et perfidos, mendaces, et contrarios Christi susceperint; veros autem et fidei plenos impugnaverint. Moysen maledicebant, quoniam Christum praedicabat: Dathan amabant, quoniam Christum non praedicabat: Aaron repudiabant in sacerdotio, quoniam Christi similitudinem praeferebat: Abiron constituebant, quoniam Christo contradicebat: David oderant, quoniam Christum

to perish in the overflowing waters. Therefore afterwards Noah was saved with his own, to whom God also established the testimony of His precept, saying: Every thing [shall be] food for you, like the fodder of herbs, except flesh in the blood of life (Gen. 9:3); and He placed the sign of this testimony in the bow. After these things the Lord God again bore witness to Abraham in Isaac, speaking in this manner: To you I will give this land and to your seed, and I will make you the father of many nations (Gen. 17:8). And thereafter the seed grew into a multitude of people, and was divided into twelve Patriarchs. But to them also the Lord likewise gave a testimony on Mount Choreb through Moses, from which place, the nations having been driven out, He established there the people which He received and possessed, the inheritance having been promised to it: to whom also God showed very many signs and miracles, as to a most dear son. But the same people, having received so many and such great benefits, set itself against the father, and forsook the living God. For Israel forsook the Lord, showing Him the back and not the face: for it turned its face to idols; and by killing the Prophets sent to it, who preached of Christ, Israel thereafter became accustomed to persecute Christ, not only when He came in the body, but also when He was announced by the Prophets. For they persecuted all the prophets, of whom they assailed some with stones, others they killed by shamefully torturing them, not only the men themselves, but through them also the Lord Christ. For what is the proof of this? Namely that they received the feigners, and the faithless, and the treacherous, liars, and those opposed to Christ, but attacked the true and those full of faith. They cursed Moses, because he preached Christ: they loved Dathan, because he did not preach Christ: they rejected Aaron in the priesthood, because he bore the likeness of Christ: they set up Abiron, because he spoke against Christ: they hated David, because Christ

Editors' notes and page, col. 920

Page

running head: TRACTATUS 920 (left part of the head cut off at the image edge)
marginal letters: A aquis inundantibus deperire; B et miracula ostendit Deus; C tem et fidei plenos; D -uit enim testimonium (in the Variorum Notae at the page foot, not set)
old-edition numerals: (none)
other: full-width title at the top of the page, cut off at the left edge ("...RACTATUS / ...US JUDAEOS / ...NUM NOSTRUM JESUM CHRISTUM, / ...CERTO AUCTORE."), is set once at the head of c919 (settle round 2); the left column (919) is cut off and is not set; the Variorum Notae at the page foot are left for the later pass; the last word "Chri-" is split at the column break; "insimulatos" is set as printed and rendered as "feigners", although it may stand for simulatos; "patri" is set in lower case as printed; the scan is blurred, with n/u readings (iuundantibus, testificatiouem) taken as n

PL 4:921

canebat: Saul extollebant, quoniam Christum non loquebatur: Samuelem respuebant, quoniam Christum loquebatur: Agag servabant, nihil enim de Christo loquebatur: Hieremiam lapidabant Christum vaticinantem: Ananiam diligebant Christo adversantem: Esaiam secabant Christum vociferantem: Manasse magnificabant Christum persequentem: Joannem interimebant Christum demonstrantem: Zachariam trucidabant Christum diligentem: Judam diligebant Christum tradentem.

he sang of: Saul they extolled, because he did not speak of Christ; Samuel they rejected, because he spoke of Christ; Agag they spared, for he said nothing of Christ; Jeremiah they stoned as he prophesied Christ; Hananiah they loved as he opposed Christ; Isaiah they sawed asunder as he proclaimed Christ aloud; Manasseh they magnified as he persecuted Christ; John they slew as he pointed out Christ; Zechariah they butchered as he loved Christ; Judas they loved as he betrayed Christ.

III. Videtis quemadmodum Christum qui diligunt, odiuntur; qui odiunt, amore flagrant apud indignam plebem. O pertinaciam persecutionis indignam usque ad mortis exterminationem! non enim tantummodo testes Domini impugnaverunt, sed et ipsi Domino perfidi coloni contumeliam fecerunt Patri in Filio. Quid igitur digni fuerunt pati ob hoc admissum? scilicet fugari de regno, abdicari haereditate: et ita factum est, et ita evenit, digna dignis obtigerunt. Pater enim contumeliam passus in Filio, Filius perpessus in Prophetis tempore quo moriebantur; in suo tempore coactus est indignatione scribere novum testamentum, adhibitis testibus coelo et terra et Angelo de templo, assistentibus Moyse et Helia. Hos enim testes adhibuit, cum pateretur in Israel; haec ita facta praedixit per Prophetas, his verbis: Audi, caelum, et praebe aurem, terra, quoniam Dominus locutus est; Filios genui et exaltavi; ipsi autem me spreverunt (Isa. I, 2).

III. You see how those who love Christ are hated; those who hate Him are ardently loved among the unworthy people. O stubbornness of persecution, unworthy, even to the extermination of death! For not only did they assail the witnesses of the Lord, but the faithless tenants also did insult to the Lord Himself, to the Father in the Son. What, then, did they deserve to suffer for this crime? Namely, to be driven from the kingdom, to be disinherited: and so it was done, and so it came to pass; worthy things befell the worthy. For the Father suffered insult in the Son; the Son endured it in the Prophets at the time when they were dying; in His own time He was compelled by indignation to write a new testament, heaven and earth and the Angel from the temple being called as witnesses, Moses and Elijah standing by. For these witnesses He called when He suffered in Israel; that these things would be done thus He foretold through the Prophets, in these words: Hear, O heaven, and give ear, O earth, for the Lord has spoken; sons I have begotten and exalted, but they have spurned Me (Isa. 1:2).

IV. Has voces effudit Dominus in Israel, vociferans et dicens: Vos me noluistis, alii me recipient, qui nondum nec mentionem mei audierunt. Vos nuptias meas sprevistis, alii ibunt qui non sunt vocati. Vos meum rus et vineam meam colere recusastis, unde fructus justitiae proveniunt; alii colent et fructus capient in Deo. Quae ista tam dira mens et execranda cogitatio? Interficere ergo potuistis regem et sponsum? propter hoc testes sunt coelum et terra, et quae in illis sunt elementa: insuper omnis creatura testis est in mortem Christi. O novam crudelitatem! commota est omnis nativitas in Domini passione; populus mansit immobilis sine trepidatione: Angelus in poenitentiam conciso velamine refugit; plebs autem sine pavore, integra veste permansit: conversa sunt elementa et confusa; Israel securus duravit. O duritia nova! o audacia singularis! o perfidia cruenta! Pilatus exterae gentis judex saecularis, potestate temporalis, purificavit manus et abluit scelus necessitatis, dicens: Innocens et immunis sum ab ejus sanguine (Matth. XXVII, 24); plebs autem nec alienum nec

IV. These words the Lord poured out in Israel, crying aloud and saying: You would not have Me; others will receive Me, who have not yet heard even mention of Me. You spurned My wedding; others will go who were not invited. You refused to till My field and My vineyard, whence the fruits of righteousness come forth; others will till them and will gather fruits in God. What is this so dreadful mind and execrable thought? Could you then kill the King and Bridegroom? For this reason heaven and earth are witnesses, and the elements that are in them; moreover every creature is a witness to the death of Christ. O new cruelty! All creation was shaken at the passion of the Lord; the people remained unmoved, without trembling: the Angel, the veil being rent, fled away in penitence; but the populace, without fear, remained with garment whole: the elements were overturned and confounded; Israel went on unconcerned. O new hardness! O singular audacity! O bloody faithlessness! Pilate, a secular judge of a foreign nation, temporal in power, purified his hands and washed away a crime of necessity, saying: I am innocent and clean of His blood (Matt. 27:24); but the populace neither the alien nor

Editors' notes and page, col. 921

Footnotes

(1) ‹anchor: Agag› · lemma note, no call; lemma not in the visible text (col 921 above the visible part)

Agag. Sic Pamel. ex conjectura, quia nusquam servasse Acham leguntur Judaei, sed I Reg. XV refertur pepercisse Saul et populus Agag regi Amalech. Morellius et tres mss. Acham. MARAN.

Agag. So Pamelius by conjecture, because the Jews are nowhere read to have spared Acham, but in 1 Kings [1 Samuel] 15 Saul and the people are related to have spared Agag, king of Amalek. Morel and three manuscripts have Acham. Maran.

(printed under page 452)

(2) ‹anchor: Indignam› · lemma note, no call; lemma not in the visible text

III.—Indignam. Sic emendavimus auctoritate trium codicum mss. dignam editi. MARAN.

III. — Indignam [unworthy]. So we have corrected on the authority of three manuscript codices; the printed editions have dignam [worthy]. Maran.

(printed under page 452)

(3) ‹anchor: Moriebantur› · lemma note, no call; lemma not in the visible text

Moriebantur. Tres codices mss. moriebatur. MARAN.

Moriebantur [they were dying]. Three manuscript codices have moriebatur [he was dying]. Maran.

(printed under page 452)

(4) ‹anchor: Indignatione› · lemma note, no call; lemma not in the visible text

Indignatione. Sic Morel. et duo codices mss. in indignatione Pamel. MARAN.

Indignatione [with indignation]. So Morel and two manuscript codices; Pamelius has in indignatione [in indignation]. Maran.

(printed under page 452)

(5) ‹anchor: Has voces effudit› · lemma note, no call · col 921

IV.—Effudit. Effundit cod. Colbert. MARAN.

IV. — Effudit [poured out]. The Colbert codex has effundit [pours out]. Maran.

(printed under page 452)

(6) ‹anchor: commota est omnis nativitas› · lemma note, no call · col 921

Commota est omnis nativitas. Nativitas pro creatura; est autem mirum quod dicit, Angelus in poenitentiam conciso velamine refugit. PAMEL.

All birth was shaken. "Birth" for "creation"; and what he says is remarkable: the angel, his veil rent, fled into penitence. Pamelius.

(printed under page 452)

(7) ‹anchor: Cruciabatur Dominus› · lemma note, no call; lemma not in the visible text

Cruciabatur Dominus. Addidi vocem Dominus, prorsus necessariam. PAMEL.

The Lord was being tortured. I have added the word Dominus [the Lord], which is altogether necessary. Pamelius.

(printed under page 452)

(8) ‹anchor: Acceptissimi› · lemma note, no call; lemma not in the visible text

V.—Acceptissimi. Unus codex ms. acceptissimum. MAR.

V. — Acceptissimi [most acceptable, gen./pl.]. One manuscript codex has acceptissimum. Maran.

(printed under page 452)

(9) ‹anchor: consignatum septem signaculis› · lemma note, no call · col 922

Consignatum septem signaculis. Quum alludere videatur ad lib. de quo Apocal. I, signatum signaculis septem, prorsus legendum censeo septem signaculis, nisi quis malit legi a septem spiritibus, quippe quorum etiam Apoc. I, fit mentio. PAMEL.

Sealed with seven seals. Since he seems to allude to the book spoken of in Apocalypse 1, sealed with seven seals, I judge that septem signaculis [with seven seals] should certainly be read, unless someone prefers to read a septem spiritibus [by the seven spirits], since these too are mentioned in Apocalypse 1. Pamelius.

(printed under page 452)

(10) ‹anchor: epulari in nuptias› · lemma note, no call · col 922

Epulari in nuptias. Sic cod. Colbert epulari ad (continues)

To feast at the wedding. So the Colbert codex; epulari ad [to feast at] … (continues)

(printed under page 452)

Page

running head: 921 ADVERSUS JUDA… (cut off at right edge; dots/marks before it)
marginal letters: A stum canebat; B perfidi coloni contumeliam; C nondum nec mentionem; D Pilatus exterae gentis
old-edition numerals: (none)
other: column begins with "stum", the end of "Christum" broken from the previous column; full-width heading "VARIORUM NOT…" above the foot notes, cut off at right edge, not set; Variorum notes (Agag, Indignam, Moriebantur, Indignatione, Effudit, Commota est omnis nativitas) left for later pass; ligatures followed as printed (coelo, coelum, poenitentiam with oe; caelum, haereditate etc. with ae)

PL 4:922

externum imitata est, et insuper acclamabat : Affige in cruce, tolle : sanguis hujus super nos et super filios nostros (Ibid.). Violenta crudelitas, et plebs inhumana, et corda obtusa, et oculi reclusi, interfecerunt bene merentem suum, nec lacrymas profuderunt. Lugebant Apostoli, et populus gloriabatur : tremebat terra, et plebs laetabatur; judicabatur Dominus, et Israel exultabat : patiebatur Christus, et impii exclamabant : cruciabatur Dominus, et plebs laetababatur; suspendebatur Dominus, et plebs epulabatur : hac ignominiosa sua solemnitate iniqua consilia consignaverunt delicto crudelitateque sua.

the foreign one did it imitate, and moreover it cried out: Fasten Him on the cross, take Him away: His blood be upon us and upon our children (ibid.). Violent cruelty, and an inhuman populace, and dulled hearts, and closed eyes killed their benefactor, and shed no tears. The Apostles were mourning, and the people were exulting: the earth was trembling, and the populace was rejoicing; the Lord was being judged, and Israel was exulting: Christ was suffering, and the impious were shouting: the Lord was being tortured, and the populace was rejoicing; the Lord was being hung up, and the populace was feasting: by this shameful festival of theirs they sealed their wicked counsels with their crime and their cruelty.

V. Dic mihi et loquere, impie Israel, talem hostiam obtulisti, patri immolando suum filium? Talia profudisti libamina, sanguinem pignoris acceptissimi Deo? Ducebas choreas, Hierusalem, cum interficeretur Christus; faustis vocibus cantus dabas, cum diceres : Affige, suspende. Propter hoc in fame et in aegritudine : Popule Israel (queritur de te Dominus), Neomenias, ait, sabbatum et diem magnum non patior; ferias et jejunium execratur anima mea (Isa. I, 13). Nec immerito Deus odivit caeremonias vestras, in quibus unicum et primarium Filium ejus peremistis. O diem durum, et horam flebilem, et solemnitatem lugubrem, et terram infaustam et civitatem profanam, et populum Domini nece cruentum! Interfecerunt enim Dominum, et latronem liberaverunt. Ob hanc ergo causam coactus est Dominus novum facere testamentum, consignatum septem signaculis, teste Moyse et Helia in monte; ubi praecepit ne patefieret Scripturae sacramentum, nisi Filius hominis resurrexisset a mortuis : sed, mox ut surrexit Dominus die tertia, aperuit testamentum novum, testamentum vitale, atque ita dixit : « Venite, exterae gentes, haeredes mei; Israel enim non obaudivit : quapropter ite, discipuli, in ultimam usque terram, et praedicate per orbem his verbis : « Venite undique, patriae gentium, introite in aeternam haereditatem; Israel enim noluit. Ne dubitetis; nulla hic exceptio est, nec ingenuitatis, nec dignitatis, nec conditionis, nec positionis, nec formae, nec aetatis; licet dignitate magnifici, licet nobiles, licet senes, licet juvenes, licet pauperes, divites, boni malique, domini atque servi, aequaliter introite in haereditatem : et si pedibus captus esset, corpore deformis; etsi maculis turpis, et capite defectus videatur; etsi oculis defectus, universis libere licet discumbere in convivio, et epulari in nuptias sponsi. »

V. Tell me and speak, impious Israel: did you offer such a victim, sacrificing to the Father His own Son? Did you pour out such libations, the blood of the pledge most acceptable to God? You were leading dances, Jerusalem, when Christ was being killed; you were raising songs with joyful voices, when you were saying: Fasten Him, hang Him up. Because of this [you are] in famine and in sickness: People of Israel (the Lord complains of you), your new moons, He says, the sabbath and the great day I do not endure; your holidays and fasting My soul curses (Isa. 1:13). And not undeservedly did God hate your ceremonies, in which you slew His only and foremost Son. O hard day, and lamentable hour, and mournful festival, and ill-omened land, and profane city, and people of the Lord bloodied with murder! For they killed the Lord, and set free a robber. For this reason therefore the Lord was compelled to make a new testament, sealed with seven seals, with Moses and Elijah as witnesses on the mountain; where He commanded that the mystery of Scripture should not be disclosed until the Son of Man had risen from the dead: but as soon as the Lord rose on the third day, He opened the new testament, the life-giving testament, and spoke thus: “Come, foreign nations, My heirs; for Israel did not obey: therefore go, disciples, even to the farthest land, and preach throughout the world in these words: “Come from every side, fatherlands of the nations, enter into the eternal inheritance; for Israel was unwilling. Do not doubt; there is no exception here, neither of free birth, nor of rank, nor of condition, nor of position, nor of appearance, nor of age; though magnificent in rank, though noble, though old, though young, though poor, rich, good and bad, masters and slaves, enter equally into the inheritance: and if one were lame in the feet, deformed in body; even if he seems foul with blemishes and lacking in head; even if lacking in eyes, all are freely permitted to recline at the banquet, and to feast at the wedding of the bridegroom.”

VI. Ne hominem pudeat nec aetatis, nec humilitatis,

VI. Let a man be ashamed neither of his age, nor of his lowliness,

Editors' notes and page, col. 922

Page

running head: [A]DVERSUS JUDAEOS. 922 (left edge of head cut off in image; a stray mark follows JUDAEOS.)
marginal letters: A ‹externum imitata est›; B ‹Deo? Ducebas choreas›; C ‹patefieret Scripturae sacramentum›; D ‹pis, et capite defectus›
old-edition numerals: (none)
other: full-width heading VARIORUM NOTAE at page foot (cut off at left edge) not set, with the Variorum notes beneath it, left for the later pass; inner opening « before Venite undique has no matching close, as printed; column ends mid-word humilita-
misprints kept as printed: laetababatur (for laetabatur; the syllable doubled across the line break, lætaba-|batur)

PL 4:923

nec valetudinis, nec conditionis; consuevit enim Dominus hujusmodi hominem sustinere. Nam et caecis oculos restituit, et claudos ambulare fecit, et mutis sermonem reddidit et maculosos emundavit, et mortuos suscitavit. Ne timeatis, qui peccastis, priores ad vitam venite: nec qui homicidium fecerit, paveat, quia fecerat; nec furatus aliena desperet, quia involaverat; nec publicanus timeat, quia concusserat. Omnibus enim remissio peccatorum statuta est, et tales Dominus desiderat humilitate abjectos, et specie indecoros, et valetudine fractos, et servitute depressos. Beati enim et gloriosi et magnifici, et potentes et divites et fortes, noluerunt acquiescere Domino, neque introire in nuptias sponsi; insuper indignissime peremerunt. Propterea factus est altissimus quisque eorum, humillimus; et fortissimus, invalidus; et prudens, stultus; et nobilis et dives, pauperrimus; et haeres, abdicatus: quoniam quidem ipsi abdicaverunt Regem modestissimum et benignissimum, dicentes (Joan. XIX, 15): Ignoramus quis sit hic; non enim est Rex noster; habemus alium regem Caesarem, propterea habent quem petiverunt. Tunc completa est prophetiae vox, quae praedixit illis: Vos noluistis aquam Siloam quae vadit silentio, sed magis voluistis aquam Rassin. Quapropter induco vobis regem Assyriorum, qui montes vestros in planum dabit, et introibit terras vestras (Isa. VIII, 6). Atque ita factum est. Repudiatus enim Christus a populo, misit tyrannum quem voluerunt, qui civitates eorum diruit, et plebem captivitate damnavit, et spolia accepit, et ad solitudinem Sodomae patriam eorum redegit. Nam Dominus ex indignatione abstulit ab Hierusalem virtutem panis et aquae; fortem, gigantem hominem et bellatorem, judicem, prophetam, destinatorem et senem laudabilem, conciliatorem et peritum architectum, et prudentem adjutorem (Isa. III, 1). Haec omnia autem auxilia munitiones et propugnacula transtulit ad Gentes, et omne regnum suum infixo signo; inhabitavit in illis, et castra metatus est liminis, et ibi constituit virtutis exercitum, ibique regnavit.

nor of health, nor of condition; for the Lord is accustomed to bear with a man of this kind. For He both restored eyes to the blind, and made the lame walk, and gave back speech to the dumb, and cleansed the spotted, and raised the dead. Do not be afraid, you who have sinned; come first to life: let not him who has committed murder tremble because he had done it; let not him who has stolen others' goods despair because he had carried them off; let not the publican fear because he had extorted. For remission of sins has been appointed for all, and the Lord desires such as are cast down in humility, and unsightly in appearance, and broken in health, and pressed down in servitude. For the prosperous and the glorious and the magnificent, and the powerful and the rich and the strong, refused to submit to the Lord, or to enter into the wedding of the bridegroom; moreover they most shamefully slew [Him]. Therefore each of them who was highest has been made lowest; and the strongest, weak; and the prudent, foolish; and the noble and rich, poorest; and the heir, disinherited: since indeed they themselves disowned the most modest and most kindly King, saying (John 19:15): We do not know who this is; for He is not our King; we have another king, Caesar; therefore they have whom they asked for. Then was fulfilled the voice of prophecy, which foretold to them: You refused the water of Siloam which goes in silence, but rather wanted the water of Rasin. Wherefore I bring upon you the king of the Assyrians, who will make your mountains into a plain, and will enter your lands (Isa. 8:6). And so it came about. For Christ, rejected by the people, sent the tyrant whom they had wanted, who destroyed their cities, and condemned the common people to captivity, and took spoils, and reduced their homeland to the desolation of Sodom. For the Lord in indignation took away from Jerusalem the strength of bread and of water; the strong man, the giant and the warrior, the judge, the prophet, the one who determines and the praiseworthy elder, the counsellor and the skilled architect, and the prudent helper (Isa. 3:1). And all these aids, defences and bulwarks He transferred to the Gentiles, and His whole kingdom, with His standard planted; He dwelt among them, and pitched His camp at their thresholds, and there He established an army of power, and there He reigned.

VII. Non est jam regnum Jerusalem, sed in nobis: Hic castra, hic exercitus, hic dux, hic virtus, hic sponsus, hic nuptiae, hic Rex, hic Christus, hic vita, hic suscitatio, hic aeternitas. Hic est qui ab initio figuratus est, et a Prophetis honoratus, et in visceribus corporatus, et in Jordane tinctus, et a populo contemptus, et in ligno suspensus, et in terra sepultus. Hic est qui rupit vetus suum testamentum, et scripsit novum, quo Gentes ad possessionem bonorum suorum vocavit: ideoque nos Gentes humeris

VII. The kingdom is no longer in Jerusalem, but in us: here is the camp, here the army, here the leader, here the power, here the bridegroom, here the wedding, here the King, here the Christ, here the life, here the raising up, here eternity. He it is Who from the beginning was prefigured, and was honoured by the Prophets, and was embodied in the womb, and was dipped in the Jordan, and was despised by the people, and was hung on the wood, and was buried in the earth. He it is Who broke His old testament, and wrote a new one, by which He called the Gentiles to the possession of His goods: and therefore we Gentiles on the shoulders

Editors' notes and page, col. 923

Footnotes

(1) ‹anchor: epulari in nuptias› · lemma note, no call · col 922

(continued) nuptias, alius cod. ms. epulari nuptias edit. MARAN.

(printed under page 453)

(2) ‹anchor: Furatus aliena› · lemma note, no call; lemma not in the visible text (col 923 above the visible part)

VI.—Furatus aliena. Sic duo codices mss. qui furatur aliena edit. MARAN.

VI. — Having stolen what belongs to others. So two manuscript codices; the printed editions have qui furatur aliena [who steals what belongs to others]. Maran.

(printed under page 453)

(3) ‹anchor: auxilia munitiones› · lemma note, no call · col 923

Munitiones. Sic Colb. munitionis edit. MARAN.

Munitiones [fortifications]. So the Colbert codex; the printed editions have munitionis [of fortification]. Maran.

(printed under page 453)

(4) ‹anchor: ad possessionem bonorum› · lemma note, no call · col 923

VII.—Ad possessionem bonorum suorum. Ex conjectura sic quoque hunc locum restitui pro passionem. PAMEL.

VII. — To the possession of his goods. By conjecture I have restored this passage too in this way, instead of passionem [passion]. Pamelius.

(printed under page 453)

(5) ‹anchor: Consecuti› · lemma note, no call; lemma not in the visible text (col 924, below the visible part or on the next page)

Consecuti. Mutatus hic locus, lectore non admonito ac sine ulla auctoritate in editione Oxon. ubi sic habetur: Nam a coelesti abjecti sunt, destituti omni instrumento quod possederunt, lychno septem luminum, et machina, etc. MARAN.

Consecuti [having obtained]. This passage was altered, without warning to the reader and without any authority, in the Oxford edition, where it reads thus: For they were cast off from the heavenly one, stripped of every instrument they had possessed, the lamp of seven lights, and the engine, etc. Maran.

(printed under page 453)

(6) ‹anchor: supplicum prece flevisti› · lemma note, no call · col 924

Prece. Sic duo codices mss. precem edit. MARAN. — Voce supplicum precem flevisti. Mira est phrasis, aut certe locus mutilus. Sic et illud nescio quid sibi velit: haeres esto cum virgine. PAMEL.

Prece [with prayer]. So two manuscript codices; the printed editions have precem. Maran. — With the voice of suppliants you wept a prayer. A strange phrase, or certainly a mutilated passage. So too I do not know what this means: be an heir with the virgin. Pamelius.

(printed under page 453)

(7) ‹anchor: Quum manus extenderis› · lemma note, no call · col 924

VIII.—Quum manus tuas extenderis. Ita legendum: hoc enim legunt 70 Esaiae I, unde sumpta sunt sequentia. PAMEL.

VIII. — When you stretch out your hands. So it should be read: for this is how the Seventy read Isaiah 1, from which what follows is taken. Pamelius.

(printed under page 453)

(8) ‹anchor: De Sion exiet› · lemma note, no call · col 924

IX.—De Sion exiet. Hunc locum emendavimus auctoritate cod. Colb., qui tamen habet exiit. Alius, de Sion (continues)

IX. — Out of Sion shall go forth. We have corrected this passage on the authority of the Colbert codex, which however has exiit [went forth]. Another, de Sion … (continues)

(printed under page 453)

Page

running head: 923 TRACTATUS ADVERSUS (cut off at the image edge)
marginal letters: A tis, nec valetudinis; B mus quisque eorum, humillimus; C cepit, et ad solitudinem; D bus corporatus, et in Jordane
old-edition numerals: (none)

PL 4:924

nostris crucem Domini nostri gestamus, crucem quam confessus est Israel Dominus; qui eos placide alloquebatur his verbis: Venite ad me, omnes qui sub onere laboratis, et ego vos reficiam. Est enim jugum meum placidum, et onus levissimum (Matth. XI, 28-30); et responderunt: Non audiemus; sed gentes nostrae exaudierunt, et crediderunt verbo salutari, quo patefactae sunt aures eorum, et oculi illuminati caecorum, et elocutae linguae impeditorum, claudi prosilierunt ⟨v⟩elut fera lasciviens. Christus enim cum suo regno sedem posuit illis; plebs autem derelicta, nuda, deserta, viduata regno coelesti atque terrestri: nam a coelesti abjecti sunt, consecuti omnia instrumenta quae possederunt, lychnum septem luminum, et machinam Testamenti, et vasa aerea, et tubas, et panem de ⟨c⟩oelo, et terram sanctam lacte et melle profluentem; hac haereditate privatus est Israel, et nunc derelictus in omni sua terra sine alimento, sine luminis auxilio. Auxilium enim et praesidium interemisti, et lumen persecutus es, et protectorem repulisti, et sponsum afflixisti, et regem suspendisti: propterea exul es de patria tua, oberrans circa Gentium flumina, voce supplicum prece flevisti, dicens: « Expulsus sum miser de propriis sedibus meis, hospes et advena factus sum alienae possessionis, sine domo, sine tecto; miserere deserti et impii et indigne victi. »

of ours carry the cross of our Lord, the cross which the Lord of Israel confessed; Who was gently addressing them with these words: Come to Me, all you who labour under a burden, and I will refresh you. For My yoke is gentle, and the burden very light (Matt. 11:28–30); and they answered: We will not hear; but our Gentiles listened, and believed the saving word, by which their ears were opened, and the eyes of the blind enlightened, and the tongues of the tongue-tied spoke out, the lame leapt forth like a frolicking wild beast. For Christ with His kingdom has set a seat for them; but the people is forsaken, naked, deserted, widowed of the kingdom both heavenly and earthly: for they have been cast down from the heavenly, having obtained all the instruments which they possessed, the lamp of seven lights, and the structure of the Testament, and the bronze vessels, and the trumpets, and the bread from heaven, and the holy land flowing with milk and honey; of this inheritance Israel has been deprived, and now he is forsaken in all his land, without food, without the help of light. For you have slain your help and protection, and persecuted the light, and repulsed the protector, and afflicted the bridegroom, and hanged the king: therefore you are an exile from your fatherland, wandering about the rivers of the Gentiles; with the voice of suppliants you have wept in prayer, saying: 'Wretched, I have been driven out of my own dwellings, I have become a guest and stranger in another's possession, without a home, without a roof; have mercy on one forsaken and impious and shamefully conquered.'

VIII. Haec poena in Israel est, haec conditio in Hierusalem; et nisi converterint mentes, et dixerint: « Vivit Dominus in saecula; » non poterunt intrare in Domini requiem. Vivit etenim, et vivunt haereditates ejus, et vivit quem interfecistis impie in Hierusalem: et tamen non tibi totam spem denegavit Dominus; dedit enim veniam poenitentiae, si quo modo possis poenitere. Quis tam bonus, quis tam pius, tam misericors? « Accipe, inquit, salutem, licet me occideris: haeres esto cum libera, licet non merearis. Ignosco, si te poenitet. » Ergo, si fas est, sic capite mentem bonam, vel sero vel tarde intelligite testamentum novum. Eia vos, Gentes, absolvite illis Scripturas suas, et dicite: Adorate Dominum pro meritis suis: Quum manus extenderis, licet exaggeres, orationem tuam non exaudit; manus enim tuae plenae sunt sanguine. Lavamini, mundi estote, et venite, colloquamur, dicit Dominus Deus; eluite sanguinem ex vobis, et emundabit corda vestra super nivem, animas vestras super lac (Isa. I, 15).

VIII. This is the punishment upon Israel, this the condition in Jerusalem; and unless they turn their minds, and say: 'The Lord lives for ever,' they will not be able to enter into the rest of the Lord. For He lives, and His inheritances live, and He lives Whom you impiously killed in Jerusalem: and yet the Lord has not denied you all hope; for He has granted pardon through repentance, if in any way you can repent. Who is so good, who so kind, so merciful? 'Receive salvation,' He says, 'although you have killed Me: be an heir with the free woman, although you do not deserve it. I forgive, if you repent.' Therefore, if it is permitted, take up a good mind in this way; whether late or tardily, understand the new testament. Come now, you Gentiles, explain to them their own Scriptures, and say: Worship the Lord for His merits: When you stretch out your hands, although you multiply [your prayer], He does not hear your prayer; for your hands are full of blood. Wash yourselves, be clean, and come, let us talk together, says the Lord God; wash out the blood from you, and He will make your hearts clean beyond snow, your souls beyond milk (Isa. 1:15).

IX. Accedite huc, Scripturis credite, hic est salus: De Sion exiet verbum et lex de Hierusalem (Isa. II, 3); judicabit in medio Gentium, et corripiet plebem multam:

IX. Come here, believe the Scriptures, here is salvation: Out of Sion shall go forth the word and the law out of Jerusalem (Isa. 2:3); He will judge in the midst of the Gentiles, and will rebuke a numerous people:

Editors' notes and page, col. 924

Page

running head: …TUS ADVERSUS JUDÆOS. 924 (left part of the head cut off at the image edge)
marginal letters: A ‹ris nostris crucem Domini›; B ‹panem de coelo, et terram›; C ‹Domini requiem. Vivit etenim›; D ‹corda vestra super nivem›
old-edition numerals: (none)
other: column begins with "ris", the end of hume-ris broken from col. 923; Matth. reference printed blurred, read 28-30 (could look like 28-50), UNSURE; damaged type in velut, coelo (initial letters), capite and mentem read without loss beyond the bracketed letters; lychnum/septem and oberrans show specks, set plain; "intrarein" printed tight, set intrare in; left-column fragments belong to col. 923 and are not set; VARIORUM NOTAE at the page foot not set (later pass)

PL 4:925

concidant gladios suos in aratra, et frameas suas in falcibus commutent: non sumet gens contra gentem gladium, desinent enim belligerare. Et tu, domus Jacob, venite, eamus in lumine Domini; remisit enim plebem suam: completa est regio tua praesagiis alienis, et filii alienati sunt. Tua enim ipsa terra est, et exterum factum est genus Domini. Venite ergo, intrate et esto quasi una gens: miserere errantium: aequum est honorificari sententiam Dei, qualiter magnifici prostrati sunt, et humiles allevati, fortes debilitati, infirmi confirmati; divites ad paupertatem redacti, pauperes haereditati, dominis servi dominati, regnantes subjecti, videntes orbati, orbati illuminati; prudentes ad stultitiam, stulti ad prudentiam conversi.

let them cut up their swords into ploughs, and change their spears into sickles: nation shall not take up sword against nation, for they shall cease to wage war. And you, house of Jacob, come, let us walk in the light of the Lord; for He has sent away His people: your region is filled with foreign omens, and the sons have been estranged. For the land itself is yours, and the race of the Lord has become foreign. Come therefore, enter and be as one nation: have mercy on those who go astray: it is right that the judgement of God be honoured, how the mighty have been laid low and the humble lifted up, the strong weakened, the weak strengthened; the rich reduced to poverty, the poor made heirs, slaves lording it over masters, those who reign made subject, those who see bereft of sight, the bereft enlightened; the wise turned to folly, the foolish to wisdom.

X. Etenim, qui quondam vecordes et indocti spiritu, nunc Scripturas docent, et sciunt et intelligunt: qui autem ab initio docti et periti et legis disciplinam scientes, nesciunt legem, nesciunt legere, nec intelligunt spiritalia: et qui ex illis prudentibus cupiens

X. For indeed those who were once senseless and untaught in spirit now teach the Scriptures, and both know and understand; but those who from the beginning were taught and skilled and knew the discipline of the law do not know the law, do not know how to read, nor do they understand spiritual things: and he who, of those wise men, desiring

videre, venit, intelligit, rogat puerum aut parvulum, aut anum, aut viduam, aut rusticum, dicens: « Vivere cupio, dux esto mihi in Sion: enarra mihi novum Testamentum, reconcilia me Domino: ecce trado me tibi discipulum, interpretare mihi legem, quae acta sunt in Choreb, dissere praecepta quae in Sion, et in lege. Sine litteris disserit Scripturas eis, et puer docet senem, et anus persuadet diserto. Correptus ergo Israel sequitur, injecta manu ad lavacrum, et ibi testificatur quod credidit et accepto signo purificatus per Spiritum, rogat accipere vitam per cibum gratiae panis qui est in benedictione et fit mirum spectaculum: et qui levitae offerebant, et sacerdotes immolantes; et summi antistites libantes assistunt puero offerenti; discunt qui olim docebant, et jubetur eis qui praecipiebant, et intinguntur qui baptizant, et circumciduntur qui circumcidebant: sic Dominus florere voluit Gentes. Videtis quemadmodum vos Christus dilexit.

to see, he comes, he understands, he asks a boy or a little child, or an old woman, or a widow, or a countryman, saying: “I desire to live; be my guide in Sion; recount to me the New Testament; reconcile me to the Lord; behold, I hand myself over to you as a disciple; interpret the law for me, the things that were done in Horeb; expound the precepts that [were given] in Sion, and in the law. Without letters he expounds the Scriptures to them, and a boy teaches an old man, and an old woman persuades a man of eloquence. Corrected, therefore, Israel follows, a hand being laid on him, to the washing, and there he testifies that he has believed, and having received the sign, purified through the Spirit, he asks to receive life through the food of grace of the bread which is in the blessing; and a wonderful spectacle takes place: both those who used to make offering as Levites, and the priests who sacrificed, and the high priests who poured libations stand beside the boy as he makes the offering; those who once taught are learning, and those who used to give commands are commanded, and those who baptize are dipped, and those who used to circumcise are circumcised: thus the Lord willed the Gentiles to flourish. You see how Christ has loved you.

Editors' notes and page, col. 925

Footnotes

(printed under page 454)

(1) ‹anchor: De Sion exiet› · lemma note, no call · col 924

(continued) exibit lex, et verbum Domini de Hierusalem. Editi: de Sion Dei exiet verbum de Hierusalem. MARAN.

(printed under page 454)

(2) ‹anchor: Miserere errantium› · lemma note, no call; lemma not in the visible text

Miserere errantium. Rursum videtur hic locus mutilus. PAMEL.

Have mercy on those who stray. Again this passage seems mutilated. Pamelius.

(printed under page 454)

(3) ‹anchor: Pauperes› · lemma note, no call; lemma not in the visible text

Pauperes. Hanc vocem quae deerat in editis restitui ex tribus codicibus mss. qui usui etiam fuerunt ad caetera emendanda: sic enim habebant editi: Divites ad paupertatem redacti, haereditati dominantes servi, dominatui subjecti ad regnum vocati. Pamel legit dominatui. MARAN.

Pauperes [the poor]. I have restored this word, which was missing in the printed editions, from three manuscript codices, which also served to correct the rest; for the printed editions read thus: The rich brought down to poverty, slaves ruling over the inheritance, those subject to dominion called to the kingdom. Pamelius reads dominatui. Maran.

(printed under page 454)

(4) ‹anchor: Quae acta sunt› · lemma note, no call; lemma not in the visible text

X.—Quae acta sunt. Codex Reg. quae acta est; alius quae acta in Choreb. MARAN.

X. — The things that were done. The Royal codex has quae acta est; another, which were done on Choreb. Maran.

(printed under page 454)

(5) ‹anchor: In lege› · lemma note, no call; lemma not in the visible text

In lege. Sic cod. Colbert., editi intellige. MARAN.

In lege [in the law]. So the Colbert codex; the printed editions have intellige [understand]. Maran.

(printed under page 454)

(6) ‹anchor: Discunt› · lemma note, no call; lemma not in the visible text

Discunt. Sic Colbert., discum edit., unde Pamelius, ut sententiam expleret, addiderat docentur ante haec verba, qui olim docebant. MARAN.

Discunt [they learn]. So the Colbert codex; the printed editions have discum, whence Pamelius, to complete the sense, had added docentur [they are taught] before these words, who once taught. Maran.

(printed under page 454)

(7) ‹anchor: His nuptiis invitati› · Baluze note, no call · col 925

His nuptiis etc. Sic codices octo mss.; editi: Is invitavit plures ut coenam ejus frequentarent.

To this wedding etc. So eight manuscript codices; the printed editions: He invited many to attend his supper.

(printed under page 454)

(8) ‹anchor: Tunc commendavit Naaman› · Baluze note, no call · col 925

Commendavit. Sic Pamelius et codices omnes mss. Non tamen male Morellius, commundavit.

Commendavit [entrusted]. So Pamelius and all the manuscript codices. Yet Morel's commundavit [cleansed] is not bad.

(printed under page 454)

(9) ‹anchor: locus recumbentium› · Baluze note, no call · col 925

Recumbentium. Multi codices habent discumbentium, et paulo post, prout poterant locum sibi inveniebant.

Recumbentium [of those reclining]. Many codices have discumbentium [of those at table], and a little after, as they could, they found themselves a place.

(printed under page 454)

(10) ‹anchor: Japhet super lateres› · Baluze note, no call · col 925

Lateres. Lapides in plerisque codicibus mss. Quae sequuntur Abraham sub arbore desunt in multis.

Lateres [bricks]. Lapides [stones] in most manuscript codices. The words that follow, Abraham under the tree, are missing in many.

(printed under page 454)

(11) ‹anchor: Daniel super tribunal› · Baluze note, no call · col 926

Daniel super tribunal. In tribus codicibus David super tribunal, et paulo post Daniel super monticulum.

Daniel on the judgement seat. In three codices David on the judgement seat, and a little after Daniel on the hillock.

(printed under page 454)

(12) ‹anchor: Joannes in terra› · Baluze note, no call · col 926

Joannes. Sic codices omnes, unus Colbertinus Jonas super lectum; editi Jonas super terram.

Joannes [John]. So all the codices; one Colbert codex has Jonah on the bed; the printed editions Jonah on the ground.

(printed under page 454)

(13) ‹anchor: Ruth super stipulam› · Baluze note, no call · col 926

Ruth super stipulam. Addidit has voces Pamelius, quae deerant apud Morel. et in omnibus exstant codicibus mss. Quae praecedunt Raab super stuppam in uno tantum vidi codice Sorbonico.

Ruth on the stubble. Pamelius added these words, which were missing in Morel and are found in all the manuscript codices. The words before them, Rahab on the flax, I have seen in only one codex, the Sorbonne's.

(printed under page 454)

(14) ‹anchor: Absalon in frondibus› · Baluze note, no call · col 926

Absalon. Legitur in multis codicibus Abessalon, et hic habet Pamelius.

Absalon. Abessalon is read in many codices, and Pamelius has it here.

(printed under page 454)

(15) ‹anchor: dolebat Job› · Baluze note, no call · col 926

Dolebat Job. Sic emendavimus auctoritate septem vetustorum codicum: editi et dolebat Jacob, Job solus sedebat in stercore; quod in nullo inveni codice.

Job grieved. So we have corrected on the authority of seven old codices; the printed editions have and Jacob grieved, Job sat alone on the dunghill, which I have found in no codex.

(printed under page 454)

Page

running head: 925 CŒNA.
marginal letters: A concidant gladios suos; B X. Etenim, qui quondam; C Quidam rex nomine Johel; D His nuptiis etc. (Baluze note at the page foot)
old-edition numerals: (none)
other: column begins and ends mid-sentence. Full-width title "COENA / CYPRIANO FALSO [...]" stands between the Variorum notes and "Quidam rex", cut off at the right edge; not set. "Isaac" printed with a broken initial (looks like "!saac"); set Isaac. "adfuerunt": the type is damaged and the word could be read "alfuerunt"; it is set as adfuerunt, read as a damaged d. "commendavit": the sense is unclear, and Morellus reads commundavit; rendered literally. Variorum notae and Editionis Baluzii notae at the page foot are set above by pass 2. Notes (7) to (15) are Baluze's notes on Coena, Cypriano falso inscripta (the next work) and belong to that unit, kept here as a shared-page copy for the editorial pass. Editors' matter set: (none).
other: a full-width band stands across cols 925/926 in mid-page: the 1 paragraph(s) above it in col 926 are set here, after the 2 above it in col 925 (reading order, moved on receipt); the band itself (its title lines) is not set by the volunteer page: it is the title of the next work (Coena) and is set in the Coena unit, pointer only here
other: the column continues with Quidam rex (another unit); not set here

PL 4:926

Editors' notes and page, col. 926

Page

running head: COENA.
marginal letters: A videre, venit, intelligit; B qui praecipiebant, et intinguntur; C ostium, Jacob super petram; D nas super lectum (beside the Baluze notes at the page foot)
old-edition numerals: (none)
other: "intelligit" printed with a blurred or damaged letter that looks like "intelfigit", set as intelligit (UNSURE); "et anus" and "et qui levitae" have blurred "et" that resembles "ot"/"el", set as et; the opening « before Vivere has no printed closing mark; the full-width title "COENA, ... FALSO INSCRIPTA." stands between the two pieces, is cut off at the left image edge, and is not set; the Variorum Notae and Baluzii Notae at the page foot are not set; the column ends with "sede-" broken at the column break
other: the 1 paragraph(s) of this column above the full-width band are set under col 925 (reading order, moved on receipt)
other: the text of this column below the full-width band belongs to the next unit; not set here (rail-only part)