PL 4 · cols. 909–918

De montibus Sina et Sion, tractatus ignoti auctoris adversus Judaeos

Editors' preface

DE MONTIBUS SINA ET SION

ON THE MOUNTAINS SINAI AND SION

TRACTATUS IGNOTI AUCTORIS, ADVERSUS JUDAEOS.

A TREATISE OF AN UNKNOWN AUTHOR, AGAINST THE JEWS.

I. PROBATIO capitulorum quae in Scripturis deificis continentur, quae in Veteri Testamento figuraliter scripta sunt, per Novum Testamentum spiritaliter intelligenda sunt, quae per Christum in veritate adimpleta sunt. Nobis enim per Jesum Christum spiritalis intellectus datus est, ipso Jesu dicente: Vobis quidem datum est intelligere sacramenta Dei, aliis autem in similitudinibus. Invenimus in Evangelio κατὰ Joannem scriptum: Lex per Moysen data est, gratia et veritas per Jesum Christum facta est. Quae lex Moysi in monte Sina data est. Verum iterum invenimus scriptum: De Sion enim exiet lex, et verbum Domini ab Hierusalem. Quatenus hoc intelligere debemns? utrum Sina mons ubi a Deo Moysi lex data est, et Sion mons unde lex exivit, unum sint; an vero alter sit Sina mons, et alter sit Sion mons. Invenimus enim haec nomina duorum montium esse hebraica: verum latina interpretatio nominum differentium ab invicem, ostendit aliud esse Sina montem, et aliud montem Sion.

I. The proof of the headings contained in the divine Scriptures: the things which were written figuratively in the Old Testament are to be understood spiritually through the New Testament, and they were fulfilled in truth through Christ. For to us a spiritual understanding has been given through Jesus Christ, as Jesus Himself says: To you indeed it has been given to understand the mysteries of God, but to others in likenesses [Luke 8:10]. We find written in the Gospel according to John: The law was given through Moses, grace and truth came about through Jesus Christ [John 1:17]. This law of Moses was given on Mount Sinai. But again we find written: For out of Sion shall go forth the law, and the word of the Lord from Jerusalem [Isa. 2:3]. How are we to understand this? Whether Mount Sinai, where the law was given to Moses by God, and Mount Sion, from which the law went forth, are one; or whether Mount Sinai is one and Mount Sion another. For we find that these names of the two mountains are Hebrew; but the Latin interpretation of the names, which differ from each other, shows that Mount Sinai is one thing and Mount Sion another.

II. Haec est interpretatio de hebraica lingua in latinam. Sina mons interpretatur tentatio aeterna et odium; aeque et Sion interpretatur tentatio exacerbationis et speculatio. Vides ergo in hebraica interpretatione non sibi similare, sed neque esse unum montem, sed potius duos invicem a se differentes

II. This is the interpretation from the Hebrew tongue into Latin. Mount Sinai is interpreted as everlasting temptation and hatred; likewise Sion too is interpreted as temptation of provocation and watch-tower. You see therefore in the Hebrew interpretation that they are not alike to each other, nor indeed are they one mountain, but rather two differing from each other

Editors' notes and page, col. 909

LECTIONES VARIANTES

(printed under page 446)

(a) ‹anchor: facta illius sunt› · call in col 910 (after "sunt", before "mala"; QA Q5: anchor read on the page)

Sunt facta illius Foss. Mic. Vict.

"Are his deeds" in Foss., Mic., Vict.

(printed under page 446)

Page

running head: 909 TRACTATUS DE MONTIBUS S… (cut off at right edge)
marginal letters: A orationem meam perferas; B I. Probatio capitulorum; C mons, et alter sit Sion mons; D I. — Probatio capitulorum. Mutilum est (Variorum notae, not set)
old-edition numerals: (none)
other: first paragraph is the end of the preceding prayer, beginning mid-sentence; full-width title lines "DE MONTIBUS SI…" and "TRACTATUS IGNOTI AUCTORIS," stand between the prayer and paragraph I and are cut off at the edge in this column's image (their ends, "…NA ET SION" and "ADVERSUS JUDÆOS.", stand in col 910's image); they are now set at the head of this part (QA Q5: line corrected; it formerly said "not set"); "in latinam" printed with damaged type resembling "im", set as in; Greek κατὰ set as printed; Lectiones variae and Variorum notae of the page foot are set in the notes files (n909, n910); scripture references in the English are not printed on the page, so they are given in square brackets as supplements; editors' matter: none in the text block
other: a full-width band stands across cols 909/910 in mid-page: the 1 paragraph(s) above it in col 910 are set here, after the 1 above it in col 909 (reading order, moved on receipt); the band itself (its title lines) is not set by the volunteer page: set it here, at the move, with full_width
other: the column opens with the end of the previous work (another unit); not set here: the unit begins at I. PROBATIO
misprints kept as printed: "debemns" (for debemus; Pamelius's note quotes the lemma as debemus) (QA Q1)
other (QA Q1): the Variorum notae of page 446 are set in n910 (lemmas 1–7 key to this column); no call letter of the Lectiones variantes stands in this column's text

PL 4:910

gratia et honore. Praeterea, cum dicat David propheta in Psalmo II, Ego autem constitutus sum rex ab eo super Sion montem sanctum ejus, annuntians imperium ejus; ecce quatenus montem Sion sanctum designat. Unde manifestum est montem Sion coelestem esse et spiritalem, et montem Sina esse terrenum. Nihil enim potest quod in terra est, esse sanctum, cum totus mundus mala facta habeat, et a diabolo sit maculatus, dicente Jesu: Odit me saeculum, et ego odi illud: quia facta illius sunt mala. Ex qua re quidquid est in hoc saeculo terreno, sanctum esse non potest.

grace and honour. Moreover, since David the prophet says in Psalm 2, But I have been established by Him as king upon Sion, His holy mountain, proclaiming His rule; see how far he designates Mount Sion as holy. From this it is plain that Mount Sion is heavenly and spiritual, and that Mount Sina is earthly. For nothing that is on earth can be holy, since the whole world has evil deeds and has been stained by the devil, as Jesus says: The world hates Me, and I hate it: because its deeds are evil. For this reason whatever is in this earthly world cannot be holy.

III. Sion autem montem ex prophetico dicto constat esse sanctum et spiritalem; in quo monte Spiritus sanctus filius Dei rex constitutus est, annuntians voluntatem et imperium Dei patris sui: et Sina montem terrenum esse in arida terra constitutum, qui est in Syria Palaestina, ubi est terra Judaea, ubi est et civitas illa interfectrix Prophetarum: ante cujus portam Christus a Judaeis crucifixus est in horto: quae civitas dicitur Hierusalem per Esaiam prophetam, spiritaliter vero execrata et derelicta. Nec immerito, quia et Deus ex eodem monte Sina terreno, per Moysen adhuc in carne terrena primi hominis positum, populo Judaeorum terreno et carnali legem a Deo accepit illis tradendam, digitis sacris scriptam in duabus

III. Now from the prophetic saying it is established that Mount Sion is holy and spiritual; on which mountain the Holy Spirit, the Son of God, was established as king, proclaiming the will and rule of God His Father: and that Mount Sina is earthly, set in a dry land, which is in Syria Palaestina, where the land of Judaea is, where also is that city, the slayer of the Prophets: before whose gate Christ was crucified by the Jews in a garden: which city is called Hierusalem by Esaias the prophet, but spiritually accursed and forsaken. And not undeservedly, since God too, from that same earthly Mount Sina, through Moses, still set in the earthly flesh of the first man, for the earthly and carnal people of the Jews received from God a law to be handed over to them, written by sacred fingers on two

Editors' notes and page, col. 910

Footnotes

(b) ‹anchor: Sion autem› · call in col 910

Sic Foss. Mic. Vict. Imp. Non tam ex.

So Foss., Mic., Vict., and the printed editions. Not "tam ex".

(printed under page 446)

Spiritu sancto Foss. Mic. Vict.

"By the Holy Spirit" in Foss., Mic., Vict.

(printed under page 446)

(d) ‹anchor: imperium Dei› · call in col 910

Sic Foss. Mic. Vic. Imp. Dei et Patris.

So Foss., Mic., Vic., and the printed editions. "Of God and the Father."

(printed under page 446)

(e) ‹anchor: et civitas› · call in col 910

Sic Foss. Mic. Vict. Imp. Ubi est civitas.

So Foss., Mic., Vict., and the printed editions. "Where is the city."

VARIORUM NOTAE

(These notes carry no call marks; each is keyed to the text by its lemma.) (lemma 1) ‹I. — Probatio capitulorum› · col 909 I. — Probatio capitulorum. Mutilum est atque adeo obscurum hujus libri frontispicium, quod tamen legunt omnes excusi et mss. codd. præter Cambron., qui sic habet: Quod probatio capitulorum, etc. Neque ille satisfacit. PAMEL.

I. — Proof of the chapters. The heading of this book is mutilated and therefore obscure; yet all the printed editions and the manuscript codices read it so, except the Cambron codex, which has: That the proof of the chapters, etc. Nor does that reading satisfy. PAMELIUS.

(lemma 2) ‹Ipso Jesu› · col 909 Ipso Jesu. Cambron. Christo. PAMEL.

Jesus himself. Cambron: Christ. PAMELIUS.

(lemma 3) ‹Secundum Joannem› · col 909 Secundum Joannem. Hoc ex cod. Cambron. Marchin. Dunen. et Affligin. ad marginem, cum Morellio, pro eo quod Affligin. in ipso contextu et vet. exc. juxta; cæteri vero, secundum. PAMEL.

According to John. This from the Cambron, Marchiennes, Dunes and Affligem codices (Affligem in the margin), with Morel, instead of the reading juxta in the Affligem text itself and the old printed edition; the others, however, have secundum. PAMELIUS.

(lemma 4) ‹De Sion enim exiet lex› · col 909 De Sion enim exiet lex. Etiam hoc cum Morellio ex tribus codd. mss. pro exibit. PAMEL.

For out of Sion shall go forth the law. This too with Morel from three manuscript codices, instead of exibit. PAMELIUS.

(lemma 5) ‹Quatenus hoc intelligere debemus› · col 909 Quatenus hoc intelligere debemus. Adjecimus interrogandi notam cum vet. exc. Gravio et Cauchio; et cum nulli eam legerent, loco submovimus ubi erat, An unum. PAMEL.

How far ought we to understand this. We have added the question mark with the old printed edition, Gravius and Cauchius; and since no one read it there, we removed it from where it stood, at An unum. PAMELIUS.

(lemma 6) ‹Verum latina interpretatio› · col 909 Verum latina interpretatio. Manutius, latina vero. At illud genuinum est. PAMEL.

But the Latin interpretation. Manutius: latina vero. But the former is genuine. PAMELIUS.

(lemma 7) ‹II. — Sina mons interpretatur› · col 909 II. — Sina mons interpretatur. Tamquam verbo prorsus passivo auctor noster voce interpretor passim utitur; in grammatica non minus quam in theologia hospes. PAMEL.

II. — Mount Sinai is interpreted. Our author uses the word interpretor throughout as though it were a wholly passive verb, being a stranger to grammar no less than to theology. PAMELIUS.

(lemma 8) ‹In Psalmo II› · col 910 In Psalmo II. Prorsus sic lego, non primo, cum etiam Cyprianus supra lib. Testim. III, cap. 29, secundum nuncupet hunc psalmum, hæc verba citans, non primum. PAMEL.

In Psalm 2. I read exactly so, not the first, since Cyprian too, above, in Testimonies book III, chapter 29, calls this psalm the second when citing these words, not the first. PAMELIUS.

(lemma 9) ‹Et montem Sina› · col 910 Et montem Sina. Adjicio montem, ex Cambron. cod. ex eodem reposui illud, Cum totus mundus mala facta habeat, et a diabolo, pro eo quod erat, cum totus mundus propter mala facta a diabolo. PAMEL.

And Mount Sinai. I add mount from the Cambron codex; from the same I have restored the words since the whole world has evil deeds, and from the devil, in place of what stood there, since the whole world because of evil deeds from the devil. PAMELIUS.

(lemma 10) ‹Quia et ego illud› · col 910 Quia et ego illud. Cambron., omisso quia, legit et ego odi illud; neutrum placet, quia longe aliter Evangelista, Quia ego testimonium perhibeo de illo. PAMEL.

Because I too it. Cambron, omitting quia, reads and I hate it; neither pleases, because the Evangelist has it far otherwise: Because I bear witness of it. PAMELIUS.

(lemma 11) ‹III. — Spiritus sanctus filius Dei› · col 910 III. — Spiritus sanctus filius Dei. De hac veterum loquendi formula, vide supra librum, quod idola non sint dii. Quare nihil movere debent lectorem, aut ista hunc aut duo similes infra doccre. Neque enim ante hæreses de Spiritu sancto exortas, tam caute scripserunt veteres. PAMEL.

III. — The Holy Spirit, the Son of God. On this manner of speaking among the ancients, see above the book That idols are not gods. So this passage, or two similar ones below, ought not to disturb the reader at all. For before the heresies concerning the Holy Spirit arose, the ancients did not write so cautiously. PAMELIUS.

(printed under page 446)

Page

running head: DE MONTIBUS SINA ET SION. 910
marginal letters: A ‹tormento quod parasti iniquis›; B ‹gratia et honore. Praeterea›; C ‹voluntatem et imperium Dei›; D ‹in grammatica non minus› (in the editors' notes at the page foot)
old-edition numerals: (none)
other: the 1 paragraph(s) of this column above the full-width band are set under col 909 (reading order, moved on receipt)

PL 4:911

tabulis lapideis (licet digitis sacris, tamen digitis in figura carnis), quasi populo carnali et durissimo: sicut fuerunt tabulae lapideae durissimae, in quibus tabulis Legem acceperunt. Ideo in duabus, quia significaret unitatem populi dividi in duas partes, partem quae salvatur, et partem incredulam quae perit; dicente Angelo ad Rebeccam uxorem Isaac: « Duae gentes in utero tuo sunt, et duo populi de ventre tuo dividentur, et populus populum superabit, et major serviet minori. » Rebecca vero figuram portabat Ecclesiae, sicut Isaac vir ejus typum in se portabat Christi. Ergo, cum dicit, duae gentes in utero tuo sunt, quia et de gentibus duas partes futuras designabat, partem idololatram perditam, et partem credulam viventem per fidem; hanc unam partem gentium designat in utero Ecclesiae permanere in generationem aeternam in figura Rebeccae; et partem populi infidelium Judaeorum a ventre tunc Rebeccae dividi, et separari a nativitate Ecclesiae. Haec fuit praefiguratio in Genesi per Angelum spiritaliter annuntiata. Haec vero nomina montium talem habent interpretationem in lingua latina, ut demonstret veritatem, qui sint hi duo montes Sina vel Sion: quod quidem post paululum dicturi sumus. Ita enim hanc veritatis interpretationem probavimus, de principio generis humani venientem. Ita ab initio mundi et deinceps omnes homines nascentes, de tempore et facto nomina a parentibus suis accipiebant (non quidem ex se, sed a Deo mente impellebantur, qui, antequam fiant, praescius est futurorum) ut quales post crementum aetatis suae futuri essent, posteriori tempore verbis et nominibus hebraicis designaretur; et quid singulis futurum esset, interpretatio nominum designaret veritatem; sicuti tunc temporis in Patriarchis completum est, secundum primi hominis carnem de terrae limo esse, ex ipso protoplasto probamus veritatem.

stone tablets (by fingers sacred, it is true, yet fingers in the figure of flesh), as to a carnal and most hard people: just as the stone tablets were most hard, on which tablets they received the Law. Therefore on two, because it was to signify that the unity of the people would be divided into two parts, a part which is saved and an unbelieving part which perishes; as the Angel says to Rebecca the wife of Isaac: « Two nations are in your womb, and two peoples shall be divided from your belly, and people shall overcome people, and the elder shall serve the younger. » Rebecca indeed bore the figure of the Church, just as Isaac her husband bore in himself the type of Christ. Therefore, when he says, two nations are in your womb, it is because he was indicating that from the Gentiles too there would be two parts, an idolatrous part that is lost and a believing part that lives by faith; this one part of the Gentiles he indicates remaining in the womb of the Church unto eternal generation, in the figure of Rebecca; and the part of the people of the unbelieving Jews as being then divided from the belly of Rebecca, and separated from the birth of the Church. This was the prefiguration in Genesis, announced spiritually through the Angel. Now these names of the mountains have such an interpretation in the Latin language as to show the truth, which these two mountains, Sina or Sion, are: which indeed we shall tell a little later. For thus we have proved this interpretation of the truth, coming from the beginning of the human race. Thus from the beginning of the world and thereafter all men at their birth received names from their parents according to the time and the event (not indeed of themselves, but they were impelled in mind by God, Who, before things come to be, foreknows the things to come), so that what sort of men they would be after the growth of their age might be designated at a later time by Hebrew words and names; and what was to befall each, the interpretation of the names would indicate as the truth; just as at that time it was fulfilled in the Patriarchs, that, according as the flesh of the first man is from the mud of the earth, we prove the truth from the first-formed man himself.

IV. Nomen accepit a Deo Adam. Hebraicum Adam in

IV. Adam received his name from God. The Hebrew Adam in

Editors' notes and page, col. 911

VARIORUM NOTAE

(No Lectiones variantes on this page foot. These notes carry no call marks; each is keyed to the text by its lemma.) (lemma 1) ‹Licet digitis sacris› · col 911 Licet digitis sacris, tamen digitis in figura carnis. Manutius omissa voce licet, et semel tantum recitans voces illas, digitis sacris, paulo prius certa posuit. Verum vulgatæ lectioni consentiunt mss. nostri; et si parenthesi hæc includantur, sensus erit perspicuus. PAMEL.

Although with sacred fingers, yet with fingers in the figure of flesh. Manutius, omitting the word licet and giving the words digitis sacris only once, put certa a little before. But our manuscripts agree with the common reading; and if these words are enclosed in a parenthesis, the sense will be clear. PAMELIUS.

(lemma 2) ‹Ita enim hanc veritatis› · col 911 Ita enim hanc veritatis, etc. Locum hunc depravatissimum ex codic. mss. partim Affligin. Dun. Marchin. et vet. exc., partim Cambronensi ista restitui. Ita ab initio mundi et deinceps omnes homines nascentes, de tempore et facto nomina a parentibus suis accipiebant (non quidem ex se, sed a Deo mente impellebantur, qui antequam fiant, præscius est futurum), ut quales post crementum ætatis suæ futuri essent, posteriori tempore verbis et nominibus hebraicis designaretur et quid singulis futurum esset, interpretatio nominum designaret veritatem. PAMEL.

For thus this [interpretation] of the truth, etc. This badly corrupted passage I have restored as follows, partly from the manuscript codices of Affligem, Dunes and Marchiennes and the old printed edition, partly from the Cambron codex: Thus from the beginning of the world and thereafter all men at their birth received names from their parents according to the time and the event (not indeed of themselves, but they were moved in mind by God, who foreknows what is to come before it happens), so that what they would be after the growth of their years might be designated at a later time by Hebrew words and names, and the interpretation of the names might designate the truth of what was to befall each. PAMELIUS.

(lemma 3) ‹IV. — Ex quatuor cardinibus orbis terrarum pugno comprehendit› · cols 911–912 IV. — Ex quatuor cardinibus orbis terrarum pugno comprehendit. Hæc ex lacunis rabbinorum hausta; in Pirke R. Eliezer dicitur: «Incœpit Deus colligere pulverem primi hominis, e quatuor terræ angulis, vid. rubrum, nigrum, album, viridem. Ruber pulvis factus est sanguis, niger fuit pro visceribus, albus pro ossibus et nervis, viridis factus est corpus. Cur congesserit pulverem ejus ex quatuor mundi angulis? quia dixerat sanctus benedictus, sive iverit homo ex oriente in occidentem, vel ex occidente in orientem, seu in quemcumque locum contenderit, et venerit terminus ejus ut separetur ex hoc mundo, ne tum terra dicat: In isto loco non est a me pulvis corporis tui, etc.» OXON.

IV. — From the four cardinal points of the world He grasped in His fist. This is drawn from the pools of the rabbis; in the Pirke of Rabbi Eliezer it is said: "God began to gather the dust of the first man from the four corners of the earth, namely red, black, white and green. The red dust became the blood, the black served for the entrails, the white for the bones and sinews, the green became the body. Why did He heap up his dust from the four corners of the world? Because the Holy One, blessed be He, had said: whether a man go from east to west or from west to east, or make for any place whatever, and his end come that he be parted from this world, then let the earth not say: In this place there is no dust of your body from me, etc." OXFORD EDITORS.

(lemma 4) ‹Quatuor litteris cardinalibus habes nomen Adam› · col 912 Quatuor litteris cardinalibus habes nomen Adam. Nescivit cabbalista noster in nomine אדם tres tantum reperiri litteras. Sed, si nugarum istarum magis idoneus auctor exspectetur, consulat lector tomum nonum operum D. Augustini, tract. 10, in Evang. Joan., ubi hæc omnia occurrunt. OXON.

In four cardinal letters you have the name Adam. Our cabbalist did not know that only three letters are found in the name אדם. But if a more competent author of these trifles is wanted, let the reader consult the ninth volume of the works of Saint Augustine, Tractate 10 on the Gospel of John, where all this occurs. OXFORD EDITORS.

(lemma 5) ‹Id est unum› · col 912 Id est unum, etc. Tum hoc, tum quæ sequuntur, id est quatuor, et id est unum, et rursum, id est quadraginta, adscripta erant in cod. ms. Dun. ad interpretationem græcarum vocum, in aliis mss. et vet. exc. omnino desiderabantur. Ad intellectum tamen majorem putavimus retinenda. PAMEL.

That is, one, etc. Both this and what follows, that is, four, and that is, one, and again that is, forty, were written in the Dunes manuscript codex to interpret the Greek words; in the other manuscripts and the old printed edition they were wholly lacking. We thought them worth keeping, however, for better understanding. PAMELIUS.

(lemma 6) ‹Quam carnem in se figuralem› · col 912 Quam carnem in se figuralem. Sane et caute hoc intelligendum recte annotavit Manutius. PAMEL.

Which flesh, figural in itself. Manutius rightly noted that this is to be understood soundly and cautiously. PAMELIUS.

(lemma 7) ‹Hic numerus 46› · col 912 Hic numerus 46. Ligneus hic supputator numerum 46 conficit ex numero 6000, numero 6 et 40. PAMEL.

This number 46. This wooden reckoner makes up the number 46 from the number 6000, the number 6, and 40. PAMELIUS.

(lemma 8) ‹Destruite fanum istud› · col 912 Destruite fanum istud. Gravius phanum, et hic et bis postea: verum illud constanter mss. omnes, et non Festus modo, sed et Varro de L. L. lib. v, et Livius 1 dec. lib. x, a fando dictum fanum volunt, (continues)

Destroy this shrine. Gravius reads phanum, both here and twice afterwards; but all the manuscripts consistently have the former, and not only Festus but also Varro, On the Latin Language book 5, and Livy, first decade, book 10, hold that fanum is so called from fari, "to speak," (continues)

(printed under page 447)

Page

running head: 911 TRACTATUS (cut off at the image edge)
marginal letters: A ‹bus tabulis lapideis›; B ‹utero Ecclesiae permanere›; C ‹essent, posteriori tempore›; D ‹vatissimum ex codic. mss.› (in the notes area at the page foot)
old-edition numerals: (none)
other: column begins with the fragment "bus", the tail of "dua-bus" broken from the previous column; the word stands whole at the end of col 910 and the tail is not restored here, so the source and English open at "tabulis"; column ends mid-sentence at "Adam in"; the "a" of "Isaac" in the Rebecca line is faint but legible; the heading "VARIORUM NOT[AE]" (cut off at the image edge) and the editors' notes below it are page-foot apparatus, set above under VARIORUM NOTAE (QA Q2: line corrected)

PL 4:912

latino interpretatur terra caro facta, eo quod ex quatuor cardinibus orbis terrarum pugno comprehendit, sicut scriptum est: Palmo mensus sum coelum, et pugno comprehendi terram, et finxi hominem ex omni limo terrae: ad imaginem Dei feci illum. Oportuit illum ex his quatuor cardinibus orbis terrae nomen in se portare Adam. Invenimus in Scripturis per singulos cardines orbis terrae esse a Conditore mundi quatuor stellas constitutas in singulis cardinibus. Prima stella, orientalis, dicitur ἀνατολή, secunda, occidentalis, δύσις, tertia stella, aquilonis, ἄρκτος, quarta stella, meridiana, dicitur μεσημβρία. Ex nominibus stellarum numero quatuor de singulis stellarum nominibus tolle singulas litteras principales, de stella Anatole a, de stella Dysis d, de stella Arctos a, de stella Mesembria m; in his quatuor litteris cardinalibus habes nomen Adam. Nam et in numero certo per quatuor litteras graecas nomen designatur ἀδὰμ, ita α μία, id est unum, δ τέσσαρα, id est quatuor, α μία, id est unum, μ τεσσαράκοντα, id est quadraginta. Fac, et invenies numerum quadragenarium senarium. Hic numerus XLVI passionem carnis Adae designat, quam carnem in se figuralem Christus portavit, et eam in ligno suspendit. Quae caro a Deo patre Jesu vocitata est Spiritus sanctus, qui de coelo descendit; Christus, id est unctus, Dei vivi a Deo vocatus est; spiritus carni mixtus, Jesus Christus. Hic ergo numerus XLVI passionem declarat, eo quod sexto millesimo anno, hora sexta passus: a mortuis resurgens; quadragesima die in coelos ascendit: vel quia Salomon quadraginta sex annis templum Deo fabricaverit. In cujus templi similitudinem Jesus carnem suam esse dixit, dicens Pharisaeis: Destruite fanum istud, et ego in tribus diebus excitabo illud. Et Pharisaei dicebant: Quadraginta sex annis aedificatum est fanum istud, et hic in tribus diebus excitabit illud? Dicebat autem Jesus fanum de corpore suo. »

Latin is interpreted 'earth made flesh', because He grasped [it] with His fist from the four cardinal points of the world, as it is written: With a palm I measured heaven, and with a fist I grasped the earth, and I fashioned man from all the clay of the earth: to the image of God I made him. It was fitting that he should bear in himself the name Adam from these four cardinal points of the world. We find in the Scriptures that at the several cardinal points of the world four stars were set by the Founder of the world, one at each cardinal point. The first star, the eastern, is called anatolē; the second, the western, dysis; the third star, of the north, arktos; the fourth star, the southern, is called mesēmbria. From the names of the stars, four in number, take from each of the stars' names its initial letter: from the star Anatole a, from the star Dysis d, from the star Arctos a, from the star Mesembria m; in these four cardinal letters you have the name Adam. For the name adam is also designated in a definite number through four Greek letters, thus: alpha, one, that is one; delta, four, that is four; alpha, one, that is one; mu, forty, that is forty. Work it out, and you will find the number forty-and-six. This number XLVI signifies the passion of the flesh of Adam, which flesh Christ bore in Himself as a figure, and hung it on the wood. This flesh was named Jesus by God the Father; the Holy Spirit, Who came down from heaven, was called by God Christ, that is, the anointed of the living God; the spirit mixed with flesh, Jesus Christ. This number XLVI therefore declares the passion, because in the six-thousandth year, at the sixth hour, He suffered; rising from the dead, on the fortieth day He ascended into the heavens; or because Solomon built the temple for God in forty-six years. To the likeness of this temple Jesus said His flesh corresponded, saying to the Pharisees: Destroy this shrine, and I in three days will raise it up. And the Pharisees said: This shrine was built in forty-six years, and will this man raise it up in three days? But Jesus was speaking of the shrine of His body. »

Editors' notes and page, col. 912

Page

running head: TRACTATUS 912
marginal letters: A latino interpretatur terra caro facta; B sembria m; in his quatuor litteris; C draginta sex annis templum Deo; D reperiri litteras. Sed, si nugarum (beside the Variorum Notae at the page foot, not the text block)
old-edition numerals: (none)
other: Greek words (ἀνατολή, δύσις, ἄρκτος, μεσημβρία, ἀδὰμ, μία, τέσσαρα, τεσσαράκοντα) are poorly printed or blurred and set in their evident forms, UNSURE as to accents; the column opens on a complete word (latino); the closing guillemet » is set as printed, its opening mark presumably standing in an earlier column; left-hand column fragments belong to col. 911 and are not set; the full-width heading VARIORUM NOTAE and the editors' notes below it (Oxon., Pamel.) are page-foot apparatus of page 447, set in n911 (lemmas 4–8 key to this column) (QA Q2: line corrected; it formerly said they were not set).

PL 4:913

V. Deinde Abel, filius Adae, nomen accepit hebraicum, designans fratris interfectionem et parentum luctum. Item Enoch, qui ante diluvium Deo justus complacuit, et ideo de isto mundo in carnis suae nativitate vivus translatus est in loco ubi Deus scit; ex quo loco, in consummatione mundi, innovari habet in hoc mundo, unde etiam translatus est ad confundendum et revincendum Antichristum. A quo interfecti martyria sua complebunt, viventes in aeternum in saecula saeculorum. Et ideo Enoch interpretatur innovatus. Deinde Job justus, qui ante diem judicii meruit voce judicis laudari, et ideo, diabolo devicto et superato, Job interpretatur charissimus Dei. Aeque et Abraham in sua nativitate a parentibus suis Abram vocatus est; tentatus vero a Deo, fidelis inventus est, et a Deo benedictus pater multarum gentium constitutus est, et ideo, immutato a Deo nomine, Abraham vocatus est, interpretatur pater multorum populorum.

V. Next Abel, the son of Adam, received a Hebrew name, signifying the slaying of a brother and the mourning of parents. Likewise Enoch, who before the flood was pleasing to God as a just man, and therefore was translated alive from this world in the birth of his flesh into a place where God knows; from which place, at the consummation of the world, he is to be renewed in this world, from which he was also translated, in order to confound and refute the Antichrist. Slain by him, they will complete their martyrdoms, living for ever unto the ages of ages. And therefore Enoch is interpreted "renewed". Next Job the just, who before the day of judgement deserved to be praised by the voice of the Judge, and therefore, the devil having been vanquished and overcome, Job is interpreted "most beloved of God". Likewise also Abraham at his birth was called Abram by his parents; but being tested by God, he was found faithful, and, blessed by God, he was appointed father of many nations, and therefore, his name having been changed by God, he was called Abraham, which is interpreted "father of many peoples".

VI. Ecce interim de multis probationibus pauca diximus, ut ad duorum montium nominum pervenientes, interpretationes eorum montium nominum probemus, qualiter designata sunt ad nostram instructionem; ut ex hac interpretatione nominum, intelligamus montem Sina esse terrenum, et montem Sion esse coelestem. Spiritaliter interpretatum Sina, tentatio aeterna et odium; et mons Sion, tentatio exacerbationis et speculatio. Ita intelligitur cum dicitur mons Sina, tentatio aeterna et odium, eo quod ex eo monte Moyses legem acceperit populo durissimo et contumaci. Per quam legem tentati a Deo aeterno, inventi sunt non posse eamdem legem sustinere in perpetuum, exinde Deo in odium conversi sunt. Ideo in nomine montis Sina, unde legem acceperant, interpretatio nominis designavit populum tentatum a Deo, et in odium aeternum esse conversos: ideo dicitur Sina tentatio aeterna et odium. Invenimus enim in Scripturis eos esse a Deo tentatos. Ita positum dicente Domino ad Moysen: Exeat populus iste, et colligat sibi diurnum in diem, et tentabo eos an possint legem meam sustinere an non; et tentati a Deo per legem, inventi sunt ab ea lege alieni. Exinde Deo in odium aeternum conversi sunt, et completa est interpretatio Sina. Manifesta vero et Moysen, per quem eos Deus per Legem tentavit, in latino interpretatur similiter Moyses tentatio Dei et inventio,

VI. See, meanwhile, out of many proofs we have said a few things, so that, coming to the names of the two mountains, we may prove the interpretations of the names of those mountains, how they were designated for our instruction; so that from this interpretation of the names we may understand that Mount Sinai is earthly and that Mount Sion is heavenly. Interpreted spiritually, Sinai is "eternal testing" and "hatred"; and Mount Sion, "testing of provocation" and "watching". Thus it is understood, when Mount Sinai is called "eternal testing and hatred", because from that mountain Moses received the law for a most hard and stubborn people. Tested by the eternal God through this law, they were found unable to bear that same law for ever, and thereupon they were turned to hatred of God. Therefore in the name of Mount Sinai, from which they had received the law, the interpretation of the name designated a people tested by God and turned to eternal hatred: therefore Sinai is called "eternal testing and hatred". For we find in the Scriptures that they were tested by God. Thus it is set down, the Lord saying to Moses: Let this people go out, and gather for itself the day's portion for the day, and I will test them whether they can bear My law or not; and, tested by God through the law, they were found to be strangers to that law. Thereupon they were turned to eternal hatred of God, and the interpretation of Sinai was fulfilled. Manifest indeed also Moses, through whom God tested them by the Law; in Latin Moses is likewise interpreted "testing of God" and "finding",

Editors' notes and page, col. 913

VARIORUM NOTAE

(No Lectiones variantes on this page foot. These notes carry no call marks; each is keyed to the text by its lemma. The foot opens with a new note, not a continuation, so the last note of page 447 ("Destruite fanum istud") probably finishes on page 447 below the crop of that image.) (lemma 1) ‹VI. — Et mons Sion tentatio exacerbationis› · col 913 VI. — Et mons Sion tentatio exacerbationis. Addebant alii, æternæ; verum recte omisit Manutius cum Cambron. cod., quia supra non legitur. PAMEL.

VI. — And Mount Sion, the trial of provocation. Others added eternal; but Manutius rightly omitted it, with the Cambron codex, because it is not read above. PAMELIUS.

(lemma 2) ‹Inventi sunt› · col 913 Inventi sunt. Ex auctoritate ejusdem cod. omisi particulam et, superfluam. PAMEL.

They were found. On the authority of the same codex I have omitted the particle et, as superfluous. PAMELIUS.

(lemma 3) ‹Manifesta vero et Moysen› · cols 913–914 Manifesta vero et Moysen, etc. Ad Moysis nomen, si sonus spectetur, accedere videtur Massa, quod tentationem denotat. OXON. — Locus usque adeo corruptus, ut mederi ex mss. non licuerit. Ex illis enim quatuor consentiunt cum excusis vulgatis, sicut etiam veteres excusi, præterquam quod legant Moyses, quomodo et Morellius legens etiam Manifestat, Cambron. cod. vero longe aliter: Manifesta vero Moysi et Aaroni, per quos eos Deus per legem tentavit, in latino interpretatur. Similiter in monte tentati a Deo inventi sunt alieni, etc. Fortassis ita legendum: Et completa est interpretatio Sina, manifesta Moysi et Aaroni per quos eos Deus per legem tentavit, omissis cæteris omnibus; quandoquidem prius eadem verba sint posita, atque adeo hic videantur superflua. PAMEL.

But manifest also Moses, etc. If the sound is considered, the name of Moses seems to approach Massah, which denotes trial. OXFORD EDITORS. — The passage is so corrupt that it could not be healed from the manuscripts. Four of them agree with the common printed editions, as do the old printed editions too, except that they read Moyses, as does Morel, who also reads Manifestat; but the Cambron codex has it far otherwise: But manifest to Moses and Aaron, through whom God tried them by the law, is interpreted in Latin. Likewise on the mountain, tried by God, they were found estranged, etc. Perhaps it should be read thus: And the interpretation of Sinai was fulfilled, manifest to Moses and Aaron, through whom God tried them by the law, all the rest being omitted; since the same words were set down earlier and so seem superfluous here. PAMELIUS.

(lemma 4) ‹VII. — Tentatio exacerbationis› · col 914 VII. — Tentatio exacerbationis. Videtur sono vocis deceptus a [Hebrew word, not legible at this resolution] derivasse scriptor hic suum interpretamentum. OXON.

VII. — The trial of provocation. Deceived by the sound of the word, the writer seems to have derived his interpretation here from [Hebrew word]. OXFORD EDITORS.

(lemma 5) ‹Et tentemus quæ eventura sunt illi› · col 914 Et tentemus quæ eventura sunt illi. Iterum istud ex Cambron. cod. pro quæ ventura sunt; est enim græce apud LXX, τὰ ἐν ἐκβάσει. Omittunt vero mss. voculam et, paulo post.

And let us test what will befall him. This again from the Cambron codex, in place of what will come; for in the Greek of the Septuagint it is τὰ ἐν ἐκβάσει ("the things at his end"). The manuscripts, however, omit the little word et a little further on.

(printed under page 448)

Page

running head: 913 DE MONTIBUS SINA E[T SION] (cut off at the image edge)
marginal letters: A ‹V. Deinde Abel, filius Adae›; B ‹et a Deo benedictus pater multarum gentium›; C ‹simo et contumaci. Per quam legem›; D ‹interpretatur similiter Moyses tentatio Dei›
old-edition numerals: (none)
other: stray mark before "Deus scit" ignored; "interfectionem" has a damaged e but reads clearly; "Manifesta vero et Moysen" is set as printed (the editors' note calls the passage corrupt); last word "inven-" is split at the column break and stands whole at the end of this column (joined on receipt); the Variorum Notae at the page foot are set above under VARIORUM NOTAE (QA Q3: line corrected); no full-width line and no editors' matter in the text block

PL 4:914

per quem tentati a Deo inventi sunt alieni a Legis observatione, ideo in aeternum Deo in odium conversi sunt. Hoc odium in ipso genere Judaeorum scriptum invenimus, dicente Isaac de duobus suis filiis Esau majore et Jacob minore: Jacob dilexi, Esau autem odio habui. Esau vero major pilosus fuit totus, inquit, quasi corium pilosum, in figura populi majoris, in impietate delictorum suorum constituti. Et Jacob fuit lenis et minor, in figura populi novellioris, qui ex dicti audientia per credulitatis fidem ex aspredine saeculi in lenitatem conversus est ad Christum Deum et Dei Filium.

through whom, having been tested by God, they were found estranged from the observance of the Law, and therefore they have been turned for ever into an object of hatred to God. This hatred we find written in the very race of the Jews, when Isaac says of his two sons, Esau the elder and Jacob the younger: Jacob I have loved, but Esau I have hated. Now Esau the elder was hairy all over, it says, like a hairy hide, in the figure of the elder people, set in the impiety of their offences. And Jacob was smooth and the younger, in the figure of the newer people, which from the hearing of the word, through the faith of belief, has been turned out of the roughness of the world into smoothness, to Christ, God and the Son of God.

VII. Ecce probavimus per Scripturarum fidem populum majorem et vetustiorem esse Deo in odium conversum, secundum interpretationem montis Sina dicentis, tentatio aeterna et odium. Aeque Sion montis ita interpretatur tentatio exacerbationis et speculatio. Haec vero interpretatio latina ligni sacri passionem designat, dicente Salomone de ipsa passione Dominica: « Contumelia et tormento interrogemus illum, ut sciamus reverentiam illius et probemus patientiam ipsius, et tentemus quae eventura sunt illi. Si enim vere Filius Dei est, suscipiet illum, et liberabit eum de manibus contrariorum; morte turpissima condemnemus illum. Haec cogitaverunt et erraverunt; excaecavit illos malitia ipsorum, et non intellexerunt sacramenta Dei. » Ecce tentatores Judaeos: item scriptum est: « Et tentaverunt Deum in loco inaquoso. » Speculum vero altitudinem ligni declarat, dicente Salomone: « Posuerunt me velut custodiam pomarii, » eo quod in horto in ligno confixus inter duos latrones pependit: et de altitudine ligni ambos speculatur in figura duorum populorum malefactorum; Gentes in saeculi mala facta jacentes, et Judaeos interfectores Prophetarum. Hi sunt duo populi malefactores; quorum figuram in se portabant duo latrones inter quos pependit innocens. Unus blasphemabat; alius vero confessus est quia innocens injuriam patiebatur. Jesus autem ambos speculabatur de ligno speculatorio, blasphemum et confessorem; confessorem salvavit et blasphemum perdidit, sicuti de duobus populis fecit.

VII. Behold, we have proved through the testimony of the Scriptures that the elder and older people has been turned into an object of hatred to God, according to the interpretation of Mount Sinai, which says: eternal temptation and hatred. Likewise the name of Mount Sion is interpreted thus: temptation of provocation, and watching. Now this Latin interpretation signifies the passion of the sacred tree, as Solomon says of the Lord's passion itself: « Let us examine Him with insult and torment, that we may know His reverence and prove His patience, and let us test the things that are to befall Him. For if He is truly the Son of God, He will receive Him, and will free Him from the hands of His adversaries; let us condemn Him to a most shameful death. These things they thought, and they erred; their own malice blinded them, and they did not understand the mysteries of God. » Behold the Jews as tempters: likewise it is written: « And they tempted God in a waterless place. » The lookout, moreover, declares the height of the tree, as Solomon says: « They have set me as a watchman of an orchard, » because in a garden, fastened to a tree, He hung between two thieves: and from the height of the tree He watches over both in the figure of two evildoing peoples; the Gentiles lying in the evil deeds of the world, and the Jews, slayers of the Prophets. These are the two evildoing peoples, whose figure the two thieves bore in themselves, between whom the innocent One hung. One blasphemed; but the other confessed that an innocent man was suffering wrong. And Jesus watched over both from the watching-tree, the blasphemer and the confessor; the confessor He saved and the blasphemer He destroyed, just as He did with the two peoples.

VIII. Persecutores derelicti, qui in aeternae mortis sententia sibi non crediderint, si sic de saeculo exierint, perient. Gentes vero ad se conversae fidem sibi habentes quia Filius Dei est; salvatae videbunt in aeterna

VIII. The forsaken persecutors, who under the sentence of eternal death have not believed Him, if they depart from the world in this state, will perish. But the Gentiles, turned to Him, having faith in Him that He is the Son of God, being saved will see for the eternal

Editors' notes and page, col. 914

Page

running head: [cut off at left] NTIBUS SINA ET SION. 914
marginal letters: A tio, per quem tentati; B centis, tentatio aeterna; C pomarii, eo quod in horto; D bentes quia Filius Dei est
old-edition numerals: (none)
other: column begins with the fragment "tio" of a word broken from col. 913; apostrophe-like mark after "dicente" and small mark before "VIII." taken as specks or calls, not set; "perient" kept as printed (late Latin form for peribunt), not marked as misprint; "Speculum" printed where the interpretation above has "speculatio", kept as printed; running head cut off at left, presumably the title of the treatise De Montibus Sina et Sion; Variorum notae at the page foot not set

PL 4:915

saecula saeculorum imperatorem et regem suum. Verum in ipsa passione pendens in ligno, duas partes populi prospiciens speculabatur de alto ligno. Pars populi, qui viderant virtutes ejus mirabiles et deificas, patientem illum injurias dolentes plorabant; alii vero Judaei irridentes, de arundine caput ejus quassabant, blasphemantes et dicentes: « Ave rex Judaeorum, ubi est pater tuus? Veniat et liberet te de cruce. » Exinde exacerbatus Pater fecit coelum patefieri, et tonitrua facta sunt, et tenebrae insustinibiles; terra commota, patefacta sunt sepulchra, et corpora sua ejecerunt, et foras a se miserunt; velum templi scissum est; et a tanto fragore coeli et terrae motu, omnes qui stabant ante lignum, alii dolentes, alii vero blasphemantes et illudentes, prostrati in faciem jacuerunt, trementes tamquam mortui. Tunc Judaei intellexerunt se offendisse Deum, et in luctum conversi sunt; et fuit exacerbatio. Eo enim tempore quo in ligno confixus pependit, dies fuerunt azymorum, qui sunt dies festi Judaeorum. Eo die metuentes factum esse terrae motum, et coeli fragorem, prostrati in faciem, in terra plangentes, in luctum conversi sunt; et in ipsa sua passione complevit propheticum dictum: « Et convertam dies festos eorum in luctum, et cantica eorum in lamentationem. » Ante enim, cum captivi detenti essent in Babylone, dicebant illis Babylonii: Cantate nobis cantica de canticis Sion. Et Judaei lamentantes captivitatem suam, dicebant Babyloniis, ut diximus, lamentantes se: Quomodo cantabimus canticum Domini in terra aliena?

ages of ages their emperor and king. But in His very passion, hanging on the wood, He looked out upon two parts of the people and watched them from the high wood. Part of the people, who had seen His wonderful and divine mighty works, grieving, wept for Him as He suffered injuries; but others, the Jews, mocking, struck His head with a reed, blaspheming and saying: "Hail, king of the Jews, where is Your Father? Let Him come and free You from the cross." Thereupon the Father, exasperated, caused heaven to be opened, and there were thunders and unbearable darkness; the earth was shaken, the tombs were opened, and they cast out their bodies and sent them forth from themselves; the veil of the temple was torn; and at so great a crash of heaven and quaking of the earth, all who stood before the wood, some grieving but others blaspheming and mocking, lay prostrate on their faces, trembling as if dead. Then the Jews understood that they had offended God, and they were turned to mourning; and there was exasperation. For at the time when He hung fastened on the wood, it was the days of unleavened bread, which are the feast days of the Jews. On that day, afraid that an earthquake and a crash of heaven had taken place, prostrate on their faces, lamenting on the ground, they were turned to mourning; and in His very passion He fulfilled the prophetic saying: "And I will turn their feast days into mourning, and their songs into lamentation." For before, when they were held captive in Babylon, the Babylonians said to them: Sing us songs from the songs of Sion. And the Jews, lamenting their captivity, said to the Babylonians, as we have said, lamenting themselves: How shall we sing the song of the Lord in a foreign land?

IX. Ecce quatenus completa est interpretatio montis Sion, tentatio exacerbationis et speculatio. Unde manifestum est montem Sion ligni sacri regnum esse in sanctitate justificatum, dicente David: Annuntiate regnum Dei in Gentibus, quia Dominus regnavit a ligno, et transivit in Gentibus. De quo regno ligni regalis idem propheta dicit: Ego autem constitutus sum rex ab eo super Sion montem sanctum ejus annuntians imperium ejus. Quod dictum propheticum per Pontium Pilatum in sua passione pendens in liguo complevit. Pontius Pilatus, impulsa mente a Deo, accepit tabulam, et titulum scripsit tribus linguis, hebraice, graece et latine: Jesus Nazarenus rex Judaeorum; et in capite ligni clavis tabulam cum nomine regis Judaeorum confixit: et tunc manifestavit propheticum dictum, eo quod spiritaliter mons Sion crux est, quae est virtus Dei, Apostolo dicente: Crux Christi non credentibus stultitia est, credentibus autem crux

IX. Behold how the interpretation of Mount Sion has been completed: the temptation of exasperation, and the watching. Whence it is manifest that Mount Sion is the kingdom of the sacred wood, justified in holiness, as David says: Announce the kingdom of God among the Gentiles, for the Lord has reigned from the wood, and has passed over among the Gentiles. Of this kingdom of the royal wood the same prophet says: But I have been appointed king by Him over Sion, His holy mountain, announcing His command. This prophetic saying He fulfilled through Pontius Pilate in His passion, hanging on the wood. Pontius Pilate, his mind impelled by God, took a board and wrote a title in three languages, in Hebrew, Greek and Latin: Jesus of Nazareth, king of the Jews; and on the head of the wood he fastened with nails the board bearing the name of the king of the Jews: and then he made manifest the prophetic saying, because spiritually Mount Sion is the cross, which is the power of God, as the Apostle says: The cross of Christ is foolishness to those who do not believe, but to those who believe the cross

Editors' notes and page, col. 915

VARIORUM NOTAE

(No Lectiones variantes on this page foot. These notes carry no call marks; each is keyed to the text by its lemma.) (lemma 1) ‹VIII. — Et corpora sua ejecerunt› · col 915 VIII. — Et corpora sua ejecerunt et foras a se miserunt. Locum mutilum sic supplevimus ex Cambron. et Cauchii codd. Vulgati habebant dumtaxat: et corpora a seipso, pro quo non male Manut. cum aliis mss. et corpora foras emisit. PAMEL.

VIII. — And they cast out their bodies and sent them forth from themselves. We have filled out this mutilated passage thus from the Cambron codex and that of Cauchius. The printed editions had only: and the bodies from himself, for which Manutius, with other manuscripts, not badly gave and he sent the bodies forth. PAMELIUS.

(lemma 2) ‹Prostrati in faciem› · col 915 Prostrati in faciem. Hoc habeo ex omnibus mss. pro prostrati in facie. PAMEL.

Prostrate on their face. I have this from all the manuscripts, in place of prostrati in facie. PAMELIUS.

(lemma 3) ‹IX. — Pontius Pilatus impulsa mente› · col 915 IX. — Pontius Pilatus impulsa mente. Cum codex Remboldi negligentia operarum haberet impolluta, non male reposuit ex conjectura Erasmus, infusa. At illud genuinum est. PAMEL.

IX. — Pontius Pilate, his mind moved. Since Rembold's codex, through the carelessness of the workmen, had impolluta ("unpolluted"), Erasmus not badly restored infusa ("poured in") by conjecture. But the former is genuine. PAMELIUS.

(lemma 4) ‹Sic vero et alius propheta› · cols 915–916 Sic vero et alius propheta. Manutius, verum et alius, sed illud habent mss. nostri. Mirum autem est quod alium prophetam dicat, quum idem David id pronuntiarit. PAMEL.

And so also another prophet. Manutius: verum et alius; but our manuscripts have the former. It is strange, though, that he speaks of another prophet, since the same David pronounced it. PAMELIUS.

(lemma 5) ‹Et non juravit subdole› · col 916 Et non juravit subdole. Quum sic legat alibi Cyprianus, hoc malo cum tribus mss. et excusis vulgatis, quam in dolo cum Cambron., sub dolo, cum Manutio. PAMEL.

And has not sworn deceitfully. Since Cyprian reads so elsewhere, I prefer this, with three manuscripts and the common printed editions, to in dolo with Cambron, or sub dolo with Manutius. PAMELIUS.

(lemma 6) ‹X. — Hierusalem dicit› · col 916 X. — Hierusalem dicit. Quod adjecerat Erasmus, ut sensus constaret, de qua dicitur in Apocalypsi: Vidi. Nulli habent mss; sed prius, cum illis legunt veteres excusi codd. PAMEL.

X. — He says Jerusalem. What Erasmus had added so that the sense might hold, "of which it is said in the Apocalypse: I saw", no manuscripts have; but the old printed copies read the former with them. PAMELIUS.

(printed under page 449)

Page

running head: 915 TRACTATUS (rest of the running head cut off at the image edge)
marginal letters: A saecula saeculorum imperatorem et regem suum; B mentes tamquam mortui. Tunc Judaei; C IX. Ecce quatenus completa est; D dictum, eo quod spiritaliter mons Sion
old-edition numerals: (none)
other: "Ave rex" blurred, could read "Aye"; set Ave. "insustinibiles" set as printed. Ligature in italic "Judaeorum" (title on the cross) hard to tell (æ or œ), set ae. "Nazarenus" partly blurred. The full-width heading "VARIORUM NOTAE" and the page-foot editors' notes below it are set above under VARIORUM NOTAE (QA Q2: line corrected; it formerly said they were not set).
misprints kept as printed: "liguo" (for ligno, "pendens in liguo complevit", §IX; turned n), read on the page by QA Q2 and set back as printed; the English translates ligno. The lean image is the only scan read: UNSURE at its resolution, though both crops show u.

PL 4:916

virtus est Dei; et iterum dicit: Nos autem annuntiamus vobis Christum, et hunc crucifixum: Judaeis quidem scandalum, gentibus autem stultitiam; ipsis autem vocatis Judaeis et Graecis, Dei virtutem et Dei sapientiam. Sic vero et alius propheta declarat lignum passionis Dominicae esse montem Sion sanctum, in Spiritu ita dicens: Quis ascendet in montem Domini, aut quis stabit in loco sancto ejus? Innocens manibus; dextera laevaque extensis, clavis fixis, innocentiam demonstrans. Ideo dicit: Innocens manibus et mundo corde, qui non accepit in vano animam suam, et non juravit subdole proximo suo, hic accipiet benedictionem a Domino, et misericordiam a Deo salutari suo. Omnis passio hominum in terram cadet, haec sola passio crucis stantem demonstrat: unde verum dicimus montem sanctum lignum esse passionis. Inde innocens manibus et mundo corde non fuit. Nec enim mundus corde, eo quod Aegyptium calce percusserit in Aegypto, et mortificaverit eum, et manibus suis cum in arena obruerit; Christus autem in montem sanctum ascendit lignum regni sui, ut moreretur a Judaeis, quamquam ipse aliquem hominum non mortificaverit, nisi solum diabolum inimicum generis humani. Exinde in montem ascendit innocens et mundus corde; et ideo propheta dicit: Quis ascendet in montem Domini, et quis stabit in loco sancto ejus? Innocens manibus et mundo corde. Et declaravit montem Sion sanctum esse sanctam crucem, dicente aeque propheta: De Sion exiet lex, et verbum Domini ab Hierusalem. Lex Christianorum crux est sancta Christo Filio Dei vivi, dicente aeque propheta: Lex tua in medio ventris mei. Percussus in lateris ventre de lancea, sanguis et aqua mixtus profusus fluebat, unde sibi Ecclesiam sanctam fabricavit, in qua legem passionis suae consecrabat, dicente ipso: Qui sitit, veniat et bibat. Qui credit in me, sicut scriptum est, flumina de ventre ejus fluent aquae vivae. Item in Psalmis: Et erit velut lignum quod plantatum est secus decursus aquarum, quod fructum suum dabit in tempore suo. Ecce verbum propheticum, fructum resurrectionis die tertia spiritaliter intelligendum dicentis: De sion exiet lex, hoc est de ligno regali, et verbum Domini ab Hierusalem, quae est Ecclesia.

is the power of God; and again he says: But we proclaim to you Christ, and Him crucified: to the Jews indeed a stumbling-block, but to the gentiles foolishness; but to those who are called, Jews and Greeks, the power of God and the wisdom of God. So too another prophet declares that the wood of the Lord's passion is the holy mount Sion, saying thus in the Spirit: Who shall ascend into the mount of the Lord, or who shall stand in His holy place? The innocent in hands; with right and left hands stretched out, the nails fixed, showing His innocence. Therefore he says: The innocent in hands and clean of heart, who has not received his soul in vain, and has not sworn deceitfully to his neighbour, he shall receive a blessing from the Lord, and mercy from God his Saviour. Every passion of men will fall to the ground; this passion of the cross alone shows [one] standing: whence we say truly that the holy mount is the wood of the passion. Hence he was not innocent in hands and clean of heart. For he was not clean of heart, because he struck the Egyptian with his heel in Egypt, and killed him, and with his own hands buried [him] in the sand; but Christ ascended into the holy mount, the wood of His kingdom, to be put to death by the Jews, although He Himself killed no one among men, except only the devil, the enemy of the human race. Thereupon He ascended into the mount innocent and clean of heart; and therefore the prophet says: Who shall ascend into the mount of the Lord, and who shall stand in His holy place? The innocent in hands and clean of heart. And he declared the holy mount Sion to be the holy cross, the prophet likewise saying: Out of Sion shall go forth the law, and the word of the Lord from Jerusalem. The law of Christians is the cross, holy to Christ the Son of the living God, the prophet likewise saying: Thy law in the midst of my belly. When He was struck by the lance in the belly of His side, blood and water flowed, mingled and poured out, whence He fashioned for Himself the holy Church, in which He consecrated the law of His passion, He Himself saying: Whoever thirsts, let him come and drink. Whoever believes in Me, as it is written, rivers of living water shall flow from his belly. Likewise in the Psalms: And he shall be like the tree which is planted beside the running streams of waters, which shall give its fruit in its season. Behold the prophetic word, to be understood spiritually as the fruit of the resurrection on the third day, which says: Out of Sion shall go forth the law, that is, from the royal wood, and the word of the Lord from Jerusalem, which is the Church.

X. Caro ligno confixa emisit verbum Dominicum dicens: Heli, heli. Et adimpletum est propheticum spiritale ante dictum: De Sion exiet lex, et verbum Domini ab Hierusalem. Hierusalem dicit de coelo descendentem, novam civitatem, quadratam per quatuor

X. The flesh fastened to the wood sent forth the Lord's word, saying: Heli, heli. And the spiritual prophecy spoken beforehand was fulfilled: Out of Sion shall go forth the law, and the word of the Lord from Jerusalem. He means the Jerusalem descending from heaven, the new city, foursquare by four

Editors' notes and page, col. 916

Page

running head: TRACTATUS
marginal letters: A ‹virtus est Dei›; B ‹montem sanctum lignum esse passionis›; C ‹Filio Dei vivi›; D ‹spiritale ante dictum›
old-edition numerals: (none)
other: "manibus suis cum in arena obruerit": print reads cum, possibly for eum, image blurred, set as seen; last word "qua-" split at the column break; full-width heading "VARIORUM NOTAE" above the page-foot apparatus not set; Variorum notae at foot left for later pass

PL 4:917

Evangelia, habentem duodecim fundamenta duodecim Prophetarum, duodecim portas duodecim Apostolorum; per quorum annuntiationem Christiani in hanc civitatem sanctam et novam introierunt, quae spiritalis est Ecclesia.

Gospels, having twelve foundations of the twelve Prophets, twelve gates of the twelve Apostles; through whose proclamation Christians have entered into this holy and new city, which is the spiritual Church.

XI. Ecce probavimus per omnium Scripturarum deificarum fidem duos montes, Sina in terra et Sion in coelo, duorum Testamentorum portare figuram, veteris Sina, et novi Sion. Ex quibus duobus montibus, videlicet duobus testamentis, posteriori tempore demonstratos et declaratos habemus duos populos; veterem et priorem Judaeorum, et novum et posteriorem populum Christianorum: Judaeos terrenos, qui terram promissam a Deo acceperunt carnales; et Christianos coelestes, qui regna coelorum a Deo promissa accepturi sunt in futuro saeculo. Caro enim Christianorum spiritalis et immortalis erit.

XI. Behold, we have proved by the faith of all the divine Scriptures that two mountains, Sinai on earth and Sion in heaven, bear the figure of the two Testaments, Sinai of the old, and Sion of the new. From these two mountains, that is, from the two testaments, we have two peoples shown and declared at a later time: the old and earlier people of the Jews, and the new and later people of the Christians: the Jews earthly, who as carnal men received the land promised by God; and the Christians heavenly, who are to receive the kingdoms of heaven promised by God in the age to come. For the flesh of Christians will be spiritual and immortal.

XII. Alia probatione veritatis in Scripturis posita, ex ea veritate coelesti spiritalem facimus figurarum comparationem, de hujus mundi conversatione. Diximus enim, montis sancti Sion, quod lignum regale et sacrum, haberet interpretationem de hebraico, in graecum vel latinum, tentatio exacerbationis vel speculatio, eo quod de ligno speculabatur ante se stantes bonos et malos.

XII. By another proof of the truth set down in the Scriptures, from that heavenly truth we make a spiritual comparison of figures concerning the conduct of this world. For we said that the royal and sacred wood of the holy mount Sion had the interpretation, from Hebrew into Greek or Latin, "temptation of provocation" or "watching", because from the wood He watched the good and the bad standing before Him.

XIII. Ita invenimus ipsum Salvatorem per Salomonem speculum immaculatum Patris esse dictum, eo quod Spiritus sanctus Dei Filius geminatum se videat; Pater in Filio et Filius in Patre, utrique se in se vident, ideo speculum immaculatum. Nam et nos qui illi credimus, Christum in nobis tamquam in speculo videmus, in ipso nos instruente et monente in Epistola Joannis discipuli sui ad populum: Ita me in vobis videte, quomodo quis vestrum se videt in aqua aut in speculo: et confirmat Salomonicum dictum de se dicens: Qui est speculum immaculatum Patris.

XIII. Thus we find that the Saviour Himself was called through Solomon the spotless mirror of the Father, because the Holy Spirit, the Son of God, sees Himself doubled; the Father in the Son and the Son in the Father, both see themselves in themselves, and therefore He is a spotless mirror. For we too who believe in Him see Christ in us as in a mirror, He Himself instructing and admonishing us in the Epistle of John His disciple to the people: "So see Me in you, as any one of you sees himself in water or in a mirror": and He confirms the saying of Solomon, saying of Himself: "Who is the spotless mirror of the Father."

XIV. Verum etiam et vitem aeternam et veram se esse dixit; Patrem suum agricolam. Si ergo Christus vitis vera, utique constat quia et nos, qui in illo credimus et ipsum induimus, sumus vitis vera, quae est vinea Dominica, et Christus custos vineae suae,

XIV. But He also said that He is the eternal and true vine, and His Father the husbandman. If therefore Christ is the true vine, it is certainly evident that we too, who believe in Him and have put Him on, are the true vine, which is the Lord's vineyard, and Christ is the keeper of His vineyard,

Editors' notes and page, col. 917

VARIORUM NOTAE

(No Lectiones variantes on this page foot. These notes carry no call marks; each is keyed to the text by its lemma.) (lemma 1) ‹XII. — De hebraico in græcum, vel in latinum› · col 917 XII. — De hebraico in græcum, vel in latinum. Istud ex tribus aliis mss. pro eo quod erat, in græco et latino. Tamen locus adhuc obscurus. Quæ vero sequuntur intelligenda sunt sicut supra. PAMEL.

XII. — From Hebrew into Greek or into Latin. This from three other manuscripts, in place of what stood there, in Greek and Latin. Yet the passage is still obscure. What follows is to be understood as above. PAMELIUS.

(lemma 2) ‹XIII. — Per Salomonem› · col 917 XIII. — Per Salomonem. Et hic et antea adscribit Salomoni quoque Sapientiæ librum. PAMEL.

XIII. — Through Solomon. Both here and before he ascribes the book of Wisdom also to Solomon. PAMELIUS.

(lemma 3) ‹In Epistola Joannis discipuli sui› · col 917 In Epistola Joannis discipuli sui. Nusquam tale quid habent Joannis Epistolæ catholicæ. Videtur itaque reponendum Jacobi, ut alludat ad illud: Hic comparabitur viro consideranti vultum suum in speculo. Quo magis miror quod legat Cambronensis, ad Paulum. PAMEL.

In the Epistle of John his disciple. The catholic Epistles of John nowhere have anything of the kind. It seems, then, that of James should be restored, so that it alludes to the words: He shall be likened to a man beholding his face in a glass. All the more do I wonder that the Cambron codex reads to Paul. PAMELIUS.

(lemma 4) ‹XIV. — Speculam quadratam› · col 918 XIV. — Speculam quadratam. Bonus hic scriptor nihil distare credidit speculum et speculam: pariter peritus derivationum et mysteriorum interpres. PAMEL.

XIV. — A square watchtower. This good writer believed that speculum (mirror) and specula (watchtower) differ not at all: an interpreter equally expert in derivations and in mysteries. PAMELIUS.

(lemma 5) ‹XV. — Et in nomine ejus gentes credent et sperabunt› · col 918 XV. — Et in nomine ejus gentes credent et sperabunt. Etiam hoc est iisdem, quod miror, cum et apud Esaiam, et apud Matthæum non aliud habeatur, quam sperabunt, græce et latine; neque etiam Cyprianus supra lib. Testim. II, cap. 13, aliud legat quam, credent. PAMEL.

XV. — And in his name the Gentiles shall believe and shall hope. This too is in the same [manuscripts], which surprises me, since both in Isaiah and in Matthew nothing else is found but shall hope, in Greek and in Latin; nor does Cyprian, above, in Testimonies book II, chapter 13, read anything other than shall believe. PAMELIUS.

(printed under page 450)

Page

running head: 917 DE MONTIBUS SINA ET (cut off at the image's right edge)
marginal letters: A tuor Evangelia, habentem duodecim; B a Deo promissa accepturi sunt in futuro saeculo; C dent, ideo speculum immaculatum; D XII.—De hebraico in graecum (Variorum notae line at page foot)
old-edition numerals: (none)
other: column begins with "tuor", the end of "qua-tuor" broken from the previous column, set as printed; the mark over "tèrrenos" taken as a speck and set "terrenos"; the right-hand column (918) visible at the image edge not set; VARIORUM NOTAE (Pamel) at the page foot not set (later pass); no full-width text line cut off apart from the running head

PL 4:918

dicente Salomone : Posuerunt me custodem in vinea. Invenimus vero in conversatione hujus mundi in similitudinem spiritalem figuraliter esse vineam, habentem dominum et possessorem suum. Tempore vero maturo, prope dies vindemiarum, positum in vineam custodem puerum in alto ligno, media vinea confixo; et in eo ligno faciunt speculam quadratam de arundinibus quassatis, et per singula latera quadraturae specula faciunt cavernas ternas, quae faciunt cavernas duodecim : per quam quadraturam cavernarum custos puer omnem vineam perspiciens custodiat, cantans, ne viator ingrediens vineam Dominicam sibi assignatam vexet, vel fures uvam vineae conculcent. Quod si importunus fur egens in vineam voluerit introire et uvam demere, illic puer sollicitus de vinea sua deintus de specula dat vocem malam, maledicens et comminans, ne in vineam viator fur audeat accedere, dicens : « Rectum ambula. » Fur autem, timens vocem pueri sibi comminantis, refugit de vinea, speculam videt, vocem audit, puerum intus in specula sibi comminantem non videt, et timens post viam suam vadit.

as Solomon says: They have set me as keeper in the vineyard. Now we find in the life of this world, figuratively, after a spiritual likeness, that there is a vineyard having its lord and owner. At the ripe season, near the days of the vintage, a boy is placed in the vineyard as keeper on a high pole fixed in the middle of the vineyard; and on that pole they make a square watch-tower of shaken reeds, and on each side of the square of the watch-tower they make three openings apiece, which make twelve openings: through which square of openings the boy keeper, looking out over the whole vineyard, may guard it, singing, lest a traveller entering the master's vineyard assigned to him should harm it, or thieves trample the grapes of the vineyard. But if a shameless, needy thief should wish to enter the vineyard and take away grapes, there the watchful boy, from within the watch-tower, on behalf of his vineyard, gives an evil cry, cursing and threatening, so that the traveller-thief may not dare to approach the vineyard, saying: 'Walk straight.' But the thief, fearing the voice of the boy threatening him, flees back from the vineyard; he sees the watch-tower, he hears the voice, he does not see the boy inside the watch-tower threatening him, and in fear he goes off after his own way.

XV. Haec conversatio saecularis similatur gratiae spiritali. Ita est enim et in populo deifico, sicut in vinea terrena. Vinea Dominica et spiritalis plebs est Christianorum, quae custoditur jussu Dei Patris a puero Christo in ligni specula exaltato. Quod si viator diabolus, perambulans viam saecularem, ausus fuerit de vinea spiritali hominem de plebe Dominica separare et vexare, statim a puero coelesti voce correptus et spiritalibus flagris emendatus, exulans ad centesimum, effugit in locis aridis et desertis. Hic est custos puer filius Dominicus; qui vineam suam sibi a patre commendatam salvandam et reservandam accepit : de quo Esaias propheta canit, dicens : Ecce puer meus dilectissimus, ponam super eum spiritum meum, et judicium gentibus nuntiabit : non clamabit, neque contendet. Arundinem quassatam non confringet, et linum fumigans non extinguet, quoadusque expellat in contentione judicium; et in nomine ejus Gentes credent et sperabunt.

XV. This worldly way of life is likened to spiritual grace. For so it is also among the godly people, as in an earthly vineyard. The Lord's and spiritual vineyard is the people of the Christians, which is guarded at the command of God the Father by the boy Christ, raised up on the watch-tower of the wood. But if the traveller, the devil, walking along the worldly way, should dare to separate and harass a man of the Lord's people from the spiritual vineyard, at once, rebuked by the heavenly voice of the boy and corrected with spiritual scourges, banished to the hundredth [milestone], he flees into dry and desert places. This is the boy keeper, the Lord's Son, Who received His vineyard, entrusted to Him by the Father, to be saved and preserved: of Whom Isaiah the prophet sings, saying: Behold My most beloved boy; I will put My Spirit upon Him, and He will announce judgement to the nations: He will not cry out, nor contend. A shaken reed He will not break, and smoking flax He will not extinguish, until He drives out judgement in contention; and in His name the Gentiles will believe and hope.

Editors' notes and page, col. 918

Page

running head: [DE MON]TIBUS SINA ET SION. 918 (start of head cut off at image edge)
marginal letters: A dicente Salomone; B de vinea sua deintus; C tus et spiritalibus flagris; D XIV. — Speculam quadratam (beside the Variorum notae at page foot)
old-edition numerals: (none)
other: column begins mid-sentence with "dicente"; full-width heading "VARIORUM NOTAE" and the notes below it (XIV Speculam quadratam; XV Et in nomine ejus) are page-foot commentary, set with the page's other Variorum notae in n917 (lemmas 4–5, keyed to this column) (QA Q1); left-hand fragments belong to col. 917, not set