PL 5 · cols. 157–164

De decretis Eutychiano adscriptis

Editors' preface

PL 5:157

DE DECRETIS EUTYCHIANO ADSCRIPTIS.

ON THE DECREES ASCRIBED TO EUTYCHIAN.

(Ex D. Coustantio desumpt.)

(Taken from Dom Coustant.)

ARGUMENTUM.

ARGUMENT.

1. Decreta duo. Unde probet Baronius primum decretum. — 2. Unde probari possit secundum.

1. Two decrees. From what Baronius proves the first decree. — 2. From what the second can be proved.

Editors' notes and page, col. 157

Footnotes

(1) ‹anchor: generis malum exorta est› · call in col 157

Euseb., in Chronico, pag. 760, tom. VIII Hieronymi.

Eusebius, in the Chronicle, p. 760, vol. VIII of Jerome['s works].

(printed under page 81)

(2) ‹anchor: ante portas suspendi› · call in col 157

Epiphan., haeres. 66; Cyrill. Hierosolym., Catechesi VI; Theodoret., Haeretic. fabular. lib. I; Hieronym., de Script. Eccles. in Archelaum; Zacagni, Ecclesiae latinae et graecae monumenta; Vales., Not. in Socrat.; Ceillier, Biblioth.; Fabricii, Biblioth. Graec. tom. II: Walch., Historie der Ketzer, tom. I, p. 713.

Epiphanius, Heresies 66; Cyril of Jerusalem, Catechesis 6; Theodoret, Compendium of Heretical Fables, book 1; Jerome, On Ecclesiastical Writers, under Archelaus; Zacagni, Monuments of the Latin and Greek Church; Valesius, Notes on Socrates; Ceillier, Bibliothèque; Fabricius, Bibliotheca Graeca, vol. II; Walch, Historie der Ketzer, vol. I, p. 713.

(printed under page 81)

(3) ‹anchor: eum Blondellus› · call in col 157

Blondell., in Pseudo-Isidoro.

Blondel, in his Pseudo-Isidorus.

(printed under page 81)

(4) ‹anchor: ut ait Pagius› · call in col 157

Pagi. not. 10 in ann. 283.

Pagi, note 10 on the year 283.

(printed under page 81)

(5) ‹anchor: Eusebio teste› · call in col 157

Euseb., Hist. eccl., lib. VIII, cap. 1.

Eusebius, Ecclesiastical History, book 8, chapter 1.

(printed under page 81)

Footnotes

(1) ‹anchor: sepeliret› · call in col 158 (in the text above the full-width band, set under col 157)

Blanchinus, in notis ad Anastasium bibliothecarium, tom. II, part. II, pag. 244, scribit: Vindicandorum martyrum curam promovens cautus pontifex providenter praecepit, ut adderentur judicia certa martyrii in eorum depositione. Adhiberi mandavit colobium aut dalmaticam non qualemcumque, sed purpuratam ad involvendos martyres, quos etiam purpuratos vocare consuevit Ecclesia in hymno omnium sanctorum: Vos purpurati martyres. Ante hoc decretum Eutychiani consueverunt christiani sacra martyrum corpora sepelire cum linteis ipsorum sanguine respersis. Permulti tamen martyres ante et post Eutychiani decretum candidis obvoluti linteis conditi fuere tumulo, uti cl. Laurentius Berti, Dissertat. I. de Rom. Episcopis, saec. III, tom. II, § 21, pag. 337, observat nostri forte Reparatoris exemplo.

Bianchini, in his notes on Anastasius the Librarian, vol. II, part II, p. 244, writes: "Furthering the care of vindicating the martyrs, the prudent pontiff providently ordered that sure evidences of martyrdom be added at their deposition. He commanded that a colobium or dalmatic be used, not of any sort, but purple, to wrap the martyrs, whom the Church was also wont to call 'purpled' in the hymn of All Saints: 'You purpled martyrs.' Before this decree of Eutychian, Christians were wont to bury the sacred bodies of the martyrs with linen cloths sprinkled with their own blood. Yet very many martyrs, both before and after Eutychian's decree, were laid in the tomb wrapped in white linen," as the celebrated Lorenzo Berti observes (Dissertation 1 on the Roman Bishops, 3rd century, vol. II, § 21, p. 337), perhaps after the example of our Restorer.

(printed under page 81)

Page

running head: ...TIS EUTYCHIANO ADSCRIPTIS. 158 (left part cut off at the image edge)
marginal letters: A ‹hic sanctus pontifex ob singularem›; B ‹plectitur. 1° De modo recipiendi›; C ‹gni epistola 25, l. II.›; D ‹sis. Permulti tamen martyres› (D stands beside the footnote)
old-edition numerals: (none)
other: the 2 paragraph(s) of this column above the full-width band are set under col 157 (reading order, moved on receipt)
running head: 157 DE DECRETIS EUTYCHIANO ADSCRIPTIS. 158
marginal letters: (none)
old-edition numerals: (none)

PL 5:159

—6-15. Duae epistolae ab Isidoro suppositae. Decreta decem Eutychiano adscripta.

6-15. Two letters forged by Isidore. Ten decrees ascribed to Eutychian.

1. In libro pontificali Eutychianus constituisse dicitur « ut fruges, fabae et uvae super altario benedicerentur, » necnon « ut quicumque fidelium martyrem sepeliret, sine dalmatica aut colobio purpurato nullatenus sepeliret. » Sed quae in hoc libro cum de aliis pontificibus, tum nominatim de Eutychiano falsa praedicantur, his detrahunt auctoritatem. Verum utrumque admittit ac probat Baronius. Et primum quidem opportune ab hoc papa editum censet, ut adversus nascentem Manichaei haeresim, quae fruges aliasque res corporeas ut a principio mali creatas execrabatur, fideles muniret. Praeterea in opinionis suae gratiam apostolicos citat canones 3, 4 et 5, qui tamen illi, praesertim ex Dyonisii Exigui interpretatione, adversari potius videntur. Nempe can. 4 cavetur ut « offerre non liceat ad altare praeter novas spicas et uvas et oleum ad luminaria et thymiama. » Unde concedendum est saltem his canonibus vetari, ne fabae, quas in altari benedicendas esse vulgatum Eutychiani decretum constituit, in altari offerantur. Tum sancitur can. 5, « ut reliqua poma omnia (seu reliqui omnes fructus) ad domum, primitiae episcopo et presbyteris dirigantur, non offerantur in altari: » ubi id quod Eutychiani decreto in altari offerri praecipitur, his canonibus vetari audimus.

1. In the Pontifical Book Eutychian is said to have decreed "that crops, beans and grapes should be blessed upon the altar," and also "that whoever of the faithful buried a martyr should by no means bury him without a dalmatic or a purpled colobium." But the falsehoods that are proclaimed in this book both about other pontiffs and by name about Eutychian take away authority from these [statements]. Yet Baronius admits and approves both. And the first he judges to have been issued by this pope opportunely, so that he might fortify the faithful against the nascent heresy of Manichaeus, which execrated crops and other bodily things as created by an evil principle. Moreover, in support of his opinion he cites the Apostolic Canons 3, 4 and 5, which nevertheless seem rather to oppose him, especially in the translation of Dionysius Exiguus. For in canon 4 it is laid down that "it is not lawful to offer at the altar anything besides new ears of grain and grapes and oil for the lamps and incense." Hence it must be granted that at least by these canons it is forbidden that beans, which the commonly circulated decree of Eutychian laid down are to be blessed on the altar, be offered on the altar. Then it is enacted in canon 5 "that all the rest of the fruits (or all the remaining produce) be sent to the house, as first-fruits for the bishop and the presbyters, and not be offered on the altar": where we hear that what is commanded by the decree of Eutychian to be offered on the altar is forbidden by these canons.

2. Ad decretum alterum quod attinet, idem Annalium parens ejus usum exinde praetextu religionis non tantum erga martyres, sed etiam erga sacros ministros inductum probat tum ex libro IV. Dialog. S. Gregorii papae, cap. 40, ubi Paschasii diaconi dalmaticam ejus feretro superpositam narrat, tum ex gestis synodi romanae anno 513 habitae, in qua idem papa primo praefatur: « Hujus sedis rectoribus mos ultra meritum erupit, ut cum eorum corpora humanda deferuntur, haec dalmaticis contegant, et easdem dalmaticas pro sanctitatis reverentia partiendas populus scindat. » Tum modestus ille pontifex morem illum prohibet his verbis: « Praesenti decreto constituo, ut feretrum, quo Romani pontificis corpus ad sepeliendum ducitur, nullo tegmine veletur. » Simulque unde fluxerit ille usus, innuit dum inter haec addit, « cum adsint multa a sacris corporibus apostolorum martyrumque velamina, » etc. Quasi d⟨i⟩ceret, Hic honor, qui apostolorum martyrumque corporibus jure delatus est, ad eos, quorum non est par sanctitas, immerito fuit translatus Ut autem hunc honorem Eutychianus martyribus decerneret, ea excogitari potest causa, quod Manichaei sanctorum martyrum cultum non secus atque idololatriam respuebant.

2. As regards the other decree, the same father of the Annals proves that its usage was thereafter introduced under the pretext of religion not only towards martyrs but also towards sacred ministers, both from Book 4 of the Dialogues of St Gregory the pope, chapter 40, where he relates that the dalmatic of Paschasius the deacon was laid upon his bier, and from the acts of the Roman synod held in the year 513, in which the same pope first declares: "Among the rulers of this see a custom has broken out beyond what is deserved, that when their bodies are carried out for burial, they cover them with dalmatics, and the people tear these same dalmatics to be shared out, out of reverence for their holiness." Then that modest pontiff forbids that custom in these words: "By the present decree I ordain that the bier on which the body of the Roman pontiff is carried to burial be veiled with no covering." And at the same time he hints from where that usage flowed, when among these things he adds, "since there are many veils from the sacred bodies of the apostles and martyrs," etc. As if he were saying: this honour, which was rightly paid to the bodies of the apostles and martyrs, was undeservedly transferred to those whose holiness is not equal. But as to why Eutychian should have decreed this honour to the martyrs, this cause can be devised: that the Manichaeans spurned the veneration of the holy martyrs no differently from idolatry.

3. Nec negandum colobii aut dalmaticarum voces antiquas esse. In vita S. Cypriani a Pontio scripta legimus: « Et cum se dalmatica exspoliasset (Cyprianus), et diaconibus tradidisset, in linea stetit. » Antiquus auctor, Quaest. Vet. et Nov. Test. apud Augustinum, Append. t. III, c. 49, cum romanae ecclesiae diaconis ita expostulat: « Quasi non hodie diaconi dalmaticis induantur sicut episcopi. » Ubi et

3. Nor is it to be denied that the words colobium and dalmatic are ancient. In the Life of St Cyprian written by Pontius we read: "And when he (Cyprian) had stripped himself of his dalmatic and handed it to the deacons, he stood in his linen garment." An ancient author, in the Questions on the Old and New Testament among the works of Augustine, Appendix, vol. 3, ch. 49, remonstrates thus with the deacons of the Roman church: "As if today deacons were not clothed in dalmatics just as bishops are." Where he also

Editors' notes and page, col. 159

Page

running head: 159 DE DECRETIS EUTYCHIANO (cut off at the image edge)
marginal letters: A —6-15. Duae epistolae; B tamen illi, praesertim ex Dyonisii; C stros inductum probat; D Hic honor, qui apostolorum
old-edition numerals: (none)
other: editors' matter: whole column is editors' dissertation prose (—6-15. Duae epistolae ab Isidoro suppositae...); asterisk before "Unde" omitted as a mark/call; "translatus Ut" printed without full stop, set as printed; "d ceret" has a lost letter, set d⟨i⟩ceret; stray bracket-like mark before "dalmaticis" in last line omitted (UNSURE); "anno 513" is printed but Gregory's synod was in 595, left as printed (UNSURE whether a misprint); column ends mid-sentence at "Ubi et"
other: misprint kept as printed: "Dyonisii" (for Dionysii), para 1; the English reads Dionysius (QA Q2)

PL 5:160

dalmaticarum usum episcoporum proprium esse, et a romanis diaconis per arrogantiam usurpatum esse notat. Scribit et Cyprianus tolonensis episcopus in Vita S. Caesarii arelatensis episcopi, eo ipso tempore, quo Symmachus papa Caesarium « concesso specialiter pallii decoravit privilegio, diaconos quoque ipsius ad Romanae instar ecclesiae dalmaticarum fecisse habitu praeeminere. » Testatur Gregorius, lib. IX, epist. 107, Aregium poposcisse, ut sibi et archidiacono suo utendi dalmaticis licentiam praeberet. Quod ut « novum non inconsulte et subito » permisit, sed postmodum concedens, ipsas etiam dalmaticas ei Cyriaci abbatis opera transmisit. In bibliotheca Floriacensi istud legitur Zachariae papae ad Austrobertum episcopum viennensem scribentis: « Dalmaticam usibus vestris misimus: ut quia ecclesia vestra ab hac sede doctrinam fidei percepit et morem habitus sacerdotalis, ab illa etiam percipiat decorem honoris. »

notes that the use of dalmatics is proper to bishops, and was usurped by the Roman deacons through arrogance. Cyprian, bishop of Toulon, also writes in the Life of St Caesarius, bishop of Arles, that at that very time, when Pope Symmachus "adorned Caesarius with the privilege of the pallium, specially granted, he also caused his deacons to stand out in the dress of dalmatics after the pattern of the Roman church." Gregory, book 9, letter 107, testifies that Aregius asked him to grant to himself and his archdeacon permission to use dalmatics. This, as being "new," he did not permit "unadvisedly and suddenly," but, granting it afterwards, he also sent him the dalmatics themselves through the agency of the abbot Cyriacus. In the library of Fleury this is read, from Pope Zachary writing to Austrobertus, bishop of Vienne: "We have sent a dalmatic for your use: so that, since your church received from this see the doctrine of the faith and the custom of priestly dress, it may also receive from it the adornment of honour."

4. Hinc colligere est quae fides habenda sit vulgato Anastasio de Silvestro scribenti: « Et hoc constituit, ut diaconi dalmaticis in Ecclesia uterentur, » si praesertim hoc decretum non tantum de Romanis, sed de quibuslibet diaconis dictum intelligatur. Inde etiam refellitur quod alii dicunt, dalmaticarum usum in Ecclesiam primum a Silvestro invectum esse, cum antea colobiis uterentur sacerdotes; aut quod in Silvestri Vita a Combefisio edita narratur, Euphrosynum scilicet Pamphyliae episcopum Romam venientem colobium S. Jacobi fratris Domini secum attulisse, et cum eo indutus sacra peregisset, inde quidem factum esse ut Romani sacerdotes colobiis uterentur, sed postea nuditatis brachiorum tegendae gratia colobia in dalmaticas fuisse commutata; seu quod Anselmus Lucensis a Ducangio laudatus tradit: « A sancto Silvestro et presbyteris ejus colobiorum usus sumpsit initium, et Marcus ac Julius et Liberius ex ordine usi sunt. Post hos autem colobia in dalmaticas sunt commutata. » Unde sequeretur, ut dalmaticarum usum non Silvester, sed Damasus primus in Ecclesiam invexisse dicendus esset. Sed et quod de Cypriani dalmatica ex ejus Vita a Pontio scripta diximus, ejus usum in Ecclesia et Damaso et Silvestro antiquiorem esse persuadet: sicut ex testimoniis mox allatis conficitur, eumdem colobiorum usu vulgo creditum esse recentiorem.

4. From this one may gather what credence is to be given to the common Anastasius when he writes of Silvester: "And he also decreed that deacons should use dalmatics in the Church," especially if this decree is understood to have been said not only of the Roman deacons but of any deacons whatever. Hence too is refuted what others say, that the use of dalmatics was first brought into the Church by Silvester, whereas before then priests used colobia; or what is narrated in the Life of Silvester edited by Combefis, namely that Euphrosynus, bishop of Pamphylia, coming to Rome, brought with him the colobium of St James the brother of the Lord, and, having performed the sacred rites clothed in it, it came about from this that the Roman priests used colobia, but that afterwards, for the sake of covering the bareness of the arms, the colobia were changed into dalmatics; or what Anselm of Lucca, cited by Du Cange, relates: "The use of colobia took its beginning from St Silvester and his priests, and Mark and Julius and Liberius used them in order. But after these the colobia were changed into dalmatics." From which it would follow that not Silvester but Damasus would have to be said to have first brought the use of dalmatics into the Church. But what we said about the dalmatic of Cyprian from his Life written by Pontius also persuades us that its use in the Church is older than both Damasus and Silvester: just as from the testimonies just adduced it is concluded that the same is commonly believed to be more recent than the use of colobia.

5. Colobia autem, sicut et dalmaticae, erant tunicae talares. Hoc distabant dalmaticae a tunicis et colobiis, quod dalmaticis amplae erant manicae, tunicis strictae, colobiis vel nullae vel breves. De colobiis cum brevibus manicis habemus illud Cassiani, de Habitu monach., c. 5: « Colobiis quoque lineis induti, quae vix ad cubitorum initia pertingunt, nudas de reliquo circumferunt manus. » Dorotheus vero doct. 1. quaerit, cur monachorum colobium manicis careat, cum caeterorum omnium manicatum sit. Idem et ubi addidit: « Colobium nostrum habet signum purpureum, » rursum quaerit: Quid sibi vult signum purpureum? » ac respondet: « Unusquisque militans regi purpuram

5. Now colobia, like dalmatics too, were tunics reaching to the ankles. Dalmatics differed from tunics and colobia in this, that dalmatics had wide sleeves, tunics narrow ones, colobia either none or short ones. Concerning colobia with short sleeves we have that passage of Cassian, On the Dress of Monks, ch. 5: "Clothed also in linen colobia, which barely reach to the beginning of the elbows, they go about with their hands bare for the rest." Dorotheus, moreover, in Instruction 1 asks why the colobium of monks lacks sleeves, when that of all others is sleeved. The same, where he has added: "Our colobium has a purple mark," asks again: What does the purple mark mean?" and answers: "Every man serving as a soldier to a king the purple

Editors' notes and page, col. 160

Page

running head: S EUTYCHIANO ADSCRIPTIS. (cut off at left edge; column number 160)
marginal letters: A ‹dalmaticarum usum episcoporum›; B ‹bus vestris misimus›; C ‹lisse, et cum eo indutus›; D ‹ditum esse recentiorem›
old-edition numerals: (none)
other: editors' matter: whole column is editors' dissertation on the decrees ascribed to Eutychian (first words ‹dalmaticarum usum episcoporum›); stray mark after "episcopi," not set; "lineis" type damaged, looks like "lincis"; "ac Julius" type damaged, looks like "ae"; "sancto" type damaged; closing » after "purpureum?" printed without its opening «; last line of the column is partly cut off at the image foot; column ends mid-sentence at "purpuram".

PL 5:161

habet in chlamyde. » Et haec quidem ratio ad decretum accommodari potest quod expendimus, quo nimirum cavetur, ne quis martyrem sine colobio purpurato sepeliat. Quapropter haec paulo fusius edisseruisse non piguit, siquidem ad decretorum nonnullorum seu veritatem, seu falsitatem probandam inde lux affulget.

has in a chlamys.” And this reasoning can indeed be applied to the decree which we are examining, by which it is, namely, provided that no one should bury a martyr without a purple colobium. For this reason it has not been irksome to have set these matters out somewhat more fully, since light shines from them for proving either the genuineness or the spuriousness of certain decrees.

6. In editionibus conciliorum duabus adulterinis Eutychiani epistolis, quae ex Isidori Mercatoris officina prodierunt, quaeque cum caeteris ejusdem officinae opificiis a nobis edentur, alia decem subjiciuntur decreta e variis canonum compilationibus collecta. Et primum quidem e Gratiano II, quaest. 3, c 91, sic refertur: « Si quis episcopus aut abbas presbytero aut monacho suo jusserit missas pro haereticis (addunt alii collectores mortuis) cantare, non licet et non expedit eis obedire: » Sed hoc tenuis quaedam portio est amplioris decreti, quod Anselmus lib. II, sec. ms. German., cap. 117; Burchardus, lib. XIX, c. 105, et Ivo, p. 13, c. 117, pariter Eutychiano adscriptum exhibent in hunc modum: « Si quis dederit aut acceperit communionem de manu haeretici, et nescit quod Ecclesia catholica contradicit, postea intelligens, annum unum poeniteat. Si autem scit, et neglexerit, et postea poenitentiam egerit, decem annos poeniteat: alii judicant septem: et humanius alii, quinque poeniteat. Si quis permiserit haereticum missam suam celebrare in Ecclesia catholica, et nescit, quadraginta dies poeniteat. Si pro reverentia ejus, annum unum poeniteat. Si pro damnatione Ecclesiae catholicae et consuetudinis Romanorum, projiciatur ab Ecclesia sicut haereticus, nisi habeat poenitentiam: si habuerit, decem annos poeniteat. Si recesserit ab Ecclesia catholica in congregationem haereticorum, et aliis persuaserit, et postea poenitentiam egerit, d⟨u⟩odecim annos poeniteat, quatuor (apud Anselmum tres) annos extra ecclesiam, et sex (apud eumdem septem) inter auditores, et duos adhuc extra communionem. De his in canone dicitur, ut decimo anno communionem sine oblatione accipiant. Si episcopus aut abbas jubet monacho suo pro haereticis mortuis missas cantare (en verba a Gratiano laudata) non licet et non expedit obedire eis. Si presbytero contigerit, ubi missam cantaverit, et alius recitaverit nomina mortuorum, et simul nominaverit haereticos cum catholicis, si post missam intellexerit, hebdomada poeniteat: si frequenter fecerit, annum integrum poeniteat. Si quis autem pro morte haeretici missam ordinaverit, ut pro religione sua ejus reliquias ibi tenuerit, et nescit differentiam catholicae fidei; et postea intellexerit, poenitenti⟨a⟩mque egerit, reliquias ibi debet igne concremare, et annum unum poeniteat. Si autem scit, et neglexerit, poenitentia commotus decem annos poeniteat. Si quis a fide

6. In the editions of the councils, after two spurious letters of Eutychian, which came forth from the workshop of Isidore Mercator and which will be published by us together with the other products of that same workshop, ten further decrees are appended, gathered from various compilations of canons. And the first indeed is reported from Gratian II, quaest. 3, c. 91, thus: “If any bishop or abbot orders his priest or monk to sing masses for heretics (other collectors add ‘dead’), it is not lawful and it is not expedient for them to obey.” But this is a slender portion of a fuller decree, which Anselm, book II, according to the German manuscript, chapter 117; Burchard, book XIX, c. 105; and Ivo, part 13, c. 117, likewise present as ascribed to Eutychian, in this manner: “If anyone has given or received communion from the hand of a heretic, and does not know that the Catholic Church speaks against it, [and] afterwards understands, let him do penance for one year. But if he knows, and has neglected [it], and afterwards has done penance, let him do penance for ten years; others judge seven; and others, more humanely, [say] let him do penance for five. If anyone has permitted a heretic to celebrate his mass in a Catholic church, and does not know, let him do penance for forty days. If [he did it] out of reverence for him, let him do penance for one year. If [he did it] in condemnation of the Catholic Church and of the custom of the Romans, let him be cast out of the Church as a heretic, unless he has penitence; if he has had it, let him do penance for ten years. If he has withdrawn from the Catholic Church into the congregation of heretics, and has persuaded others, and afterwards has done penance, let him do penance for twelve years: four (in Anselm three) years outside the church, and six (in the same, seven) among the hearers, and two more outside communion. Concerning these it is said in the canon that in the tenth year they may receive communion without the offering. If a bishop or abbot orders his monk to sing masses for dead heretics (see, the words cited by Gratian), it is not lawful and it is not expedient to obey them. If it has happened to a priest, when he has sung mass, that another has recited the names of the dead and has named heretics together with Catholics, if he has understood after the mass, let him do penance for a week; if he has done so frequently, let him do penance for a whole year. But if anyone has ordered a mass for the death of a heretic, so that out of his devotion he has kept his relics there, and does not know the difference of the Catholic faith, and afterwards has understood and has done penance, he must burn the relics there with fire, and let him do penance for one year. But if he knows, and has neglected [it], moved by penitence let him do penance for ten years. If anyone from the faith

Editors' notes and page, col. 161

Footnotes

[Printed under the heading LECTIONES VARIANTES, spanning both columns.] (printed under page 83)

(a) ‹anchor: Ecclesiae catholicae› · call in col 161

Et consuetudinis Romanorum apud Hier. non exstat.

"And of the custom of the Romans" is not found in Hier.

(printed under page 83)

(b) ‹anchor: sicut haereticus› · call in col 161

Nisi poenituerit apud Hier.

"Unless he repents" in Hier.

(printed under page 83)

In synodo Hieron.

"In the synod" in Hieron.

(printed under page 83)

(d) ‹anchor: mortuorum, et› · call in col 161

Et si unum nominaverit haereticum apud Ans.

"And if he names one heretic" in Ans. [Anselm].

(printed under page 83)

(e) ‹anchor: hebdomada› · call in col 161

Jejunet apud Hier.

"Let him fast" in Hier.

(printed under page 83)

(f) ‹anchor: religione sua› · call in col 161

Reliquias de illo fecerit, quia multum jejunavit, et postea apud Hier.

"Has made relics of him, because he fasted much, and afterwards" in Hier.

(printed under page 83)

(g) ‹anchor: poenitentia commotus› · call in col 161

Quadraginta apud Hier.

"Forty" in Hier.

(printed under page 83)

Page

running head: 161 DE DECRETIS EUTYCHIANO (cut off at the right edge of the image)
marginal letters: A habet in chlamyde. » Et haec quidem ratio; B alii collectores mortuis) cantare; C siae catholicae et consuetudinis Romanorum, proji-; D ticos cum catholicis, si post missam intellexerit
old-edition numerals: (none)
other: lost or broken letters supplied in ⟨ ⟩: "d⟨u⟩odecim" (the u is damaged on the page) and "poenitenti⟨a⟩mque" (the a is lost); "c 91" is printed without a full stop, set as printed (QA Q2)

PL 5:162

catholica discesserit sine ulla necessitate, et postea ex toto animo poenitentiam acceperit, tres annos extra ecclesiam, id est inter audientes, juxta nicaenum concilium (Can. 11) septem annos in ecclesiis inter poenitentes, et duos annos adhuc extra communionem poeniteat.» In ms. German. Anselmi collectionem complectente proxime legimus: «Tres annos poeniteat extra ecclesiam, unum inter audientes, juxta nicaenum concilium;» quod primo placuerat, quia audientes in ecclesiam intrabant, et ibi lectiones et conciones cum fidelibus aliis audiebant. Sed hanc lectionem non permittit laudatum nicaenum concilium, cujus verbis decreti hujus concinnator verba extra ecclesiam temere adjecit. Ut autem sileam in hoc decreto repetitum missae nomen aliaque saeculum Eutychiano recentius redolere, inscriptionis ejus falsitatem citatum nicaenum concilium, quod quadraginta duobus annis post Eutychiani mortem celebratum est, plane prodit. Neque vero sibi constat Gratianus: nam majorem ejusdem partem XXIV, quaest. I, c. 41, Julio adscribit. At ex capite 2 Poenitentialis Hieronymo attributi, iis varietatibus quas ad marginem annotavimus exceptis, totum descriptum est.

Catholic has departed without any necessity, and afterwards has accepted penance with his whole heart, let him do penance three years outside the church, that is, among the hearers, according to the Nicene council (Can. 11), seven years in the churches among the penitents, and two years more outside communion." In the German manuscript containing Anselm's collection we read just after: "Let him do penance three years outside the church, one among the hearers, according to the Nicene council;" which had found favour at first, because the hearers used to enter the church, and there heard the readings and sermons together with the other faithful. But the Nicene council cited does not permit this reading, to whose words the compiler of this decree rashly added the words "outside the church". But, to say nothing of the fact that in this decree the repeated word "Mass" and other things smell of an age more recent than Eutychian, the falsity of its ascription is plainly betrayed by the Nicene council it cites, which was held forty-two years after Eutychian's death. Nor indeed is Gratian consistent with himself: for he ascribes the greater part of the same [decree], at XXIV, q. 1, c. 41, to Julius. But it is copied entire from chapter 2 of the Penitential attributed to Jerome, apart from those variants which we have noted in the margin.

7. Alterum: «Nihilominus etiam,» etc., quo abbatissa puellam virginem vel viduam velare prohibetur, ex Gratiano, XX, quaest. II, cap. 3, descriptum, apud Burchardum quoque lib. VIII, c. 17, et Ivonem p. 7, c. 38, ut ex decretis Eutychiani, c. 13, profertur. Est autem Parisiensis VI concilii, anno 829 habiti, lib. I, cap. 43.

7. The second, "Nevertheless also," etc., by which an abbess is forbidden to veil a girl who is a virgin, or a widow, copied from Gratian, XX, q. 2, ch. 3, is also brought forward in Burchard, book 8, c. 17, and in Ivo, part 7, c. 38, as from the decrees of Eutychian, c. 13. But it belongs to the sixth council of Paris, held in the year 829, book 1, ch. 43.

8. Tertium: «Praedicandum est etiam ut perjurium fideles caveant,» etc., depromptum est ex Gratiano, XXII, quaest. I, c. 17, qui quidem priores secutus est canonum collectofes, Anselmum, lib. II, secundum ms. German., c. 58, Burchardum, lib. XII, c. 14, Ivonem, p. 12, c. 71, apud quos velut ex decretis Eutychiani, c. 26, pariter citatur. Pertinet tamen ad Theodulfum Aurelianensem episcopum, cap. 26, apud Sirmondum, tom. II conc. Gall., pag. 217.

8. The third, "It must also be preached that the faithful beware of perjury," etc., is drawn from Gratian, XXII, q. 1, c. 17, who indeed followed earlier collectors of canons, Anselm, book 2, according to the German manuscript, c. 58, Burchard, book 12, c. 14, Ivo, part 12, c. 71, in whom it is likewise cited as from the decrees of Eutychian, c. 26. It belongs, however, to Theodulf, bishop of Orléans, ch. 26, in Sirmond, vol. 2 of the Councils of Gaul, p. 217.

9. His subjicitur quartum: «Si quis membrorum truncationes, et domorum incendia fecerit, sive fieri jusserit, aut facienti consenserit, quo usque de his unicuique legaliter et amicabiliter coram episcopo civitatis aliisque civibus non emendaverit, ab Ecclesia se privatum cognoscat. Si vero post secundam et tertiam conventionem cuncta, in quibus arguitur, non emendaverit, tamquam ethnicus et publicanus ab omni christianorum collegio separetur» quod licet Gratianus, XXIII, quaest. 8, c. 31, post Ivonem, p. 13, c. 40, et Burchardum, lib. XI, c. 30, Eutychiano attribuat, eo tamen recentius jure videatur.

9. To these is subjoined the fourth: "If anyone has carried out the cutting off of limbs and the burning of houses, or has ordered them to be done, or has consented to the one doing them, until he has made amends for these things to each person lawfully and amicably before the bishop of the city and the other citizens, let him know himself deprived of the Church. But if after a second and third summons he has not made amends for all the things of which he is accused, let him be separated, as a heathen and a publican, from every fellowship of Christians"; which, although Gratian, XXIII, q. 8, c. 31, following Ivo, part 13, c. 40, and Burchard, book 11, c. 30, attributes it to Eutychian, would nevertheless rightly seem more recent than he.

10. Quintum: «Si quis gentilis gentilem uxorem dimiserit ante baptismum;» et sextum, Simili modo si unus ex conjugatis baptizatus est et alter gentilis,»

10. The fifth, "If any gentile has put away a gentile wife before baptism;" and the sixth, "In like manner if one of a married couple has been baptized and the other is a gentile,"

Editors' notes and page, col. 162

Page

running head: EUTYCHIANO ADSCRIPTIS. 162
marginal letters: A ‹catholica discesserit sine ulla›; B ‹Eutychiano recentius redolere›; C ‹8. Tertium : « Praedicandum›; D ‹tertiam conventionem cuncta›
old-edition numerals: (none)

PL 5:163

Gratianus XXVIII, quaest. 1, c. 2 et 3 suppeditat. Huic praeluserant Burchardus, lib. XI, c. ⟨5⟩9 et 60, necnon Ivo, p. 8, c. 193 et 196. Utrumque descriptum est ex Poenitentiali Theodori Cantuar. cap. 13 et 45, ut videre est apud Petitum, tom. I, pag. 11, et Dacherium Spicileg., tom. IX.

Gratian supplies in 28, question 1, ch. 2 and 3. Burchard had anticipated him, book 11, ch. 59 and 60, and also Ivo, part 8, ch. 193 and 196. Both are copied from the Penitential of Theodore of Canterbury, ch. 13 and 45, as may be seen in Petit, vol. 1, p. 11, and in d'Achery's Spicilegium, vol. 9.

11. Quod septimo l⟨o⟩co e Gratiano, XXXV, quaest. 6, c. 7, descriptum est de juramento synodali, cujus initium: « Episcopus in synodo residens, post congruam exhortationem, septem ex plebe ejus parochiae, vel eo amplius, prout viderit expedire, maturiores, honestiores atque veraciores viros debet in medium advocare, etc. » eadem ratione refertur et apud Anselmum lib. VI, secundum ms. German., c. 146. Extat et apud Burchardum, lib. I, cap. 91 et 92, velut ex decretis Eutychiani papae, cap. 9. Sed apud hunc cap. 92 et 93 subjiciuntur 88 capitula, de quibus velut ex ejusdem Eutychiani praecepto interrogandi sint qui prius sacramento synodali se constrinxerint. Porro omnes illi collectores in hac sacramenti formula consentiunt, qua « allatis Sanctorum pignoribus, » a jurante exigitur « quod tu nec propter amorem, nec propter timorem, nec propter praemium, nec propter parentelam ullatenus celes episcopum, aut ejus missum cui hoc inquirere jusserit, quandocumque ex hoc te interrogaverit. Sic te Deus adjuvet, et istae Sanctorum reliquiae. » Cui similis est ista interrogandi formula apud Gratianum, ibid., c. 5, relata in hunc modum: « De ista parentela, quam dicunt esse inter illum N. et inter illam ejus conjugem N. quidquid inde scis aut audisti a tuis vicinis, aut a tuis antiquioribus propinquis, quod tu per nullum ingenium, nec propter amorem, nec propter timorem, aut per praemium, aut per consanguinitatem celabis episcopum tuum, aut ejus missum cui hoc inquirere jusserit, quandocumque te ex hoc interrogaverit. Sic te Deus adjuvet, et istae Sanctorum reliquiae. » Atqui haec novissima formula (quae et apud Burchardum lib. VII, c. 25, et apud Ivonem, p. 9, c. 61, anepigrapha est; neque enim, ut putarunt Pithaeani fratres, ad hanc pertinet superioribus decretis praefixa Gregorii ex concilio Rom. citatio) a Gratiano ut ex Ordine Romano citatur. Probabile est igitur et ex eodem Ordine repetitum esse superius decretum.

11. What is copied in the seventh place from Gratian, 35, question 6, ch. 7, concerning the synodal oath, whose beginning is: "The bishop, sitting in synod, after a fitting exhortation, ought to call forward into the midst seven men from the people of his parish, or more, as he sees expedient, of riper age, more honourable and more truthful, etc.", is reported in the same way also in Anselm, book 6, according to the German manuscript, ch. 146. It exists also in Burchard, book 1, ch. 91 and 92, as if from the decrees of Pope Eutychian, ch. 9. But in him, under ch. 92 and 93, there are appended 88 articles, on which, as if by the precept of the same Eutychian, those who have first bound themselves by the synodal oath are to be questioned. Moreover, all those compilers agree in this form of the oath, by which, "the relics of the Saints having been brought," it is required of the one swearing "that neither for love, nor for fear, nor for reward, nor for kinship will you in any way conceal [anything] from the bishop, or from his envoy whom he has ordered to inquire into this, whenever he questions you about it. So help you God, and these relics of the Saints." Similar to this is that form of questioning in Gratian, ibid., ch. 5, reported in this manner: "Concerning that kinship which they say exists between that N. and that N. his wife, whatever you know or have heard of it from your neighbours, or from your older relatives, that you will by no device, neither for love, nor for fear, nor by reward, nor by blood-relationship, conceal from your bishop, or from his envoy whom he has ordered to inquire into this, whenever he questions you about it. So help you God, and these relics of the Saints." But this last formula (which in Burchard, book 7, ch. 25, and in Ivo, part 9, ch. 61, is also without a title; for the citation of Gregory from a Roman council, prefixed to the preceding decrees, does not belong to it, as the brothers Pithou supposed) is cited by Gratian as from the Ordo Romanus. It is therefore probable that the decree above was also taken from the same Ordo.

12. Fatendum tamen est in romanam Ecclesiam hujusmodi morem nonnisi sequioribus saeculis invectum

12. It must nevertheless be admitted that a custom of this kind was brought into the Roman Church only in later ages

esse, et in ea, sicut et in Oriente, saltem ad sextum usque saeculum, hunc obtinuisse usum, ut testimonium dicturi Evangelia sibi proposita, nulla sacrarum reliquiarum mentione facta, tangerent: cujus rei fidem facient epistola 15 Vigilii papae, n. 2, Pelagii I fragmentum 44, ad Decoratum. Mopsuestenae synodi gesta concilii quinti generalis actioni 5 inserta, sextum concilium generale, act. 14, pag. 977. Superioris autem formulae adhibendae, seu supra Reliquias jurandi praeceptum apud Baluzium, tom. I, Capitul. in Capitulari IV, anni 803, sive de lege Ripuariense, cap. 57, pag. 398, et apud Sirmondum tom. II, conc. Gall., pag. 246, legitur his verbis: « Omne sacramentum in Ecclesia aut supra reliquias juretur: et quod in Ecclesia jurandum est, vel cum sex electis, vel, si duodecim esse debent, quales potuerit invenire; et sic juret: Sic illum Deus adjuvet, et illi Sancti quorum istae reliquiae sunt, ut dicat veritatem. » Ejusdem rei praeceptum atque usum apud praedictum Baluzium, pag. 60, videre est in Dagoberti regis Capitulari II, anni 630, sive lege Alamannorum, cap. 7, ubi sancitur: « Ista sacramenta debent esse jurata, ut illi conjuratores manus suas super capsam ponant, et ille solus, cui causa requiretur, verba tantum dicat, et super omnium manus manum suam imponat, ut sic illi Deus adjuvet vel illae reliquiae, etc. » Vide concilium Francofordiense anno 794 celebratum, can. 9, ubi aut tactis Evangeliis, aut coram propositis reliquiis jurandi mos indicatur.

and that in it, as also in the East, at least down to the sixth century, this custom prevailed, that those about to give testimony touched the Gospels set before them, with no mention made of sacred relics: to this the following will bear witness: letter 15 of Pope Vigilius, n. 2; fragment 44 of Pelagius I, to Decoratus; the acts of the synod of Mopsuestia inserted in action 5 of the fifth general council; the sixth general council, act. 14, p. 977. But the precept of using the former formula, that is, of swearing upon relics, is read in Baluze, vol. I, Capitul., in Capitulary IV of the year 803, or on the Ripuarian law, ch. 57, p. 398, and in Sirmond, vol. II, Conc. Gall., p. 246, in these words: 'Let every oath be sworn in the church or upon relics: and what is to be sworn in the church, [let it be sworn] either with six chosen men, or, if there must be twelve, such as he can find; and let him swear thus: So may God help him, and those Saints whose relics these are, that he speaks the truth.' The precept and usage of the same thing may be seen in the aforesaid Baluze, p. 60, in Capitulary II of King Dagobert, of the year 630, or the law of the Alamanni, ch. 7, where it is enacted: 'These oaths must be sworn in such a way that those co-swearers place their hands upon the reliquary, and he alone whose case is being pursued speaks the words only, and places his hand upon the hands of all, that so God may help him, or those relics, etc.' See the council of Frankfurt held in the year 794, can. 9, where the custom of swearing either with the Gospels touched or with relics set before them is indicated.

13. Decretum illud: Malum magnum ebrietatis, quod ex librorum XVI, libro XIV, cap. 2, vulgatum est, quodque apud Burchardum, lib. XVI, cap. 2, et Ivonem, p. 13, c. 71, offendimus, est Moguntiaci concilii anno 813 celebrati, canon 46.

13. That decree, Great is the evil of drunkenness, which was published from the sixteen books, book 14, ch. 2, and which we come across in Burchard, book 16, ch. 2, and in Ivo, part 13, ch. 71, is canon 46 of the council of Mainz held in the year 813.

14. Quod huic subjicitur: « Episcopi ac Dei ministri non debent comessationibus et vinolentiis nimiis incumbere, » velut ex iisdem libris, ibid., c. 3, descriptum, similiter et Burchardus, lib. XVI, c. 3, et Ivo, part. XIII, c. 70, exhibent, ac nihilo magis ad Eutychianum pertinet, sed ad Remense secundum concilium, anno 813 habitum, cujus est canon 18.

14. What is appended to this, 'Bishops and ministers of God ought not to devote themselves to feastings and excessive winebibbing', which, as copied from the same books, ibid., ch. 3, Burchard, book 16, ch. 3, and Ivo, part 13, ch. 70, likewise present, belongs no more to Eutychian, but to the second council of Reims, held in the year 813, of which it is canon 18.

15. Postremum: Observandum est nobis, quo ministris Dei praescribitur quibuscum convivari ipsis liceat, ex librorum XVI, lib. XIV, cap. 10, desumptum, et eadem ratione a Burchardo, lib. XVI, c. 10, et Ivone, p. 11, c. 78, laudatum, est Capitularis Theodulfi episcopi Aurelianensis caput 13.

15. The last, We must observe, by which it is prescribed to the ministers of God with whom they may dine, taken from the sixteen books, book 14, ch. 10, and in the same way cited by Burchard, book 16, ch. 10, and by Ivo, part 11, ch. 78, is chapter 13 of the Capitulary of Theodulf, bishop of Orléans.

Editors' notes and page, col. 163

Page

running head: 163 EUTYCHIANI PAPAE EXHORTATIO AD
marginal letters: A ‹Gratianus XXVIII, quaest. 1›; B ‹decretis Eutychiani papae, cap. 9›; C ‹N. quidquid inde scis›; D ‹12. Fatendum tamen est›
old-edition numerals: (none)
other: editors' matter set: the dissertation on Eutychian's decrees, ‹Gratianus XXVIII, quaest. 1›, ‹11. Quod septimo loco›, ‹12. Fatendum tamen est›; it begins mid-sentence; the column ends mid-word "invec-", continued "tum" at the top of col. 164: set whole as "invectum" at the end of col. 163's text, and the col. 164 text begins "esse" (joined in QA, Q3). UNSURE: "c. ⟨5⟩9" in Burchard XI, first digit damaged; the old-style figures 3 and 5 are hard to tell apart in this type (read 3 in "c. 2 et 3", "193", "13 et 45", "92 et 93", 5 in "c. 5", "25"); "l⟨o⟩co" has a damaged letter; in the first "Sic te Deus" the c is marked oddly. Full-width lines not set: the title "EUTYCHIANI" and the subtitle "EXHORTATIO AD PRESBYTEROS EX AN..." between "invec-" and "Fratres et sacerdotes", cut off at the image edge. The exhortation text ends with a colon and continues in the next column.
other: a full-width band stands across cols 163/164 in mid-page: the 4 paragraph(s) above it in col 164 are set here, after the 3 above it in col 163 (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 continues with Fratres et sacerdotes Domini (another unit); not set here

PL 5:164

Editors' notes and page, col. 164

Page

running head: [EX]HORTATIO AD PRESBYTEROS, ETC. 164 (start of head cut off at the image edge)
marginal letters: A tum esse, et in ea; B sex electis, vel, si duodecim; C quod ex librorum XVI; D Ivone, p. 11, c. 78
old-edition numerals: (none)
other: editors' matter set: the end of the editors' notes on the decrees ascribed to Eutychian (‹tum esse, et in ea›), with nos. 13, 14, 15; the first word "tum" is probably the end of a word broken at the foot of col. 163, set as printed and rendered "-tum"; "de lege Ripuariense" set as printed (ablative -e), not flagged; full-width title not set, standing after no. 15 and before "nos de vobis": [EUTYC]HIANI PAPAE / [EXHORTATIO AD PRESBYT]EROS EX ANTIQUO CODICE VATICANO., cut off at the left edge; the column ends mid-sentence at "obsecramus"
other: QA Q1: the page confirms the break: col. 163 no. 12 ends "saeculis invec-" and col. 164 opens "tum esse"; by the house rule the word stands whole as "invectum" at the end of the col. 163 text, with no separate "tum"/"-tum" at the head of the col. 164 text set under col. 163's rail; fix in c163_a (not written here)
other: the 4 paragraph(s) of this column above the full-width band are set under col 163 (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)