Migne Reading Room
PL 5 · cols. 281–302
De S. Victorino episcopo Petavionensi et martyre prolegomena
Editors' preface
DE SANCTO VICTORINO EPISCOPO PETAVIONENSI ET MARTYRE PROLEGOMENA.
ON SAINT VICTORINUS, BISHOP OF POETOVIO AND MARTYR: PROLEGOMENA.
ARTICULUS I.
ARTICLE I.
Ejus vitae Synopsis.
Synopsis of his life.
Quo tempore clarus? Varia de eo Hieronymi testimonia. Quid ante Hieronymum Optatus Milevitanus? —
At what time was he famous? Various testimonies of Jerome concerning him. What [said] Optatus of Milevis before Jerome? —
Victorinum graecae originis aut in confinio Graeciae saltem oriundum fuisse, ex iis, quae Hieronymus attulit, tuto satis collegisse videtur Caveus. Petavionensis in Pannonia superiore ad Dravum
That Victorinus was of Greek origin, or at least sprung from the borderland of Greece, Cave seems to have gathered safely enough from what Jerome brought forward. Of Poetovio in Upper Pannonia, on the Drave
Editors' notes and page, col. 281
Footnotes
(1) ‹anchor: collegisse videtur Caveus› · call in col 281
Cave., Hist. litter., tom. I, pag. 147.
Cave, Historia literaria, vol. I, p. 147.
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(2) ‹anchor: Petavionensis› · call in col 281
Ita quidem legendum docuit, errore obsoleto, quo Pictaviensis Aquitaniae in Gallia a Baronio ad annum 303, num. 16, aliisque multis ferebatur episcopus, funditus exstirpato, Launoius Franco Gallus peculiari doctaque dissertatione, Parisiis, 1653, in-8°, et in opp. Collect., tom. II, P. I, pag. 634, et seqq. In hac enim demonstrat, in quinque D. Hieronymi locis, ubi de Victorino sermo habetur, bis scilicet in Catalogo, cap. 74 et 101, semel adversus Vigilantium, semel adversus Helvidium, ac tandem semel in trigesimo sexto Ezechielis capite reperiri in antiquis editionibus petabionensis, vel petavionensis, vel pictabiensis, vel pictubionensis; idque nominis habere in Usuardi, Adonis et aliis vetustis martyrologiis, ut et in priori Merlini conciliorum editione, atque in edi- (continues)
That this is the reading was shown by Launoy, a Frenchman, in a special and learned dissertation (Paris, 1653, octavo, and in his collected works, vol. II, part I, p. 634 ff.), which rooted out entirely the obsolete error by which Baronius (at the year 303, no. 16) and many others made him bishop of Pictavium (Poitiers) in Aquitaine in Gaul. For in it he shows that in the five places of St. Jerome where Victorinus is spoken of — namely twice in the Catalogue, chs. 74 and 101, once against Vigilantius, once against Helvidius, and lastly once on the thirty-sixth chapter of Ezekiel — the old editions read petabionensis, or petavionensis, or pictabiensis, or pictubionensis; and that the name stands so in the martyrologies of Usuard, Ado and other old ones, as also in Merlin's first edition of the councils, and in the edi- (continues)
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Page
- running head: 281 (v. 203.) DE SANCTO VICTORINO
- marginal letters: A Ac satis esse putat; B Cernit enim, fragilem; C quarto nomen hoc (Commentarius); D ARTICULUS I.
- old-edition numerals: (none)
- other: a full-width band stands across cols 281/282 in mid-page: the 1 paragraph(s) above it in col 282 are set here, after the 25 above it in col 281 (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 ARTICULUS I.
- running head: 281 (v. 203.) DE SANCTO VICTORINO PROLEGOMENA. (v. 228.) 282
- marginal letters: A beside 'Ac satis esse putat' (left) / 'Tunc prope nullus erit' (right); B beside 'Quodque in carne fuit' (left) / 'Omnia qui vincit' (right); C beside 'quarto nomen hoc Gentilibus' (left) / 'ratorius errorem aliis' (right), in the commentary; D beside 'ARTICULUS I.' (left) / 'fluvium erat ex oratore' (right)
- old-edition numerals: (none)
fluvium erat ex oratore episcopus, ut non uno loco
river, he was, from being an orator, a bishop, so that not in one place
Editors' notes and page, col. 282
Page
- running head: 281 (v. 203.) DE SANCTO VICTORINO PROLEGOMENA. (v. 228.) 282
- marginal letters: A 'Tunc prope nullus erit'; B 'Omnia qui vincit'; C 'ratorius errorem aliis' (commentary); D 'fluvium erat ex oratore'
- old-edition numerals: (none)
- other: above the full-width band this column carries the end of the previous work (verses and the Commentarius): another unit, not set; the unit's text in this column is the one line below the band, set here
- other: the foot of this column carries the continuation of footnote (2), set whole under col 281
nos docet Cassiodorus circa annum 290, judice laudato Caveo, juxta Sixtum autem senensem floruit circa annum 270. Martyrium subiisse dicitur secundum vulgarem opinionem sub Diocletiani persecutione anno 393. Notante tamen Ceillerio exacte determinari nequit tempus, quo martyrium passus fuerit. Equidem verisimile videtur sub Diocletiano saeculo IV, ineunte martyrio coronatum fuisse, siquidem suos viros illustres enumerans sanctus Hieronymus Victorinum nostrum proxime praeponit Pamphilo presbytero, qui anno CCCIX, martyrium subiisse sub Maximino comperitur, ut probe animadvertit Tillemontius. Ejus Natale quarto nonas novembris in martyrologiis celebratur. Verba sunt Adonis ad hunc diem: « Natalis S. Victorini Pitabionensis Episcopi, qui persecutione Diocletiana Martyrio coronatus est. »
Cassiodorus teaches us, about the year 290, in the judgement of the aforementioned Cave, but according to Sixtus of Siena he flourished about the year 270. He is said, according to the common opinion, to have undergone martyrdom in the persecution of Diocletian in the year 393. Yet, as Ceillier notes, the time at which he suffered martyrdom cannot be exactly determined. It does indeed seem likely that he was crowned with martyrdom under Diocletian at the beginning of the fourth century, since Saint Jerome, in enumerating his illustrious men, places our Victorinus immediately before Pamphilus the presbyter, who is found to have undergone martyrdom under Maximinus in the year 309, as Tillemont rightly observed. His feast is celebrated in the martyrologies on the fourth day before the Nones of November. The words of Ado for this day are: "The feast of St Victorinus, Bishop of Pitabio, who was crowned with martyrdom in the Diocletianic persecution."
Dum inter latinos patres Victorinum recenset Doctor maximus, Ecclesiae columnam ipsum appellat; qui et Origenis Tractatus non ut interpres, sed ut proprii operis auctor transtulerit: attamen inquit non aeque Latine ut Graece noverat; unde opera ejus grandia sensibus, viliora videntur compositione
While the greatest Doctor counts Victorinus among the Latin fathers, he calls him a pillar of the Church; one who also translated the Treatises of Origen not as an interpreter but as the author of his own work: yet, he says, he did not know Latin as well as Greek; hence his works, great in their thoughts, seem rather mean in their composition
Editors' notes and page, col. 283
Footnotes
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De quo libro (Ecclesiaste) et Victorinus de oratore episcopus nonnulla disseruit. Cassiod., Institut. divin. lit. C. V., tom. II, pag. 512, cap. 7, pag. 513 et cap. 9.
On this book (Ecclesiastes) Victorinus too, the orator turned bishop, discussed some things. Cassiodorus, Institutiones divinarum litterarum, C. V., vol. II, p. 512, ch. 7, p. 513 and ch. 9.
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Sixt. sen., Bibl. S., lib. IV, pag. 308.
Sixtus of Siena, Bibliotheca sancta, book IV, p. 308.
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Cave., Hist. litter., l. c.; Pagius, ad ann. 303, not. 9; Basnage, ad ann. 303, n. 16; Tillemont, Mémoire, tom V, pag. 153.
Cave, Historia literaria, at the place cited; Pagi, at the year 303, note 9; Basnage, at the year 303, no. 16; Tillemont, Mémoires, vol. V, p. 153.
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Ceillier., Hist. Génér., tom. III, pag. 548.
Ceillier, Histoire générale, vol. III, p. 548.
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Hieronym., de Script. Eccles., cap. 74.
Jerome, On Ecclesiastical Writers, ch. 74.
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Tillemont., Mémoir., tom. V, P. II, pag. 215, edit. Bruxell., pag. 153.
Tillemont, Mémoires, vol. V, part II, p. 215; Brussels edition, p. 153.
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Hieronym., praefat. ad commentaria in Matth., pag. 7, tom. VII, edit. Venet., 1769, in 4°, legisse me fateor in Matthaeum... et Latinorum Hilarii, Victorini, Fortunatiani opuscula.
Jerome, preface to the commentary on Matthew, p. 7, vol. VII, Venice edition, 1769, quarto: "I confess I have read on Matthew ... and, of the Latins, the small works of Hilary, Victorinus, Fortunatianus."
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Si auctoritatem suo operi praestruebat Rufinus, volens quos sequeretur ostendere, habuit in promptu Hilarium confessorem... habuit Ambrosium,... et Martyrem Victorinum, qui simplicitatem suam in eo probat, dum nulli molitur insidias. De his omnibus tacet, et quasi columnis Ecclesiae praetermissis, me solum pulicem et nihili hominem consectatur. » Hieronym. a Rufin. in Apolog., lib. I, pag. 351, et edit. Venet., tom. II, n. 2, pag. 459.
"If Rufinus was building up authority for his work, wishing to show whom he followed, he had at hand Hilary the confessor ... he had Ambrose ... and the martyr Victorinus, who proves his simplicity in this, that he lays snares for no one. Of all these he says nothing, and as if passing over the pillars of the Church, pursues me alone, a flea and a man of no account." Jerome against Rufinus, Apology, book I, p. 351; Venice edition, vol. II, no. 2, p. 459.
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Hieronym., Ep., 41, p. 346, et edit. Venet., Ep. ad Pammach. et Ocean. 84, n. 7, tom. I, p. 529.
Jerome, Letter 41, p. 346; Venice edition, Letter to Pammachius and Oceanus 84, no. 7, vol. I, p. 529.
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Id., de vir illustr., cap. 74, p. 914.
The same, On Illustrious Men, ch. 74, p. 914.
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Page
- running head: 283 DE S. VICTORINO EP.
- marginal letters: A ‹nos docet Cassiodorus›; B ‹Pitabionensis Episcopi›; C ‹salisburgensem seu juvaviensem› (in footnote area); D ‹(6) Tillemont., Mémoir.› (in footnote area)
- old-edition numerals: (none)
verborum. Atque in eamdem sententiam ad Paulinum scribens: Inclyto, ait, Victorinus Martyrio coronatus, quod intelligit, eloqui non potest. Et alibi: Sanctae memoriae martyr Victorinus cum apostolo dicere poterat, et si imperitus sermone, non tamen scientia. Ac rursum: Victorino Martyri in libris, licet desit eruditio, tamen non deest eruditionis voluntas. Quod quidem dictum Hieronymianum de saecularium disciplinarum eruditione accipiendum esse, ex ipsius Epistolae argumento post Sixtum Senensem colligunt Possevinus, Launoius, et Gallandius. Horum si vera sit sententia, inquit cl. Schoenemannus, quid Cassiodoro faciamus, qui Victorinum ex oratore episcopum factum esse scribit? Legulejusne ex plebe fuit Victorinus? Nam oratoris professio etsi exquisitiori doctrina facile careret, plus tamen requirebat, quam eruditionis voluntatem, neque equidem modo leviter iis copiis fuisset tinctus, sine quibus ars ista nulla plane esse poterat, qui Hieronymus in scriptis ejus omnem prorsus eruditionem desiderare potuerit, video. Sed cum tam pauca nec ea quidem certa hujus Victorini supersint, vix hanc quaestionem dirimere licebit. Ante Hieronymum vero meminerat Victorini Optatus Milevitanus illum referens in album adsertorum Ecclesiae catholicae, a quibus superati sunt Marcion, Praxeas, Sabellius, Valentinus, et caeteri usque ad Cataphrygas, temporibus suis nimirum a Victorino Petavionensi, et Zephyrino Urbico, et a Tertulliano Carthaginensi. Cui concinit idem Hieronymus, sanctum Martyrem adversus omnes haereses stylum acuisse testatus.
of words. And to the same effect, writing to Paulinus, he says: The illustrious Victorinus, crowned with martyrdom, cannot express what he understands. And elsewhere: The martyr Victorinus of holy memory could say with the apostle, even if unskilled in speech, yet not in knowledge. And again: In the books of Victorinus the Martyr, although learning is lacking, yet the will for learning is not lacking. That this saying of Jerome is to be understood of learning in the secular disciplines, Possevinus, Launoy and Gallandi, following Sixtus of Siena, gather from the argument of the Epistle itself. If their opinion is true, says the celebrated Schoenemann, what are we to make of Cassiodorus, who writes that Victorinus was made bishop from being an orator? Was Victorinus a petty lawyer from the common people? For the profession of orator, although it could easily do without more refined learning, nevertheless required more than a will for learning, and I certainly do not see how, if he had been even lightly tinged with those resources without which that art could not exist at all, Jerome could have found all learning whatever wanting in his writings. But since so few writings of this Victorinus survive, and not even those certain, it will hardly be possible to settle this question. Before Jerome, however, Optatus of Milevis had made mention of Victorinus, entering him on the roll of the defenders of the Catholic Church by whom Marcion, Praxeas, Sabellius, Valentinus and the rest down to the Cataphrygians were overcome in their own times, namely by Victorinus of Pettau, and Zephyrinus of the City, and by Tertullian of Carthage. With which the same Jerome agrees, testifying that the holy Martyr sharpened his pen against all heresies.
ARTICULUS II.
Article II.
De scriptis S. Victorini Episcopi et Martyris sinceris.
On the genuine writings of St Victorinus, Bishop and Martyr.
Recensio operum S. Victorini. — Scripsit sanctus Victorinus episcopus et martyr Hieronymo teste
Review of the works of St Victorinus. — St Victorinus, bishop and martyr, wrote, on the testimony of Jerome,
Editors' notes and page, col. 284
Footnotes
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Id., Ep. 49, ad Paulin., tom. IV, p. 567, et edit. Venet., Ep. 58, n. 10, tom. I, p. 326.
The same, Letter 49, to Paulinus, vol. IV, p. 567; Venice edition, Letter 58, no. 10, vol. I, p. 326.
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Ex hisce locis conjicit perdoctus Lardnerus, Glaubwürdigsteit der evangelischen Geschichte, Part. II, tom. III, pag. 186, quod Victorinus pleraque sua opuscula Latine scripserit, utpote illius regionis, in qua Episcopus erat, vernacula, cujus proprietatem ac elegantiam parum attigerat; Graecorum enim, notante Caveo, in quibus plurimum versabatur, idioma, Latine scribentis stylum nimis, ut solet, vitiavit. Unde illius opera praeclara sententiis, sed obscura sermone erant, uti observat cl. Berti, tom. II, Hist. eccles., dissertat. IV, § 24, p. 480, edit. Augustae Vindel., in-8°, 1761.
From these passages the very learned Lardner, Glaubwürdigkeit der evangelischen Geschichte, part II, vol. III, p. 186, conjectures that Victorinus wrote most of his small works in Latin, as the vernacular of the region where he was bishop, whose idiom and elegance he had scarcely mastered; for, as Cave notes, the idiom of the Greeks, among whom he had spent most of his time, spoiled too much, as it usually does, the style of one writing Latin. Hence his works were excellent in thought but obscure in language, as the celebrated Berti observes, vol. II, Historia ecclesiastica, dissertation IV, § 24, p. 480, Augsburg edition, octavo, 1761.
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Hieronym., in prolog. Comment. in Isai., tom. IV, pag. 5.
Jerome, in the prologue to the commentary on Isaiah, vol. IV, p. 5.
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Id., Ep. ad Magnum orat., § 5, tom. I, p. 427.
The same, Letter to Magnus the orator, § 5, vol. I, p. 427.
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Sixt. Senen., Bibl. Sanct., lib. IV, p. 486.
Sixtus of Siena, Bibliotheca sancta, book IV, p. 486.
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Possevin., Apparat. Sac., tom. II, p. 523.
Possevino, Apparatus sacer, vol. II, p. 523.
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Launoi., loc. cit., p. 645, seqq.
Launoy, at the place cited, p. 645 ff.
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Galland., Bibl. veterum patrum, tom. IV, Proleg., cap. 2, p. 5. n. 1.
Gallandi, Bibliotheca veterum patrum, vol. IV, Prolegomena, ch. 2, p. 5, no. 1.
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Biblioth. lat. Patr., Histor. liter., cap. 3, num. 8, pag. 143.
Bibliotheca of the Latin Fathers, Historia literaria, ch. 3, no. 8, p. 143.
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Cassiodor., loc. cit.
Cassiodorus, at the place cited.
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Optat. Milev., de Schism. donatist., lib. I, cap. 9, p. 8, edit. Amstelod.
Optatus of Milevis, On the Donatist Schism, book I, ch. 9, p. 8, Amsterdam edition.
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Hieronym., de vir. Illustr., in catal., cap. 74.
Jerome, On Illustrious Men, in the catalogue, ch. 74.
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Idem, loc. cit.
The same, at the place cited.
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Page
- running head: VICTORINO EP. ET MART. 284 (beginning of the head cut off at the left edge of the image)
- marginal letters: A positione verborum. Atque in eamdem; B oratoris professio etsi; C tum Martyrem adversus omnes; D obscura sermone erant (in the footnotes)
- old-edition numerals: (none)
Commentarios in Genesin, in Exodum, in Leviticum, in Esaiam, in Ezechielem, in Habacuc, in Ecclesiasten, in Cantica Canticorum, in Apocalypsin Joannis, adversus omnes haereses, multaque alia; quae tantum non omnia intercidisse temporis injuria videntur. Neque Trithemius indicem operum S. Victorini adauget, sed mutato duntaxat ordine illius opuscula recenset. Operae pretium tamen esse arbitramur, ut de iisdem operibus distinctius disseramus.
commentaries on Genesis, on Exodus, on Leviticus, on Isaiah, on Ezekiel, on Habakkuk, on Ecclesiastes, on the Song of Songs, on the Apocalypse of John, against all heresies, and many other things; all of which, or very nearly all, seem to have perished through the injury of time. Nor does Trithemius enlarge the list of the works of St Victorinus, but merely reviews his small works in a changed order. We judge it nevertheless worth the effort to discuss these same works more distinctly.
Primum itaque opusculum S. Victorini martyris, cujus S. Hieronymus in catalogo meminit, est commentarius in librum primum Moysis seu expositio in Genesin. Alibi S. Hieronymus occasione quaestionis a Damaso papa propositae: cur Isaac vir justus et Deo carus non illi cui voluit, sed cui noluit, deceptus errore benedixit? adducit scriptum aliquod sancti Victorini in cap. XXVII, Geneseos.
The first small work, then, of St Victorinus the martyr, which St Jerome mentions in his catalogue, is the commentary on the first book of Moses, or exposition on Genesis. Elsewhere St Jerome, on the occasion of the question put forward by Pope Damasus, why Isaac, a just man and dear to God, deceived by error, blessed not the one he wished but the one he did not wish, adduces a certain writing of St Victorinus on chapter 27 of Genesis.
Tractatus de fabrica mundi, videtur excerptum ex commentariis in Genesin.— Ex ejusdem commentario in Genesin, ut videtur, excerptum superesse putant Caveus et Lardnerus fragmentum, quod in exemplari Ms. ita inscribitur: Incipit tractatus de Fabrica mundi S. Victorini. Illud autem in lucem extulit Gulielmus Caveus ex vetusto Lambethanae Bibliothecae archiepiscopi cantuariensis codice 800 circiter annorum descriptum, iterumque ad fidem codicis ejusdem, qui unus extat, recognitum, cum aliquot virorum doctorum, Henrici Mauritii, et Joannis Batteley conjecturis margini adpositis. Sed cum Cavei editio minus accurate ad exemplar Ms. exacta visa fuerit, idem opusculum tertio recensuit J. Walkerus, qui et nonnullas adjecit annotationes criticas, ut nuperus editor caveanae historiae litterariae nos edocet.
The treatise On the Making of the World seems to have been excerpted from the commentaries on Genesis.— Cave and Lardner think that a fragment survives, excerpted, as it seems, from his same commentary on Genesis, which in the manuscript copy is inscribed thus: Here begins the treatise On the Making of the World of St Victorinus. William Cave brought it to light, copied from an ancient codex, about 800 years old, of the Lambeth Library of the Archbishop of Canterbury, and examined it again against the reading of that same codex, which alone is extant, with the conjectures of some learned men, Henry Maurice and John Batteley, placed in the margin. But since Cave's edition seemed to have been checked less accurately against the manuscript exemplar, J. Walker edited the same small work a third time, and he also added some critical annotations, as the recent editor of Cave's literary history informs us.
Hoc fragmentum genuinus S. Victorini foetus.— De fragmenti porro sinceritate, non est profecto, cur jure quis dubitet, inquit perdoctus Gallandius. Sive enim species venerandam codicis antiquitatem; sive nomen Victorini, quod in Mss. exemplaris fronte conspicitur: sive operis argumentum, quod Victorinum pertractasse, in Geneseos nimirum expositione, a veteribus proditum; sive stylum auctoris rudem et incompositum, uti ex Hieronymo discimus; sive potissimum chiliastarum placita heic adserta, quae sane Victorinum fuisse sectatum, auctor est idem Hieronymus, omnia demum aperte clamant, hunc
This fragment is a genuine offspring of St Victorinus.— Concerning the authenticity of the fragment, moreover, there is surely no reason why anyone should rightly doubt, says the most learned Gallandi. For whether you regard the venerable antiquity of the codex; or the name of Victorinus, which is seen on the front of the manuscript exemplar; or the subject of the work, which the ancients reported that Victorinus treated, namely in his exposition of Genesis; or the author's rough and unpolished style, as we learn from Jerome; or above all the tenets of the chiliasts asserted here, which, on the authority of the same Jerome, Victorinus certainly followed, all things at last openly proclaim that this
Editors' notes and page, col. 285
Footnotes
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Trithemius, cap. 46, de scriptor. ecclesiast.
Trithemius, ch. 46, On Ecclesiastical Writers.
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« Quoniam autem polliciti sumus, et de eo quid significaret, in figura adjungere, Hippolyti martyris verba ponamus, a quo et Victorinus noster non plurimum discrepat : Non quod omnia plenius executus sit, sed quod possit occasionem praebere lectori ad intelligentiam latiorem. » Hieronym., ad Damas., Q. III, pag. 569, in tom. II, Bened., al. Ep. 125, et in noviss. edit. Venet., in-4°, tom. I, Ep. 36, n. 16, p. 169.
"Since we promised to add also what it signified in figure, let us set down the words of the martyr Hippolytus, from whom our Victorinus too does not much differ: not that he has treated everything fully, but that he can give the reader occasion for a broader understanding." Jerome, to Damasus, question III, p. 569, in vol. II of the Benedictine edition, otherwise Letter 125; and in the latest Venice edition, quarto, vol. I, Letter 36, no. 16, p. 169.
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Cave, Hist. literar., tom. I, pag. 147, Lardner, Glaubwürdig., part. II, vol. III, pag. 189, et Galland., Biblioth. veterum patrum, tom. IV, Proleg., cap. 2, pag. 6
Cave, Historia literaria, vol. I, p. 147; Lardner, Glaubwürdigkeit, part II, vol. III, p. 189; and Gallandi, Bibliotheca veterum patrum, vol. IV, Prolegomena, ch. 2, p. 6.
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Cave., L. c. p. 149.
Cave, at the place cited, p. 149.
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Galland., loc. cit., p. 6.
Gallandi, at the place cited, p. 6.
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Victorin., de Fabrica mundi, sect. IV.
Victorinus, On the Making of the World, section IV.
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Hieronym., de vir illustr., in catal., cap. 18.
Jerome, On Illustrious Men, in the catalogue, ch. 18.
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Page
- running head: 285 PROLEGOMENA (rest of the head cut off at the image's right edge)
- marginal letters: A ‹Commentarios in Genesin, in Exodum, in Leviticum,›; B ‹lus errore benedixit? adducit scriptum aliquod sancti›; C ‹idem opusculum tertio recensuit J. Walkerus, qui et›; D ‹below the last text line "Hieronymus (7), omnia demum aperte clamant, hunc", level with the right column's "tenebat"›
- old-edition numerals: (none)
libellum, sive ἀποσπασμάτιον quoddam ex commentariis in Genesim, Victorino Petavionensi vindicandum. Sed conferas velim, pergit Gallandius, inprimis quae habet auctor § 5, de septem Ecclesiis, ad quas suas misit Epistolas apostolus Paulus, cum iis, quae Victorinus edisserit de iisdem septem Ecclesiis Paulinis, in suis scholiis in Apocalyp., I, 16, de quibus paulo post dicendum.
booklet, or a certain fragment (apospasmation) from the commentaries on Genesis, is to be claimed for Victorinus of Pettau. But I would have you compare, Gallandi continues, above all what the author says in § 5 concerning the seven Churches to which the apostle Paul sent his Epistles with what Victorinus sets out concerning the same seven Pauline Churches in his scholia on the Apocalypse, 1:16, of which we shall speak a little later.
Ex commentariis in secundum et tertium Moysis libros, in Ezechielem, Habacuc et Canticum haud quidquam ad nos pervenit, sed omnia injuria temporis interiere.
Of the commentaries on the second and third books of Moses, on Ezekiel, Habakkuk and the Canticle, nothing whatever has come down to us; all have perished through the injury of time.
Expositionis in Isaiam prophetam mentionem fecit S. Hieronymus in prologo commentarii sui in hunc prophetam hisce verbis: « Magnique laboris et operis est, omnem Isaiae librum velle edisserere, in quo majorum nostrorum ingenia sudaverunt, Graecorum dico. Caeterum apud Latinos grande silentium est, praeter sanctae memoriae martyrem Victorinum, qui cum Apostolo dicere poterat, etsi imperitus sermone, non tamen scientia. » Alibi allegat interpretationem sancti martyris nostri Victorini textus Isaiae, VI, 2, mysticam hunc in modum: Sex alae uni, et sex alae alteri. Victorinus noster duodecim apostolos interpretatus est. Heic porro illud adnotasse haud otiosum fuerit, observat perdoctus Gallandius, scripsisse quidem Victorinum in Isaiam commentaria, sed non juxta editiones quatuor (scilicet juxta LXX, Aquilae, Symmachi, et Theodotionis) usque ad visionem quadrupedum in deserto, ut ex B. Hieronymi prologo in expositionem Isaiae minus recte arguerunt Launoius et Hodius. Non enim de Victorino, verum de Origene id tradidisse sanctum doctorem, ex ipso contextu compertum sit: quod probe perspexit eruditus Grabius.
Of an exposition on the prophet Isaiah St Jerome made mention in the prologue of his commentary on this prophet in these words: « It is a work of great labour and effort to wish to expound the whole book of Isaiah, on which the minds of our forebears have toiled, of the Greeks, I mean. Among the Latins, however, there is a great silence, apart from the martyr of holy memory Victorinus, who could say with the Apostle, though unskilled in speech, yet not in knowledge. » Elsewhere he cites the mystical interpretation by our holy martyr Victorinus of the text of Isaiah 6:2, in this manner: Six wings to the one, and six wings to the other. Our Victorinus interpreted [this] as the twelve apostles. Here, moreover, it will not be idle to have noted, observes the most learned Gallandi, that Victorinus did indeed write commentaries on Isaiah, but not according to the four editions (namely according to the Seventy, Aquila, Symmachus and Theodotion) as far as the vision of the four-footed beasts in the desert, as Launoy and Hody, from Blessed Jerome's prologue to the exposition of Isaiah, argued less than correctly. For it is clear from the context itself that the holy doctor related this not of Victorinus but of Origen: which the erudite Grabe rightly perceived.
Commentariis in Ecclesiasten Victorini. — In suo commentario in Ecclesiasten D. Hieronymus adducit expositionem S. Victorini in cap. IV, 13, hisce verbis: « Origenes et Victorinus non multum inter se diversa senserunt. Post generalem illam sententiam, quae omnibus patet: quod melior sit adolescentulus pauper et sapiens, quam rex senex et insipiens: et quod frequenter evenit, ut ille per sapientiam suam de carcere regis egrediens, imperet pro dominatore perverso; et rex insipiens perdat imperium, quod tenebat: super Christo et Diabolo hunc locum interpretati sunt, quod puerum pauperem et sapientem
Commentaries of Victorinus on Ecclesiastes. — In his commentary on Ecclesiastes St Jerome adduces St Victorinus's exposition on chapter 4:13, in these words: « Origen and Victorinus held views not much different from each other. After that general sense, which is plain to all: that a poor and wise youth is better than an old and foolish king; and that it often happens that the former, going out by his wisdom from the king's prison, rules in place of the perverse ruler, and the foolish king loses the rule which he held: they interpreted this passage of Christ and the Devil, in that they would have the poor and wise boy
Editors' notes and page, col. 286
Footnotes
(1) ‹anchor: not visible› · call in col 286
Hieronym., Prolog. in Isaiam, p, 3, et tom. IV, edit. Venet., p. 5.
Jerome, Prologue on Isaiah, p. 3; and vol. IV, Venice edition, p. 5.
(printed under page 145)
(2) ‹anchor: in modum› · call in col 286
Hieronym., ad Damasum, tom. III, pag. 518, edit. Bened., al. Ep. 142, et edit. Venet., tom. I, Ep. 18, n. 6, p. 50, de Seraphim.
Jerome, to Damasus, vol. III, p. 518, Benedictine edition, otherwise Letter 142; and Venice edition, vol. I, Letter 18, no. 6, p. 50, On the Seraphim.
(printed under page 145)
(3) ‹anchor: perdoctus Gallandius› · call in col 286
Galland., loc. cit., p. 5, n. 2.
Gallandi, at the place cited, p. 5, no. 2.
(printed under page 145)
(4) ‹anchor: Launoius› · call in col 286
Launoi., loc. cit.
Launoy, at the place cited.
(printed under page 145)
(5) ‹anchor: Hodius› · call in col 286
Hodius, de Biblior. text. origin., lib. III, part. II, cap. 1, § 4, p. 345.
Hody, On the Original Texts of the Bible, book III, part II, ch. 1, § 4, p. 345.
(printed under page 145)
(6) ‹anchor: eruditus Grabius› · call in col 286
Grab., de vitiis LXX, interp., cap. 2, § 12, pag 66.
Grabe, On the Faults of the Seventy Translators, ch. 2, § 12, p. 66.
(printed under page 145)
(7) ‹anchor: hisce verbis› · call in col 286
Hieronym., Comment. in Ecclesiasten, tom. II, p. 741, in fin., et edit. Venet., tom. III, p. 425, C. D.
Jerome, Commentary on Ecclesiastes, vol. II, p. 741, at the end; and Venice edition, vol. III, p. 425, C–D.
(printed under page 145)
Page
- running head: PROLEGOMENA. 286
- marginal letters: A ‹libellum, sive›; B ‹operis est, omnem›; C ‹logo in expositionem›; D ‹tenebat : super Christo›
- old-edition numerals: (none)
Christum velint. » Meminit etiam Cassiodorus commentarii sancti Victorini ita inquiens : De quo libro (Ecclesiaste) et Victorinus... nonnulla disseruit. Ex hoc Cassiodori loquendi modo verisimile adparet, Victorinum quaedam duntaxat loca Ecclesiastis exposuisse.
[to be] Christ. » Cassiodorus also mentions a commentary of Saint Victorinus, speaking thus: On this book (Ecclesiastes) Victorinus too... discussed some things. From this manner of speaking of Cassiodorus it appears likely that Victorinus expounded only certain passages of Ecclesiastes.
De Commentario S. Victorini in Matthaeum.— Sanctus Hieronymus in catalogo nullam mentionem facit de expositione S. Victorini in Matthaeum. Verum in prologo sui commentarii in hunc evangelistam haec habet : Legisse me fateor.... et latinorum Hilarii, Viotorini, Fortunatiani opuscula. Cassiodorus vero diserte ait : De quo (Matthaeo) et Victorinus ex oratore episcopus nonnula disseruit. Unde conjicit vir perdoctus Lardnerus, opusculum S. Victorini aut breves duntaxat observationes, aut expositiones singularium solummodo locorum laudati Evangelii complexum fuisse.
On the Commentary of St Victorinus on Matthew.— Saint Jerome in his catalogue makes no mention of an exposition of St Victorinus on Matthew. But in the prologue of his own commentary on this evangelist he has the following: I confess that I have read.... and the little works of the Latins Hilary, Victorinus, Fortunatianus. Cassiodorus, moreover, says expressly: On this one (Matthew) Victorinus too, a rhetor turned bishop, discussed some things. Whence the very learned Lardner conjectures that the little work of St Victorinus comprised either only brief observations or expositions of individual passages only of the said Gospel.
Commentarii in Apocalypsin divi Joannis a sancto martyre nostro adornati meminit et D. Hieronymus et Cassiodorus, qui ultimus de eo in hunc modum scribit : « De quo libro (Apocalypsi) et Victorinus saepe dictus episcopus difficillima quaedam loca breviter tractavit » Hisce verbis judice Caveo innuit Cassiodorus, Victorinum non tam integram Apocalypsin commentario illustrasse, quam difficiliora quaedam loca tractasse. Generatim autem animadvertit illustris Ceillierius : Neque certum esse, num sanctus Victorinus integros commentarios conscripserit, neque utrum libros sacros a capite usque ad calcem exposuerit. Siquidem satis manifeste adseverat Cassiodorus, sanctum episcopum nonnisi quaedam loca Ecclesiastis, S. Matthaei, atque Apocalypseos explicuisse.
Both St Jerome and Cassiodorus mention the commentary on the Apocalypse of the divine John prepared by our holy martyr; the latter writes of it in this manner: "On this book (the Apocalypse) Victorinus too, the bishop often mentioned, briefly treated certain most difficult passages." By these words, in the judgement of Cave, Cassiodorus intimates that Victorinus did not so much illustrate the whole Apocalypse with a commentary as treat certain more difficult passages. In general, moreover, the illustrious Ceillier observes that it is not certain whether Saint Victorinus wrote complete commentaries, nor whether he expounded the sacred books from beginning to end. For Cassiodorus asserts plainly enough that the holy bishop explained only certain passages of Ecclesiastes, of St Matthew, and of the Apocalypse.
De S. Victorini scholiis in Apocalypsin Joannis.— Alterum porro ex Victorini scriptis, quod ad nos usque pervenit, sunt ejus scholia in Apocalypsin, quae primus ex bibliothecae casinensis codice in lucem eruit Basilius millanius, monachus casinas: prodieruntque Bononiae, in-8° apud Ant. Ciaccarellum et Peregrinum Bonardum, anno 1558. Questus equidem est primus hic scholiorum editor, codicem Ms., quo usus est, adeo fuisse librariorum inscitia corruptum, ut saepe vix divinando rectum posset assequi sensum.
On the scholia of St Victorinus on the Apocalypse of John.— The other of Victorinus' writings which has come down even to us is his scholia on the Apocalypse, which Basilius Millanius, a monk of Monte Cassino, first brought to light from a codex of the Cassinese library; and they appeared at Bologna, in octavo, from Ant. Ciaccarellus and Peregrinus Bonardus, in the year 1558. This first editor of the scholia indeed complained that the manuscript codex which he used was so corrupted by the ignorance of copyists that often he could scarcely arrive at the right sense even by guessing.
De opere autem, deque illius auctore, nec non de cura, quam in eo illustrando impendit, haud otiosum fortasse fuerit ipsum audire, lectorem suum alloquentem his verbis : « Ut ne quid esset, » inquit, « in quo me aut plane indiligentem argueres, aut etiam accusares ut audacem, amice lector, sedulo diligenterque cavi; nam et opusculum hoc
But concerning the work, and its author, and also the care which he spent in illustrating it, it will perhaps not be idle to hear him himself, addressing his reader in these words: "That there might be nothing," he says, "in which you could either convict me of plain carelessness or else accuse me of rashness, friendly reader, I have taken earnest and diligent care; for this little work also
Editors' notes and page, col. 287
Footnotes
(1) ‹anchor: not visible› · call in col 287
Cassiodor., institut. divin. lit., cap. 5.
Cassiodorus, Institutiones divinarum litterarum, ch. 5.
(printed under page 146)
(2) ‹anchor: not visible› · call in col 287
Hieronym., Prolog. in Matth., pag. 8, et edit. Ven t., tom. VIII, p. 7.
Jerome, Prologue on Matthew, p. 8; and Venice edition, vol. VIII, p. 7.
(printed under page 146)
(3) ‹anchor: not visible› · call in col 287
Cassiodor., ibid., cap. 7.
Cassiodorus, in the same work, ch. 7.
(printed under page 146)
(4) ‹anchor: not visible› · call in col 287
Lardner, loc. cit., p. 191.
Lardner, at the place cited, p. 191.
(printed under page 146)
(5) ‹anchor: not visible› · call in col 287
Cassiodor., loc. cit., cap. 9.
Cassiodorus, at the place cited, ch. 9.
(printed under page 146)
(6) ‹anchor: judice Caveo› · call in col 287
Cave loc. cit., p. 147.
Cave, at the place cited, p. 147.
(printed under page 146)
(7) ‹anchor: illustris Ceillierius› · call in col 287
Ceillier., loc. cit., p. 345 et 346.
Ceillier, at the place cited, pp. 345 and 346.
(printed under page 146)
Page
- running head: 287 DE S. VICTORINO EP. ET (cut off at the image edge)
- marginal letters: A ‹Christum velint. » Meminit etiam Cassiodorus com-›; B ‹S. Victorini aut breves duntaxat observationes,›; C ‹a capite usque ad calcem exposuerit. Siquidem sa-›; D ‹De opere autem, deque illius auctore, nec non›
- old-edition numerals: (none)
accuratissime perlegi; et cum multa in eo possem contra rectam scribendi rationem dicta improbare, nihil tamen fere loco mutavi, sed ea cujusmodicumque fuerunt, adnotavi, ut tuo potius vel starent, vel caderent judicio. Libellus certe ejusmodi est, ut cum magnam piis ac religiosis hominibus, qui hoc genus scriptis delectantur, utilitatem, tum vero ad ea etiam cognoscenda, quae in Apocalypsi altissimis recondita sunt sensibus, adjumenti plurimum sit allaturus. Stylus autem tametsi a prisco illo candore linguae latinae, puritateque multum abest, quod temporum inclinatae jam, si non prorsus collapsae cum imperii majestate rei litterariae mores, et gallicae nationis, quae necdum, ut nunc est, tum ingeniis, tum praestantissimarum artium cognitione culta erat, peregrinitatem referat: tantum tamen auctor iste brevitate sua praestitit, ut quorumdam verborum insolentiam utilitas argumenti abunde pensare possit. Nos certe cum idem ipse non verba quibus identidem impropriis et longe ab usu recte loquendi semotis utitur, sed sensus ipsos sequatur; noluimus in verbis eo ipso videri doctiores. Itaque vestigiis illius insistentes, quae animadversione imprimis digna visa sunt, infra hic adnotamus. » Hactenus cl Basilius Millanius editor: qui quidem, si ei locus Hieronymianus succurrisset de Viris illustribus superius nobis memoratus, neque gallum fuisse Victorinum, seu pictaviensem episcopum existimasset, neque de stylo ejus incompto adeo doluisset.
I have read through most carefully; and although I could have censured many things said in it against the correct method of writing, I nevertheless moved almost nothing from its place, but noted those things, of whatever kind they were, so that they might rather stand or fall by your judgement. The little book is certainly of such a kind that it will bring both great usefulness to pious and religious men who delight in writings of this sort, and also very much help towards understanding those things which lie hidden in the Apocalypse in the loftiest senses. The style, however, although it is far removed from that ancient clarity and purity of the Latin tongue, because it reflects the manners of the times, when literature was already declining, if not altogether collapsed together with the majesty of the empire, and the foreignness of the Gallic nation, which was not yet, as it now is, cultivated both in talents and in the knowledge of the most excellent arts: yet this author has achieved so much by his brevity that the usefulness of the subject can amply make up for the strangeness of certain words. We certainly, since he himself follows not the words, which he repeatedly uses improperly and far removed from the usage of correct speech, but the meanings themselves, did not wish for that very reason to appear more learned in words. Therefore, following in his footsteps, we note here below those things which seemed especially worthy of remark." Thus far the distinguished editor Basilius Millanius: who indeed, if the passage of Jerome in On Illustrious Men, mentioned by us above, had occurred to him, would neither have thought that Victorinus was a Gaul, or bishop of Poitiers, nor have so lamented his unpolished style.
Haec autem ex editore nostro propterea imprimis describenda censuimus, inquit Gallandius, quod hujusce opusculi editio, unica enimvero adeoque perrara, eos ad unum omnes hactenus latuerit, qui tum hoc, tum superiore saeculo de scriptoribus ecclesiasticis egisse noscuntur. Si enim iis perspecta fuisset illa, nullus dubito, quin ejusmodi scholia tanquam genuinum Victorini foetum excepissent, agnovissentque simul, subdititium omnino esse, utpote mire interpolatum, commentarium in Apocalypsin, qui sub ejus nomine in bibliothecis Patrum circumfertur. Et primum quidem ex Cassiodoro discimus, Victorinum de libro Apocalypseos difficillima quaedam loca breviter tractasse: quae quidem notatio et nostris scholiis apprime congruere noscitur, et a pervulgato commentario aliena esse comperitur; ut cuilibet utrumque opus conferenti perspicuum fiet. Deinde quod rei caput est, in nostris scholiis regni millenarii nota comparet; quod sane Victorinum cum aliis antiquioribus agnovisse, superius ex Hieronymo accepimus.
We have thought it right to copy out these things from our editor above all for this reason, says Gallandi, that the edition of this little work, being unique and indeed extremely rare, has hitherto escaped all, to a man, who are known to have treated of ecclesiastical writers both in this and in the preceding century. For if it had been examined by them, I do not doubt that they would have received such scholia as the genuine offspring of Victorinus, and would at the same time have recognized that the commentary on the Apocalypse which circulates under his name in the libraries of the Fathers is altogether spurious, being, as it is, wonderfully interpolated. And first indeed we learn from Cassiodorus that Victorinus treated briefly certain very difficult passages of the book of the Apocalypse: which remark is found to agree exactly with our scholia, and is discovered to be foreign to the widely circulated commentary; as will be clear to anyone comparing the two works. Next, which is the chief point of the matter, in our scholia the mark of the millenarian kingdom appears; and that Victorinus indeed acknowledged this together with other more ancient writers, we have learned above from Jerome.
Haud tamen dissimul⟨a⟩ndum videtur. scholia sua concludere Victorinum his verbis: « Ergo audiendi non sunt, qui mille annorum regnum terrenum esse confirmant, qui cum Cerintho haeretico sentiunt. »
Yet it does not seem that it should be concealed that Victorinus concludes his scholia with these words: "Therefore they are not to be listened to who affirm that the kingdom of a thousand years is earthly, who think with Cerinthus the heretic."
Editors' notes and page, col. 288
Footnotes
(1) ‹anchor: inquit Gallandius› · call in col 288
Galland., loc. cit. p. 6.
Gallandi, at the place cited, p. 6.
(printed under page 146)
(2) ‹anchor: Cassiodoro discimus› · call in col 288
Cassiod., loc. cit., cap 9.
Cassiodorus, at the place cited, ch. 9.
(printed under page 146)
(3) ‹anchor: nota comparet› · call in col 288
Victorin., schol. in Apocalyps., I, 15; XX, 6
Victorinus, Scholia on the Apocalypse, 1:15; 20:6.
(printed under page 146)
Page
- running head: [VIC]TORINO EP. ET MART. 288
- marginal letters: A accuratissime perlegi; B tissimarum artium cognitione; C Haec autem ex editore; D noscitur, et a pervulgato
- old-edition numerals: (none)
De quibus equidem illud primum dixerim cum Sixto senensi, ab aliena manu fortasse ita fuisse castigatam absurdam Victorini sententiam, in ejusque locum eam, quae nunc habetur, repositam. Deinde vero existimaverim potius, verba hujusmodi revera fuisse a Victorino conscripta, quo nimirum ab ea regni terrestris opinione qua semel imbutus fuerat, propulsaret, quidquid maxime vitiosi placita Cerinthiana in illam invexerant: haud secus ac Justinus martyr, qui eamdem sententiam amplexus: « Credentes in Christum, » inquit, « et eorum quae tum ab ipso, tum a prophetis tradita sunt, veritatem agnoscentes, sciunt se una cum eo in illa terra futuros, et aeterna ac incorrupta bona haereditate accepturos. »
Concerning these, I for my part would say this first, with Sixtus of Siena: that the absurd opinion of Victorinus was perhaps corrected in this way by another hand, and the one which is now found was put in its place. Then, however, I would rather think that words of this kind were in fact written by Victorinus, so that, namely, he might drive out of that opinion of an earthly kingdom, with which he had once been imbued, whatever was most faulty that the Cerinthian tenets had brought into it; just as Justin Martyr, who embraced the same opinion, says: "Those who believe in Christ, and acknowledge the truth of the things handed down both by Him and by the prophets, know that they will be together with Him in that land, and will receive eternal and incorruptible goods as an inheritance."
ARTICULUS III.
Article III.
De sancti Victorini operibus aut dubiis aut suppositiis.
On the works of St Victorinus that are either doubtful or spurious.
Pervulgatus in Apocalypsin commentarius Victorino abjudicandus. — Extat in SS. Patrum bibliothecis commentarius in Apocalypsin, cui titulus est: Victorini pitabonensis episcopi; num vero illius sit genuinus foetus, inter eruditos adhuc controvertitur. Perdoctus Caveus scribit: « Aut ejus non esse, aut mire interpolatum et mutatum necesse est. In suo etenim commentario Victorinum chiliastarum errori favisse, diserte tradit Hieronymus, quem tamen hujus commentarii auctor strenue impugnat, dogmaque istud Cerintho haeresiarch⟨ae⟩ adscribit. Citat etiam The⟨o⟩dorum, histori⟨ae⟩ ecclesiasticae sub Justiniano conditorem, cujus collectanea habemus hodie, ut alia mittam. Unde evidentissime colligitur, Victorini si sit, egregias interpolationes passum esse, et aliam plane induisse faciem, ex quo e Victorini manu primum prodiit. »
The widely circulated commentary on the Apocalypse must be denied to Victorinus. — There exists in the libraries of the Holy Fathers a commentary on the Apocalypse whose title is: Of Victorinus, bishop of Pettau; but whether it is his genuine offspring is still disputed among the learned. The very learned Cave writes: "It must either not be his, or have been remarkably interpolated and altered. For Jerome expressly reports that Victorinus in his commentary favoured the error of the chiliasts, which error the author of this commentary nevertheless vigorously attacks, and he ascribes that dogma to Cerinthus the heresiarch. He also cites Theodore, the composer of an ecclesiastical history under Justinian, whose collectanea we have today, to pass over other things. From this it is most evidently gathered that, if it is Victorinus's, it has suffered remarkable interpolations and has put on an altogether different face since it first came forth from the hand of Victorinus."
Basnagius de laudato Victorini commentario in Apocalypsin hunc in modum pronuntiat: « Multis ille liber fabulis refertus est. Existimat Jeremiam nondum vita abiisse; Neronem futurum antichristum, et in mundi fine venturum. Eo inclinat clarissimus Dupin in nova sua bibliotheca, Victorini commentarium esse: il y a apparence qu'il est de lui. Victorino tamen abjudicandum esse existimamus, judicemque damus Hieronymum (in Papia, cap. 18, in Catalogo): Hic dicitur mille annorum judaicam edidisse δευτερώσιν, quem secuti sunt Irenaeus et Apollinarius, et caeteri,
Basnage pronounces on the aforementioned commentary of Victorinus on the Apocalypse in this manner: "That book is filled with many fables. It holds that Jeremiah has not yet departed from life; that Nero is to be the Antichrist, and will come at the end of the world. The most distinguished Dupin, in his new Bibliothèque, inclines to the view that the commentary is Victorinus's: there is an appearance that it is his. We, however, think that it must be denied to Victorinus, and we offer Jerome as judge (on Papias, ch. 18, in the Catalogue): This man is said to have published a Jewish deuterosis of a thousand years, whom Irenaeus and Apollinarius followed, and the rest,
Editors' notes and page, col. 289
Footnotes
(1) ‹anchor: not visible› · call in col 289
Sixt. Senen., Bibl. sanct., lib. VI, annotat 348.
Sixtus of Siena, Bibliotheca sancta, book VI, annotation 348.
(printed under page 147)
(2) ‹anchor: not visible› · call in col 289
Justin. Martyr, Dialog. cum Tryphon., c. 1[3?]9.
Justin Martyr, Dialogue with Trypho, ch. 1[3?]9 (middle digit faint in the scan).
(printed under page 147)
(3) ‹anchor: not visible› · call in col 289
In Biblioth. Paris., tom. I, Lugdun., tom III, pag. 414. Aliae hujus Commentarii editiones recensentur in Jacobi le Long, Bibliotheca sacra, pag. 1003.
In the Paris Bibliotheca, vol. I; the Lyons one, vol. III, p. 414. Other editions of this commentary are listed in Jacques Le Long, Bibliotheca sacra, p. 1003.
(printed under page 147)
(4) ‹anchor: Caveus scribit› · call in col 289
Cave, loc. cit. pag. 147.
Cave, at the place cited, p. 147.
(printed under page 147)
(5) ‹anchor: tradit Hieronymus› · call in col 289
Hieyronym., in Catalog., cap 18, et praefat. in Commentar. Victorini.
Jerome, in the Catalogue, ch. 18, and the preface to the commentary of Victorinus.
(printed under page 147)
(6) ‹anchor: in modum pronuntiat› · call in col 289
Basnage, ad ann. 303, n. 16.
Basnage, at the year 303, no. 16.
(printed under page 147)
Page
- running head: 289 PROLEGOMENA.
- marginal letters: A De quibus equidem illud primum; B ARTICULUS III. (letter stands between accepturos and the caption); C gnat, dogmaque istud Cerintho; D candum esse existimamus
- old-edition numerals: (none)
qui post resurrectionem aiunt in carne cum sanctis Dominum regnaturum. Tertullianus quoque in libro de spe fidelium, et Victorinus piciavonensis, et Lactantius hac opinione ducuntur. » Commentarius vero adscriptus Victorino, millenariorum percellit opinionem: « Mille annorum regnum non arbitror esse terminum..... Ut mei sensus capacitas sentit proferri, quoniam denarius numerus Decalogum significat, centenarius virginitatis coronam ostendit. Qui enim virginitatis integrum servaverit propositum, et Decalogi praecepta fideliter impleverit..... iste vere sacerdos est Christi, et millenarium numerum perficiens, integre creditur regnare cum Christo, et apud eum recte ligatus est diabolus. » Doctissimus Lampe valde probabile esse indicat, hunc commentarium falso Victorino adscribi. Econtra eruditus Dupinius postquam diversa in utramque partem adduxit argumenta, tamdem concludit: « Non ergo adserendum, illud commentarium falso adscribi Victorino, quin vero similius est, illius esse genuinum foetum. » Sapientissimus Tillemontius pro more suo hanc quaetionem modeste ac diligenter petractavit. Fatetur primo diversis ex rationum momentis γνεσιοτήτα illius commentarii in Apocalypsin in dubium revocari a non paucis; sed adserit dein, sibi videri multo plura superesse argumenta, quibus ad credendum inducimur hunc commentariolum tamquam genuinum, ex tot sancti hujus martyris operibus atque laboribus, quoddam ἀκοσπασμάτων (reliquum) esse suspiciendum: interim tamen etiam largiendum, loca in favorem chiliasmi olim inibi obvia, subsequis temporibus mutationem passa fuisse. Quid quod etiam cl. Tillemontius alibi quaedam quoque momenta subjiciat, ex quibus intelligitur, cur ea loca, quae modo de chiliasmo in laudato commentariolo habentur, vel corrupta vel interpolata sint. Occurrunt haec loca ad finem praefati opusculi, atque cuilibet primo intuitu facile innotescit, horum stylum a praecedentium stylo multum differre. Ad haec est, quod facile omnino credamus, ejusmodi alterationes diversos antiquos SS. Patres quoad idem dogma subiisse. Nostra autem in praesenti casu conjectura magis adhuc confirmatur ex hoc, quod in ipsa hac interpretatione quaedam adhuc vestigia de millenariorum opinione
who say that after the resurrection the Lord will reign in the flesh with the saints. Tertullian too, in the book On the Hope of the Faithful, and Victorinus of Pettau, and Lactantius are led by this opinion." But the commentary ascribed to Victorinus strikes down the opinion of the millenarians: "I do not think that the kingdom of a thousand years is the limit..... As the capacity of my understanding perceives it to be set forth, since the number ten signifies the Decalogue, the number one hundred shows the crown of virginity. For whoever has kept the resolve of virginity intact and has faithfully fulfilled the precepts of the Decalogue..... he is truly a priest of Christ, and, completing the number one thousand, is believed to reign fully with Christ, and in his case the devil is rightly bound." The most learned Lampe indicates that it is very probable that this commentary is falsely ascribed to Victorinus. On the other hand the erudite Dupin, after adducing various arguments on either side, at length concludes: "It must not therefore be asserted that that commentary is falsely ascribed to Victorinus; rather it is more likely that it is his genuine offspring." The most wise Tillemont, after his custom, has treated this question modestly and diligently. He admits first that the genuineness of that commentary on the Apocalypse is called into doubt by not a few on the strength of various reasons; but he then asserts that it seems to him that far more arguments remain by which we are led to believe that this little commentary is to be regarded as genuine, a certain fragment (remnant) of the many works and labours of this holy martyr; but that meanwhile it must also be granted that passages in favour of chiliasm once found in it underwent alteration in subsequent times. What of the fact that the celebrated Tillemont elsewhere also puts forward certain considerations from which it is understood why those passages on chiliasm now found in the said little commentary are either corrupted or interpolated? These passages occur at the end of the aforesaid little work, and it becomes readily apparent to anyone at first glance that their style differs greatly from the style of the preceding passages. To this is added that we may quite easily believe that various ancient holy Fathers underwent alterations of this kind with regard to the same doctrine. But our conjecture in the present case is confirmed still more by this, that in this very interpretation certain traces of the opinion of the millenarians still
Editors' notes and page, col. 290
Footnotes
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Victorin., Comment., in Bibl. magna patrum, tom. III, pag. 421.
Victorinus, Commentary, in the Bibliotheca magna patrum, vol. III, p. 421.
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« Quod eo minus congruum, cum librum hunc falso adscribi Victorino..... valde probabile sit. » Lampe, Prolegom. in Joann., lib. I; cap. 4, n. 12, pag. 66.
"Which is the less fitting, since it is very probable that this book is falsely ascribed to Victorinus ....." Lampe, Prolegomena on John, book I, ch. 4, no. 12, p. 66.
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Dupin., Bibl. des aut. eccles., tom. I, p. 194 et edit. lat. colon., p. 301.
Du Pin, Bibliothèque des auteurs ecclésiastiques, vol. I, p. 194; and the Latin edition of Cologne, p. 301.
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Tillemont., Mémoir. Ecclés., tom. V, p. 218, et note 2, edit. Brux., p. 134.
Tillemont, Mémoires ecclésiastiques, vol. V, p. 218, and note 2; Brussels edition, p. 134.
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Id., ibid.
The same, in the same place.
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Id., ibid., note 3, p. 444, et édit. Bruxell., p. 312.
The same, in the same work, note 3, p. 444; and Brussels edition, p. 312.
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Id., Tom. II, les Millénaires, p. 251. Ubi adducit Sulpitii Severi Dialogum intitulam Gallum, et S. Irenaei lib. V, adv. Haeres. capita quinque postrema, in quibus error millenariorum omissus fuit.
The same, vol. II, les Millénaires, p. 251. There he cites the dialogue of Sulpicius Severus entitled Gallus, and the last five chapters of St. Irenaeus, Against Heresies book V, in which the error of the millenarians was left out.
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Page
- running head: PROLEGOMENA. 290
- marginal letters: A ‹ri, qui post resurrectionem›; B ‹esse indicat, hunc commentarium›; C ‹interim tamen etiam largiendum›; D ‹(1) Victorin., Comment.› (beside the first footnote, below the text block)
- old-edition numerals: (none)
- other: footnote (7) prints "intitulam" (for intitulatum); kept as printed
offendantur; cum inibi adseratur omnes sanctos conventuros esse, et Dominum nostrum Jesum Christum adoraturos. Sive vero laudatus commentariolus Victorini sit, sive non, deprehenduntur tamen in eo varii antiquitatis characteres. Huc refert Tillemontius auctoris loquendi modum de Romano Senatu, quod nimirum ea tempestate ille nomine suo et auctoritate sua persecutiones adversus christianos decreverit. Dein quae de Nerone scribit, hunc in modum: Unum autem de capitibus occisum in morte, et plaga mortis ejus curata est, Neronem dicit. Constat enim dum insequeretur eum equitatus missus a Senatu, ipsum sibi gulam succidisse. Hunc ergo suscitatum Deus mittet regem dignum dignis, et Christum, qualem meruerunt Judaei. Quae opinio communior fuit in primitivis Ecclesiae soeculis, quam in subsequis.—Tertio dum recenset Divi Pauli Epistolas, altum apud eum silentium de Epistola ad Hebraeos. Jam vero aetate sancti Victorini nostri, apud Occidentales vulgata opinio erat, Epistolam ad Hebraeus D. Paulum nequaquam habere auctorem. Sic insuper notatu etiam dignum in hoc commentario, quod, dum propheta cum Elia venturus commemoratur, nulla de Enocho mentio fiat; sed dumtaxat, tradatur aliquos Moysen, aut Elisaeum loco illius opinatos fuisse. Quod vero ipsius auctoris opinionem spectat, ille putavit Jeremiam fuisse, utope cujus mors in scriptura non commemoratur. Haec omnia respici possunt tanquam satis apta indicia antiquitatis laudati commentarii. Denique stylus in hoc opere observatus, cum charactere, quem de Victorini scribendi ratione S. Hieronymus notavit, optime convenit: quod scilicet rudis et impolitus fuerit, grandia sensibus, et viliora videantur Victorini opera compositione verborum. Ita censet vir doctissimus Tillemontius de commentario in Apocalypsin, utut simul etiam animadvertat, tutissimum fore, si quaestio de vero auctore indecisa relinquatur, quod judicium utroque pollice subscripsit perdoctus Lardnerus. Econtra reverendissimus Dominus Ceillerius adfirmare non dubitat, hunc commentarium merito adscribi S. Victorino patavionensi Episcopo ac martyri; sed nulla alia in suae sententiae
are met with; since it is asserted there that all the saints will come together and will worship our Lord Jesus Christ. But whether the commentary in question is Victorinus's or not, various marks of antiquity are nevertheless found in it. To this head Tillemont refers the author's manner of speaking about the Roman Senate, namely that at that time it decreed persecutions against the Christians in its own name and by its own authority. Next, what he writes about Nero, in this manner: "And one of the heads slain unto death, and the wound of its death was healed: he means Nero. For it is agreed that, while the cavalry sent by the Senate was pursuing him, he cut his own throat. Him, therefore, raised up, God will send as a king worthy of the worthy, and a Christ such as the Jews have deserved." This opinion was more common in the early centuries of the Church than in those following.—Thirdly, while he reviews the Epistles of St Paul, there is deep silence in him about the Epistle to the Hebrews. Now in the age of our St Victorinus the opinion commonly held among the Westerners was that the Epistle to the Hebrews by no means had St Paul as its author. Moreover, it is also worthy of note in this commentary that, while the prophet who is to come with Elijah is mentioned, no mention is made of Enoch; but it is only related that some had supposed Moses, or Elisha, to be in his place. As for the author's own opinion, he thought it was Jeremiah, as one whose death is not recorded in Scripture. All these things can be regarded as sufficiently fitting indications of the antiquity of the commentary in question. Finally, the style observed in this work agrees very well with the character which St Jerome noted concerning Victorinus's manner of writing: namely, that he was rough and unpolished, and that the works of Victorinus seem great in their meanings and rather mean in the arrangement of their words. So judges that most learned man Tillemont concerning the commentary on the Apocalypse, although at the same time he also remarks that it will be safest if the question of the true author is left undecided, a judgement to which the very learned Lardner subscribed with both thumbs. On the other hand, the most reverend Dom Ceillier does not hesitate to affirm that this commentary is rightly ascribed to St Victorinus, bishop of Pettau and martyr; but in [support] of his opinion no other
Editors' notes and page, col. 291
Footnotes
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«Ubi illi (apostoli) primum steterunt, Ecclesiam confirmaverunt, id est, in Judaea, ubi omnes sancti conventuri sunt, et Dominum suum adoraturi.» Victorin., in Apocal., p. 415.
"Where they (the apostles) first stood, they strengthened the Church, that is, in Judaea, where all the saints are to gather and to worship their Lord." Victorinus, On the Apocalypse, p. 415.
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« Et vidi, » inquit, « mulierem ebriam de sanguine Sanctorum, Decreto Senatus illius consummatae nequitiae, et omnem contra fidei praedicationem etiam fatam indulgentiam ipse dedit decretum in universis gentibus. » Id., ibid., p. 420, B.
"And I saw," he says, "the woman drunk with the blood of the saints, by decree of that Senate of consummate wickedness; and against all preaching of the faith he himself gave a decree, even of declared indulgence, among all the nations." The same, in the same place, p. 420, B.
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Id., ibid., p. 420, D, et paria habet in scholiis in Apoc., cap. XIII, p. 61, apud Galland.
The same, in the same place, p. 420, D; and he has the like in the scholia on the Apocalypse, ch. 13, p. 61, in Gallandi.
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Id., ibid., p. 415, B.
The same, in the same place, p. 415, B.
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Multi putant eum Eliam esse, aut Elisaeum, aut Moysen, sed utrique mortui sunt. Hieremiae autem mors non invenitur, quia omnes veteres nostri tradiderunt illum esse Hieremiam. Id. ibid. p. 418. D. Similia occurrunt in scholiis in Apoc., cap. XI, p. 59, apud Galland., tom. IV.
Many think he is Elijah, or Elisha, or Moses; but both of these died. The death of Jeremiah, however, is not found, for which reason all our elders have handed down that he is Jeremiah. The same, in the same place, p. 418, D. The like occurs in the scholia on the Apocalypse, ch. 11, p. 59, in Gallandi, vol. IV.
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Tillem. loc. cit.
Tillemont, at the place cited.
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Lardner. loc. cit. p. 195.
Lardner, at the place cited, p. 195.
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Ceillier., loc. cit., p. 346.
Ceillier, at the place cited, p. 346.
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- running head: 291 DE S. VICTORINO EP. (cut off at the image edge)
- marginal letters: A offendantur; cum inibi adseratur; B mitivis Ecclesiae soeculis; C quem de Victorini scribendi; D Victorin., in Apocal., p. 415 (in the footnotes)
- old-edition numerals: (none)
confirmationem adducit argumenta, praeter ea, quae ex Tillemontio snpra notavimus. Nostra vero aetate viri eruditissimi Gallandius, Oelrichsius, et Schoenemannus Commentarium in Apocalypsin Victorino abjudicant. Mihi vero perplacet viri acutissimi summique critici Joannis Launoy circa auctorem hujus commentarii judicium ita sentientis: « Ad Victorini commentarium in Apocalypsin, quem habemus in Bibliotheca Patrum, quod attinet, fieri potest, ut (si Cassiodoro creditur) partim illius sit, partim alterius: illius quidem in iis, quae difficilium locorum explicationem contineant: alterius vero, qui reliquorum locorum expositionem suppleverit. In summa res ista tota in eum adducta est statum, ut certum sit, nihil esse certi, quod vere affirmateque dici queat. »
arguments does he adduce by way of confirmation, besides those which we noted above from Tillemont. In our own age, moreover, the most learned men Gallandi, Oelrichs and Schoenemann deny the Commentary on the Apocalypse to Victorinus. To me, however, the judgement of that most acute man and supreme critic Jean de Launoy concerning the author of this commentary is highly pleasing, who thinks thus: "As regards the commentary of Victorinus on the Apocalypse which we have in the Bibliotheca Patrum, it may be that (if Cassiodorus is believed) it is partly his and partly another's: his, namely, in those parts which contain the explanation of difficult passages; but the other's, who supplied the exposition of the remaining passages. In sum, this whole matter has been brought to such a state that it is certain that there is nothing certain which can truly and affirmatively be said."
Caeterum in laudato commentario haec notatu digna offendimus praeeunte cl. Ceillierio. Primo: In toto orbe septem ecclesias omnes esse, et septem nominatas, unam esse catholicam, Paulus docuit. Secundo, quod baptisma peccata auferat. Tertio, quod nicolaitae nomen suum acceperint a Nicolao Diacono; quodque docuerint Idolothyta exorcizata licite manducari posse, pacemque fornicatoribus octava post lapsum die dandam esse. Quarto, auctor enumerat viginti quatuor Veteris Testamenti libros, nixus traditioni cujusdam Theodori. Ex eodem
For the rest, in the commentary cited we have come upon these things worthy of note, with the celebrated Ceillier leading the way. First: that in the whole world all the churches are seven, and that the seven named are one catholic church, Paul taught. Second, that baptism takes away sins. Third, that the Nicolaitans received their name from Nicolas the Deacon; and that they taught that things offered to idols, once exorcized, could lawfully be eaten, and that peace was to be given to fornicators on the eighth day after their fall. Fourth, the author enumerates twenty-four books of the Old Testament, relying on the tradition of a certain Theodore. From the same
Editors' notes and page, col. 292
Footnotes
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Galland., loc. cit., p. 6, in prolegom., cap. III, Verba illius superiori articulo disserens de scholiis S. Victorini in Apocalypsin ad finem adtuli.
Gallandi, at the place cited, p. 6, in the prolegomena, ch. 3. I quoted his words at the end of the previous article, in discussing the scholia of St. Victorinus on the Apocalypse.
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« Neque genuinus commentarius (in Apocalypsin) qui inveniri solet in Bibliothecis Patrum. » Oelrichs, Commentarii de script. eccles. lat., Lipsiae, 1791, p. 46.
"Nor is the commentary (on the Apocalypse) usually found in the Bibliothecae Patrum genuine." Oelrichs, Commentarii de scriptoribus ecclesiasticis latinis, Leipzig, 1791, p. 46.
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« Qui jam sub nomine illius (Victorini) extat Commentarius in Apocalypsin in Bibl. Patrum, tom. III, eum non illius esse, aut certe misere mutilatum et interpolatum esse, ex Hieronymi in eum stricturis discimus, ubi chiliastarum opinioni auctorem favere dicit, quam hic potius impugnat et Cerinthi haeresin appellat. Magis etiam commentarius iste fraudis argueretur, si eo nobis uti liceret, quod Caveus in Cassiodoro (de divin lect. c. 9.) manifesto deprehendere sibi visus est, Victorinum non tam integram Apocalypsin commentario illustrasse, quam difficiliora quaedam loca tractasse. » Schoenem., Biblioth. Histor. literar. Patrum latin., tom. I, cap. III, n. 8, p. 145, et seq., Lipsiae in-8., 1792.
"The Commentary on the Apocalypse that now exists under his (Victorinus's) name in the Bibliotheca Patrum, vol. III, is not his, or at least is wretchedly mutilated and interpolated: we learn this from Jerome's strictures on him, where he says the author favours the opinion of the chiliasts, which this commentary rather attacks and calls the heresy of Cerinthus. The commentary would be convicted of fraud still more if we might use what Cave thought he clearly found in Cassiodorus (On divine readings, ch. 9): that Victorinus did not so much expound the whole Apocalypse in a commentary as treat some of its harder passages." Schoenemann, Bibliotheca historico-literaria Patrum latinorum, vol. I, ch. 3, no. 8, p. 145 ff., Leipzig, octavo, 1792.
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Launoy, tom. II, opp., part. I, p. 646, et seq. ]
Launoy, vol. II of his works, part I, p. 646 ff.
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Ceillier., loc. cit., p. 347.
Ceillier, at the place cited, p. 347.
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S. Victorin., Comment. in Apocal., apud Bibl. Patrum Lugdun. tom. III., p. 415. Similia occurrunt in scholiis in cap. II. Apoc., p. 53. apud Galland.
St. Victorinus, Commentary on the Apocalypse, in the Lyons Bibliotheca Patrum, vol. III, p. 415. The like occurs in the scholia on ch. 2 of the Apocalypse, p. 53, in Gallandi.
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Improperium est peccatum pristinum, quod aufertur in baptismo, et incipit vocari homo Christianus ; quod est, invocetur nomen tuum super nos. » Idem, ibidem.
"The reproach is the former sin, which is taken away in baptism, and the man begins to be called a Christian; that is, let thy name be called upon us." The same, in the same place.
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Nicolaitae autem erant illo tempore ficti homines et pestiferi, qui sub nomine Nicolai ministri fecerunt sibi haeresin, ut delibatum exorciraretur, et manducari posset, et quicumque fornicatus esset, octava die pacem acciperet. Id. ibid. Similia habentur in scholiis S. Victorini in cap. II, Apoc., apud Galland., tom. IV, p. 54.
The Nicolaitans at that time were false and pestilent men, who under the name of Nicolas the deacon made themselves a heresy: that what had been offered [to idols] should be exorcised and could be eaten, and that whoever had committed fornication should receive peace on the eighth day. The same, in the same place. The like is found in the scholia of St. Victorinus on ch. 2 of the Apocalypse, in Gallandi, vol. IV, p. 54.
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« Sunt autem libri Veteris Testamenti, qui accipiuntur, viginti quatuor, quos in Epitomis Theodori invenies. » Id., ibid., p. 417. Confer Victorini schol. in cap. IV, Apoc., p. 56, apud Galland.
"The books of the Old Testament that are received are twenty-four, which you will find in the Epitomes of Theodore." The same, in the same place, p. 417. Compare Victorinus's scholia on ch. 4 of the Apocalypse, p. 56, in Gallandi.
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Quisnam is Theodorus, haud facile determi- (continues)
Who this Theodore was, is not easily deter- (continues)
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Page
- running head: [DE S. VI]CTORINO EP. ET MART. (beginning cut off at the image edge)
- marginal letters: A ‹tiae confirmationem adducit›; B ‹mateque dici queat.›; C ‹lypsin) qui inveniri solet› (in footnote 2); D ‹Patrum Lugdun. tom. III› (in footnote 6)
- old-edition numerals: (none)
commentariolo constat, Apocalypsin tunc temporis omnino agnitam fuisse. Spectat denique iste commentarius etiam Epistolam ad Hebraeos. In appendice ad tomum tertium operum divi Augustini editionis maurinorum impressus habetur auctoris anonymi commentarius in Apocalypsin, desumptus plurimam quoad partem ex eo, qui prae se fert nomen sancti Victorini Petavionensis.
little commentary it is evident that the Apocalypse was at that time fully acknowledged. Finally, this commentary also has regard to the Epistle to the Hebrews. In the appendix to the third volume of the works of St Augustine in the Maurist edition there is found printed a commentary of an anonymous author on the Apocalypse, taken for the most part from the one which bears the name of Saint Victorinus of Pettau.
Huic commentario in Apocalypsin praefixa habetur Patrum praefatio, Hieronymo adscripta, in qua Victorinus dicitur, idem sensisse cum Papia et Nepote; verum judice viro doctissimo absque omni fundamento ille prologus seu Epistola ad Anatolium D. Hieronymo adscribitur, nullusque Criticorum, quod sciam, eamdem uti genuinam admittit.
To this commentary on the Apocalypse there is found prefixed, in [the Library of the] Fathers, a preface ascribed to Jerome, in which Victorinus is said to have held the same opinion as Papias and Nepos; but in the judgement of a most learned man that prologue, or Epistle to Anatolius, is ascribed to St Jerome without any foundation, and none of the critics, so far as I know, admits it as genuine.
Alia S. Victorino falso adscripta opera. — Tribuuntur etiam sancto Victorino nostro carmina duo, quae habentur in sacrorum poetarum collectione Fabriciana de Jesu Christo Deo et homine unum; alter titulus est lignum vitae; sed conjectura plane incerta, et ut mihi videtur, inquit Caveus, cui consentiunt clarissimi Duumviri Oelrichsius et Schoenemannus, falsa.
Other works falsely ascribed to St Victorinus. — There are also attributed to our Saint Victorinus two poems, which are found in Fabricius's collection of the sacred poets: one on Jesus Christ, God and man; the other's title is The Tree of Life; but the conjecture is plainly uncertain and, as it seems to me, says Cave (with whom the most illustrious pair Oelrichs and Schönemann agree), false.
Observat Tillemontius, quod in variis manuscriptis
Tillemont observes that in various manuscripts
Editors' notes and page, col. 293
Footnotes
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Patet hoc e formulis. quibus Apocalypsin laudat istius libelli auctor. Verbi gratia Bibl. patrum tom. III; p. 419 ; « Liber apertus est, quem Joannes vidit. » Paucis verbis interjectis istum Joannem vocat Apostolum : « Sed quia dicit se scripturum fuisse Joannem, quanta locuta fuissent tonitrua, id est, quaecumque in Veteri Testamento erant obscura, et praedicata, vetatur scribere, sed relinquere ea signata ; qui erat Apostolus, nec oportebat gratiam sequentis gradus in primo collocari. » Disserit porro de tempore scriptae Apocalypsis, et ad locum Apoc., X, 11. sic commentatur : « Hoc est, quoniam, quando hoc vidit Joannes, erat in insula Patmo, in metallum damnatus a Domitiano Caesare. Ibi ergo vidit Apocalypsin. Et cum senior jam putaret, se per passionem accepturum receptionem, interfecto Domitiano, omnia judicia ejus soluta sunt, et Joannes de metallo dimissus. Sic postea tradidit hanc eamdem, quam acceperat a Domino, Apocalypsin. Hoc est, oportet te iterum prophetare. » Et ibidem, p. 420 ; « Intelligi oportet tempus, quo scriptura Apocalypsis edita est, quoniam tunc erat Caesar Domitianus. Unus exstat, sub quo scribitur Apocalypsis, Domitianus scilicet. » Confer Victorini schol. in Apoc., cap. XIII, pag. 61, apud Galland.
This is clear from the phrases with which the author of this little book praises the Apocalypse. For example, Bibliotheca Patrum vol. III, p. 419: "The book is open which John saw." A few words later he calls this John an apostle: "But because John says he would have written all that the thunders had spoken, that is, whatever things in the Old Testament were obscure and foretold, he is forbidden to write, and told rather to leave them sealed; he who was an apostle, and it was not fitting that the grace of the following rank should be placed in the first." He then discusses the time when the Apocalypse was written, and on Apoc. 10:11 comments thus: "That is, because when John saw this he was on the island of Patmos, condemned to the mines by the emperor Domitian. There, then, he saw the Apocalypse. And when, already old, he thought he would receive his reception through martyrdom, Domitian was killed, all his judgements were annulled, and John was released from the mines. So afterwards he handed on this same Apocalypse which he had received from the Lord. That is: you must prophesy again." And in the same place, p. 420: "We must understand the time at which the writing of the Apocalypse was published, for then Domitian was emperor. There is one under whom the Apocalypse was written, namely Domitian." Compare Victorinus's scholia on the Apocalypse, ch. 13, p. 61, in Gallandi.
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V. c., p. 418 : « Sicut igitur coelum intelligitur ara aurea. »
See the place cited, p. 418: "As, then, heaven is understood as the golden altar."
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Videsis Admonitionem Maurinorum de subsequenti expositione in Apocalypsin, tom. XVI. opp. D, Augustini, edit. Venet., in-4°, p. 618.
See the Maurists' admonition on the following exposition of the Apocalypse, vol. XVI of the works of St. Augustine, Venice edition, quarto, p. 618.
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Bibliothec. PP. Lugdun.. tom. III, p. 414.
Lyons Bibliotheca Patrum, vol. III, p. 414.
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Lardner., loc. cit. p. 195, 196.
Lardner, at the place cited, pp. 195, 196.
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Caveus, loc. cit.
Cave, at the place cited.
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Oelrichs, et Schoenemann, loc. cit.
Oelrichs and Schoenemann, at the places cited.
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Tillemon., loc. cit., p. 134.
Tillemont, at the place cited, p. 134.
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Page
- running head: 293 PROLEGOMENA.
- marginal letters: A ‹dem commentariolo constat›; B ‹Alia S. Victorino falso adscripta opera›; C ‹tionem Theodori a quodam sciolo› (beside the footnotes); D ‹Domino, Apocalypsin. Hoc est› (beside the footnotes)
- old-edition numerals: (none)
sancto Victorino Petavionensi episcopo ac martyri Hymnus de sancta Cruce, seu de Paschate, vel de Baptismo inter D. Cypriani opera relatus adtribuatur; eumdemque Hymnum venerabilis Beda noster sub nomine Victorini allegat hisce verbis: Qua ductus opinione Victorinus pictaviensis antistes Ecclesiae de Golgotha scribens ita inchoat.
the Hymn on the Holy Cross, or on Easter, or on Baptism, which is included among the works of St Cyprian, should be attributed to Saint Victorinus, bishop of Pettau and martyr; and our venerable Bede cites this same Hymn under the name of Victorinus in these words: Led by this opinion, Victorinus, bishop of the church of Poitiers, writing about Golgotha, begins thus.
Est locus ex omni medium, quem cernimus orbe, / Golgotha Judaei patrio cognomine dicunt.
There is a place, as we perceive, at the centre of the whole world, / which the Jews call Golgotha by their ancestral name.
Est hoc carmen admodum praeclarum, et spectato nostri auctoris stylo elegantius, quam ut possit vel debeat eidem adtribui. Ex hoc carmine cognoscimus referente Tillemontio. quod multi homines Christianam religionem profiteri ea aetate voluerint, qui ne quidem usque ad baptismum in ea immoti perseverarunt.
This poem is quite excellent, and, judged by our author's style, too elegant for it to be attributed to him, or for it to be right to do so. From this poem we learn, as Tillemont reports, that in that age many people wished to profess the Christian religion who did not persevere unshaken in it even as far as baptism.
Carmen seu versus incerti auctoris adversus Marcionem vulgo inter Tertulliani scripta edi solitos. Victorino vindicare studet saepe jam citatus Tillemontius. Quam sententiam etsi nostram facere nolumus (utpote levi nixam conjecturae) tamen opus illud ad saeculum tertium referre non dubitamus, quod tractatio docet, maximeque index Episcoporum romanorum, quem continet.
The poem, or verses, by an uncertain author against Marcion, which are usually published among the writings of Tertullian: these the already often-cited Tillemont strives to claim for Victorinus. Although we are unwilling to make this opinion our own (since it rests on a slight conjecture), we nevertheless do not hesitate to assign that work to the third century, as its treatment shows, and above all the list of Roman bishops which it contains.
Recepit auctor istius scripti e libris ambiguis Epistolam ad Hebraeos uti ex hisce constat versibus.
The author of this writing accepted the Epistle to the Hebrews from among the doubtful books, as is clear from these verses.
Sanguine nam vituli populum, simul omnia vasa / Atque sacerdotis et scripta volumina legis / Sparsit, aqua mixto. (Collat. Hebraeor., IX, 19). / Hoc Dominus noster, qui nos sua morte redemit, / Extra castra volens populi vim passus iniqui. (Vide Hebr., XIII, 12). / Foederis hinc etiam novi inenarrabilis auctor / Discipulus Joannes animas pro nomine passas / Testatur tali sese vidisse sub ara, / Clamantes Dei vindictam pro caede potentis. (Vide Apocalypsin, VI, 5).
For with the blood of a calf, mixed with water, he sprinkled the people, and at the same time all the vessels / and those of the priest, and the written volumes of the law (compare Heb. 9:19). / This our Lord, Who redeemed us by His death, / willingly suffered outside the camp the violence of a wicked people (see Heb. 13:12). / Hence too the disciple John, witness of the ineffable new covenant, / testifies that he saw the souls that suffered for the Name / beneath such an altar, / crying out for the vengeance of the mighty God for their slaughter (see Rev. 6:5).
Et ibidem, pag. 805, edit. Paris., 1634, ac Venetae, 1744, pag. 637.
And in the same place, p. 805 of the Paris edition of 1634, and of the Venice edition of 1744, p. 637.
Sic quoque Joannes: sic pandit Spiritus illi, / Tot numero soliis senioribus insuper albis (Vide Apoc., VI, 4).
So also John: so the Spirit reveals to him, / the elders on thrones so many in number, and moreover in white (see Rev. 6:4).
Sanctus Hieronymus citat commentarium Victorini in Dialogos M. T. Ciceronis; verum argumentum ejusmodi materiae potius convenit Victorino Africano, qui fuit rhetorices professor.
Saint Jerome cites a commentary of Victorinus on the Dialogues of M. T. Cicero; but a subject of this kind rather suits Victorinus the African, who was a professor of rhetoric.
Editors' notes and page, col. 294
Footnotes
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De Cruce Domini, p. 4, append. oper. Cyprian.
On the Cross of the Lord, p. 4, appendix to the works of Cyprian.
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Beda, de locis Sanctis, cap. 2, p. 317, Cantabrig. 1722.
Bede, On the Holy Places, ch. 2, p. 317, Cambridge, 1722.
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Tillemont., loc. cit., pag. 134.
Tillemont, at the place cited, p. 134.
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Id., ibid.
The same, in the same place.
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Quia scilicet huic opusculo optime congruit illud, quod divus Hieronymus de modica sancti Victorini linguae latinae peritia retulit.
Because, namely, what St. Jerome reported of St. Victorinus's slender skill in the Latin tongue fits this little work very well.
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Inter opera Tertulliani Parisiis edita 1634, p. 804. et edit. Venet., 1744, p. 636.
Among the works of Tertullian published at Paris, 1634, p. 804; and Venice edition, 1744, p. 636.
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Hieronym., lib. I, c. 16, adv. Rufin., p. 459. edit. Venet. 1766.
Jerome, Against Rufinus, book I, ch. 16, p. 459, Venice edition, 1766.
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Page
- running head: PROLEGOMENA.
- marginal letters: A ‹criptis sancto Victorino›; B ‹verarunt.›; C ‹Hoc Dominus noster, qui nos›; D ‹beside footnote (1) De Cruce Domini›
- old-edition numerals: (none)
ARTICULUS IV.
Article IV.
Observationes theologicae in genuina S. Victorini opuscula et editionum recensio.
Theological observations on the genuine short works of St Victorinus, and a review of the editions.
Doctrina S. Victorini de quatuor Evangeliis, etc. — In Fragmento de Fabrica mundi, in quo de opere septimi diei disserit, observat S. Victorinus inter alia tanquam notatu dignum, quatuor animalia ante thronum Dei, quatuor Evangelia, et quatuor flumina in paradiso fluentia, Evangelium S. Joannis in eodem tractatu hoc modo adducitur, Joannes Evangelista sic dicit: In principio erat Verbum, et Verbum erat apud Deum, et Deus erat Verbum. In scholiis suis in Apocalypsin beati Joannis de iisdem quatuor Evangeliis ita discurit: Quatuor animalia quatuor sunt Evangelia. « Primum animal simile leoni, et secundum simile vitulo, et tertium habens faciem similem homini, et quartum simile aquilae volanti . . . . . Animalia igitur quod differentia sunt vultu, hanc habent rationem; simile leoni animal Marcum designat, in quo vox leonis in eremo rugientis auditur. Hominis autem figura enititur Matthaeus enuntiare nobis genus Mariae, unde carnem accepit Christus. Ergo dum enumerat ab Abraham usque ad David, et usque ad Joseph, tamquam de homine locutus est. Ideo praedicatio ejus hominis effigiem ostendit. Lucas sacerdotium Z⟨a⟩chariae offerentis hostiam pro populo, et apparentem sibi angelum dum enarrat, propter Sacerdotium et hostiae conscriptionem, vituli imaginem tulit. Joannes Evangelista aquilae similis, assumptis pennis ad altiora festinans, de Verbo Dei disputat. Marcus Evangelista sic incipiens: Initium Evangelii Jesu Christi, sicut scriptum est in Isaia Propheta, vox clamantis in deserto, leonis habet effigiem. Matthaeus autem: Liber generationis Jesu Christi Filii David, Filii Abraham; haec est facies hominis. Lucas vero dixit: Fuit Sacerdos nomine Zacharias, de vice Abia, et mulier ei de filiabus Aaron; haec est imago vituli. At Joannes cum incipit: In principio erat Verbum, ei Verbum erat apud Deum, et Deus erat Verbum; similitudinem aquilae volantis ostendit. Non solum autem Evangelistae sed et ipsum Verbum Dei Patris omnipotentis, qui est Filius ejus D. N. Jesus Christus, fert easdem imagines in tempore adventus sui. Cum nobis praedicat, est tanquam leo, et catulus leonis: et cum propter salutem hominum homo factus est ad mortem devincendam, et universos liberandos, et quod seipsum obtulerit hostiam patri pro nobis, vitulus dictus est. Et quod mortem devicerit et ascendit
The doctrine of St Victorinus on the four Gospels, etc. — In the Fragment On the Making of the World, in which he discourses on the work of the seventh day, St Victorinus observes among other things, as worthy of note, the four living creatures before the throne of God, the four Gospels, and the four rivers flowing in paradise; the Gospel of St John is cited in the same treatise in this way: John the Evangelist says thus: In the beginning was the Word, and the Word was with God, and the Word was God. In his scholia on the Apocalypse of blessed John he discourses thus on these same four Gospels: The four living creatures are the four Gospels. “The first living creature like a lion, and the second like a calf, and the third having a face like a man, and the fourth like a flying eagle . . . . . The living creatures, then, in that they differ in countenance, have this meaning: the living creature like a lion signifies Mark, in whom is heard the voice of a lion roaring in the desert. Matthew, moreover, strives in the figure of a man to declare to us the lineage of Mary, from whom Christ took flesh. Therefore, while he enumerates from Abraham as far as David, and as far as Joseph, he has spoken as if of a man. Therefore his preaching shows the likeness of a man. Luke, while he narrates the priesthood of Zacharias offering a sacrifice for the people, and the angel appearing to him, took the image of a calf on account of the priesthood and the writing down of the sacrifice. John the Evangelist, like an eagle, having taken wings and hastening to higher things, discourses on the Word of God. Mark the Evangelist, beginning thus: The beginning of the Gospel of Jesus Christ, as it is written in Isaiah the Prophet, the voice of one crying in the desert, has the likeness of a lion. Matthew, moreover: The book of the generation of Jesus Christ, Son of David, Son of Abraham; this is the face of a man. Luke, however, said: There was a priest by the name of Zacharias, of the course of Abia, and his wife was of the daughters of Aaron; this is the image of a calf. But John, when he begins: In the beginning was the Word, and the Word was with God, and the Word was God, shows the likeness of a flying eagle. And not only the Evangelists, but also the very Word of God the Father almighty, Who is His Son, our Lord Jesus Christ, bears these same images at the time of His coming. When He preaches to us, He is as a lion, and a lion's whelp; and since for the salvation of men He was made man to overcome death and to set all free, and because He offered Himself as a sacrifice to the Father for us, He was called a calf. And because He overcame death and ascended
Editors' notes and page, col. 295
Footnotes
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Victorin., de Fabrica Mundi, cap. II, apud Galland., t. IV, p. 49; et apud Caveum, tom. I, p. 148; et in hac edit. Paris., hoc volum., p.
Victorinus, On the Making of the World, ch. 2, in Gallandi, vol. IV, p. 49; and in Cave, vol. I, p. 148; and in this Paris edition, this volume, p. [blank in print].
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Id,, ibid , cap. IV, p. 50, et apud Cave, p. 149.
The same, in the same work, ch. 4, p. 50; and in Cave, p. 149.
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Victorin., schol. in Apocal., ex cap. IV, p. 55, apud Galland.
Victorinus, Scholia on the Apocalypse, from ch. 4, p. 55, in Gallandi.
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Vide, ut tradat Victorinus Matthaeum genealogiam nobis Mariae non Christi describere, secus atque major hodie theologorum pars opinatur.
See how Victorinus teaches that Matthew describes for us the genealogy of Mary, not of Christ, unlike what the greater part of theologians hold today.
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Similia habentur in commentario S. Victorini in Apocalypsin, apud Biblioth. patrum. Lugdun., Tom. III, p. 416.
The like is found in St. Victorinus's commentary on the Apocalypse, in the Lyons Bibliotheca Patrum, vol. III, p. 416.
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- running head: 295 DE S. VICTORINO EP.
- marginal letters: A ‹ARTICULUS IV.›; B ‹Evangelia. « Primum animal simile leoni›; C ‹pennis ad altiora festinans›; D ‹et cum propter salutem hominum›
- old-edition numerals: (none)
- other: misprints kept as printed: "discurit" (for discurrit; "ita discurit"); "ei" (for et; "ei Verbum erat apud Deum", the second quotation of John 1:1)
in coelos extendens alas suas, et protegens plebem suam, aquila volans nominatus est. Hae ergo praedicationes, quamvis quatuor sint, una est tamen, qui de uno ore processit. Oculos autem intus et foris habere ea animalia in praedicatione novi Testamenti, providentiam spiritualem ostendit, quae et secreta cordis inspicit, et supervenientia videt, quae sunt intus et foris. » In hoc S. Victorini loco omnia quatuor Evangelia, singulorumque initium, vel saltem ab initio statim obvenientes res in iis deprehendimus; unde hic locus a nobis maximo in pretio habendus est.
into the heavens, spreading His wings and protecting His people, He is named the flying eagle. These proclamations, therefore, though they are four, are yet one, which proceeded from one mouth. And that those living creatures have eyes within and without in the preaching of the New Testament shows the spiritual providence which both looks into the secrets of the heart and sees things to come, which are within and without.” In this passage of St Victorinus we find all four Gospels, and the beginning of each, or at least the matters that occur immediately at the beginning in them; hence this passage is to be held by us in the highest esteem.
Evangelium Joannis quo tempore, ac qua occasione scriptum?—Non solum S. Victorinus adnotat tempus, quo S. Joannes suum Evangelium conscripserit, sed qua etiam occasione permotus fuerit. Composuit scilicet illud, postquam in Patmos insulam Joannes relegatus fuit, eo consilio, ut eo tempore exortas haereses refutaret atque destrueret. « Ostensa arundo similis virgae (verba sunt S. Victorini) haec ipsa est Apocalypsis, quam postea exhibuit Ecclesiis: nam et Evangelium perfectae fidei nostrae salutis causa postea scripsit. Cum enim esset Valentinus et Cerinthus, et Ebion, et caeteri scholae Satanae diffusi per orbem, convenerunt ad illum de finitimis provinciis omnes episcopi, et compulerunt eum, ut et ipse testimonium conscriberet. » Haud absimilia habentur in commentario Victorini in Apocalypsin.
At what time, and on what occasion, was the Gospel of John written? Not only does St Victorinus note the time at which St John composed his Gospel, but also the occasion by which he was moved. He composed it, namely, after John had been banished to the island of Patmos, with the purpose of refuting and destroying the heresies that had arisen at that time. “The reed shown, like a rod” (these are the words of St Victorinus), “is this very Apocalypse, which he afterwards presented to the Churches; for he also afterwards wrote the Gospel of the perfect faith for the sake of our salvation. For when Valentinus and Cerinthus and Ebion and the rest of the school of Satan were spread throughout the world, all the bishops from the neighbouring provinces came together to him and compelled him to write down his testimony himself as well.” Not dissimilar things are found in Victorinus’ commentary on the Apocalypse.
Actus Apostolorum a S. Victorino laudati. — Actuum apostolorum meminit sanctus Victorinus bina vice in hisce scholiis in Apocalypsin; et quidem dum ita scribit: « Et nos legimus in Actis Apostolorum, quemadmodum loquens discipulis suis, raptus est in coelos. » Atque alibi: « Sicut Petrus ad Judaeos exclamavit: Dextera Dei exaltatus acceptum a Patre Spiritum effudit, hunc quem videtis. »
The Acts of the Apostles cited by St Victorinus. St Victorinus mentions the Acts of the apostles twice in these scholia on the Apocalypse: namely, when he writes thus: “And we read in the Acts of the Apostles how, while speaking to His disciples, He was caught up into the heavens.” And elsewhere: “As Peter cried out to the Jews: Exalted by the right hand of God, having received the Spirit from the Father, He poured Him forth, Whom you see.”
De Divi Pauli Epistolis. — In fragmento de fabrica mundi, quod Caveus primus edidit, occurrit in meditationibus Victorini in septimum diem, quo Deus ab omni labore requievit, inter alia de hoc notatu digno numero exempla et sequens: Et septem Ecclesiae apud Paulum. Ubi margo editionis Cavei habet pro Paulum, Apocalypsin, sed male, et recte Paulum; nam Cyprianus, de exhortatione martyrii, pag. 125, edit. Amstel. et Bremensis, pag. 179, ait: « Apostolus Paulus, qui hujus legitimi numeri et certi meminit, ad septem Ecclesias scribit. » Vide et
On the Epistles of the Divine Paul. In the fragment on the making of the world, which Cave first published, there occurs in Victorinus’ meditations on the seventh day, on which God rested from all labour, among other examples concerning this noteworthy number, the following also: And the seven Churches in Paul. Here the margin of Cave’s edition has Apocalypse in place of Paul, but wrongly, and Paul is right; for Cyprian, On the Exhortation to Martyrdom, p. 125 of the Amsterdam edition and p. 179 of the Bremen, says: “The Apostle Paul, who is mindful of this lawful and fixed number, writes to seven Churches.” See also
Editors' notes and page, col. 296
Footnotes
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Victorin., in schol. in cap. XI, Apocal., p. 59, apud Galland.
Victorinus, in the scholia on ch. 11 of the Apocalypse, p. 59, in Gallandi.
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Victorin., in Apoc., p. 418, C. in Bibl. patrum Lugd.
Victorinus, on the Apocalypse, p. 418, C, in the Lyons Bibliotheca Patrum.
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Id., in schol. in cap. XII. Apoc., p. 60, apud Galland, et in hoc volum. Eadem habentur comment. in Apocal., p. 419, A. Bibl. patrum. Lugd. Coll. act I. 9—11.
The same, in the scholia on ch. 12 of the Apocalypse, p. 60, in Gallandi, and in this volume. The same is found in the commentary on the Apocalypse, p. 419, A, Lyons Bibliotheca Patrum. Compare Acts 1:9–11.
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Id., ibid., in cap, I, p. 53, Galland. Coll., Act., II, 33. Similia occurrunt in comment. in Apoc., p. 415.
The same, in the same place, on ch. 1, p. 53, Gallandi. Compare Acts 2:33. The like occurs in the commentary on the Apocalypse, p. 415.
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Victorin. Fragm. de Fabrica Mundi apud Caveum Hist. litterar. p. 149. A. et apud Galland. tom. IV. Bibl. VV. PP. p. 50. B. § 5.
Victorinus, fragment On the Making of the World, in Cave, Historia literaria, p. 149, A; and in Gallandi, vol. IV of the Bibliotheca veterum patrum, p. 50, B, § 5.
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- running head: [...]ICTORINO EP. ET MART. 296 (left part cut off at image edge)
- marginal letters: A dit in coelos extendens; B qua etiam occasione permotus; C vice in hisce scholiis; D « Apostolus Paulus, qui hujus
- old-edition numerals: (none)
alia ibidem hunc locum illustrantia. Quod vero Victorinus intellexerit septem Ecclesias, ad quas tot Epistolae in collectione paulina directae sunt, ex duplici auctoris nostri loco, uno in scholiis in Apocalypsin, altero ejusdem in commentario in Apocalypsin manifeste constat; in utroque haec habentur : « Istae septem stellae sunt septem Ecclesiae, ad quas fecit Epistolas; non quia ipsae solae sunt Ecclesiae, aut principes, sed quod uni dicit, omnibus dicit. Unde et in toto orbe septennatim Ecclesias omnes, septem esse nomi⟨na⟩tas, et unam esse Catholicam, Paulus docuit, scribens ad septem Ecclesias, uti ad Romanos, ad Corinthios, ad Galatas, ad Ephesios, ad Philippenses, ad Colossenses, ad Thessalonicenses. Postea singularibus personis scripsit, ne excederet modum septem Ecclesiarum. Et in brevi contrahens praedicationem suam ad Timotheum ait : ut scias, qualiter debeas conversari in Ecclesia Dei vivi. »
other things in the same place illustrating this passage. But that Victorinus understood [them as] the seven Churches to which as many Epistles in the Pauline collection are addressed is plainly established from two passages of our author, one in the scholia on the Apocalypse, the other likewise in the commentary on the Apocalypse; in both the following is found: "These seven stars are the seven Churches to which he made Epistles; not because they alone are Churches, or the chief ones, but because what he says to one he says to all. Hence also Paul taught that all the Churches in the whole world, by sevens, are named seven, and that there is one Catholic [Church], writing to seven Churches, namely to the Romans, to the Corinthians, to the Galatians, to the Ephesians, to the Philippians, to the Colossians, to the Thessalonians. Afterwards he wrote to individual persons, so as not to exceed the measure of seven Churches. And drawing his preaching together in brief, he says to Timothy: that you may know how you ought to conduct yourself in the Church of the living God."
Prima Petri Apostoli Epistola a Victorino laudata. — Sanctum Victorinum divi Petri Epistolam primam agnovisse patet et ex scholiis, et commentario ejus in Apocalysin; ait enim ad verba haec Apocalypseos, I, 6 : Et fecit nos regnum et Sacerdotes. « Id est omnium fidelium Ecclesiam, sicut Petrus quoque Apostolus dicit : Gens sancta, regale Sacerdotium. »
The First Epistle of Peter the Apostle cited by Victorinus. — That Saint Victorinus acknowledged the first Epistle of the divine Peter is evident both from the scholia and from his commentary on the Apocalypse; for he says on these words of the Apocalypse, 1:6: And He has made us a kingdom and priests. "That is, the Church of all the faithful, as Peter the Apostle also says: A holy nation, a royal priesthood."
Apocalypsis Joanni Evangelistae diserte attribuitur. — In libelli fragmento S. Victorini, de Fabrica mundi, etiam Apocalypsis Joanneae expressa mentio habetur. Nam leguntur in fine istius fragmenti verba haec : « Itaque sine dubio autem diei angeli duodecim, noctis angeli duodecim pro numero scilicet horarum; hi sunt namque quatuor viginti testes dierum et noctium, qui sedent ante thronum Dei coronas aureas in capitibus suis habentes, quos Apocalypsis Joannis apostoli et evangelistae seniores vocat. »
The Apocalypse is expressly attributed to John the Evangelist. — In the fragment of the little book of Saint Victorinus On the Making of the World, express mention is also made of the Johannine Apocalypse. For at the end of that fragment these words are read: "Therefore without doubt, moreover, the angels of the day are twelve, the angels of the night twelve, namely according to the number of the hours; for these are the four and twenty witnesses of the days and nights, who sit before the throne of God having golden crowns on their heads, whom the Apocalypse of John the apostle and evangelist calls elders."
Tempus scriptae Apocalypsis et locus. — Adnotat S. Victorinus, episcopus et martyr, hisce in scholiis tempus, quo Apocalypsis a S. Joanne apostolo exarata fuit, dum ait in cap. XIII, 10 : « Intelligi oportet tempus, quo scripta Apocalypsis edita est : quoniam tunc erat Caesar Domitianus; ante illum autem fuerat Titus frater illius; et Vespasianus, Otho, Vitellius et Galba. Isti sunt quinque, qui ceciderunt; UNUS EXSTAT, sub quo scripta est Apocalypsis Domitianus scilicet. » Et paulo superius in cap. X, 11, scribit : « Hoc dicit propterea, quod, quando haec Joannes vidit, erat in insula Pathmos, in metallo damnatus a Domitiano Caesare : ibi ergo vidit Apocalypsin
The time and place of the writing of the Apocalypse. — Saint Victorinus, bishop and martyr, notes in these scholia the time at which the Apocalypse was written down by Saint John the apostle, when he says on chap. 13:10: "One must understand the time at which the written Apocalypse was published: for at that time Domitian was Caesar; before him, however, had been Titus his brother, and Vespasian, Otho, Vitellius and Galba. These are the five who have fallen; ONE REMAINS, under whom the Apocalypse was written, namely Domitian." And a little above, on chap. 10:11, he writes: "He says this because, when John saw these things, he was on the island of Patmos, condemned to the mines by Domitian Caesar: there therefore he saw the Apocalypse
Editors' notes and page, col. 297
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Victorin., in schol. in Apocalyps., cap. II, p. 53, apud Galland., et in Commentar. in Apocalyps., p. 415, D, E, in Bibl. Patrum Lugdun.
Victorinus, in the scholia on the Apocalypse, ch. 2, p. 53, in Gallandi; and in the commentary on the Apocalypse, p. 415, D, E, in the Lyons Bibliotheca Patrum.
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Id., in schol. in cap. I Apoc., p. 52. B, et comment. in Apoc., p. 414, H, in Bibl. patrum Lugd.
The same, in the scholia on ch. 1 of the Apocalypse, p. 52, B; and the commentary on the Apocalypse, p. 414, H (letter as it appears in the scan), in the Lyons Bibliotheca Patrum.
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I Petr., II, 9.
1 Peter 2:9.
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Victorin., Fragm. de Fabrica mundi, apud Cave p. 149, et apud Galland., n. VI, p. 51, et non in hoc volumine.
Victorinus, fragment On the Making of the World, in Cave, p. 149, and in Gallandi, no. 6, p. 51; not in this volume.
(printed under page 151)
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Victorin., schol. in Apoc., p. 61, C, apud Galland., et in hoc tomo, pag.
Victorinus, Scholia on the Apocalypse, p. 61, C, in Gallandi, and in this volume, p. [blank in print].
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Id., ibid., pag. 59.
The same, in the same place, p. 59.
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- running head: 297 PROLEGOMENA.
- marginal letters: A ‹alia ibidem hunc locum›; B ‹septem Ecclesiarum. Et in brevi›; C ‹decim, noctis angeli duodecim›; D ‹bit : « Hoc dicit propterea›
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: et cum senior jam putaret se per passionem accepturum receptionem, interfecto Domitiano omnia ejus judicia soluta sunt, et Joannes, de metallo dimissus, sic postea tradidit hanc eamdem, quam acceperat a Deo Apocalypsin. » Confer Commentarium Victorini in Apocalypsin, tom. III. Bibl. Patrum Lugdun., pag. 420, C et G.
: and when, being already old, he thought that he would receive his reception through martyrdom, Domitian was slain and all his judgements were annulled, and John, released from the mine, thus afterwards handed down this same Apocalypse which he had received from God.” Compare the Commentary of Victorinus on the Apocalypse, vol. 3 of the Bibliotheca Patrum of Lyons, p. 420, C and G.
Numerus librorum Veteris Testamenti. — De Veteri Testamento sequentia notanda veniunt apud sanctum Victorinum nostrum. Computat viginti quatuor Veteris Testamenti libros dum ait : « Viginti quatuor seniores viginti quatuor libri sunt prophetarum, et legis referentes testimonia judicii. . . ALAS SENAS testimonia sunt Veteris Testamenti librorum. Ideo viginti et quatuor totidem faciunt, quot sunt seniores super tribunalia sedentes. . . Sunt autem libri Veteris Testamenti, qui accipiuntur viginti quatuor, quos in Epitomis Theodori invenies. » Eadem fere verba occurrunt in Commentario Victorini, in Apocalypsin, in Bibl. Patrum, Lugd., tom. III, p. 417.
The number of the books of the Old Testament. — Concerning the Old Testament, the following points deserve to be noted in our Saint Victorinus. He reckons twenty-four books of the Old Testament when he says: “The twenty-four elders are the twenty-four books of the prophets and of the law, bearing the testimonies of judgement. . . The SIX WINGS EACH are the testimonies of the books of the Old Testament. Therefore twenty and four make as many as there are elders sitting upon the tribunals. . . Now the books of the Old Testament which are received are twenty-four, which you will find in the Epitomes of Theodorus.” Almost the same words occur in the Commentary of Victorinus on the Apocalypse, in the Bibliotheca Patrum of Lyons, vol. 3, p. 417.
Veteris Testamenti cum novo connexio. — Tradit praeterea sanctus martyr et episcopus, quod novum foedus fidem atque fundamentum habere debeat in veteri foedere, cui innititur, ac quasi superstruitur ; scribit enim : « Nec praedicatio cum novo populum Christianum significat cantantem canticum novum, id est confectionem suam publice conferentem. Novum est, Filium Dei hominem fieri : novum est, cum corpore in coelum ascendere : novum est, remissionem peccatorum hominibus dare : novum, sancto Spiritu signare homines : novum est, sacerdotium accipere sacrae observationis, et regnum expectare immensae repromissionis. Cithara, et chorda in ligno extensa, significat carnem Christi passionis ligno conjunctam : Phiala confessionem, et novi Sacerdotii propaginem : angelorum autem multorum, imo omnium laus, omnium salus est, et testimonium universae creationis Domino nostro referentium gratulationem liberationis hominum de clade mortis. Resignatio sigillorum apertio est Veteris Testamenti, et praedicatorum praenuntiatio in novissimo tempore futurorum. »
The connection of the Old Testament with the New. — The holy martyr and bishop further teaches that the new covenant must have its faith and foundation in the old covenant, on which it rests and upon which it is, as it were, built; for he writes: “Nor does the preaching with the new signify the Christian people singing a new song, that is, publicly bringing forward its own confection. It is new that the Son of God should become man: it is new to ascend into heaven with the body: it is new to grant men the remission of sins: new, to seal men with the Holy Spirit: it is new to receive a priesthood of sacred observance, and to await a kingdom of immeasurable promise. The cithara, and the string stretched upon the wood, signifies the flesh of Christ joined to the wood of the passion: the bowl, confession and the propagation of the new Priesthood: and the praise of many angels, nay of all, is the salvation of all, and the testimony of the whole creation rendering to our Lord thanksgiving for the deliverance of men from the destruction of death. The unsealing of the seals is the opening of the Old Testament, and the foretelling by the preachers of things to come in the last time.”
De Jesu Christo Domino nostro docet S. Victorinus, quod sit Filius Dei ante originem saeculi apud Patrem genitus, homo factus in anima vera et carne ; pro salute nostra homo factus : Patrem confiteri omnipotentem esse dicimus (verba sunt
Concerning Jesus Christ our Lord, Saint Victorinus teaches that He is the Son of God, begotten with the Father before the beginning of the world, made man in a true soul and flesh; made man for our salvation: We say that we confess the Father to be almighty (the words are
Editors' notes and page, col. 298
Footnotes
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Id., ibid., pag. 55.
The same, in the same place, p. 55.
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Id., ibid., pag. 56, A. Interciderunt sicut alia pleraque hujus Theodori monimenta : de quo, quid tibi pro certo referam, inquit Gallandius in nota I, non habeo : nam quo minus eumdem Heracliensem, aut Antiochenum illum esse affirmem, ratio temporum refragatur.
The same, in the same place, p. 56, A. They have perished, like most other monuments of this Theodore; "of whom," says Gallandi in note 1, "I have nothing certain to tell you: for chronology forbids my affirming that he is the same as the one of Heraclea, or the one of Antioch."
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Victorin., in schol. in Apoc., pag. 55, D. Conf. Comment. Victor. in Apoc., p. 417, A, apud Bibl. Pat. Lugd., loc. cit.
Victorinus, in the scholia on the Apocalypse, p. 55, D. Compare Victorinus's commentary on the Apocalypse, p. 417, A, in the Lyons Bibliotheca Patrum, at the place cited.
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Id., ibid., p 56, D, E, in hoc vol., pag. et Commentar. in Apoc., p. 417, F.
The same, in the same place, p. 56, D, E; in this volume, p. [blank in print]; and the commentary on the Apocalypse, p. 417, F.
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Id., ibid., p. 59, A.
The same, in the same place, p. 59, A.
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Id., ibid., p. 55, C.
The same, in the same place, p. 55, C.
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- running head: PROLEGOMENA.
- marginal letters: A ‹sin : et cum senior›; B ‹super tribunalia sedentes›; C ‹sancto Spiritu signare homines›; D ‹carne ; pro salute nostra›
- old-edition numerals: (none)
S. Victorini) et hujus Filium Christum « ante originem saeculi apud Patrem genitum, hominem factum in anima vera et carne, utraque miseria et morte devicta, et in coelos, cum corpore a Patre receptum, effudisse Spiritum sanctum, donum et pignus immortalitatis. »
of St Victorinus) and His Son Christ, "begotten with the Father before the origin of the world, made man in a true soul and flesh, both misery and death having been overcome, and received by the Father into the heavens with His body, to have poured out the Holy Spirit, the gift and pledge of immortality."
Septem dona Spiritus sancti. — In fragmento de Fabrica mundi, de septem donis Spiritus sancti in hunc modum disserit : « Hi septem Spiritus nomina sunt eorum Spiritus, qui supra Christum Dei requieverunt (Isaiae, XI). Summum ergo coelum sapientiae, secundum intellectus, tertium consilii, quartum virtutis, quintum scientiae, sextum pietatis, septimum timoris Dei. Hoc igitur verbum cum lucem fecit, sapientia vocatur; cum coelum, intellectus : cum terram et mare, consilium : cum solem et lunam, caeteraque, clara virtus ; terrae ac maris excitat scientia; cum hominem finxit, pietas : cum hominem benedixit, ac sanctificat, timor Dei nomen habet. »
The seven gifts of the Holy Spirit. — In the fragment On the Making of the World, he discourses on the seven gifts of the Holy Spirit in this manner: "These seven spirits are the names of those spirits which rested upon the Christ of God (Isa. 11). The highest heaven, then, [is] of wisdom, the second of understanding, the third of counsel, the fourth of strength, the fifth of knowledge, the sixth of piety, the seventh of the fear of God. This Word, therefore, when He made light, is called wisdom; when [He made] the heaven, understanding; when the earth and sea, counsel; when the sun and moon and the rest, bright strength; knowledge rouses [the things] of earth and sea; when He formed man, piety; when He blessed man and sanctifies [him], He has the name fear of God."
Jejunium in Parasceve. Diei Dominicae celebratio Sabbatumque in Dominicam mutatum. — Meminit etiam sanctus Victorinus celebrationis dominicae, et mutati sabbati in dominicam, dum ita loquitur : « Et ut ex ea re longius enarrem : Ecce quatuor animalia ante thronum Dei, quatuor Evangelia, quatuor flumina in paradiso fluentia, quatuor generationes populorum ab Adam usque ad Noe, a Noe usque ad Abraham, ab Abraham usque ad Moysen, a Moyse usque ad Christum Dominum Filium Dei : Die quinto terra et aqua foetus suos ediderunt. Die sexto creata sunt, quae deerant, ac sic Deus hominem de humo instruxit, Dominum omnium rerum, quae super terram, et super aquam creavit : prius tamen angelos atque archangelos creavit. Hic dies sextus Parasceve appellatur, praeparatio scilicet regni. Idcirco autem prius opera sua consummavit, quam angelos crearet, et hominem fabricavit, ne forte adjutores se fuisse falsa dictione asseverarent. Hoc quoque die ob Passionem Domini N. Jesu Christi, aut stationem Deo, aut jejunium facimus. Die septimo requievit ab omnibus operibus suis, et benedixit eum, et sanctificavit; idcirco, ut die Dominico cum gratiarum actione ad panem exeamus, et non cum Judaeis sabbatum observare videamur, quia ipse Dominus est sabbati, Parasceve solemus supponere et sabbatum. Christus igitur sabbatum corpore suo resolvit. Jesus quoque Nave et ipse sabbatum resolvit; die enim sabbati praecepit filiis Israel, ut muros civitatis Jericho tubicinibus circumirent, et bellum Allophilis indicarent. Mathathias autem princeps Juda sabbatum resolvit; nam praefectum antiqui regis Syriae sabbato occidit, et Allophilos sua persecutione subjecit. Quapropter verum illud sabbatum septem millia anni, in quo Christus cum electis suis regnaturus est. »
Fasting on the Parasceve. The celebration of the Lord's Day, and the Sabbath changed into the Lord's Day. — St Victorinus also makes mention of the celebration of the Lord's Day, and of the sabbath changed into the Lord's Day, when he speaks thus: "And to narrate at greater length from this matter: behold, the four living creatures before the throne of God, the four Gospels, the four rivers flowing in paradise, the four generations of peoples from Adam to Noah, from Noah to Abraham, from Abraham to Moses, from Moses to Christ the Lord, the Son of God. On the fifth day the earth and the water brought forth their offspring. On the sixth day the things that were lacking were created, and thus God fashioned man from the soil, lord of all things that He created upon the earth and upon the water; but before that He created the angels and archangels. This sixth day is called the Parasceve, that is, the preparation of the kingdom. And for this reason He completed His works before He created the angels and fashioned man, lest perhaps they should assert by a false statement that they had been His helpers. On this day also, because of the Passion of our Lord Jesus Christ, we keep either a station to God or a fast. On the seventh day He rested from all His works, and blessed it and sanctified it; for this reason, so that on the Lord's Day we may go forth to the bread with thanksgiving, and may not seem to observe the sabbath with the Jews, since the Lord Himself is Lord of the sabbath, we are accustomed to set the Parasceve and the sabbath beneath [it]. Christ therefore dissolved the sabbath in His body. Jesus Nave too himself dissolved the sabbath; for on the sabbath day he commanded the sons of Israel to go round the walls of the city of Jericho with trumpeters and to declare war on the Allophyles. Mathathias, prince of Juda, also dissolved the sabbath; for he killed the prefect of the ancient king of Syria on the sabbath, and subjected the Allophyles by his persecution. Wherefore that true sabbath [is] the seven thousand of years, in which Christ is to reign with His elect."
Editors' notes and page, col. 299
Footnotes
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Victorin., in Schol. in Apoc., p. 55, D. Conf. Comm.. p. 417 et Comment. in Apoc., p. 59, A.
Victorinus, in the scholia on the Apocalypse, p. 55, D. Compare the commentary, p. 417, and the commentary on the Apocalypse, p. 59, A.
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Victorin., de Fabrica mundi, n. 5 et 6, apud Galland. p. 50, et in hoc tomo.
Victorinus, On the Making of the World, nos. 5 and 6, in Gallandi, p. 50, and in this volume.
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Id., ibid., p. 49, n. 2 et 3.
The same, in the same place, p. 49, nos. 2 and 3.
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- running head: DE S. VICTORINO EP. ET MART. (cut off at the right edge of the image)
- marginal letters: A S. Victorini) (1) et hujus Filium Christum; B cum terram et mare, consilium : cum solem et lu-; C sunt, quae deerant, ac sic Deus hominem de humo; D igitur sabbatum corpore suo resolvit. Jesus quoque
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Editiones operum S. Victorini Petavionensis. — Tractatum sancti Victorini, de Fabrica mundi, primus edidit Caveus, tom. I Hist. litter. de Scriptor. Eccles., pag. 103, Londini, in fol., 1689, recusum cum nonnullis notis criticis cl. Walkeri, Oxonii, 1740, et Basileae, 1741, a pag. 148—151, in Historia litteraria Cavei. Atque hanc postremam in recudendo hoc Victorini fragmento secutus est editionem Gallandius in Bibliotheca veterum Patrum, tom. IV, p. 40—52, quam more suo in aliquot sectiones divisit, auxitque nonnullis observ⟨a⟩tionibus.
Editions of the works of St Victorinus of Pettau. — The treatise of St Victorinus On the Making of the World was first published by Cave, vol. 1 of the Literary History of Ecclesiastical Writers, p. 103, London, in folio, 1689; it was reprinted with some critical notes of the distinguished Walker at Oxford, 1740, and at Basel, 1741, pp. 148-151, in Cave's Historia litteraria. And in reprinting this fragment of Victorinus Galland followed this last edition in the Bibliotheca veterum Patrum, vol. 4, pp. 40-52, which he divided after his custom into several sections and enlarged with some observations.
Scholia S. Victorini Petavionensis in Apocalypsin, Bononiae, in-8, a Basilio Millanio, 1558, primum edita, et a Gallandio in Bibliothecam veterum Patrum recepta fuere, vol. IV, pag, 52—64. Analy⟨s⟩in horum duorum opusculorum exhibet indefessus P. Dominicus Schrammius, tom. VIII, a pag. 24—56.
The Scholia of St Victorinus of Pettau on the Apocalypse were first published at Bologna, in octavo, by Basilius Millanius, 1558, and were taken by Galland into the Bibliotheca veterum Patrum, vol. 4, pp. 52-64. An analysis of these two little works is given by the indefatigable Fr Dominicus Schramm, vol. 8, pp. 24-56.
Commentarius S. Victorini in Apocalypsin, cujus editionem primam hucusque ignoro (ita scribit cl. Alb. Fabricius, Bibl. med. et infimae latinitatis, tom. VI, lib. 20, pag. 295, edit. Mansi, 1754, Patavii, in-4) illatus est postea in Bibliothecas patrum, Parisiensem, de anno 1644, a pag. 507, tom. I Lugdunensem, pag. 414—421, tom. III.
The Commentary of St Victorinus on the Apocalypse, whose first edition I do not yet know (so writes the distinguished Albert Fabricius, Bibliotheca mediae et infimae latinitatis, vol. 6, book 20, p. 295, Mansi's edition, 1754, Padua, in quarto), was afterwards brought into the Bibliothecae of the Fathers: the Paris one of the year 1644, from p. 507, vol. 1; the Lyon one, pp. 414-421, vol. 3.
Carmina duo, de Jesu Christo, Deo et homine unum, alterum de Pascha, seu lignum vitae inscriptum, in Gregorii Fabricii poetarum veterum ecclesiasticorum operibus christianis, pag. 761, impressa habentur.
Two poems, the one on Jesus Christ, God and Man, the other entitled On the Pasch, or The Tree of Life, are found printed in Georg Fabricius's Christian works of the ancient ecclesiastical poets, p. 761.
Ad haec falsa Victorino adscripta opuscula pertinet editio facta Gothae sub prelo Reyher. p. Jo. Mich. Schallium, 1652, in-8. Sanctae reliquiae duum Victorinorum, pictaviensis unus episcopi martyris, afri alterius Caii Marii, rhetoris primum romani et consularis viri clarissimi conversi, deinde disputatoris subtilissimi, hoc est christiana eorumdem in prorsa (sit vitio typ. excusum) et versa oratione scripta: Illius quidem commentarius in Apocalypsin Joannis, et tria elegantissima de Jesu Christo Deo et homine, ejusque Pascha seu cruce, nec non de septem martyribus fratribus Macchabaeis, carmina: hujus, etc. Omnia et singula cum notis et praefatione D. Andreae Rivini (Prof. Lips.), qui suis sumptibus excudi fecit.
To these little works falsely ascribed to Victorinus belongs the edition made at Gotha from the press of Reyher by Johann Michael Schall, 1652, in octavo: The holy remains of the two Victorini, the one of Poitiers, a bishop and martyr, the other the African Caius Marius, at first a Roman rhetorician and a most distinguished man of consular rank, converted, then a most subtle disputant; that is, their Christian writings in prorsa (be it printed through a typographical fault) and in verse: of the former, the commentary on the Apocalypse of John, and three most elegant poems on Jesus Christ, God and Man, and on His Pasch or Cross, and also on the seven martyr brothers the Maccabees; of the latter, etc. All and each with the notes and preface of D. Andreas Rivinus (Professor at Leipzig), who had it printed at his own expense.
De viris Victorinis. — Pro Coronide hic animadvertendum, 1° quod eruditissimus Launoius in altera minore dissertatione annotet etiam; sub eodem nomine (scilicet Victorini) quinque diversos auctores insignitos fuisse; quorum primus est, opinionis Praxeae assertor, cujus meminit Tertullianus; secundus vero iste, de quo hucusque actum: romanus quidam rhetor, de quo Augustinus, tertius numeratur: quartus autem fuit ille massiliensis, cujus mentionem facit Gennadius. Ultimus tandem sive
On the men named Victorinus. — By way of a finishing touch it must be noted here, first, that the most learned Launoy in another, shorter dissertation also remarks that under the same name (namely Victorinus) five different authors were designated; of whom the first is the champion of the opinion of Praxeas, whom Tertullian mentions; the second is this one, with whom we have so far been dealing; a certain Roman rhetorician, of whom Augustine speaks, is counted third; the fourth was that one of Marseilles, whom Gennadius mentions. The last, finally, or
Editors' notes and page, col. 300
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Launoii opp., tom. II, p. 945, et seq.
Launoy's works, vol. II, p. 945 ff.
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Tertullian., de Praescript. Haeretic., cap. 53.
Tertullian, On the Prescription of Heretics, ch. 53.
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August., lib. VIII, confes., cap. 2.
Augustine, Confessions, book VIII, ch. 2.
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Gennad., de script. eccles., cap. 60. Conf. Sidon. Ep. lib. V, Epist. 21. Floruit hic massiliensis, judice Caveo, anno 434.
Gennadius, On Ecclesiastical Writers, ch. 60. Compare Sidonius, Letters, book V, letter 21. This Victorinus of Marseilles flourished, in Cave's judgement, in the year 434.
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- running head: EP. ET MART. PROLEGOMENA.
- marginal letters: A Editiones operum S. Victorini Petavionensis; B horum duorum opusculorum exhibet; C editio facta Gothae sub prelo; D tendum, 1° quod eruditissimus
- old-edition numerals: (none)
quintus, orator quidam, cognomine Lampadius, de quo commemorat Photius. Videsis hanc dissertationem. 2° Quod Gelasius, romanus Pontifex, Victorini opuscula inter apocrypha suo decreto recensuit; ea fortasse de causa, quod millenariorum errore aspersa essent, ut testatur Hieronymus pluribus in locis. Sed, judice doctissimo viro Christ. Frider. Schmidio loca Hieronymi nos quidem exceptione
fifth, a certain orator, surnamed Lampadius, of whom Photius makes mention. See this dissertation. 2° That Gelasius, the Roman Pontiff, listed the little works of Victorinus among the apocrypha in his decree; perhaps for this reason, that they were sprinkled with the error of the millenarians, as Jerome testifies in several places. But, in the judgement of that most learned man Christ. Frider. Schmid, the passages of Jerome we indeed with an exception
majora haud dixerimus. Quamvis enim recte affirmari possit, scriptores, quos pungit Hieronymus, chiliasmum tenuisse, atque in eo describendo passim a Joannea Apocalypsi aberrasse: falsissimum tamen est, eosdem viros crassis illis opinionibus fuisse addictos, quas Cerintho affingere soliti sunt veteres, quasque Lardnerus (Lardner., in der Glaubwurdigkeit der evangel. Geschichte, tom. II, P. II, p. 649 et seqq.) male facilis, doctoribus orthodoxis cum Cerintho illo communes fuisse arbitratur.
we would not say greater things. For although it may rightly be affirmed that the writers whom Jerome stings held chiliasm, and in describing it often departed from the Johannine Apocalypse, it is nevertheless entirely false that these same men were given over to those gross opinions which the ancients were accustomed to attribute to Cerinthus, and which Lardner (Lardner, in der Glaubwurdigkeit der evangel. Geschichte, vol. 2, pt. 2, p. 649 ff.), all too ready to believe, supposes to have been shared by the orthodox teachers with that Cerinthus.
Lumper.
Lumper.
Editors' notes and page, col. 301
Footnotes
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(a) ‹anchor: Cogitanti› · call in col 301
Ms. Cogitante Gall.
The manuscript (as given by Gallandi) reads Cogitante.
(printed under page 153)
(b) ‹anchor: mihi› · call in col 301
Forte et addend. Routh.
Perhaps et should be added. Routh.
(printed under page 153)
Page
- running head: 301 S. VICTORINI MARTYRIS F (cut off at the image edge)
- marginal letters: A ‹quintus, orator quidam›; B ‹INCIPIT TRACTATUS VICTORINI› (printed beside the start of the second column); C ‹tum res ipsa aperte› (in the Commentarius); D ‹membranaceus in quarto› (in the Commentarius)
- old-edition numerals: (none)
- other: a full-width band stands across cols 301/302 in mid-page: the 2 paragraph(s) above it in col 302 are set here, after the 1 above it in col 301 (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 INCIPIT TRACTATUS VICTORINI (another unit); not set here
Editors' notes and page, col. 302
Footnotes
(c) ‹anchor: sex diebus in› · call in col 302
Forte Ornamentum Routh.
Perhaps ornamentum. Routh.
(printed under page 153)
(d) ‹anchor: septimo quibus› · call in col 302
Forte Quietus Routh.
Perhaps quietus. Routh.
(printed under page 153)
(e) ‹anchor: benedictione› · call in col 302
Forte suppl. Sua Routh.
Perhaps supply sua. Routh.
(printed under page 153)
Page
- running head: NI MARTYRIS FRAGMENTUM. 302 (cut off at the left edge of the image)
- marginal letters: A majora haud dixerimus; B sis continetur, quem de conditione; C fuisse mihi satis probavit (in the Commentarius); D Routh. (in the Commentarius, after pro re creata)
- old-edition numerals: (none)
- other: the 2 paragraph(s) of this column above the full-width band are set under col 301 (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)