S. Victorini martyris, Petavionensis episcopi, fragmentum de fabrica mundi

LECTIONES VARIANTES (printed under page 153)

(a) ‹anchor: Cogitanti› · call in col 301

Ms. Cogitante Gall.

The manuscript reads "Cogitante": Galland.

(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)

(c) ‹anchor: in ornamento› · 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.

COMMENTARIUS (comm. 1) ‹lemma: Tractatus Victorini de Fabrica mundi› · col 301 Tractatus Victorini de Fabrica mundi. Commentarioli edendi his verbis rationem reddit Guil. Cavius in Hist. Lit., t. I, p. 147: « Extat penes me Victorini tractatus hactenus ineditus de Fabrica Mundi, quem ex vetusto codice bibliothecae Lambethanae descripsit vir cl. Henricus Mauritius, S T.P. Domino archiepiscopo a sacris domesticis, mecumque benigne communicavit. Et secunda jam vice ad finem ms. codicis recognovit vir doctissimus candidissimusque Joannes Batteley, doctor theologus ejusdem archiepiscopi sacellanus. Quis fuerit hic Victorinus, in cod. ms. non dicitur. Nostrum vero esse tum stylus, tum res ipsa aperte clamant, praesertim cum in eo Chiliastarum error manifeste defendatur, quem Victorinum nostrum fovisse tradit Hieronymus (de Script. Ill., c. 18). Videtur esse hic libellus ἀποσπασμάτιον quoddam ex Comment. vel in Genesin, vel in Apocalypsin decerptum, quod proinde tum propter venerandam antiquitatem, tum propter celerrimi martyris famam hic subjungam. Sic ergo habet codex Lambethanus, vitiose quidem in nonnullis, quae sensum alicubi minus clarum reddunt. Conjecturas quasdam, quas praedicti doctores subministrarunt, in marginem conjecimus. » Haec vir praestantissimus. Postea vero doctus ille novae editionis Historiae Cavianae adornator, non tantum opusculum istud repetendum curavit, sed et aliud praeterea codicis Lambethani exemplum accurate descriptum adjecit, addita notitia ejus, quae sequitur. » Codex hic ms. quem descripsit Henricus Mauritius, posteaque recognovit Joannes Batteley, uterque Domino archiepiscopo Cant. a sacris domesticis, codex est membranaceus in quarto bibliothecae Lambethanae, notatus ibidem, n° 90, vetustus sane, utpote qui 800, circiter annos habeat. Continet inter varios aliorum tractatus, hunc Victorini de Fabrica Mundi a p. 71, qui sine alterius codicis ope emaculari satis non potest, quod in aliis etiam libris, qui unico nituntur ms. codice, ut in Velleio Paterculo, Minucio, Arnobio, usu venit. Cum vero parum accurate descriptus antea et recognitus fuerit, denuo ad fidem ms. codicis recognovit vir cl. J. Walker S.T.P. et annotatiunculas insuper criticas in gratiam lectoris adjecit. » Accuratissimam autem postremam hanc recensionem fuisse mihi satis probavit ejusdem collatio cum codice ms., quam rogatu meo instituere dignatus est vir de patrio sermone litterisque humanioribus optime meritus Henricus Joan. Todd, qui domini archiepiscopi bibliothecam custodit. Ejusdem denique cl. Walkeri correctionibus, cujus merita in Ciceronem per Joannem Davisium satis nota sunt, symbolam addere meam constitui, nimirum ut purior, si non defaecata, evaderet sancti martyris oratio. Repetivit in tomo IV suae Bibliothecae Patrum Gallandius Walkeri et apographum et notas, inque sectiones opusculum ipse divisit. ROUTH.

Victorinus's Treatise on the Making of the World. William Cave, in his Historia Literaria, vol. I, p. 147, gives his reason for publishing the little work in these words: "I have in my possession a treatise of Victorinus, On the Making of the World, hitherto unpublished, which that distinguished man Henry Maurice, Professor of Sacred Theology, domestic chaplain to the Lord Archbishop, copied from an old codex of the Lambeth library and kindly shared with me. And a second time the most learned and most candid John Batteley, doctor of theology, chaplain of the same archbishop, checked it against the manuscript codex. Who this Victorinus was, the manuscript does not say. But both the style and the matter itself plainly proclaim him to be ours, especially since the error of the Chiliasts is openly defended in it, which Jerome reports our Victorinus to have favoured (On Illustrious Men, ch. 18). This little book seems to be a fragment taken from his Commentary either on Genesis or on the Apocalypse, and so, both for its venerable antiquity and for the fame of the most renowned martyr, I shall append it here. This, then, is what the Lambeth codex has, faulty indeed in some places, which make the sense less clear here and there. Certain conjectures that the aforesaid doctors supplied we have put in the margin." So far that most excellent man. Afterwards the learned editor who prepared the new edition of Cave's History not only had this little work reprinted, but also added another, accurately made, copy of the Lambeth codex, with the following account of it: "This manuscript codex, which Henry Maurice copied and John Batteley afterwards checked, both domestic chaplains to the Lord Archbishop of Canterbury, is a parchment codex in quarto of the Lambeth library, numbered there 90, old indeed, being about 800 years old. Among various treatises of other authors it contains this one of Victorinus On the Making of the World, from p. 71, which cannot be adequately corrected without the help of another codex, as has happened also with other books that rest on a single manuscript, such as Velleius Paterculus, Minucius, Arnobius. But since it had previously been copied and checked with too little care, the distinguished J. Walker, Professor of Sacred Theology, checked it again against the manuscript codex and moreover added brief critical notes for the reader's benefit." That this last recension was most accurate was sufficiently proved to me by its collation with the manuscript codex, which, at my request, Henry John Todd, a man who has deserved highly of his native tongue and of humane letters, and who keeps the Lord Archbishop's library, was kind enough to undertake. Finally, to the corrections of that same distinguished Walker, whose merits in regard to Cicero through John Davies are well enough known, I decided to add my own contribution, so that the holy martyr's discourse might come out purer, if not wholly purged. Galland reprinted both Walker's transcript and his notes in volume IV of his Bibliotheca Patrum, and himself divided the little work into sections. Routh.

(comm. 2) ‹lemma: Et una cum animo meo conferenti› · col 302 Et una cum animo meo conferenti. Particulam et supplere ausus sum. ROUTH.

"And together, conferring with my mind." I have ventured to supply the particle "et". Routh.

(comm. 3) ‹lemma: Velocitas fabricae istius haec est› · col 302 Velocitas fabricae istius haec est. Saltem verbo durius hoc est, haud temandum tamen, cum tota oratio scabra sit et parum latina. ROUTH.

"This is the swiftness of this making." At least this is rather harsh in its wording, yet not to be tampered with, since the whole discourse is rough and hardly Latin. Routh.

(comm. 4) ‹lemma: Conditione› · col 302 Conditione. Gloss. Vet. Conditio, κατάστασις. Hoc quidem loco pro creatione vox adhibita, saepius quod ecclesiasticos scriptores poni solita est pro re creata. ROUTH.

"Conditione." Old Glossary: conditio, κατάστασις. In this place the word is used for "creation", whereas among the ecclesiastical writers it is more often used for the thing created. Routh.

(comm. 5) ‹lemma: Septimo… consecravit› · col 302 Septimo... consecravit. Ms. septimo quibus laborem (continues)

"On the seventh … he consecrated." The manuscript reads "septimo quibus laborem" (continues)

(printed under page 153)

LECTIONES VARIANTES (printed under page 154)

(a) ‹anchor: rigionum› · call in col 303

Forte Septimana ad omnium septimanarum rationem Walker. Routh.

Perhaps "Septimana ad omnium septimanarum rationem" (the week, by the reckoning of all weeks). Walker. Routh.

(printed under page 154)

(b) ‹anchor: in eam› · call in col 303

Forte Divinae Routh.

Perhaps "Divinae". Routh.

(printed under page 154)

(c) ‹anchor: requies› · call in col 303

Forte Requietis Walker. Routh.

Perhaps "Requietis". Walker. Routh.

(printed under page 154)

(d) ‹anchor: hac se› · call in col 303

Forte Ac sic Walker.

Perhaps "Ac sic". Walker.

(printed under page 154)

(e) ‹anchor: quetis› · call in col 303

Forte Quiete noctis Walker.

Perhaps "Quiete noctis" (by the rest of night). Walker.

(printed under page 154)

(f) ‹anchor: tetras nuncupatur› · call in col 303

Forte Nuncupetur Routh.

Perhaps "Nuncupetur". Routh.

(printed under page 154)

(g) ‹anchor: jejunamus (the call is printed after the tail namus at the top of col 304)› · call in col 304

Forte Jejunemus Routh.

Perhaps "Jejunemus". Routh.

(printed under page 154)

(h) ‹anchor: usque ad vesperam› · call in col 304

Forte Aut usque Routh.

Perhaps "Aut usque". Routh.

(printed under page 154)

(i) ‹anchor: temporum› · call in col 304

Forte delend. Temporum Walker.

Perhaps "Temporum" should be deleted. Walker.

COMMENTARIUS (comm. 1) ‹lemma: Septimo… consecravit (from p. 153)› · col 303

(continued) benedictione ::: consegravit, cum c super g scripto. Verba quibus laborem, transfixa sunt lineola a recenti manu; ex vestigiis scripturae veteris sic restituo — septimo quievit a labore et benedictione consecravit. Sic infra, die septimo requievit ab omnibus operibus suis, et benedixit eum. WALKER. — Si hae viri cl. correctiones in textum debeant recipi, ego quidem in ms. spatium relictum sit ante verbum consecravit, addendum putarim eum. Sed, ut verum dicam, longe recedere a litterarum ductu voces istae videntur, ut malim ego quietus pro quibus reponere, et sua addere post benedictione. ROUTH.

(comm. 2) ‹lemma: Septimam….. regionum› · col 303 Septimam..... regionum. Ms. septimam ad omnium septimarium regionum. Lego, de hac septimana omnium septimanarum rationem metibor. Infra, qui extra ordinem septimanae dispositionis excessurus est. WALKERUS.

"Septimam … regionum." The manuscript has "septimam ad omnium septimarium regionum". I read: "from this week I shall measure the reckoning of all weeks." Below: "who is to go beyond the order of the week's arrangement." Walker.

(comm. 3) ‹lemma: Virtutis diem in eam consummationem› · col 303 Virtutis diem in eam consummationem. Fortasse reponendum est, virtutis divinae consummationem. Habes infra ad p. 306, l. 2. Deus — opera sua consummavit. ROUTH.

"Virtutis diem in eam consummationem." Perhaps one should restore "the consummation of the divine power". You have below, at p. 306, l. 2: "God — completed his works." Routh.

(comm. 4) ‹lemma: Conabor› · col 303 Conabor. Gallandius ait: « Walkerus legebat conamur. Sed praecedentia metibor — prout potuero — conabor legendum suadent. Sic infra § 6, ut mens parva poterit, conabor ostendere. » In ms. quidem super litteram o posteriorem in conamor scripta est littera u, non a Walkero addita seu reposita. Habet Cavii apographum conubor. ROUTH.

"Conabor." Galland says: "Walker read 'conamur'. But the preceding words 'metibor — prout potuero —' suggest reading 'conabor'. So below, § 6: 'as far as my small mind can, I shall try to show.'" In the manuscript, indeed, over the second letter o in "conamor" the letter u is written, not added or substituted by Walker. Cave's transcript has "conubor". Routh.

(comm. 5) ‹lemma: Duodenario› · col 303 Duodenario. Duodecinario ms. Correxerat Cavii apograph. ROUTH.

"Duodenario." The manuscript has "Duodecinario". Cave's transcript had corrected it. Routh.

(comm. 6) ‹lemma: Requies — superduceret› · col 303 Requies — superduceret. Bene Walkerus requietis pro requies; Cavii apographum superduceret praebet pro superduceret lectione ms. ROUTH.

"Requies — superduceret." Walker rightly reads "requietis" for "requies"; Cave's transcript gives "superduceret" for "superduceret", the manuscript's reading. Routh.

(comm. 7) ‹lemma: Hac se — temperaretur› · col 303 Hac se — temperaretur. Hac se alterna vice labor quietis refoveretur, Walkeri emendationes ac sic, et quiete noctis, commemoravi. Ac sic habes infra ad p. 305, l. 6. ROUTH.

"Hac se — temperaretur." "Hac se alterna vice labor quietis refoveretur": I have noted Walker's emendations "ac sic" and "quiete noctis". You have "ac sic" below at p. 305, l. 6. Routh.

(comm. 8) ‹lemma: Majus et minus — nocti› · col 303 Majus et minus—nocti. Sic correxit Cavianum apographum pro, majus ut minus ut alterum praecessit diei alterum noctis, et statim post, caeteraque pro citheraque, quod habet ms. ROUTH.

"Majus et minus — nocti." So Cave's transcript corrected, instead of "majus ut minus ut alterum praecessit diei alterum noctis", and immediately after, "caeteraque" for "citheraque", which the manuscript has. Routh.

(comm. 9) ‹lemma: Et horas per stationes› · col 303 Et horas per stationes. In ms. legitur et horis praestationes. Conjecturam, quae adposita erat ad Cavii marginem, recipi. ROUTH.

"Et horas per stationes." In the manuscript one reads "et horis praestationes". I have received the conjecture that had been placed in the margin of Cave's copy. Routh.

(comm. 10) ‹lemma: Dies IIII tetras, etc.› · cols 303–304 Dies IIII tetras, etc. Apud veteres christianos haberi sontae sunt stationes, nempe religiosus cultus atque jejunium, tam quarta feria, quae tetras vocabatur, quam sexta, parasceve dicta. Durabant autem istae ad usque horam nonam, aut etiam ad vesperam; sed, re sic comparata, ut tempus producerentur, jejunia non stationes vocabantur, prout infra auctor ait, p. 306, l. 5, Hoc quoque die (sexto) — aut stationem Deo, aut jejunium facimus. Immo interdum, ut ostendit S. Victorinus, producebatur quartae feriae jejunium in crastinum, quae est superpositio. Vid. not. supra ad S. Dionysii, ep. ad Basilidem, vol. II, p. 419. Addendum aut ante usque ad vesperam. ROUTH.

"The fourth day, tetras", etc. Among the early Christians the stations were customarily kept, that is, religious worship and fasting, both on the fourth day of the week, called tetras, and on the sixth, called parasceve. These lasted until the ninth hour, or even until evening; but when the practice was so arranged that they were prolonged in time, they were called fasts, not stations, as the author says below, p. 306, l. 5: "On this day too (the sixth) — we keep either a station to God or a fast." Indeed sometimes, as St Victorinus shows, the fast of the fourth day was prolonged into the next, which is the superpositio. See the note above on St Dionysius, Letter to Basilides, vol. II, p. 419. "Aut" should be added before "usque ad vesperam". Routh.

(comm. 11) ‹lemma: Temporum tetradem› · col 304 Temporum tetradem. Monet delendum esse temporum Walkerus, quod ex sequentibus huc advectum est. Reposuerat tetradem pro tetrade Cavii apographum. ROUTH.

"Temporum tetradem." Walker advises deleting "temporum", which has been carried here from what follows. Cave's transcript had put "tetradem" for "tetrade". Routh.

(comm. 12) ‹lemma: Ex ea re› · col 304 Ex ea re. Ita praeclare, ait Walkerus, viri docti ad marg. Cavii pro ex aere. Igitur hoc recepi. ROUTH.

"Ex ea re." So, splendidly, says Walker, the learned men in the margin of Cave's copy, for "ex aere". I have therefore received it. Routh.

(comm. 13) ‹lemma: Quatuor generationes populorum, ab Adam, etc.› · col 304 Quatuor generationes populorum, ab Adam, etc. Quid in mente inter haec haberet Victorinus, haud capio, nisi quod tot sibi gentium origines in singulis istis quatuor genealogiis invenerit. ROUTH.

"Four generations of peoples, from Adam", etc. What Victorinus had in mind here I do not grasp, unless that he found so many origins of nations in each of these four genealogies. Routh.

(comm. 14) ‹lemma: Et quatuor animalia, etc.› · col 304 Et quatuor animalia, etc. Scil. in Apoc., IV, 6, 7, per quae quidem animalia vult signari quatuor evangelistas Commentarius in Apocalyps., in Biblioth. parisina patrum, t. I, p. 1249, Victorino huic nostro adscriptus. Atque artis picturae professores, dum evangelistarum pingebant effigies, animalia eadem quasi symbola sive signa juxta eos ponere soliti sunt. Immo Irenoeus, lib. III, c. 11, gemina sectatus, quatuor tantum evangelia idcirco existere opportere, ostendere est conatus. Excideritne apud Victorinum vox similia post animalia, viso Joanne judices. ROUTH.

"And four living creatures", etc. That is, in Apoc. 4:6–7; by these creatures the Commentary on the Apocalypse in the Paris Bibliotheca Patrum, vol. I, p. 1249, ascribed to this our Victorinus, holds that the four evangelists are signified. And the professors of the art of painting, when they painted portraits of the evangelists, were accustomed to set these same creatures beside them as symbols or signs. Indeed Irenaeus, book III, ch. 11, following the same line, tried to show that for this reason there must be four Gospels only. Whether the word "similia" has dropped out after "animalia" in Victorinus, you may judge once you have looked at John. Routh.

(comm. 15) ‹lemma: Euphrates. Homo› · col 304 Euphrates. Homo. Legere vult Walkerus et Euphrates. Et Homo. Sed priori quidem loco particula superflua esset, etsi in altero haud respuenda. Mox auctor pro autor ex ms. monente cl. Toddio, edidi. ROUTH.

"Euphrates. Homo." Walker wants to read "et Euphrates. Et Homo." But in the first place the particle would be superfluous, though in the second not to be rejected. Next, on the advice of the distinguished Todd, I have printed "auctor" for "autor" from the manuscript. Routh.

(comm. 16) ‹lemma: Tetrade ab impiis› · col 304 Tetrade ab impiis. Ms. hic et paulo infra tetradem habet. Correxerunt et Cavii apographum, et Walkerus. Qui vero fiat, ut comprehensus esse dicatur Christus tetrade, seu quarta feria, vix intelligere me fateor. Gemina tamen habet Epiphanius in Expos. Fidei Cathol., § 22: Συνάξεις, inquit, ἐπιτελούμεναι ταχθεῖσαί εἰσιν ἀπὸ τῶν ἀποστόλων· τετράδι καὶ προσαββάτῳ καὶ κυριακῇ, τετράδι δὲ καὶ ἐν προσαββάτῳ ἐν νηστείᾳ ἕως ὥρας ἐνάτης. Ἐπειδήπερ ἐπιφωσκούσῃ τε- (continues)

"Tetrade ab impiis." The manuscript has "tetradem" here and a little below. Both Cave's transcript and Walker corrected it. How Christ can be said to have been seized on the tetras, that is, the fourth day of the week, I confess I scarcely understand. Yet Epiphanius has the like in his Exposition of the Catholic Faith, § 22: "Assemblies," he says, "to be celebrated were appointed by the apostles: on the fourth day, on the day before the sabbath, and on the Lord's day; and on the fourth day and on the day before the sabbath in fasting until the ninth hour. Since at the dawning of the fo- (continues)

(printed under page 154)

LECTIONES VARIANTES (printed under page 155)

(a) ‹anchor: tetradem› · call in col 305

Forte Tetrade et Routh.

Perhaps "Tetrade et". Routh.

(printed under page 155)

(b) ‹anchor: et (before tempora)› · call in col 305

Forte Ut Routh.

Perhaps "Ut". Routh.

(printed under page 155)

(c) ‹anchor: humanitatis› · call in col 305

Forte Humanitati Routh.

Perhaps "Humanitati". Routh.

(printed under page 155)

(d) ‹anchor: ideo aut› · call in col 305

Forte addend. Stationem, aut Routh.

Perhaps "Stationem, aut" should be added. Routh.

(printed under page 155)

(e) ‹anchor: quae super terram (col 305)› · call in col 305

Legend. quas.

Read "quas".

(printed under page 155)

(f) ‹anchor: quam coelum et terram (col 305)› · call in col 305

Forte Terra Walker.

Perhaps "Terra". Walker.

(printed under page 155)

(g) ‹anchor: enim quem› · call in col 306

Delet Quem Walker.

Walker deletes "Quem".

(printed under page 155)

(h) ‹anchor: asseverant› · call in col 306

Forte Adseverarent Walker.

Perhaps "Adseverarent". Walker.

COMMENTARIUS (comm. 1) ‹lemma: Tetrade ab impiis (from p. 154)› · col 305

(continued) τράδι συνελήφθη ὁ Κύριος, etc. Sed de consilio impio tum inito a Judaeis ad rem sceleratam efficiendam verba interpretanda sunt; conf. Marc., XIV, 1, quae quidem Epiphanii verba, ut obiter hoc notem, inter ἀνέκδοτα Bibliothecae coislinianae male collocavit cl. Montfauconius. Vid. Catalogi Praefat., fol. 3, versa pagina, et p. 112, ubi tamquam si eadem fuerint Athanasii, afferuntur. Sed hoc misso, interpretationem meam firmat S. Petri Alexandrini Canon ultimus, qui haec tradit: Οὐκ ἐγκαλέσει τις ἡμῖν παρατηρουμένοις τετράδα καὶ παρασκευὴν ἐν αἷς καὶ νηστεύειν ἡμῖν κατὰ παράδοσιν εὐλόγως προστέτακται. τὴν μὲν τετράδα διὰ τὸ συμβούλιον ὑπὸ τῶν Ἰουδαίων ἐπὶ τῇ προδοσίᾳ τοῦ Κυρίου· τὴν δὲ παρασκευὴν διὰ τὸ πεπονθέναι αὐτὸν ὑπὲρ ἡμῶν. τὴν γὰρ κυριακὴν χαρμοσύνης ἡμερῶν, etc. Sic Canon restituendus, ut alii quoque monuerunt, ex vetustissimis mss. De observatione vero tetradis et parasceves. plura ibidem ad S. Petrum Alex. notabo. ROUTH.

(comm. 2) ‹lemma: Tetradem ob majestatem› · col 305 Tetradem ob majestatem. Tetradem habet ms. cujus loco reponit Tetrade. Walkerus, sed ego tetrade, etc. ROUTH.

"Tetradem ob majestatem." The manuscript has "tetradem", in place of which Walker puts "Tetrade"; but I [read] "tetrade", etc. Routh.

(comm. 3) ‹lemma: Et tempora….. decurrant› · col 305 Et tempora..... decurrant. Delendam esse particulam et, ait Walkerus, et ex ejus sententia decurrunt pro decurrant scribendum est. Sed ut pro et malim legere, humanitati porro pro humanitatis. ROUTH.

"Et tempora … decurrant." The particle "et" is to be deleted, says Walker, and in his view "decurrunt" should be written for "decurrant". But I would rather read "ut" for "et", and further "humanitati" for "humanitatis". Routh.

(comm. 4) ‹lemma: Ideo aut [stationem aut] superpositionem facimus› · col 305 Ideo aut [stationem aut] superpositionem facimus. Videsis quae paulo ante ad col. 304, annotavi. ms. referente Walkeri apographo, ideo aut superstitionem facimus. Corrigitur ad Cavii marg. autem pro aut, et in ipso apographo positum est superpositionem pro superstitionem, quod in ms. secundum Walkeri quidem recognitionem legitur, aliter vero se res habet teste cl. Toddio. Propter illa quoque, quae mox sequuntur ad lin. 2, p. 306. Hoc die quoque—aut stationem Deo aut jejunium facimus, illud ausus sum addere, quod in textu vides. ROUTH.

"Therefore we keep either [a station or] a superposition." See what I noted a little before at col. 304. The manuscript, as Walker's transcript reports it, has "ideo aut superstitionem facimus". In the margin of Cave's copy "autem" is corrected for "aut", and in the transcript itself "superpositionem" is put for "superstitionem", which, according to Walker's recension at least, is read in the manuscript, but the case is otherwise on the testimony of the distinguished Todd. Because of the words that soon follow at line 2, p. 306, "On this day too — we keep either a station to God or a fast", I have ventured to add what you see in the text. Routh.

(comm. 5) ‹lemma: Ac sic Deus hominem› · col 305 Ac sic Deus hominem. Quatuor haec verba in cod. ms. ante illa die sexto ponuntur; sed monente Walkero, verbis in hunc ordinem apud Cavianum apographum restitutis clara fiunt omnia. ROUTH.

"Ac sic Deus hominem." These four words are placed in the manuscript codex before "die sexto"; but on Walker's advice, the words having been restored to this order in Cave's transcript, everything becomes clear. Routh.

(comm. 6) ‹lemma: Quam› · col 305 Quam. Recte addita fuisse in apographo haec conjunctio videtur. Paulo post statuntur, neque ante mundum conditum, nec diebus sextum antecedentibus angelos creatos fuisse, sed demum sexto die. Diversa tamen diversi sentiunt de re, quae in sacris litteris vel haud omnino extat, vel certe haud liquido significatur. ROUTH.

"Quam." This conjunction seems to have been rightly added in the transcript. A little after it is laid down that the angels were created neither before the world was founded nor on the days preceding the sixth, but only on the sixth day. Different people, however, hold different views on a matter which in Holy Scripture either does not appear at all or at least is not clearly indicated. Routh.

(comm. 7) ‹lemma: Terram› · cols 305–306 Terram. Sic ms. et in margine Caviani apographi suppletum est creavit, sed Walkeri praefero emendationem. Interea de re ipsa ex principio libri Genesis aliud quid colligo, quam istud Victorinianum. Ante luminaria quidem coelestia, quae quarto die facta sunt, die primo lux creata est, sed non ante coelum et terram; ἀδιοργάνιστον, scripsit Julius Africanus in Chronico supra ad tom. II, p. 124, τέως (primo die) τὸ πρωτόκτιστον φῶς καὶ κεχυμένον. ROUTH.

"Terram." So the manuscript, and in the margin of Cave's transcript "creavit" is supplied, but I prefer Walker's emendation. Meanwhile, on the matter itself I gather from the beginning of the book of Genesis something other than this view of Victorinus. Before the heavenly lights, which were made on the fourth day, light was indeed created on the first day, but not before heaven and earth. Julius Africanus wrote in his Chronicle, above at vol. II, p. 124, that the first-created light was "as yet (on the first day) unorganized and diffused". Routh.

(comm. 8) ‹lemma: Praeparatio scilicet regni› · col 306 Praeparatio scilicet regni. Hoc est, sabbati magni, sive regni Christi, de quo infra aliquid videbis. ROUTH.

"The preparation, that is, of the kingdom." That is, of the great sabbath, or of the kingdom of Christ, of which you will see something below. Routh.

(comm. 9) ‹lemma: Quem› · col 306 Quem. Addunt in margine Cavei: « Deest, die sexto creatus est. » Sed levi mutatione sic lego, Adam enim ad imaginem... consummavit. Deleto quem. WALKER.

"Quem." They add in Cave's margin: "There is missing 'was created on the sixth day'." But with a slight change I read thus: "For Adam in the image … he completed", deleting "quem". Walker.

(comm. 10) ‹lemma: Asseverarent› · col 306 Asseverarent. Hanc Walkeri emendationem commemoravi. Ms. habet asseverant. Cavianum apographum asseverent. Paulo supra ms. crearet pro creavit, quod in apographo correctum est. ROUTH.

"Asseverarent." I have noted this emendation of Walker's. The manuscript has "asseverant", Cave's transcript "asseverent". A little above, the manuscript has "crearet" for "creavit", which was corrected in the transcript. Routh.

(comm. 11) ‹lemma: Aut stationem Deo, aut jejunium, facimus› · col 306 Aut stationem Deo, aut jejunium, facimus. Statio hoc Victorini loco non solum pro collecta quae vocatur, sed etiam pro abstinentia, posita est, et minus diuturna erat, ut ante dixi, quam jejunium. Illud enim ad usque vesperam durabat, neque stationis instar, hora nona concludebatur. Ita supra tradit auctor, die quarto a cibo abstinere solitum esse, aut ad horam usque nonam, aut ad vesperam, p. 303, l. 17. ROUTH.

"We keep either a station to God or a fast." In this passage of Victorinus "statio" is used not only for what is called the assembly but also for abstinence, and it was, as I said before, less prolonged than the fast. For the fast lasted until evening and was not closed at the ninth hour as a station was. So above the author teaches that on the fourth day it was customary to abstain from food either until the ninth hour or until evening, p. 303, l. 17. Routh.

(comm. 12) ‹lemma: Hoc die solemus superponere› · col 306 Hoc die solemus superponere. Concil. Eliberitinum, can. XXXVI: Errorem placuit corrigi, ut omni sabbato die jejunii superpositionem celebremus. Tertullianus vero hunc morem jejunandi sabbato, quem romana saltem cum aliis christianis amplexa est Ecclesia, improbavit in libro Advs. Psychicos, cap. 14: « Vos etiam (catholici) sabbatum si quando continuatis, nunquam, nisi in pascha, jejunandum secundum rationem alibi redditam. » Ita ille. Victorinus autem scribere pergit: « Et parasceve superpositio fiat, ne quod cum Judaeis sabbatum observare videamur. » Quae quidem verba ita interpretor: cum omnes dies festi, sole cadente, incipere solerent, oportebat christianos superponere jejunio diei sextae quod ad vesperam durabat, ne cum Judaeis, sabbato feriari solitis, sabbatum tamquam festum celebrare et observare viderentur. Supra de die quarto Victorinus dixerat: « Quare usque ad horam nonam jejunemus, aut usque ad vesperam, aut superpositio usque in alterum diem fiat. » Verumtamen Graeci, aliique orientales, qui ex more antiquo observandi sabbatum, illo die non jejunare, nisi in pascha, consueverunt, negotium invertere, atque accusare Latinos judaizandi postea conati sunt. Ita Matthaeus Blastares in Syntagmate alphabetico, Lit. A. p 9. de Sabbatio Sabbatianorum duce haec habet, τῇ δὲ περὶ τὰ χείρω φιλοτιμίᾳ καὶ Ἰουδαϊκῶς σαββατίζειν ᾑρεῖτο, νηστείαν ἐν τούτῳ μετιών, καὶ τἄλλα παραπλησίως ἐκείνοις· καθὰ δὲ καὶ οἱ Λατῖνοι τανῦν. apud Beveregii Synodicum. Ubi mos jejunandi sabbato reprehenditur, non quod Judaei hoc die jejunare soliti sunt, qui contra epulabantur, sed quia (continues)

"On this day we are accustomed to superpose." Council of Elvira, canon 36: "It has been decided that the error be corrected, so that on every sabbath day we celebrate the superposition of the fast." Tertullian, however, disapproved this custom of fasting on the sabbath, which the Roman Church at least embraced along with other Christians, in his book Against the Psychics, ch. 14: "You too (catholics), if ever you continue [the fast into] the sabbath, which is never to be fasted except at Pascha, for the reason given elsewhere." So he. Victorinus goes on to write: "And on the preparation day let there be a superposition, lest we seem to keep any sabbath with the Jews." These words I interpret thus: since all feast days used to begin at sunset, Christians had to prolong the fast of the sixth day, which lasted until evening, lest they seem, with the Jews who were accustomed to rest on the sabbath, to celebrate and observe the sabbath as a feast. Above, of the fourth day, Victorinus had said: "Therefore let us fast until the ninth hour, or until evening, or let the superposition run into the next day." Yet the Greeks and other Orientals, who by the ancient custom of observing the sabbath were accustomed not to fast on that day except at Pascha, later tried to turn the matter round and accuse the Latins of Judaizing. Thus Matthew Blastares, in his Alphabetical Syntagma, letter A, p. 9, says this of Sabbatius, leader of the Sabbatians: "In his zeal for the worse he chose to keep the sabbath in Jewish fashion, practising fasting on it, and the rest likewise as they do; just as the Latins also do now" — in Beveridge's Synodicon. Here the custom of fasting on the sabbath is censured, not because the Jews were accustomed to fast on this day, for on the contrary they feasted, but because (continues)

(printed under page 155)

LECTIONES VARIANTES [The top of the variants block is cut off in the foot images; note (a) is read from the column image (c307_1), where the whole block is visible. Notes (e), (f), (g) belong to col 308.] (printed under page 156)

(a) ‹anchor: sabbato› · call in col 307

Forte Sabbatum Walker.

Perhaps "Sabbatum". Walker.

(printed under page 156)

(b) ‹anchor: sabbato› · call in col 307

Forte Sabbati Routh.

Perhaps "Sabbati". Routh.

(printed under page 156)

(c) ‹anchor: crucifixit› · call in col 307

Forte Levabat manus, et sic ipsum cruci fixit Routh.

Perhaps "Levabat manus, et sic ipsum cruci fixit" (he raised his hands, and so fixed it to the cross). Routh.

(printed under page 156)

(d) ‹anchor: quae› · call in col 307

Forte Quaerebantur Routh.

Perhaps "Quaerebantur". Routh.

(printed under page 156)

(e) ‹anchor: severitatem› · call in col 308

Forte Severitate Routh.

Perhaps "Severitate". Routh.

(printed under page 156)

(f) ‹anchor: not visible› · call in col 308

Forte Devitandam Routh.

Perhaps "Devitandam". Routh.

(printed under page 156)

(g) ‹anchor: not visible› · call in col 308

Forte Dominum Walker.

Perhaps "Dominum". Walker.

COMMENTARIUS (comm. 1) ‹lemma: Hoc die solemus superponere (from p. 155)› · col 307

(continued) tamquam sacrum diem incredulorum instar Judaeorum Sabbatius atque Latini septimum observabant. ROUTH.

(comm. 2) ‹lemma: Quod sabbatum› · col 307 Quod sabbatum. Ms. quod sabbato. Lego quod sabbatum corpore suo resolvit. Sic infra WALKER. — Vid. Apostoli locum in Epist. ad Ephes., II, 14, 15.

"Quod sabbatum." The manuscript has "quod sabbato". I read "who dissolved the sabbath in his body". So below. Walker. — See the Apostle's passage in the Epistle to the Ephesians, 2:14–15.

(comm. 3) ‹lemma: Quae die› · col 307 Quae die. Scribendum monet Walkerus dies pro die, de qua tamen emendatione dubitandum est signatur, Joann., VII, 23, ubi haec sunt: Propterea Moyses dedit vobis circumcisionem, non quia ex Moyse est, sed ex patribus et in sabbato circumciditis hominem. Adhibuit hoc loco auctor plerumque pro saepe; nisi si aliud quid persuaserit tibi Epiphanii locus in Haeres, XXX, num. 32. — δείκνυται γὰρ ὅτι οἱ περιτεμνόντες αὐτὸ τὸ γεννηθὲν ἐν σαββάτῳ, ἐὰν θελήσωσιν ἀκριβολογήσασθαι τὴν ὀγδόην ἡμεράν, εὑρίσκοντες ἐμπίπτουσαν ἐν σαββάτῳ, καὶ περιτέμνοντες ἔργον εἰργασάντο, καὶ τὸ σάββατον ἔλυσαν· ἐὰν δὲ ὑπέρθωνται διὰ τὸ μὴ λῦσαι τὸ σάββατον, ἐνάτῃ λοιπὸν περιτέμνουσι τὴν περιτομήν, καὶ ἔλυσαν τὴν περιτομήν, καὶ τὸν περὶ αὐτῆς τῶν ὀκτὼ ἡμερῶν ὅρον τοῦ προστάγματος. Ut dixisse censeatur Victorinus, circumcisionem plerumque fieri sabbato, si ille dies octavus fuerit a partu infantis. ROUTH.

"Quae die." Walker advises writing "dies" for "die", though this emendation is doubtful; [the passage] meant is John 7:23, where we read: "Therefore Moses gave you circumcision, not because it is of Moses but of the fathers, and on the sabbath you circumcise a man." The author used "plerumque" here for "often", unless the passage of Epiphanius in Heresies 30, no. 32, persuades you otherwise: "For it is shown that those who circumcise the child born, if they wish to keep the eighth day exactly and find it falling on a sabbath, by circumcising did a work and broke the sabbath; but if they postpone it so as not to break the sabbath, they then circumcise on the ninth, and broke the circumcision and the commandment's rule of eight days concerning it." So Victorinus may be thought to have said that circumcision was often done on the sabbath, if that was the eighth day from the infant's birth. Routh.

(comm. 4) ‹lemma: Legebamus, etc.› · cols 307–308 Legebamus, etc. « Haec omnia, » ait, Walkerus, « mendosissima sunt. » Ad marg. Caviani apographi annotatum est: « Deest fortasse quod ante ipsum, et forte legend. praelioque pro praelio quae. » Plane quidem difficilis est loci emendatio, pro facultate mea tentanda. A Victorino enim, nisi fallor, Exodi cap. XVII, respicitur, ubi narratur: Postquam dixisset Moyses ad Josue: Elige viros et egressus pugna contra Amalec.... cum levaret Moyses manus, vicisse Israel, sin autem paululum remisisset, superasse Amalec..... Fugavitque Josue Amalec et populum ejus in ore gladii. Hoc autem die sabbati contigisse collegit sibi vir sanctus Victorinus ex stationibus fortasse in populi Israelis itineribus. Vel forte traditionem aliquam judaicam secutus. Lucem vero dabit loco, expositio quae verborum Moysis facta est a Tertulliano in lib. III, contra Marcion. ut alios auctores omittam. « Jam vero Moyses quod utique tunc tantum, cum Jesus adversus Amalec praeliabatur, expansis manibus, orabat residens, quando in rebus tum attonitis, magis utique genibus depositis et manibus caedentibus pectus, et facie humi voluntate orationem commendare debuisset, nisi quia illic ubi nomen Domini Jesu dimicabat, dimicaturi quandoque adversus diabolum, » crucis quoque erat habitus necessarius, « per quam Jesus victoriam esset relaturus, » c. 18. Haec Tertullianus. Tum vero apostolus Paulus ita loquitur in Epist. ad Coloss. cap II, comm. 14: Delens quod adversus nos erat chirographum decreti, quod erat contrarium nobis et ipsum tulit de medio, affigens illud cruci. Porro, ut ex Machabaeorum libro primo et capite secundo rem narrat Sabellicus, in Hist, Sacr. ex Eneadibus ejus sumpt., lib. VI, pag. 279, ed. Lond., Ethnici Judaeos « e montibus deducere sunt conati. Caeterum cum neque hortatione neque minis flecti potuissent, sabbatorum die quo Judaei, gentili instituto, pugnare prohibebantur, hostes montibus insinuati, nullis repugnantibus supra mille in speluncis ferro et igni crudeliter necarunt. Lata tum primum lex, ut sabbatis pro vita adversus hostes dimicare liceret. » Ad quae respicit Victorinus, ni hic quoque fallor, in posteriori parte sententiae. Quidni ergo satis bene ita procedat oratio? Moyses prospiciens duritiam populi illius (Israelis et Christo et novae legi infensi, ac propterea rejiculi), idcirco die sabbati levabat manus, et sic ipsum cruci fixit. Et praelio quaerebantur ab allophylis sabbato, ut caperentur, et velut severitate legis ad devitandam disciplinam formarentur, h. e. legem caeremonialem. Sequitur enim post caetera exempla allata istud veteri sabbato oppositum, ut verum illud et justum sabbatum septimo milliario annorum observaretur, p. 309, l. 8. Caeterum in ms. scribitur i super alterum e in deretando. ROUTH.

"Legebamus", etc. "All this," says Walker, "is most corrupt." In the margin of Cave's transcript it is noted: "Perhaps 'quod' is missing before 'ipsum', and perhaps read 'praelioque' for 'praelio quae'." The emendation of the passage is plainly difficult, to be attempted as best I can. For Victorinus, unless I am mistaken, has in view Exodus ch. 17, where it is told that after Moses had said to Joshua, "Choose men and go out and fight against Amalek" … when Moses raised his hands Israel prevailed, but if he lowered them a little, Amalek prevailed … "And Joshua put Amalek and his people to flight at the edge of the sword." That this happened on the sabbath day the holy man Victorinus perhaps inferred from the stages of the journeys of the people of Israel, or perhaps followed some Jewish tradition. Light will be thrown on the passage by the exposition of Moses's words made by Tertullian in book III Against Marcion, to pass over other authors: "Now why did Moses at that time only, when Joshua was fighting against Amalek, pray sitting with hands outstretched, when in so critical a situation he ought rather to have commended his prayer on bended knees, with hands beating his breast and face to the ground, except that there, where the name of the Lord Jesus was fighting, who would one day fight against the devil," the figure of the cross also was necessary, "through which Jesus was to win the victory," ch. 18. So Tertullian. Then the apostle Paul speaks thus in the Epistle to the Colossians, ch. 2, v. 14: "Blotting out the handwriting of the decree that was against us, which was contrary to us, and he took it out of the way, fastening it to the cross." Further, as Sabellicus tells the story from the first book of Maccabees, chapter 2, in his Sacred History taken from his Enneads, book VI, p. 279, London edition, the heathen tried "to bring the Jews down from the mountains. But when they could be moved neither by exhortation nor by threats, on the sabbath day, on which the Jews by their national custom were forbidden to fight, the enemy, having worked their way into the mountains, with none resisting, cruelly killed more than a thousand in the caves with sword and fire. Then for the first time a law was passed that it should be lawful to fight against enemies on the sabbath for one's life." To this Victorinus refers, unless here too I am mistaken, in the latter part of the sentence. Why, then, should the discourse not run well enough thus? "Moses, foreseeing the hardness of that people (of Israel, hostile both to Christ and to the new law, and therefore to be rejected), for that reason raised his hands on the sabbath day, and so fixed it to the cross. And they were sought out in battle by the foreigners on the sabbath, to be captured, and as it were formed by the severity of the law to avoid the discipline," that is, the ceremonial law. For after the other examples brought forward there follows this, set against the old sabbath: "that that true and just sabbath might be kept in the seventh millennium of years", p. 309, l. 8. Moreover, in the manuscript an i is written over the second e in "deretando". Routh.

(comm. 5) ‹lemma: Die octavo› · col 308 Die octavo. Annotatum est ad Caviani apographi marg.: « Titulus Ps. VI. est ὑπὲρ τῆς ὀγδόης » Beda in Hexaemero: » Dictum enim est in titulo Psalmi in finem, in hymnis, pro octava psalmus David, quod de die judicii scriptum totus sequentis Psalmi textus docet, in quo iram venturi judicii timens propheta exclamat: « Domine, ne in judicio tuo arguas, neque in furore tuo corripias me, etc. » p. 21, t. IV, Operum Bedae Basileae editorum. Et diu ante Basilius Magnus in lib De Spiritu sancto, cap. 27, de die dominico, seu, τῇ μιᾷ τοῦ σαββάτου, ita scripserat: καὶ μία τοίνυν ἡ αὐτὴ, καὶ ὀγδόη, τὴν μίαν ὄντως ἐκείνην καὶ ἀληθινὴν ὀγδόην, ἧς καὶ ὁ ψαλμῳδὸς ἔν τισιν ἐπιγραφαῖς τῶν ψαλμῶν ἐπεμνήσθη, δι' ἑαυτῆς ἐμφανίζουσα, τὴν μετὰ τὸν χρόνον τοῦτον κατάστασιν, τὴν ἄπαυστον ἡμέραν τὴν ἀνέσπερον, τὴν ἀδιάδοχον, τὸν ἄληκτον ἐκεῖνον καὶ ἀγήρω αἰῶνα. p. 56 ed. Benedictin. Itidem habet Asterius, Homil. in Ps. VI, apud Cotelerii Eccles. graec. monumenta tom. II. Τὸν ὑπὲρ τῆς ὀγδόης καὶ τῆς τῶν νεκρῶν ἀναστάσεως ψάλλων παρεκάλει, p. 56. Sed aliter plerique, interpretati sunt titulum istum. Confer interea Concil. Carthag. IV, de ipso octavo die, sive futuro saeculo; quod quidem dogma de octavo saeculo ab ipsis usque initiis Christianismi apud veteres invaluerat. ROUTH.

"On the eighth day." It is noted in the margin of Cave's transcript: "The title of Ps. 6 is 'for the eighth'." Bede in the Hexaemeron: "For it is said in the title of the Psalm, 'To the end, in hymns, for the octave, a psalm of David', which the whole text of the following Psalm shows was written of the day of judgement, in which the prophet, fearing the wrath of the judgement to come, cries out: 'Lord, rebuke me not in Thy judgement, nor chasten me in Thy fury,' etc.," p. 21, vol. IV of Bede's Works published at Basel. And long before, Basil the Great, in his book On the Holy Spirit, ch. 27, had written thus of the Lord's day, or "the first of the sabbath": "So it is both one and the same and the eighth, showing forth in itself that truly one and true eighth day, which the psalmist too mentioned in certain titles of the psalms, the state that follows this time, the unceasing day without evening, without successor, that unending and ageless age," p. 56, Benedictine edition. Asterius has the same, Homily on Ps. 6, in Cotelier's Monuments of the Greek Church, vol. II: "Singing the psalm 'for the eighth' and for the resurrection of the dead, he exhorted," p. 56. But most have interpreted that title otherwise. Compare meanwhile the Fourth Council of Carthage, on that eighth day, or the age to come; this doctrine of the eighth age had prevailed among the ancients from the very beginnings of Christianity. Routh.

(comm. 6) ‹lemma: Qui extra ordinem septimanae dispositionis, etc.› · col 308 Qui extra ordinem septimanae dispositionis, etc. Clemens Alex., Strom. VII, p. 866, ed Potteri: Μετὰ γ' οὖν τὴν ἐν σαρκὶ τελευταίαν ὑπεροχὴν ἀεὶ κατὰ τὸ προσῆκον ἐπὶ τὸ κρεῖττον μεταβάλλων εἰς τὴν πατρῴαν αὐλὴν, ἐπὶ τὴν κυριακὴν ὄντως διὰ τῆς ἁγίας ἑβδομάδος ἐπείγεται μόνην. Et apud Tertullianum, de Anima, cap. 37, Theodoretumque, Interpr. Psalm., p. 640, ed. Schulze, significat ogdoas coelorum regnum, quod judicio supremo successurum est. ROUTH.

"Who is to go beyond the order of the week's arrangement," etc. Clement of Alexandria, Stromata VII, p. 866, Potter's edition: "After the final excellence in the flesh, ever changing, as is fitting, for the better, he hastens to the Father's court, to the truly Lord's house, through the holy hebdomad, alone." And in Tertullian, On the Soul, ch. 37, and Theodoret, Interpretation of the Psalms, p. 640, Schulze's edition, the ogdoad signifies the kingdom of heaven, which is to follow the last judgement. Routh.

(comm. 7) ‹lemma: Jesus quoque Nave, etc.› · col 308 Jesus quoque Nave, etc. Quae hic affertur proba- (continues)

"Jesus son of Nave too," etc. The proof brought forward here (continues)

(printed under page 156)

LECTIONES VARIANTES (printed under page 157)

(a) ‹anchor: septem millia anni› · call in col 309

Forte Erit septimo milliario annorum, ut supra Routh.

Perhaps "Erit septimo milliario annorum" (it will be in the seventh millennium of years), as above. Routh.

(printed under page 157)

(b) ‹anchor: not visible› · call in col 309

Forte delend. Sunt Walker.

Perhaps "Sunt" should be deleted. Walker.

(printed under page 157)

(c) ‹anchor: flumina extenduntur› · call in col 310

Forte Fulmina accenduntur Walker.

Perhaps "Fulmina accenduntur" (lightnings are kindled). Walker.

(printed under page 157)

(d) ‹anchor: comae horribilis curabitur› · call in col 310

Forte Cometae horribilis cura agitur Routh.

Perhaps "Cometae horribilis cura agitur". Routh.

(printed under page 157)

(e) ‹anchor: Nonnunquam accedit› · call in col 310

Forte Accidit ut Routh.

Perhaps "Accidit ut". Routh.

(printed under page 157)

(f) ‹anchor: invicem visitantur› · call in col 310

Forte Visantur Routh.

Perhaps "Visantur". Routh.

COMMENTARIUS (comm. 1) ‹lemma: Jesus quoque Nave, etc. (from p. 156)› · col 309

(continued) tio, caeteraque exempla atque argumenta adducta a Victorino pro futura sabbati abolitione, exstant ea omnia, si bene memini, tum apud Justinum martyrem, tum in Tertulliani opusculis. Hic tamen in lib. IV, cap. 12, contra Marcionem distinctione inter opus humanum sive tuum in Decalogi praecepto facta atque opus divinum, ne tum quidem in arcae circumlatione apud Jerichuntem sabbatum destructum fuisse, statuit ROUTH.

(comm. 2) ‹lemma: Antiochi› · col 309 Antiochi, Cum monuisset legendum esse istud pro antiqui apographi Caviani margo, idem recepi. ROUTH.

"Antiochi." Since the margin of Cave's transcript advised that this should be read for "antiqui", I have adopted it. Routh.

(comm. 3) ‹lemma: Esaias quoque et caeteri collegae ejus› · col 309 Esaias quoque et caeteri collegae ejus. Ubi dicuntur Esaias et caeteri prophetae sabbatum solvisse? Sed tamen qui factum, ut irrepserit Esaias pro David, ratio me fugit. Apud S. Matt., cap. XII, comm. 3, quaerit a pharisaeis Jesus: Non legistis, quae fecerit David, quando esuriit et qui cum eo erant? Vid. SS. Marc. et Luc. Habet autem ms. collegi, unde legere vult cl. Walkerus collegii, sed apographum Cavianum hac quidem in re secutus sum. ROUTH.

"Isaiah too and the rest of his colleagues." Where are Isaiah and the other prophets said to have broken the sabbath? Yet how it happened that "Isaiah" crept in for "David" escapes me. In St Matthew, ch. 12, v. 3, Jesus asks the Pharisees: "Have you not read what David did when he was hungry, and those who were with him?" See Saints Mark and Luke. The manuscript has "collegi", whence the distinguished Walker wants to read "collegii"; but in this I have followed Cave's transcript. Routh.

(comm. 4) ‹lemma: Ut verum› · col 309 Ut verum. Ms. et verum. Sed conjecturam virorum doct. ad Cavii apographum secutus sum. ROUTH.

"Ut verum." The manuscript has "et verum". But I have followed the conjecture of the learned men in Cave's transcript. Routh.

(comm. 5) ‹lemma: Singula› · col 309 Singula. Singulis fortasse legendum. Psalmi illud LXXXIX a Victorino adductum chiliastae afferre solent. ROUTH.

"Singula." Perhaps read "singulis". That verse of Psalm 89, adduced by Victorinus, the chiliasts are accustomed to cite. Routh.

(comm. 6) ‹lemma: Habeo oculos Domini› · col 309 Habeo oculos Domini. In margine Cavei, F. habet oculos Dominus. Sed recte habeo, id est, teneo, invenio. WALKER. — Zachariae, cap. IV, comm. 10: Septem isti oculi sunt Domini, qui discurrunt in universam terram. ROUTH.

"Habeo oculos Domini." In Cave's margin: perhaps "habet oculos Dominus". But "habeo" is right, that is, "I hold, I find". Walker. — Zechariah, ch. 4, v. 10: "These seven are the eyes of the Lord, which run to and fro through the whole earth." Routh.

(comm. 7) ‹lemma: Et septem millia anni› · col 309 Et septem millia anni. Millia Ms. Legendum videtur, est, vel erit, septimo millenio, vel potius, ut paulo supra, septimo milliario annorum. Sed Walkerus delendam esse monet tantum particulam et. Caeterum Victorinus post alios nonnullos patres septimum millennium regno Christi una cum sanctis ejus posthac celebrando attribuit, cui subsecuturum ultimum judicium ogdoasque; quae tamen ipsa ogdoas ab aliis ad tempora Messiae, sive adventum primum Christi relata est. ROUTH.

"And seven thousand years." The manuscript has "Millia". It seems one should read "est" or "erit septimo millenio", or rather, as a little above, "septimo milliario annorum". But Walker advises deleting only the particle "et". For the rest, Victorinus, after some other fathers, assigns the seventh millennium to the reign of Christ to be celebrated hereafter together with his saints, to be followed by the last judgement and the ogdoad; this ogdoad, however, others referred to the times of the Messiah, that is, to Christ's first coming. Routh.

(comm. 8) ‹lemma: Sunt› · col 309 Sunt. Hoc monet delendum esse Walkerus. Ad septem quod attinet coelos, de quibus nugatur Victorinus, verum est quod ait Origenes, lib. VI Contra Celsum, num. 21. Ἑπτὰ δὲ οὐρανοὺς, ἢ ὅλως περιωρισμένον ἀριθμὸν αὐτῶν, αἱ φερόμεναι ἐν ταῖς ἐκκλησίαις τοῦ Θεοῦ οὐκ ἀπαγγέλλουσι γραφαί. Idem ab Origene dictum ad fin. quoque num. 23. ROUTH.

"Sunt." Walker advises deleting this. As for the seven heavens, about which Victorinus trifles, what Origen says in book VI Against Celsus, no. 21, is true: "Seven heavens, or any definite number of them at all, the Scriptures received in the churches of God do not declare." The same is said by Origen also at the end of no. 23. Routh.

(comm. 9) ‹lemma: Hi septem spiritus› · cols 309–310 Hi septem spiritus. Verba haec a sequentibus distinguenda putavi; neque enim cum viris doctis, qui ad Cavii marginem nonnulla annotarunt, verba eorum spiritus in eorum spirituum mutarem. ROUTH.

"These seven spirits." I thought these words should be separated from what follows; for I would not, with the learned men who noted some things in Cave's margin, change the words "eorum spiritus" into "eorum spirituum". Routh.

(comm. 10) ‹lemma: Spiritus timoris› · col 310 Spiritus timoris. Ms. spiritu timoris, sed ita emendandum ait Walkerus post Esaiae textum. ROUTH.

"Spiritus timoris." The manuscript has "spiritu timoris", but Walker says it should be so emended, following the text of Isaiah. Routh.

(comm. 11) ‹lemma: Tonitrua mugiunt, flumina extenduntur› · col 310 Tonitrua mugiunt, flumina extenduntur. In margine Cavii, F. fulmina. Lego, fulmina accenduntur. WALKER. — Plinius, Nat. Hist., lib. II, cap. 38: Hinc nubila, tonitrua et alia fulmina. Ex hoc ergo, etc. h. e. ex coelo timoris Dei. ROUTH.

"Thunders roar, rivers stretch out." In Cave's margin: perhaps "fulmina". I read "fulmina accenduntur" (lightnings are kindled). Walker. — Pliny, Natural History, book II, ch. 38: "Hence clouds, thunders and other lightnings." "From this, then," etc., that is, from the heaven of the fear of God. Routh.

(comm. 12) ‹lemma: Ignes conglobant› · col 310 Ignes conglobant. Dubito, utrum rescribendum sit, ignes se conglobant, an auctor hoc sensu verbum conglobo adhibeat, etsi elegantior oratio esset, si in sensum procurationis sive expiationis acciperetur. Vide Gesnerum in Ling. Romanae Thesauro. ROUTH.

"Ignes conglobant." I am unsure whether one should rewrite "ignes se conglobant", or whether the author uses the verb "conglobo" in this sense, although the discourse would be more elegant if it were taken in the sense of expiatory rite or expiation. See Gesner in the Thesaurus of the Latin Language. Routh.

(comm. 13) ‹lemma: Comae horribilis curabitur› · col 310 Comae horribilis curabitur. Fortasse scribendum, cometae horribilis cura agitur. Sed conjecit reponendum esse, comae horribiles currunt, Samuelis Crellius. ROUTH.

"Comae horribilis curabitur." Perhaps write "cometae horribilis cura agitur". But Samuel Crell conjectured that one should restore "comae horribiles currunt" (dreadful tresses run). Routh.

(comm. 14) ‹lemma: Nonnunquam accedit etiam sol et luna invicem visitantur› · col 310 Nonnunquam accedit etiam sol et luna invicem visitantur. Legerim, nonnunquam accidit, ut etiam sol et luna invicem (h. e. simul) visantur. In verbis porro quae sequuntur, forsitan reponendum est aspectus pro aspectu, et efficiant pro efficiunt. ROUTH.

"Sometimes it comes about that the sun and moon too visit each other." I would read "nonnunquam accidit, ut etiam sol et luna invicem (that is, together) visantur". In the words that follow, further, perhaps one should restore "aspectus" for "aspectu", and "efficiant" for "efficiunt". Routh.

(comm. 15) ‹lemma: Auctor autem totius creaturae Jesus› · col 310 Auctor autem totius creaturae Jesus. Ms. efficiunt, auctoritatem totius creaturae justus, etc. Hinc lego, efficiunt. Auctor autem totius creaturae istius; verbo cognomen est. Vel, Auctor autem totius creaturae Jesus. Sic supra, Homo Christus Jesus autor eorum. Vide Artemonium, id est, Samuelem Crellium, Praefat., pag. 21, ante initium Evangelii Joannis, etc., haec perverse ad hypothesin suam trahentem, et corrumpentem. WALKER.—Ita ab Irenaeo, vel fortasse etiam antiquiore aliquo Christiano, pater generis humani appellatur Verbum Dei. Vid. lib. IV, Irenaei, c. 31, al. 51, p. 259, ed. Massueti. Verba autem, auctoritatem totius creaturae in Caviano apographo cum superioribus conjuncta sunt. Et vir cl. P. Wesselingius Probab., cap. XIV, pag. 117, cum nondum edita erat egregia ista Walkeri conjectura, juste vel justius primitus scriptum fuisse pro justus statuit. Cum vero propter Victorini verba, quae supra ad pag. 305 habentur, Walkeri posteriorem illam emendationem praeferendam duxerim, ipsam haud dubitavi huic loco apponere. Si quis tamen maluerit alteram illam, auctor totius autem creaturae istius, reponendum mihi quidem videretur, auctori autem, pro auctoritatem. Istius op- (continues)

"But the author of the whole creation, Jesus." The manuscript has "efficiunt, auctoritatem totius creaturae justus", etc. Hence I read "efficiunt. Auctor autem totius creaturae istius"; his surname is "Word". Or, "Auctor autem totius creaturae Jesus." So above: "The man Christ Jesus, their author." See Artemonius, that is, Samuel Crell, Preface, p. 21, before the beginning of John's Gospel, etc., perversely dragging these words to his own hypothesis and corrupting them. Walker. — So by Irenaeus, or perhaps by some still older Christian, the Word of God is called the father of the human race. See Irenaeus, book IV, ch. 31 (al. 51), p. 259, Massuet's edition. The words "auctoritatem totius creaturae" are joined to what precedes in Cave's transcript. And the distinguished P. Wesseling, Probabilia, ch. 14, p. 117, when Walker's excellent conjecture had not yet been published, held that "juste" or "justius" was originally written for "justus". But since, because of Victorinus's words found above at p. 305, I judged Walker's latter emendation to be preferred, I did not hesitate to set it in this place. If, however, anyone prefers the other, "auctor totius autem creaturae istius", it would seem to me that "auctori autem" should be restored for "auctoritatem". "Istius op- (continues)

(printed under page 157)

LECTIONES VARIANTES (printed under page 158)

(a) ‹anchor: aspectu ejus› · call in col 311

Forte Aspectus Routh.

Perhaps "Aspectus". Routh.

(printed under page 158)

(b) ‹anchor: efficiunt› · call in col 311

Forte Efficiant Routh.

Perhaps "Efficiant". Routh.

(printed under page 158)

(c) ‹anchor: justus› · call in col 311

Forte Auctor autem totius creaturae Jesus Walker.

Perhaps "Auctor autem totius creaturae Jesus" (but the author of the whole creation, Jesus). Walker.

(printed under page 158)

(d) ‹anchor: Eructatum est› · call in col 311

Forte Eructavit Routh.

Perhaps "Eructavit". Routh.

(printed under page 158)

(e) ‹anchor: creaturae› · call in col 311

Forte Creatura Routh.

Perhaps "Creatura". Routh.

(printed under page 158)

(f) ‹anchor: hominis› · call in col 311

Forte Homo Dominus Routh.

Perhaps "Homo Dominus". Routh.

(printed under page 158)

(g) ‹anchor: sanctificat, timor› · call in col 311

Forte Timoris Routh.

Perhaps "Timoris". Routh.

(printed under page 158)

(h) ‹anchor: septem oculi stagnei› · call in col 311

Forte Sunt agni Cavii marg. Septem oculi Delend. censet. Walker.

Perhaps "Sunt agni" (they are the Lamb's): margin of Cave's copy. Walker judges that "Septem oculi" should be deleted.

(printed under page 158)

(i) ‹anchor: tubas› · call in col 312 (not in col 311; the call stands in the right-hand column; belongs with col 312's notes)

Forte Tubae Routh.

Perhaps "Tubae". Routh.

(printed under page 158)

(j) ‹anchor: not visible› · call in col 312 (not in col 311; belongs with col 312's notes, as does (k) "Forte Subvenerit Walker.")

Forte Domo Walker.

Perhaps "Domo". Walker.

(printed under page 158)

(i) ‹anchor: septem tubas› · call in col 312

Forte Tubae Routh.

Perhaps "Tubae". Routh.

(j) ‹anchor: in domum Salomonis› · call in col 312

Forte Domo Walker.

Perhaps "Domo". Walker.

(k) ‹anchor: universae suae creaturae subveniret› · call in col 312

Forte Subvenerit Walker.

Perhaps "Subvenerit". Walker.

COMMENTARIUS (comm. 1) ‹lemma: Auctor autem totius creaturae Jesus (from p. 157)› · col 311

(continued) taverat quidem Crellius pro justus reponere, ut emendaret, istius verbo cognomen est ei, id est ei verbo, quod supra memoravimus, cognomen est verbum Dei. Etenim cum ad hoc probandum, Christi verbum Dei nominari, adducat Victorinus locum Joan., I, 1, sequeretur eum legisse, et Dei erat verbum. Ita Crellium locum refinxisse, et argumentatum esse, mihi retulit, antequam Crellii librum vidissem, Baraterius, in Anti-Artemonio, seu Initio Evangelii Joannis Vindicato, part. I, cap. 16, § III, p. 110, ubi ipse legendum proponit: Isti verbo cognomen est Dei. ROUTH.

(comm. 2) ‹lemma: Eructatum est cor meum verbum bonum› · col 311 Eructatum est cor meum verbum bonum, LXX. Ἐξηρεύξατο ἡ καρδία μου λόγον ἀγαθόν. Vulgata quidem habet, Eructavit cor meum verbum bonum. Nihilominus an Victorinus, qui, auctore Hieronymo, supra ad pag. 254, non aeque latine ac graece noverat scribere, eructatum est pro eructavit posuerit, an potius, cor eructatum esse intellexerit, alii judicent. ROUTH.

"My heart has poured forth a good word": LXX, "My heart has poured forth a good word." The Vulgate indeed has "Eructavit cor meum verbum bonum." Nevertheless, whether Victorinus, who on Jerome's authority (above at p. 254) could not write Latin as well as Greek, put "eructatum est" for "eructavit", or rather understood that the heart had been poured forth, let others judge. Routh.

(comm. 3) ‹lemma: Ergo primus factus, etc.› · col 311 Ergo primus factus, etc. Repositum ad marg. Cavii est, Dominus pro hominis. Amplector emendationem, totum vero locum ita legere velim. Ergo primus factus creatura est, secundus homo Dominus humani generis, ut ait apostolus. Scilicet in Ep. I ad Cor. XV, 45, 47. Mox ad l. 3, p. 240, verba exstant, ut Adam illum per septimanam reformaverit, atque universae suae creaturae subveniret.

"So the first made," etc. In Cave's margin "Dominus" is put for "hominis". I embrace the emendation, but I would read the whole passage thus: "So the first made is a creature; the second man is the Lord of the human race, as the apostle says." That is, in 1 Cor. 15:45, 47. Soon, at l. 3, p. 240, the words stand: "that He reformed that Adam through the week, and came to the aid of His whole creation."

(comm. 4) ‹lemma: Hoc igitur Verbum — timor Dei nomen habet› · col 311 Hoc igitur Verbum — timor Dei nomen habet. Walkero teste, voces quae sequuntur, ita in Ms. scriptae fuerant, emendante eas Cavii apographo: coelu pro coelum, terra pro terram, sole et luna pro solem et lunam, cum terrae ac maris pro cum terram ac mare, homine pro hominem. Sed recentiori manu litteram m super pleraque haec verba scriptam fuisse in ipso codice, testatur cl. Toddius. Ego interim timoris pro timor malim legere. ROUTH.

"This Word, then — fear has the name of God." On Walker's testimony, the words that follow had been written thus in the manuscript, Cave's transcript emending them: "coelu" for "coelum", "terra" for "terram", "sole et luna" for "solem et lunam", "cum terrae ac maris" for "cum terram ac mare", "homine" for "hominem". But the distinguished Todd testifies that in the codex itself the letter m was written by a more recent hand over most of these words. Meanwhile I would rather read "timoris" for "timor". Routh.

(comm. 5) ‹lemma: Cornua› · col 311 Cornua. Cornuta, ms. correxi post Apoc., V, 6. ROUTH.

"Cornua." The manuscript has "Cornuta"; I have corrected it following Apoc. 5:6. Routh.

(comm. 6) ‹lemma: Apud Paulum› · cols 311–312 Apud Paulum. Pro Paulum margo editionis Cavei habet. F. Apocal., sed male, et recte Paulum; Cyprianus de Exhortatione Martyrii, pag. 125, ed. Amstel.: « Apostolus Paulus qui hujus legitimi numeri et certi meminit, ad septem ecclesias scribit. » Vide et alia ibidem hunc locum illustrantia. WALKER. — Fragmentum De Canone S. Scripturae, quod primus edidit in Antiquitatibus Medii Aevi cl. Muratorius, haec habet: « Cum ipse beatus apostolus Paulus sequens praedecessoris sui Joannis ordinem, nonnisi nominatim septem ecclesiis scribit ordine tali, ad Corinthios, etc. » ROUTH.

"With Paul." For "Paulum" the margin of Cave's edition has "perhaps Apocal.", but wrongly, and "Paulum" is right; Cyprian, On the Exhortation to Martyrdom, p. 125, Amsterdam edition: "The apostle Paul, who is mindful of this lawful and fixed number, writes to seven churches." See also other things there that illustrate this passage. Walker. — The Fragment on the Canon of Holy Scripture, first published by the distinguished Muratori in his Antiquitates Medii Aevi, has this: "Since the blessed apostle Paul himself, following the order of his predecessor John, writes by name to only seven churches, in this order: to the Corinthians, etc." Routh.

(comm. 7) ‹lemma: Septem diacones› · col 312 Septem diacones. Cons. notam ad Cornelii Fragmenta de numero diaconorum. De scriptura autem diacones Vossius in lib. De vitiis sermonis: « Diacones et diaconibus crebrum est scriptoribus ecclesiasticis etiam antiquis. Sed hos pietatis potius habemus magistros quam latinitatis. Elegantiores igitur semper diaconus dicunt, ut graece est διάκονος. » Lib. I, cap. 20, p. 82. Tertullianus vero Cyprianusque, quod ego meminerim, fere semper habent diaconi, dum res, fateor, se aliter habet in epistolarum cyprianicarum inscriptionibus, et ubi narrat Cyprianus in Epistola ad Successum, quae est Epist. 80, vel 82: « Valerianum Imp. ad senatum rescripsisse, ut episcopi et presbyteri et diacones incontinenti animadvertantur. » Unde videtur nomen diacones eo tempore usitatius ac vulgatius fuisse. ROUTH.

"Seven deacons." Consult the note on the Fragments of Cornelius on the number of deacons. On the spelling "diacones", Vossius in his book On Faults of Language: "'Diacones' and 'diaconibus' are frequent in ecclesiastical writers, even ancient ones. But we hold these as masters of piety rather than of Latinity. The more elegant therefore always say 'diaconus', as the Greek is διάκονος." Book I, ch. 20, p. 82. Tertullian and Cyprian, as far as I remember, almost always have "diaconi", although, I admit, the case is otherwise in the headings of the Cyprianic letters, and where Cyprian tells in the Letter to Successus, which is Letter 80 or 82, "that the Emperor Valerian wrote back to the senate that bishops, presbyters and deacons should be punished forthwith." Whence it seems the form "diacones" was more usual and common at that time. Routh.

(comm. 8) ‹lemma: In domo Salomonis› · col 312 In domo Salomonis. Sic legendum monet Walkerus pro in domum S. Qui septem sacramenta in Ecclesia esse statuunt, ut obiter id notem, plurima horum septenariorum numerorum in medium solent adducere, ut rem vel firment, vel illustrent. ROUTH.

"In the house of Solomon." So Walker advises reading for "in domum S." Those who hold that there are seven sacraments in the Church, to note it in passing, usually bring forward very many of these sevenfold numbers, either to confirm the point or to illustrate it. Routh.

(comm. 9) ‹lemma: Ut Adam illum, etc.› · col 312 Ut Adam illum, etc. Walkerum monentem verba haec cum sequentibus, nativitate filii sui, etc., conjungi debere, non cum prioribus, secutus sum: is porro subvenerit pro subveniret vult reponere. Nativitate pro nativitatem correxerat Cavii apographum. Per sanctam autem hebdomadam, sive diversos bonitatis profectus, procedendum esse praecepit Clemens Alex., supra, ad p. 250. ROUTH.

"That that Adam," etc. I have followed Walker, who advises that these words should be joined with what follows, "by the birth of His Son", etc., not with what precedes; he further wants to restore "subvenerit" for "subveniret". Cave's transcript had corrected "nativitate" for "nativitatem". That one must proceed through the holy hebdomad, that is, through the various advances in goodness, Clement of Alexandria taught, above at p. 250. Routh.

(comm. 10) ‹lemma: Ea die Gabriel angelum Mariae, etc.› · col 312 Ea die Gabriel angelum Mariae, etc. Quomodo haec atque caetera hujuscemodi sibi collegerit Victorinus, (continues)

"On that day Gabriel the angel to Mary," etc. How Victorinus gathered these and other things of this kind for himself (continues)

(printed under page 158)

LECTIONES VARIANTES (printed under page 159)

(a) ‹anchor: eadem die esse passum› · call in col 313

Forte Ea Walker.

Perhaps "Ea". Walker.

(printed under page 159)

(b) ‹anchor: passum, quo Adam› · call in col 313

Forte Qua Walker.

Perhaps "Qua". Walker.

(printed under page 159)

(c) ‹anchor: ea die resurrexit› · call in col 313

Forte Resurrexisse Walker.

Perhaps "Resurrexisse". Walker.

(printed under page 159)

(d) ‹anchor: perfectae aetatis, occasum› · call in col 313

Forte Occasus Walker.

Perhaps "Occasus". Walker.

(printed under page 159)

(e) ‹anchor: eas esse scit› · call in col 313

Forte Et secessit Routh.

Perhaps "Et secessit" (and he withdrew). Routh.

(printed under page 159)

(f) ‹anchor: super cervicalem› · call in col 313

Forte Cervical Routh.

Perhaps "Cervical". Routh.

(printed under page 159)

(g) ‹anchor: freta aut procella› · call in col 313

Forte Procellosa Deleto aut Routh.

Perhaps "Procellosa", with "aut" deleted. Routh.

(printed under page 159)

(h) ‹anchor: eloquentia instituit› · call in col 313

Forte excidit Surdos facit audire, et mortuos restituit Routh.

Perhaps "Surdos facit audire, et mortuos restituit" (he makes the deaf hear and restores the dead) has dropped out. Routh.

(printed under page 159)

(i) ‹anchor: nuntiari ejusdem› · call in col 313

Forte Nuntiare eisdem Routh.

Perhaps "Nuntiare eisdem". Routh.

(printed under page 159)

(j) ‹anchor: numero dicere› · call in col 313

Forte Dies Routh.

Perhaps "Dies". Routh.

(printed under page 159)

(k) ‹anchor: Constituta› · call in col 313

Forte Constituti Walker.

Perhaps "Constituti". Walker.

(printed under page 159)

(l) ‹anchor: dubio autem› · call in col 313

Delend. Autem ait Walker.

Walker says "Autem" should be deleted.

(printed under page 159)

(m) ‹anchor: quos in› · call in col 313

In delend monet Walker.

Walker advises deleting "In".

COMMENTARIUS (comm. 1) ‹lemma: Ea die Gabriel angelum Mariae, etc. (from p. 158)› · col 313

(continued) perinde atque alii veteres tractatores et chronologi, vix operae pretium est, ut quis ostendat. Paulo post in Cavii apographo positum est mundasse pro inundasse. ROUTH.

(comm. 2) ‹lemma: Ea die in carne esse conversum, qua terram, etc.› · col 313 Ea die in carne esse conversum, qua terram, etc. Non conveniret hoc cum illo ad lin. 13, ea die in carne esse conversum, qua die hominem de humo instruxit, quod factum esse ostenditur libro Genesis die sexto, dum terra et aqua die tertio apparuisse dicuntur, nisi aias Christi incarnationem in utero B. Virginis haec quidem intelligi debere. Confer verba paulo supra ad lin. 9, et not. in Fragment. I Chronici Africani, vol. II, pag. 239. ROUTH.

"That He was turned into flesh on the day on which the earth," etc. This would not agree with that at line 13, "that He was turned into flesh on the day on which He formed man from the soil", which the book of Genesis shows was done on the sixth day, whereas earth and water are said to have appeared on the third day, unless you say that this is to be understood of Christ's incarnation in the womb of the Blessed Virgin. Compare the words a little above at line 9, and the note on Fragment I of Africanus's Chronicle, vol. II, p. 239. Routh.

(comm. 3) ‹lemma: Qua terra et aqua foetus suos ediderunt› · col 313 Qua terra et aqua foetus suos ediderunt. Hoc factum die quinto esse dicitur ad p. 236, l. 28. At vero sua edidisse aqua quidem traditur die quinto, terra autem die sexto. ROUTH.

"On which earth and water brought forth their young." This is said to have been done on the fifth day, at p. 236, l. 28. But in fact the water is related to have brought forth its own on the fifth day, and the earth on the sixth. Routh.

(comm. 4) ‹lemma: Ea die esse passum, qua Adam cecidit› · col 313 Ea die esse passum, qua Adam cecidit. Lapsum esse Adam eo ipso die, quo illum creavisset Deus, omnes fere statuunt. ROUTH.

"That He suffered on the day on which Adam fell." Almost all hold that Adam fell on the very day on which God had created him. Routh.

(comm. 5) ‹lemma: Occasus› · col 313 Occasus. De morte vox interdum adhibetur. ROUTH.

"Occasus." The word is sometimes used of death. Routh.

(comm. 6) ‹lemma: Eas esse scit› · col 313 Eas esse scit. For. scribendum, et secessit. Vox enim secessit vet. latino interpreti solennis. Verbi causa, Cum autem audisset Jesus, quod Joannes traditus esset, secessit (ἀνεχώρησεν) in Galilaeam (Matt. IV, 12). Sed ad Cavii marginem legendum esse conjicitur spicas pro eas. Mox cervical legendum puto pro cervicalem, et freta procellosa, pro freta aut procella. ROUTH.

"Eas esse scit." Perhaps write "et secessit". For the word "secessit" is customary with the old Latin translator. For example: "When Jesus heard that John had been delivered up, He withdrew (ἀνεχώρησεν) into Galilee" (Matt. 4:12). But in Cave's margin it is conjectured that "spicas" (ears of grain) should be read for "eas". Next I think "cervical" should be read for "cervicalem", and "freta procellosa" for "freta aut procella". Routh.

(comm. 7) ‹lemma: Caecos eloquentia instituit› · col 314 Caecos eloquentia instituit. Eloquentiam Ms., et clodos antique pro claudos. Dixerat, claudos reformat, statim ante istud, caecos eloquentia instituit. Hic vero propter septenarium numerum, de quo tot Victorinus habet, vix dubito quin hujusmodi quaedam ille addidisset, surdos facit audire, et mortuos restituit. Conf. Luc., VII, 22. Interea Melito sardensis in fragmento Libri de Incarnatione Christi ita scribit: Θεὸς γὰρ ὢν ὁμοῦ τε καὶ ἄνθρωπος τέλειος ὁ αὐτὸς, τὰς δύο αὐτοῦ οὐσίας ἐπιστώσατο ἡμῖν· τὴν μὲν Θεότητα αὐτοῦ διὰ τῶν σημείων ἐν τῇ τριετίᾳ τῇ μετὰ τὸ βάπτισμα, τὴν δὲ ἀνθρωπότητα αὐτοῦ, ἐν τοῖς τριάκοντα χρόνοις τοῖς πρὸ τοῦ βαπτίσματος. ROUTH.

"He instructs the blind with eloquence." The manuscript has "Eloquentiam", and "clodos", an old form, for "claudos". He had said "He restores the lame" immediately before "He instructs the blind with eloquence". Here, because of the sevenfold number of which Victorinus has so much, I hardly doubt that he had added something of this sort: "He makes the deaf hear, and restores the dead." Compare Luke 7:22. Meanwhile Melito of Sardis, in a fragment of the Book on the Incarnation of Christ, writes thus: "For being at once God and perfect man, the same one, He assured us of His two substances: His Godhead through the signs in the three years after the baptism, His manhood in the thirty years before the baptism." Routh.

(comm. 8) ‹lemma: Nuntiari ejusdem. Duodenario numero dicere› · col 314 Nuntiari ejusdem. Duodenario numero dicere. Locum mendosissimum ita emendes: Nuntiare eisdem. Duodenario numero dies. Lectorem enim ad initium commentarioli sui ad p. 303, l. 5, mittit auctor. ROUTH.

"Nuntiari ejusdem. Duodenario numero dicere." You may emend this most corrupt passage thus: "Nuntiare eisdem. Duodenario numero dies." For the author sends the reader back to the beginning of his little commentary, at p. 303, l. 5. Routh.

(comm. 9) ‹lemma: Computantur, etc.› · col 314 Computantur, etc. Ms. computantur constituta sunt. Itaque sine dubio autem diei. Walkerum verba inter se aliter distinguentem, et constituti scribentem, deleto autem, magis sequendum esse duco, quam viros doct. ad Cavii marg. qui partic. et addunt ante constituta sunt. ROUTH.

"Computantur," etc. The manuscript has "computantur constituta sunt. Itaque sine dubio autem diei." Walker, who punctuates the words differently, writes "constituti" and deletes "autem", I judge more to be followed than the learned men in Cave's margin, who add the particle "et" before "constituta sunt". Routh.

(comm. 10) ‹lemma: Quos [in]› · col 314 Quos [in]. Delendum ait in Walkerus. Minus recte apocalypsi in apographo Caviano exstat. ROUTH.

"Quos [in]." Walker says "in" should be deleted. Less correctly, "apocalypsi" stands in Cave's transcript. Routh.

(comm. 11) ‹lemma: Sex alae, etc.› · col 314 Sex alae, etc. Victorinum, quem hoc loco propterea appellat nostrum Hieronymus, quod e scriptoribus (continues)

"Six wings," etc. Victorinus, whom Jerome in this place calls "ours" because, of the writers (continues)

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[No LECTIONES VARIANTES block is visible on this page's foot.] COMMENTARIUS (comm. 1) ‹lemma: Sex alae, etc. (from p. 159)› · col 315

(continued) Ecclesiasten inter alios S. Scripturae libros, ait idem Hieronymus De Viris Illustr. a me huic fragmento praefixus. ROUTH.

(comm. 2) ‹lemma: Senis, etc.› · cols 315–316 Senis, etc., etc. Cum non constet, utrius tandem sint verba istaec, Origenis an Victorini, plura hic transcribere supersedeo. ROUTH.

"Of the old man," etc., etc. Since it is not established whose these words finally are, Origen's or Victorinus's, I refrain from transcribing more here. Routh.

(comm. 3) ‹lemma: De Victorino id assero, etc.› · col 316 De Victorino id assero, etc. Helvidius, dum perpetuam oppugnabat S. Mariae virginitatem, Victorini verba quaedam adduxerat. ROUTH.

"This I assert of Victorinus," etc. Helvidius, while attacking the perpetual virginity of St Mary, had adduced certain words of Victorinus. Routh.

ROUTH'S CLOSING NOTE (set in the note type below the commentary, across both columns) (closing note) ‹no lemma› · cols 315–316 Commentarium (1) scripsisse Victorinum in Joannis Apocalypsin, tradit Hieronymus supra De Viris ill., p. 233. Ad tractatum autem quod attinet in tomo I Bibliothecae patrum parisinae editum, qui Victorini nomine inscriptus est, dicendum cum Tillemontio, Mem. Eccl., tom. V, not. 2, in S. Victorin. Lardneroque De Evang. Fide, part. II, lib. I, cap. 56, p. 196, etc., interpolatum quidem eum librum fuisse, et nonnullis in locis mutatum, sed majorem tamen partem ejus a Victorino revera scriptum, idque eo magis, quod in plurimis rebus commentarius iste cum illo De Fabrica Mundi fragmento, post Cavium nunc edito, pulchre conveniat. Confer et Ceillier, Histoire générale des Auteurs sacrés et ecclésiastiques, tome III, cap. 21, § 3, p. 346. Age vero, breviora quaedam Scholia Victorini in Apocalypsin quasi post liminio jam reducta sunt a Gallandio, quae primus ex casinensi codice ediderat Basilius Millanius monachus casinas, Bononiae, anno 1558. Aitque Gallandius, in Bibliothecae patrum suae t. IV. p. 6, se nullum dubitari, si viris doctis perspecta hujusce opusculi editio unica adeoque, perrara fuisset, « quin Scholia, tamquam genuinum Victorini fetum excepissent; agnovissentque simul subdititium omnino esse, utpote mire interpolatum, Commentarium illum in Apocalypsin, qui sub ejus nomine in patrum Bibliothecis circumfertur. » Sic ille. Quanquam vero vestigia antiquioris doctrinae in his brevioribus scholiis subinde deprehendi, interpolata tamen isthaec ab aliquo male feriato fuisse mihi videbantur, si modo eadem ad Victorinum tertii saeculi scriptorem vere pertinerent. Extat in illis ad comm. 14, cap. I, Apoc.: Caput autem ejus et capilli erant albi, etc., interpretatio ista: In capillis albis abbatum est multitudo. Iterum ad comm. 18, cap. XIII: Numerus ejus nomen hominis, et numerus ejus sexcenti sexaginta sex, post multa alia hoc additum est: Item aliud ejus (antichristi) nomen gothice, quod per se liquebit, id est, Γενσηρικὸς, quod eodem modo graecis litteris computati γ', tres, ε', quinque, etc. Significatur autem Gensericus Vandalorum rex, qui saeculo quinto catholicos in Africa vexarat. Alia mitto, sed notes lector, quaeso, in eodem opusculo non tantum quod in fine adversus chiliastas scriptum extat, sed scholia adi in totum caput vicesimum eorumdem sententiae opposita; etsi, prout de altero commentario agens olim notavit Cavius, Victorinus in commentario suo, Hieronymo id diserte tradente, chiliastarum errori faverit, idemque profecto in fragmento, quod superest, De Fabrica Mundi, fecerit. Sed haec hactenus. Poematum, quae Victorino nonnulli attribuerunt, nullum pari gaudet testimonio atque breve illud carmen adhuc extans de Cruce Domini vel de Paschate, inscriptum, cujus duos priores versus Victorino adscripsit Beda venerabilis in libello de Locis Sanctis, cap. 3, pag. 489, tom. III, ed. Basil.: « .... Qua ductus opinione, » inquit Beda, « Victorinus Pictaviensis antistes Ecclesiae, de Golgotha scribens ita inchoat: » Est locus, ex omni medium quem credimus orbe, / Golgotha Judaei patrio cognomine dicunt. Verumtamen sententiae illorum haud refragor, qui propter styli differentiam a Victorino carmen abjudicare velint; nam latine loqui auctor poematis videtur, id quod de Victorino in tractatu De Fabrica Mundi vix dicendum. Facultas enim pure et emendate scribendi in cumulum sancti martyris laudum, teste pluribus locis Hieronymo, non accessit.

Jerome reports, above, On Illustrious Men, p. 233, that Victorinus wrote a commentary (1) on John's Apocalypse. As for the treatise published in vol. I of the Paris Bibliotheca Patrum, which bears Victorinus's name, one must say with Tillemont (Mémoires ecclésiastiques, vol. V, note 2 on St Victorinus) and with Lardner (On the Credibility of the Gospel History, part II, book I, ch. 56, p. 196, etc.) that the book was indeed interpolated and altered in some places, but that the greater part of it was truly written by Victorinus; and this the more because in very many matters that commentary agrees beautifully with the fragment On the Making of the World, now published after Cave. Compare also Ceillier, General History of Sacred and Ecclesiastical Authors, vol. III, ch. 21, § 3, p. 346. Now some shorter Scholia of Victorinus on the Apocalypse have been brought back, as it were by postliminium, by Galland; they had first been published from a Monte Cassino codex by Basilio Millanio, a monk of Cassino, at Bologna in 1558. And Galland, in vol. IV of his Bibliotheca Patrum, p. 6, says he does not doubt that, had the single and therefore very rare edition of this little work been known to the learned, "they would have received the Scholia as a genuine offspring of Victorinus, and at the same time recognized that the Commentary on the Apocalypse that circulates under his name in the Bibliothecae Patrum is wholly spurious, being so remarkably interpolated." So he. But although traces of older doctrine are detected here and there in these shorter scholia, they nevertheless seemed to me to have been interpolated by some idler, if indeed they truly belong to Victorinus, a writer of the third century. There stands in them, at v. 14 of ch. 1 of the Apocalypse, "His head and his hair were white," etc., this interpretation: "In the white hairs is the multitude of abbots." Again at v. 18 of ch. 13, "His number is the name of a man, and his number is six hundred and sixty-six," after much else this is added: "Likewise another name of his (the Antichrist's) in Gothic, which will be plain of itself, that is, Γενσηρικός, which in the same way, reckoned in Greek letters: γ', three; ε', five," etc. What is meant is Genseric, king of the Vandals, who in the fifth century had persecuted the catholics in Africa. I pass over other things; but note, reader, I pray, in the same little work not only what stands at the end written against the chiliasts, but go to the scholia on the whole twentieth chapter, opposed to their view; although, as Cave once noted when dealing with the other commentary, Victorinus in his commentary, as Jerome expressly reports, favoured the error of the chiliasts, and certainly did the same in the fragment that survives, On the Making of the World. But enough of this. Of the poems that some have attributed to Victorinus, none enjoys equal testimony with that short poem still extant, entitled On the Cross of the Lord or On the Pasch, whose first two lines the Venerable Bede ascribed to Victorinus in his little book On the Holy Places, ch. 3, p. 489, vol. III, Basel edition: "… Led by this opinion," says Bede, "Victorinus, bishop of the church of Poitiers, writing of Golgotha, begins thus": "There is a place which we believe to be the middle of the whole world; / the Jews call it Golgotha by its native name." Yet I do not oppose the view of those who would deny the poem to Victorinus because of the difference of style; for the author of the poem seems to speak Latin, which can hardly be said of Victorinus in the treatise On the Making of the World. For the faculty of writing purely and correctly was not added to the heap of the holy martyr's praises, as Jerome testifies in several places.

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(1) ‹anchor: Commentarium› · call in col 315 (in Routh's closing note)

Quamvis admiserimus Victoriniana scholia quae hic noster respuit commentator, melius tamen visum est nobis notare quae de scholiis in Apocalypsin Routh censuerit.

Although we have admitted the Victorinian scholia which our commentator here rejects, it nevertheless seemed better to us to record Routh's judgement on the scholia on the Apocalypse.

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