Migne Reading Room
PL 54 · cols. 117–138
Ballerini, Praefatio in Sermones S. Leonis Magni (de manuscriptis fontibus)
Editors' preface
SANCTI LEONIS MAGNI ROMANI PONTIFICIS OPERUM GENUINORUM PARS PRIMA CONTINENS S. PATRIS SERMONES.
THE GENUINE WORKS OF SAINT LEO THE GREAT, ROMAN PONTIFF. PART ONE, CONTAINING THE HOLY FATHER'S SERMONS.
PRAEFATIO.
PREFACE.
Editors' notes and page, col. 117
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De mss. fontibus ex quibus prodierunt ac potissimum emendandi sunt sermones S. Leonis.
On the manuscript sources from which the sermons of Saint Leo have come forth and from which above all they are to be emended.
1. Duo universim sunt manuscripti fontes ex quibus sanctorum Patrum sermones attingere seu emendare licet, nimirum ecclesiarum Lectionaria ex variorum sanctorum sermonibus compacta, et peculiares sermonum alicujus sancti collectiones.
1. There are in general two manuscript sources from which it is possible to reach or to emend the sermons of the holy Fathers, namely the Lectionaries of the churches, put together from the sermons of various saints, and the particular collections of the sermons of some one saint.
Editors' notes and page, col. 118
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CAPUT PRIMUM
CHAPTER ONE
De Lectionariis mss., primo fonte sermonum S. Leonis.
On the manuscript Lectionaries, the first source of the sermons of Saint Leo.
§ 1. De Lectionariorum antiquitate et praestantia. Quanta sollicitudine hos codices quaesierimus.
§ 1. On the antiquity and excellence of the Lectionaries. With how great care we have sought out these codices.
2. Lectionaria antiquioris originis esse solent. Paucis enim sancti contigit quod SS. Zenoni, Gaudentio, et Petro Chrysologo, ut sermonum collectiones auctoribus aequales vel quasi aequales ad nos usque pervenerint: idque iis forte accidit quorum sermones in Lectionaria haudquaquam traducti, si peculiaribus collectionibus non fuissent custoditi, periissent. At cum non multo post auctoris mortem sermones tantae auctoritatis ac celebritatis fuere, ut apud universas fere Ecclesias in Lectionaria relati, inter officia publica legerentur: tunc vel nullae collectiones factae, vel si quae factae fuerunt, sensim periere: cum enim omnes, aut fere omnes sermones in Ecclesiarum libris servarentur, horum collectionem separatim describere superfluum videbatur. Ita Augustini sermones, seu, uti vocabuntur, tractatus, in bibliotheca Hispanensis Ecclesiae aliqua fortassis serie dispositos exstitisse Possidius subindicat. In Augustini enim Vita c. 18 perinde loquens de tractatibus ac de caeteris S. doctoris operibus, quae sane in distinctis codicibus continebantur omnium indiculum se subjecisse affirmat, ut sibi quisque voluerit ad legendum et cognoscendum eligat, et id ad describendum vel de bibliotheca Hipponensis Ecclesiae petat, ubi emendatiora forte exemplaria poterunt inveniri, vel unde voluerit, inquirat, et inventa describat. Vetustissima tamen ejusmodi exemplaria desiderantur. Tres enim antiquiores quae supersunt collectiones sermonum S. Augustini de Verbis Domini, de Verbis Apostoli, et homiliarum quinquaginta, ut observarunt doctissimi Patres Maurini in praefat. ad tomum V, licet in mss. octingentorum annorum et amplius reperiantur, non tamen Augustino aequales credi queunt non solum quia earum Possidius non meminit, sed praesertim quia supposititiis non carent. In Lectionaria, nimirum ejus sermones sparsim traducti, collectionum describendarum laborem sustulere. Ex Lectionaris autem tres memoratae collectiones posterius fuerunt digestae, ac deinceps alii sermones ex aliis Lectionaris descripti Augustinianis adjecti fuerunt in editionibus quae subinde apparuerunt; nec deerunt qui alios ejusdem doctoris sermones ex iisdem fontibux derivare queant, sicuti nos viginti et amplius genuinos in Anecdotis Miscellaneis aliquando edituri sumus.
2. Lectionaries are usually of the older origin. For to few saints has it befallen, as it did to Saints Zeno, Gaudentius and Peter Chrysologus, that collections of their sermons contemporary or nearly contemporary with the authors should have come down to us: and this happened perhaps to those whose sermons, never having been carried over into Lectionaries, would have perished had they not been kept in particular collections. But when, not long after the author's death, sermons were of such authority and renown that, entered in the Lectionaries among almost all the Churches, they were read in the public offices, then either no collections were made, or, if any were made, they gradually perished: for since all, or nearly all, the sermons were preserved in the books of the Churches, it seemed superfluous to copy out a collection of them separately. Thus Possidius hints that Augustine's sermons, or, as they were called, tractates, existed in the library of the Church of Hippo, arranged perhaps in some series. For in the Life of Augustine, ch. 18, speaking of the tractates just as he does of the holy doctor's other works, which were certainly contained in separate codices, he affirms that he has subjoined a short index of them all, so that each may choose for himself what he wishes to read and to know, and may either ask for it, to copy it, from the library of the Church of Hippo, where perhaps the more correct copies will be able to be found, or seek it wherever he wishes, and copy what he has found. Yet very ancient copies of this kind are wanting. For the three older collections of the sermons of Saint Augustine that survive, On the Words of the Lord, On the Words of the Apostle, and of the Fifty Homilies, as the most learned Maurist Fathers observed in the preface to tome V, although they are found in manuscripts of eight hundred years and more, cannot be believed coeval with Augustine, not only because Possidius makes no mention of them, but especially because they are not free of spurious pieces. His sermons, that is to say, carried over here and there into the Lectionaries, took away the labour of copying out collections. And from the Lectionaries the three collections mentioned were afterwards arranged, and thereafter other sermons copied from other Lectionaries were added to the Augustinian ones in the editions that appeared from time to time; nor will there be wanting those who can draw other sermons of the same doctor from the same sources, just as we ourselves are at some time to publish twenty and more genuine ones in the Anecdota Miscellanea.
Editors' notes and page, col. 119
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3. Simile quidpiam S. Leonis sermonibus accidisse arbitramur. Hunc sanctum pontificem multo studio sermones lucubrasse, et accurata eorum exempla apud se retinuisse illud indicio est, quod in suis dogmaticis epistolis, quae ob sublimem difficilemque explicationem dogmatum de quibus disseruit, maximam non tam sententiarum quam verborum cautionem et delectum flagitabant, quaedam ex sermonibus non exigua fragmenta inseruerit. Haec autem sermonum autographa exemplaria in archivo apostolico diutius fuisse custodita, dubitare non licet. Cum vero pro auctoritate ac celebritate auctoris et cura peculiari in sermonibus lucubrandis hi, paulo post Leonis obitum, in Lectionariis Romanarum Ecclesiarum inter aliorum sanctorum sermones fuissent transcripti, et exinde transissent in similes codices aliarum Ecclesiarum totius Occidentis; hinc factum fuit ut eorumdem sermonum in aliquo separato volumine colligendorum cura antiquitus defuerit. Quare nihil mirum si Gennadius, qui memorat sermones S. Maximi Taurinensis in Leone, c. 70, nullam ejusdem sermonum mentionem facit: aliquam enim Maximi sermonum vetustissimam collectionem, nullam autem Leonis invenit, nec ad Lectionaria in quae hujus sermones traducti fuerant oculos ac mentem intendit.
3. Something similar, we judge, befell the sermons of Saint Leo. That this holy pontiff worked up his sermons with much study, and kept accurate copies of them by him, is shown by this, that in his dogmatic letters, which, on account of the lofty and difficult exposition of the dogmas of which he treated, demanded the greatest caution and choice not so much of thoughts as of words, he inserted certain fragments, by no means small, from the sermons. And that these autograph copies of the sermons were long kept in the apostolic archive, it is not permitted to doubt. But since, in view of the authority and renown of the author and the particular care spent in working up the sermons, these had, shortly after Leo's death, been transcribed into the Lectionaries of the Roman Churches among the sermons of other saints, and had passed thence into like codices of the other Churches of the whole West, hence it came about that the care of gathering the same sermons into some separate volume was wanting in antiquity. Wherefore it is no wonder if Gennadius, who mentions the sermons of Saint Maximus of Turin, makes under Leo, ch. 70, no mention of his sermons: for he found some very ancient collection of the sermons of Maximus, but none of Leo, nor did he turn eyes and mind to the Lectionaries into which the latter's sermons had been carried over.
4. Fontes igitur vetustiores ex quibus Leonis sermones ad nos pervenerunt, sunt antiqua Lectionaria. Ex his sane eos allegarunt noni saeculi scriptores, Hincmarus Remensis, Remigius Lugdunensis, Prudentius Tricassimus, ac praesertim Florus. Is nimirum, qui in mss. collectaneis ad Pauli epistolas, in Carthusia Majori custoditis, integrum duarum et sexaginta ingentium columnarum librum, compendiariis notis scriptum, ex Leonis testimoniis digessit, sermonum fragmenta ex Lectionariis manifestissime excerpsit, utitur enim iisdem ordine ac titulis quos in Lectionariis basilicae S. Petri invenimus. Ante hos omnes iisdem Lectionariis usus est Paulus Diaconus in Homiliario, in quo plures Leonis sermones pro festorum ratione descripsit.
4. The older sources, therefore, from which Leo's sermons have come down to us are the ancient Lectionaries. From these, certainly, the writers of the ninth century cited them, Hincmar of Reims, Remigius of Lyons, Prudentius of Troyes, and especially Florus. He, that is, who in the manuscript collectanea on the epistles of Paul, kept at the Grande Chartreuse, arranged from Leo's testimonies a whole book of sixty-two huge columns, written in abbreviated signs, most manifestly excerpted the fragments of the sermons from Lectionaries, for he uses the same order and titles that we have found in the Lectionaries of the basilica of Saint Peter. Before all these, Paul the Deacon used the same Lectionaries in his Homiliary, in which he copied out many sermons of Leo according to the order of the feasts.
5. Plures id genus et praestantissimos codices, qui diversam originem praeferunt videre, et consulere licuit in bibliothecis Romanis Vaticana, basilicae S. Petri, Vallicellana, et Chigiana, in Venetis S. Marci, et S. Gregorii Majoris, in Patavinis monachorum S. Justinae, conventualium S. Antonii, et eremitanorum SS. Philippi et Jacobi, in Vercellensi Eusebiana capituli cathedralis, in Regia Taurinensi, in Padilironensi Casinensium S. Benedicti, in Bergomensi S. Alexandri in Columna, ac tandem in nostra capitulari Veronensi. Ex his mss. utpote antiquioribus sermonum fontibus lectiones, seu lectionum correctiones potissimum sumendae erunt. Quesnellus, qui horum codicum praestantiam et antiquiorem originem supra mss. collectiones deprehendit (ut patet ex ejus praefatione generali, ante medium), in recolendis sermonibus Lectionariis plurimum deferendum agnovit: ac praecipuae eorum emendationes, quas in textum induxit, his mss. debentur. At id incommodi in ejusmodi libris expertus, quod non omnes contineant sermones, et hi quidem aliquos, illi alios pro diverso Ecclesiarum more, quarum usui descripti sunt; adeo ut immensa et innumera plerumque evolvenda tibi sint volumina, ut paucos aliquos sermones ad illos codices recenseas: id, inquam, incommodi
5. Many codices of this kind, and most excellent ones, which display a diverse origin, it has been granted us to see and to consult in the Roman libraries, the Vatican, that of the basilica of Saint Peter, the Vallicelliana and the Chigiana; in the Venetian ones of Saint Mark and of San Gregorio Maggiore; in the Paduan ones of the monks of Santa Giustina, of the Conventuals of Saint Anthony, and of the Hermits of Saints Philip and James; in the Eusebian library of the cathedral chapter at Vercelli; in the Royal library at Turin; in that of the Cassinese of Saint Benedict at Polirone; in that of Sant'Alessandro in Colonna at Bergamo; and lastly in our own chapter library at Verona. From these manuscripts, as being the older sources of the sermons, the readings, or the corrections of readings, will above all have to be taken. Quesnel, who perceived the excellence and older origin of these codices above the manuscript collections (as is plain from his general preface, before the middle), acknowledged that in revising the sermons very much is to be deferred to the Lectionaries: and the chief emendations of them that he brought into the text are owed to these manuscripts. But having experienced in books of this kind this disadvantage, that they do not all contain the sermons, and these indeed contain some, those others, according to the differing custom of the Churches for whose use they were copied; so that vast and countless volumes must for the most part be turned over by you, in order that you may collate some few sermons with those codices: this disadvantage, I say,
Editors' notes and page, col. 120
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expertus, non multa Lectionaria recoluit, nec in iis quae adhibuit omnes Leonis sermones nactus, non paucos, hoc subsidio desertus, cum posterioribus tantummodo collectionibus, quae minus emendatae sunt, conferre coactus fuit. Nos autem cum Lectionariis potissimum deferendum intellexerimus; nulli labori parcentes, quotquot potuimus diligenter exquisivimus, quoad felici successu omnes sermones in Lectionariis reperire et conferre utiliter licuit, quatuor tantum exceptis memorandis num. 9, quos in tam multiplici Lectionariorum copia frustra quaesivimus. Hic vero profitendum est, nec potuisse nos, nec necessarium putasse singulos sermones relegere cum omnibus ejusmodi mss., cum in permultis eos descriptos invenimus, Satis enim duximus, si conferrentur cum Lectionariis praestantioribus, caeteri vero hujusmodi codices expenderentur, ubi quaedam loca varias hinc inde lectiones afferentia majorem difficultatem facesserent.
having experienced, he did not go over many Lectionaries, nor, in those which he did employ, having come upon all of Leo's sermons, he was forced, left without this help, to collate not a few with the later collections only, which are less correct. We, however, since we understood that deference is to be paid above all to the Lectionaries, sparing no labour, diligently sought out as many as we could, until with happy success it was granted us to find and usefully to collate all the sermons in Lectionaries, four only excepted, to be mentioned in no. 9, which we sought in vain in so manifold an abundance of Lectionaries. Here, however, it must be avowed that we neither were able, nor thought it necessary, to read each sermon over again with all the manuscripts of this kind, since we found them copied in very many. For we held it enough if they were collated with the more excellent Lectionaries, and the remaining codices of this sort were weighed where certain places, offering various readings on this side and that, raised a greater difficulty.
§ II. De mess. Lectionariis certe Romanis.
§ II. On the manuscript Lectionaries that are certainly Roman.
6. Sed ut de ejusmodi Lectionariis peculiaria quaedam dicantur, non tam eorum multitudinem quam nonnullorum praestantiam plurimi facimus. Quesnellus nullos Romanos ejusmodi codices vidit, qui tamen semper in Romana Ecclesia diligenter custoditi, et ad posteros transmissi, cum ex originariis et autographis Leonis scriptis originem ducant, maximae sunt auctoritatis. Nos autem quatuor mss. libros invenimus, quos certe Romanos possumus affirmare, eo quod in publicis Romanarum Ecclesiarum officiis olim adhibiti fuerint. Tales autem sunt primo duo codices Vaticani pergameni in-folio 3835 et 3836, qui Romanis, seu, ut aiunt, uncialibus litteris octavo circiter saeculo scripti ad basilicam SS. Philippi et Jacobi pertinebant, uti docet haec antiquarii notatio in fine cod. 3835. Qui legis, obsecro, ut ores pro scriptore, ut per apostolorum principum (Leg. principem) solvantur vincula Agimundi presbyteri peccatoris sicut inutilis scriptoris. Deo coeli grates. Basilica apostolorum Philippi et Jacobi. Miram autem antiquitatem primi exscriptoris confirmant haec verba sermonibus de Ascensione subjecta, quibus Leo nondum inter sanctos relatus domni titulo donatur. Expliciunt sermones domni Leonis papae Ascensione Domini nostri Jesu Christi numero duo. Deo gratias. In hoc ms. 3835, qui a P. Josepho Blanchinio accurate describitur cum characteris specimine tom. II Evangel. quadrupl. pag. 602, exstant Leonis de Passione primi decem sermones, duo de Ascensione, tres de Pentecoste, et duo de S. Petro. Vaticanus 3836 exhibet tres sermones de jejunio decimi mensis, in editis primum, septimum, et octavum, tres item de natali ipsius, id est de assumptione. Leonis ad pontificatum, in editis primum, cui secundus annectitur, tertius, et quartus, novem de jejunio septimi mensis, et sermonem de S. Laurentio.
6. But, that some particulars may be said of Lectionaries of this kind, we set the highest value not so much on their number as on the excellence of some. Quesnel saw no Roman codices of this kind, which nevertheless, always diligently kept in the Roman Church and handed on to posterity, since they draw their origin from the original and autograph writings of Leo, are of the greatest authority. We, however, have found four manuscript books which we can affirm to be certainly Roman, because they were formerly employed in the public offices of the Roman Churches. Such are, first, two Vatican codices, of parchment, in folio, 3835 and 3836, which, written in Roman or, as they say, uncial letters about the eighth century, belonged to the basilica of Saints Philip and James, as this note of the copyist at the end of cod. 3835 teaches. You who read, I beseech you to pray for the scribe, that through the princes of the apostles (read: the prince) the bonds may be loosed of Agimund the priest, a sinner, as of a useless scribe. Thanks be to the God of heaven. The basilica of the apostles Philip and James. The wonderful antiquity of the first copyist, moreover, is confirmed by these words subjoined to the sermons on the Ascension, in which Leo, not yet enrolled among the saints, is given the title domnus. Here end the sermons of the lord Pope Leo [on] the Ascension of our Lord Jesus Christ, two in number. Thanks be to God. In this manuscript 3835, which is accurately described by Father Giuseppe Bianchini, with a specimen of the script, in tome II of the Evangeliarium quadruplex, p. 602, there are extant Leo's first ten sermons on the Passion, two on the Ascension, three on Pentecost, and two on Saint Peter. Vaticanus 3836 exhibits three sermons on the fast of the tenth month, in the editions the first, seventh and eighth; three likewise on his own anniversary, that is, on Leo's elevation to the pontificate, in the editions the first, to which the second is joined, the third and the fourth; nine on the fast of the seventh month, and a sermon on Saint Lawrence.
Editors' notes and page, col. 121
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7. Alii porro duo sunt Lectionarii libri basilicae S. Petri. Primus signatus num. 107, licet charactere posteriori exaratus, pluris tamen habendus est. Non solum enim descriptus fuit ex antiquiori Lectionario ejusdem basilicae, longo usu detrito, aut fere consumpto, originem ducente ex iis autographis quae Leo Romanae Ecclesiae reliquerat; verum etiam emendatior est multo quam caeteri: unde permultas et insignes ex hoc emendationes excerpsimus, quam nullis vel paucis aliis in libris reperimus. Hunc autem ad usum spectasse ipsius basilicae, dubitare non sinit accurata quae in fine legitur descriptio redituum qui ex toto christiano orbe eidem basilicae solvebantur. Continet autem sermones ab Adventu ad Passionem Domini, et cum omnes sermones Leonis nomine inscriptos sinceros, nullos autem supposititios exhibet: tum vero nulli ejus temporis sermones Leonis in hoc codice desiderantur, quatuor tantum exceptis: 20, de jejunio decimi mensis; 51, de Quadragesima, et 56 ac 60, de Passione: dum alii libri Lectionarii aliarum Ecclesiarum non paucos sermones praetereunt, et nonnullos plerumque Leoni tribuunt qui alios habent auctores. Huic codici similis plane est alter ejusdem basilicae 105, nisi quod librarius in postremis aliquarum solemnitatum sermonibus describendis nonnumquam defecit. Ex eodem tamen exemplo prodit, cum sermones quos exhibet eodem ordine ac iisdem fere lectionibus praeferat. Si superessent in eadem basilica exempla alterius partis, quae a Paschate ad Adventum excurrit, nihil dubitamus quin caeteros omnes, aut fere omnes Leonis sermones pariter descriptos invenissemus, adeo ut ex hac una bibliotheca emendatione tutius peti potuissent. Sed cum haec pars ibidem desideretur, quae exactissima omnium fuisset magno ac potiori subsidio orbati fuimus.
7. There are, further, two other Lectionary books of the basilica of Saint Peter. The first, marked no. 107, although written in a later hand, is nevertheless to be valued more highly. For not only was it copied from an older Lectionary of the same basilica, worn away by long use or almost consumed, which drew its origin from those autographs that Leo had left to the Roman Church; but it is also much more correct than the rest: whence we have excerpted from it very many and notable emendations, which we have found in no other books or in few. And that this one pertained to the use of the basilica itself, the accurate account, read at its end, of the revenues that were paid to the same basilica from the whole Christian world does not allow us to doubt. It contains the sermons from Advent to the Lord's Passion, and not only does it exhibit all the sermons inscribed with Leo's name as genuine ones, and no spurious ones; but also no sermons of Leo for that season are wanting in this codex, four only excepted: 20, on the fast of the tenth month; 51, on Lent; and 56 and 60, on the Passion: whereas other Lectionary books of other Churches pass over not a few sermons, and for the most part attribute to Leo some that have other authors. Wholly like this codex is the other of the same basilica, 105, except that the scribe sometimes failed in copying the last sermons of certain solemnities. Yet it comes from the same exemplar, since it presents the sermons it exhibits in the same order and with almost the same readings. If copies of the other part, which runs from Easter to Advent, survived in the same basilica, we have no doubt that we should have found all the remaining sermons of Leo, or nearly all, copied in like manner, so that the emendations could have been sought more safely from this one library. But since this part, which would have been the most exact of all, is wanting there, we have been deprived of a great and superior help.
§ III. De aliarum Ecclesiarum mss. Lectionariis, quantumque contulerint. Tres S. Leonis sermones ex unico Nicolai Fabri codice editi vindicantur. De Lectionariorum incommodis, et de ipsorum utilitate.
§ III. On the manuscript Lectionaries of other Churches, and how much they have contributed. Three sermons of Saint Leo published from the single codex of Nicolas Le Fèvre are vindicated. On the disadvantages of Lectionaries, and on their usefulness.
8. Cum vero Lectionaria aliarum Ecclesiarum jam memorata expenderimus, licet nulla ita universim sint accurata uti laudati basilicae Vaticanae codices, tamen non paucas lectiones optimas vel confirmarunt, vel praebuere, et sermonibus qui in illis deerant praesidium non modicum attulerunt. Quorumdam etiam sermonum exempla nemini inventa, multiplicitate codicum quos undequaque exquisivimus, reperire nobis feliciter contigit. Quatuor sermones de collectis, et unum de octavis apostolorum, quos ob causam peculiarem Leonis caeteris Lectionariis insertos desperabamus, invenimus in ms. Lectionario Vallicellano A. 6 Sermones ejusdem proprios de natali sui, quos nullis in Lectionariis Quesnellus nancisci potuit, in Vat. 3836, nec non in Vallicellano A. 7, inventi fuere, quinto excepto, qui ex singulari Fabri codice editus fuit.
8. Now when we weighed the Lectionaries of other Churches already mentioned, although none are on the whole so accurate as the praised codices of the Vatican basilica, yet they either confirmed or supplied not a few excellent readings, and brought no small support to the sermons that were lacking in those. Of certain sermons also, copies found by no one it was our happy lot to discover, through the multitude of codices that we sought out from every quarter. Four sermons on the collections, and one on the octave of the apostles, which, for a reason peculiar to Leo, we despaired of finding inserted in the other Lectionaries, we found in the manuscript Lectionary Vallicellianus A. 6. His own proper sermons on his anniversary, which Quesnel was able to come upon in no Lectionaries, were found in Vat. 3836, and also in Vallicellianus A. 7, the fifth excepted, which was published from the unique codex of Le Fèvre.
9. Reliqui sunt sermones quatuor, quos in nullo Lectionario nancisci potuimus, nimirum sermo quintus de natali papae, sextus de collectis, nonus de jejunio decimi mensis, et nonagesimus sextus, inscriptus :
9. There remain four sermons which we have been able to come upon in no Lectionary, namely the fifth sermon on the Pope's anniversary, the sixth on the collections, the ninth on the fast of the tenth month, and the ninety-sixth, inscribed:
Editors' notes and page, col. 122
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Tractatus contra Eutychianos, habitus in templo S. Anastasiae. Hic sermo contra Eutychianos cum conservatus fuerit in mss. collectionibus S. Leonis, quae, ut videbimus, e Lectionariis dimanant, haud dubitamus quin in aliquo Lectionario libro contineatur, quem hactenus reperire nobis non contigit.
Tractate against the Eutychians, delivered in the church of Saint Anastasia. Since this sermon against the Eutychians has been preserved in the manuscript collections of Saint Leo, which, as we shall see, flow from the Lectionaries, we do not doubt that it is contained in some Lectionary book which it has not so far been our lot to find.
10. Id ipsum autem dici non posse credimus quoad alios tres sermones, videlicet quintum de natali papae, sextum de collectis, et nonum de jejunio decimi mensis, qui ex ms. Nicloai Fabri editi sunt. Sicut enim desunt in collectionibus sermonum S. Leonis, quae e Lectionariis manarunt; ita in nullis. Lectionariis inventos aut inveniendos censemus. In uno igitur codice Nicolai Fabri hos tres sermones contineri putamus, nisi fortassis alius similis aliquando prodeat. Hic autem Fabri codex, qui in bibliothecam Thuanaeam Quesnelli aetate transierat, unde Thuanaeus ab eodem appellatur, postea vero in Colbertinam, postremo autem in Regiam Parisiensem migravit, varia Patrum opuscula continet. De hoc fuse agit Joseph Antelmius diss. 6. De veris operibus SS. Leonis et Prosperi n. 4 et seqq., eumque ante annos nongentos exaratum Mabillonii, Baluzii, aliorumque peritorum judicio testatur. Inter diversorum Patrum opuscula tres laudati Leonis sermones describuntur, quorum primus omnino erronee Prospero tribuitur hoc titulo : Incipit sermo Prosperi de natale papae; alii autem duo sermones sic inscribuntur : Incipit de collectarum die, et : Incipit de mensis decimi jejunio. Omnes hos sermones Leonis esse, styli ratio ac argumenti sententiarumque consonantia cum aliis eorumdem titulorum sermonibus plane Leoninis omnino evincunt. Nicolaus Faber, qui ipsum codicem possidebat, in epistola ad Vossium praepositum Tungrensem opusculis inserta hoc idem pervidit. De primo enim sermone, qui Prosperum praefert, inquit : Qui Prospero ascribitur, ejusdem esse auctoris cum reliquis, argumento sunt mihi similitudo, et quod auctor ipsius de se velut pontifice Romano loquitur. Quamvis enim opera Prosperi usum fuisse B. Leonem dicunt, nemo tamen mihi persuadeat disertissimum pontificem aliena verba emendicasse, et pro suis ad populum pronuntiasse. Idem Antelmius, qui in laudata dissertatione non tam hos tres quam omnes Leonis sermones Prospero aliqua ratione asserere visus fuerat, hujusque codicis inscriptionem ingesserat, mentem suam apertius explicans in epistola secunda Gallice scripta die 4 Novembris an. 1689. num. 35 et 40, communi sententiae qua Leoni tribuuntur, suum quoque calculum addidit. Unde vero tres hi Leonis sermones hoc uno in codice, qui nihil praeterea Leoninum habet, reperiantur, et cur primus saltem Prosperi nomen exhibeat, quis divinet : Num Prosper, qui Leoni intimus fuit, et ab Adone notarius ejus dicitur, hos separatim sua manu descripserat, ac in Gallias miserat, ubi conservati nobis fuerunt; primus autem amanuensis qui eos codici inseruit, ex charactere sibi noto exscriptorum fecit auctorem? Simile quidpiam epistolis accidit. Quinque enim Leonis epistolae inter alias aliorum conservatae nobis fuerunt in solis exemplaribus mss. collectionis Avellanae. de qua fusius agetur in praefatione ad epistolas Leonis; et solae quidem illae quinque epistolae ex omnibus Leominis in eadem collectione inveniuntur. Sicut autem ignotum est quatenus hae epistolae, quae in omnibus aliis collectionibus desunt, separatim migrarint in eam collectionem; ita qua ratione tres illi sermones in Fabri codicem venerint, latet.
10. But we believe that this same thing cannot be said as regards the other three sermons, namely the fifth on the Pope's anniversary, the sixth on the collections, and the ninth on the fast of the tenth month, which were published from the manuscript of Nicolas Le Fèvre. For as they are lacking in the collections of the sermons of Saint Leo that flowed from the Lectionaries, so we judge that they have been found, or are to be found, in no Lectionaries. We think, therefore, that these three sermons are contained in the one codex of Nicolas Le Fèvre, unless perhaps another like it should some day come forth. Now this codex of Le Fèvre, which had passed in Quesnel's time into the library of de Thou, whence it is called by him the Thuanaeus, but afterwards migrated into the Colbertine and at last into the Royal library at Paris, contains various small works of the Fathers. Joseph Antelmi treats of it at length in diss. 6, On the True Works of Saints Leo and Prosper, no. 4 and following, and attests, on the judgement of Mabillon, Baluze and other experts, that it was written nine hundred years ago. Among the small works of various Fathers the three sermons of Leo just mentioned are copied, of which the first is altogether erroneously attributed to Prosper under this title: Here begins the sermon of Prosper on the anniversary of the Pope; while the other two sermons are inscribed thus: Here begins [the sermon] on the day of the collections, and: Here begins [the sermon] on the fast of the tenth month. That all these sermons are Leo's, the character of the style and the agreement of argument and thoughts with the other, plainly Leonine, sermons of the same titles altogether prove. Nicolas Le Fèvre, who owned the codex itself, saw this same thing clearly in the letter to Vossius, provost of Tongeren, inserted among his small works. For of the first sermon, which bears Prosper's name, he says: That the one ascribed to Prosper is by the same author as the rest, the likeness is proof to me, and the fact that its author speaks of himself as Roman pontiff. For although they say that blessed Leo made use of Prosper's services, yet let no one persuade me that a most eloquent pontiff begged another's words and delivered them to the people as his own. The same Antelmi, who in the dissertation mentioned had seemed in some manner to claim for Prosper not so much these three as all the sermons of Leo, and had pressed the inscription of this codex, explaining his mind more openly in the second letter, written in French on 4 November 1689, nos. 35 and 40, added his own vote also to the common opinion by which they are attributed to Leo. But whence these three sermons of Leo come to be found in this one codex, which has nothing else Leonine, and why the first at least displays the name of Prosper, who could divine? Had Prosper, who was Leo's intimate, and is called his notary by Ado, copied these out separately with his own hand and sent them into Gaul, where they were preserved for us; and did the first copyist who inserted them in a codex, from the handwriting known to him, make him the author of what was copied? Something similar befell the letters. For five letters of Leo, among others by other men, have been preserved for us only in the manuscript copies of the Avellana collection, of which more will be said at length in the preface to Leo's letters; and indeed those five letters alone, out of all the Leonine ones, are found in that collection. And as it is unknown how these letters, which are lacking in all the other collections, migrated separately into that collection, so in what manner those three sermons came into Le Fèvre's codex lies hidden.
Editors' notes and page, col. 123
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- running head: PRAEFATIO IN SERMONES S. LEONIS MAGNI. (123 ... 124, one head across the page)
- marginal letters: (none; full-width page)
- old-edition numerals: (none)
- other: FULL-WIDTH page, set once in reading order; upper half (to end of paragraph 10) under 123, paragraphs 11-12 under 124. The first paragraph continues paragraph 9 from column 122 (the italic title follows "inscriptus :"). Column numeral in the head is printed defectively ("12" with a broken 3). Worn type set as intended: "contra" (broken t), "eadem" (e as c), "dicitur" (broken r). "natale papae" in the quoted title stands as printed. Each line read across both column images.
11. Ut autem ad Lectionarios codices revertamur, horum incommoda Quesnellus in praefatione recensens, peregrina additamenta potissimum urget. Cum, inquit, iidem variis propriisque locorum solemnitatibus accommodati sint, saepe saepius peregrinis quibusdam additamentis, et ab auctoris mente prorsus alienis, auctiores habentur, quibus nonnumquam discernendis vix sufficias. Insigne hujusmodi exemplum habes in sermone 41 (nobis 42) qui quartus est de Quadragesima. Aliqua additamenta in quibusdam Lectionariis, sicut etiam quidam saltus, atque mutilationes nonnumquam contingunt. At saepe saepius id evenire saltem in Leone, plures licet contulerimus id genus libros, falsissimum est. Imo ejusmodi defectus, quos in posterioribus collectionibus frequentius deprehendimus, ex Lectionariis feliciter deteximus et emendavimus; sicut idem Quesnellus ex quinque Lectionariis sustulit additamentum sermonis 4 de Quadragesima, quod ex posterioribus collectionibus Leoninis in editiones irepserat. Quod porro idem Quesnellus queritur de frequentibus maculis et mendis quibus librariorum sive incuria sive ignorantia ejusmodi libri vitiantur, commune est omnibus mss. codicibus : sed alii aliis corriguntur, nobisque nonnulli codices optimae notae ac praesertim mss. basilicae S. Petri maximo adjumento fuere, quibus quingenta circiter loca saniori lectioni restituere aut emendare licuit.
11. But, to return to the Lectionary codices, Quesnel, reviewing their disadvantages in his preface, presses above all the foreign additions. Since, he says, the same have been accommodated to the various and proper solemnities of places, they are very often found enlarged with certain foreign additions, wholly alien to the author's mind, which you would sometimes hardly be equal to distinguishing. You have a notable example of this kind in sermon 41 (for us 42), which is the fourth on Lent. Some additions in certain Lectionaries, as also certain omissions and mutilations, do sometimes occur. But that this happens very often, at least in Leo, although we have collated many books of this kind, is most false. Rather, defects of this sort, which we have detected more frequently in the later collections, we have happily uncovered and emended from the Lectionaries; just as the same Quesnel removed, on the strength of five Lectionaries, the addition to sermon 4 on Lent, which had crept into the editions from the later Leonine collections. As for what the same Quesnel further complains of, the frequent blots and faults by which books of this kind are marred through either the carelessness or the ignorance of scribes, that is common to all manuscript codices: but some are corrected by others, and to us several codices of the best stamp, and especially the manuscripts of the basilica of Saint Peter, were of the greatest assistance, by which it was granted us to restore to a sounder reading, or to emend, about five hundred places.
12. Antequam a Lectionariis ad collectiones transeamus, notandum est praecipuum inter Lectionarios libros discrimen. Non solum enim alii plures, alii pauciores Leonis sermones ad eamdem solemnitatem pertinentes praeferunt; alii unius, alii alterius festivitatis sermones praetermittunt: sed ordo etiam eorumdem sermonum in diversis Lectionariis diversus est. Exemplo sint insigniora Lectionaria Romana basilicarum S. Petri ac SS. Philippi et Jacobi. In Lectionariis S. Petri sermones, ex gr., de Passione diversum ordinem habent ac in Vaticano 3835 basilicae SS. Philippi et Jacobi : ex quo cum alter liber ab altero non prodierit, verisimillimum est hos perantiquos Lectionarios codices Romanos ex autographis S. Leonis sermonibus diverso ordine primum descriptis profectos fuisse. Varius vero ordo qui in aliis Lectionariis aliarum Ecclesiarum deprehenditur, ex librariorum arbitrio dimanare potuit. De supposititiis sermonibus qui in Lectionariis (non tamen Romanis paulo ante laudatis) passim Leoni tribuuntur, in praefatione ad appendicem dicemus non pauca.
12. Before we pass from the Lectionaries to the collections, the chief difference among the Lectionary books must be noted. For not only do some present more, others fewer, sermons of Leo pertaining to the same solemnity, and some pass over the sermons of one feast, others those of another; but the order also of the same sermons is different in different Lectionaries. Let the more notable Roman Lectionaries of the basilicas of Saint Peter and of Saints Philip and James serve as an example. In the Lectionaries of Saint Peter the sermons, for example, on the Passion have a different order from that in Vaticanus 3835 of the basilica of Saints Philip and James: from which, since the one book did not come from the other, it is most probable that these very ancient Roman Lectionary codices proceeded from autograph sermons of Saint Leo first copied in a different order. But the varying order that is detected in other Lectionaries of other Churches could flow from the choice of the scribes. Of the spurious sermons which in Lectionaries (not, however, the Roman ones praised a little above) are everywhere attributed to Leo, we shall say not a little in the preface to the appendix.
Editors' notes and page, col. 124
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- running head: PRAEFATIO IN SERMONES S. LEONIS MAGNI. (123 ... 124, one head across the page)
- marginal letters: (none; full-width page)
- old-edition numerals: (none)
- other: Lower half of a FULL-WIDTH page (see c123_a.md). "irepserat" stands as printed (single r). In "solemnitatibus" the e carries a stray mark on the page. The page ends at the end of paragraph 12.
CAPUT II.
CHAPTER II.
De mss. collectionibus, altero fonte sermonum S. Leonis, ac de eorum distinctione et usu.
On the manuscript collections, the second source of the sermons of Saint Leo, and on their distinction and use.
§ I. Manuscriptae sermonum. S. Leonis collectiones non excedunt saeculum XI. Distinguendae invicem, et cautio in earum codicibus adhibenda.
§ I. The manuscript collections of the sermons of Saint Leo do not go back beyond the eleventh century. They are to be distinguished from one another, and caution is to be used with their codices.
13. Nunc ad collectiones sermonum. S. Leonis accedamus. Prima quae nobis occurrit harum collectionum apud scriptores mentio, non est anterior saeculo XI. Micrologus, de Ecclesiasticis Observationibus, c. 25, non solum Leonis sermones collectos innuit in codice, quem librum Sermonum appellat, sed probaturus quarti mensi jejunium nonnisi hebdomada Pentecostes celebratum fuisse, lectores ad eumdem librum evolvendum remittit haec addens : Neque hoc tantum in uno sermone, sed in pluribus, quos de Pentecoste in diversis annis fecisse legitur: quod illum subterfugere non poterit, quicumque eumdem librum diligenter perlegerit. Inter codices quos Desiderius abbas montis Casini, postea Romanus pontifex Victor III, bibliothecae ejus monasterii addidit, unus cum titulo Sermones Leonis papae memoratur a Leone Hostiensi in Chronico Casinensi lib. III, c. 63. Primus inter scriptores de viris illustribus seu de scriptoribus ecclesiasticis, qui sermonum Leonis meminerunt, est anonymus Mellicensis auctor XI saeculi, quem prius edidit P. Pez, dein Albertus Fabricius. Sic autem ille, c. 7 : Leo magnus apostolicus declamator egregius fuit, qui verbo et exemplo christianae religioni plurimum profuit. Porro sermonum illius incertus est numerus, quorum tamen de Adventu Domini, de Nativitate, de Apparitione, de Jejunio, de Passione, de sancto Pentecoste plurimi habentur. In sanctorum quoque natalitiis nonnulli habiti inveniuntur. Dum eam ferme sermonum seriem, quae in collectionibus exstat, recenset, collectiones indicare videtur. Dum autem incertum affirmat numerum, in Lectionaria potius, quae diverso numero sermones continent, intendisse credi potest. Haec antiquiora sunt testimonia, quae pro collectionibus sermonum Leonis afferri queunt, quod est ejusmodi collectiones antiquiores multo non fuisse.
13. Let us now come to the collections of the sermons of Saint Leo. The first mention of these collections that meets us among writers is not earlier than the eleventh century. The Micrologus, On Ecclesiastical Observances, ch. 25, not only intimates that Leo's sermons were collected in a codex, which he calls the book of Sermons, but, being about to prove that the fast of the fourth month was kept only in the week of Pentecost, sends his readers back to turn over the same book, adding this: And not in one sermon only, but in several, which he is read to have made on Pentecost in different years: which will not be able to escape anyone who has diligently read that same book through. Among the codices that Desiderius, abbot of Monte Cassino, afterwards the Roman pontiff Victor III, added to the library of that monastery, one with the title Sermons of Pope Leo is mentioned by Leo of Ostia in the Chronicle of Cassino, book III, ch. 63. The first among the writers on illustrious men or on ecclesiastical writers to have mentioned Leo's sermons is the anonymous author of Melk, of the eleventh century, whom Father Pez first published, then Albert Fabricius. He speaks thus, ch. 7: Leo the Great, the apostolic man, was an outstanding preacher, who by word and example greatly profited the Christian religion. Now the number of his sermons is uncertain, of which, however, very many are had on the Advent of the Lord, on the Nativity, on the Epiphany, on the Fast, on the Passion, on holy Pentecost. Some are also found delivered on the feast days of saints. While he reviews nearly that series of sermons which stands in the collections, he seems to point to collections. But while he affirms the number to be uncertain, he can be believed to have had in view rather the Lectionaries, which contain sermons in differing number. These are the older testimonies that can be brought forward for collections of Leo's sermons, which is [a sign] that collections of this kind were not much older.
14. Enim vero inter quamplures mss. libros sermonum Leonis, quos in variis bibliothecis vidimus, nullum reperire licuit qui XI saeculum excedat, cum non pauca Lectionaria Leonis sermones exhibentia vetustiores aetatis deprehenderimus. Id autem evenisse credimus, eo quod circa saeculum XI S. pontificis sermones colligi coeperunt. Sane quinque collectiones diversae originis nacti sumus, quarum vetustiores ad idem saeculum referuntur. E. Lectionariis autem sumptae fuerunt, non solum quod antiquior collectio nulla invenitur ex qua exscribi potuerint, verum etiam quia sermonum numero, ordine, vel saltem titulis, ac praeterea variis lectionibus differunt, prout ex Lectionariis simili ratione diversis originem ducunt.
14. For indeed, among the very many manuscript books of Leo's sermons that we have seen in various libraries, it was not granted us to find one that goes back beyond the eleventh century, whereas we have detected not a few Lectionaries of older date exhibiting Leo's sermons. And this, we believe, came about because it was about the eleventh century that the holy pontiff's sermons began to be collected. We have in fact come upon five collections of diverse origin, of which the older are referred to that same century. And they were taken from Lectionaries, not only because no older collection is found from which they could have been copied, but also because they differ in the number of the sermons, in their order, or at least in their titles, and besides in various readings, according as they draw their origin from Lectionaries differing in like manner.
15. Plurimum vero interest singularum discrimen notare quam diligentissime; hinc enim non modo patebit diversa earumdem origo, sed cautio etiam in usu ejusmodi manuscriptorum adhibenda cognoscetur. Uubi nimirum plures ejusdem collectionis inveniantur codices, cum ab eodem primo exemplari proficiscantur, eaedem fere lectiones occurrent in omnibus, solis erroribus aut arbitrariis librariorum correctionibus exceptis; adeo ut qui unum codicem unius collectionis contulerit, omnes plerumque contulerit. Ex quo illud maxime animadvertendum sequitur, frustra ut plurimum allegari duodecim aut viginti codices, si unius ejusdemque collectionis omnes sint: duo siquidem vel tria exemplaria diversarum collectionum ad aliquam lectionem statuendam plus probare solent quam centum unius.
15. It is of the greatest importance, however, to note the difference of each as diligently as possible; for from this not only will their diverse origin be plain, but the caution to be used in employing manuscripts of this kind will also be recognized. Where, that is, several codices of the same collection are found, since they proceed from the same first exemplar, nearly the same readings will occur in all, only the errors or arbitrary corrections of the scribes excepted; so that he who has collated one codex of one collection has for the most part collated them all. From which follows this point, most of all to be observed, that twelve or twenty codices are for the most part alleged in vain if they are all of one and the same collection: since two or three copies of different collections usually prove more towards establishing some reading than a hundred of one.
§ II. De prima collectione.
§ II. On the first collection.
16. Primam collectionem illam credimus quae reperitur in codice membranaceo saeculi XI, nunc signato num. 126 bibliothecae Casinensis, cum titulo : Leonis primi papae pars prima, sermones. Hic ille idem codex videtur quem, Desiderio abbate praecipiente, saeculo XI compactum innuimus testimonio Leonis Hostiensis, qui sane, cum alterum quoque librum epistolarum seu, uti vocat, Registrum Leonis, ab eodem abbate in eadem bibliotheca positum tradat, quid contineret secunda pars, quae nunc desideratur, satis indigitat. In hoc codice XCI sermones leguntur, inter quos unus bis describitur, alter dubius est, decem vero supposititii sunt, ac propterea restant sinceri et certi sermones LXXIX. Ipsam, sermonum seriem appendere juverit, ut caeterarum collectionum discrimen facilius innotescat.
16. We believe the first collection to be that which is found in a parchment codex of the eleventh century, now marked no. 126 of the library of Monte Cassino, with the title: Of Leo the First, Pope, part one, the sermons. This seems to be that same codex which we intimated, on the testimony of Leo of Ostia, was put together in the eleventh century at the bidding of Abbot Desiderius; and he indeed, since he relates that a second book also, of letters, or, as he calls it, the Register of Leo, was placed by the same abbot in the same library, sufficiently indicates what the second part, now wanting, contained. In this codex XCI sermons are read, among which one is copied twice, another is doubtful, and ten are spurious, and therefore there remain LXXIX genuine and certain sermons. It will be useful to append the series of the sermons itself, that the difference of the other collections may the more easily become known.
DE JEJUNIO MENSIS DECIMI.
ON THE FAST OF THE TENTH MONTH.
1. Si fideliter. In nostra editione sermo XII.
1. Si fideliter. In our edition sermon XII.
2. Praesidia. Serm. XVIII.
2. Praesidia. Sermon XVIII.
3. Cum de adventu. Sermo XIX.
3. Cum de adventu. Sermon XIX.
4. Sublimitas. Sermo XVI.
4. Sublimitas. Sermon XVI.
5. Evangelicis. Sermo XVII.
5. Evangelicis. Sermon XVII.
6. Quod temporis. Sermo XIII.
6. Quod temporis. Sermon XIII.
7. In Domino agro. Sermo XIV ; cui eodem contextu in ms. annectitur sermo editionis nostrae XV, qui inscribi debuisset in hac serie sermo octavus, et incipit Confidenter. Hunc eumdem ordinem cum eadem unione duorum sermonum deprehendimus in ms. Lectionario basilicae S. Petri 107.
7. In Domino agro. Sermon XIV; to which in the manuscript, in the same continuous text, is joined sermon XV of our edition, which ought to have been entered in this series as the eighth sermon, and begins Confidenter. This same order, with the same union of the two sermons, we have detected in the manuscript Lectionary of the basilica of Saint Peter, 107.
DE NATALE DOMINI NOSTRI JESU CHRISTI.
ON THE NATIVITY OF OUR LORD JESUS CHRIST.
8. Exsultemus in Domino. Serm. XXII,
8. Exsultemus in Domino. Sermon XXII,
Editors' notes and page, col. 125
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- other: PAGE LAYOUT: a FULL-WIDTH band (CAPUT II to end of paragraph 16), then two columns (the numbered list of the first collection). To keep reading order AND the list's true columns, the whole full-width band is set here under 125, followed by the left column of the list (items 1-8); 126 holds the right column of the list (items 9-20) only. This departs from the half-and-half split of a wholly full-width page; say if the lower half of the band should move to 126. UNSURE: "quod est ejusmodi collectiones antiquiores multo non fuisse" seems to lack a word (indicio?); set as printed, English supplies [a sign]. UNSURE: item 7 "In Domino agro" as printed (Leo's incipit is "In dominico agro"); not listed as a misprint since the letters are clear. Worn type set as intended: "collectione" in the § II caption (n as u), "sequitur" (damaged u), "codice" (damaged d). Sermon incipits are left in Latin in the English as identifiers. Each full-width line read across both column images. MISPRINTS KEPT AS PRINTED (list added by QA Q2, each seen on the page): "sermonum. S. Leonis" (stray point, twice: § I caption and paragraph 13); "mensi" (for mensis; its first letter is a turned m on the page) in paragraph 13; "vetustiores aetatis" (probably for vetustioris) in paragraph 14; "sermo nes" divided across the line without a hyphen in paragraph 14 (set whole as "sermones"); "E. Lectionariis" (stray point) in paragraph 14; "Uubi" (for Ubi) in paragraph 15; "Ipsam, sermonum" (stray comma) in paragraph 16.
9. Festivitatis hodiernae. Serm. XXVII.
9. Festivitatis hodiernae. Sermon XXVII.
10. Saepe ut nostis. Serm, XXX.
10. Saepe ut nostis. Sermon XXX.
11. Excedit Serm. XXX.
11. Excedit. Sermon XXX.
12. Dum semper. Serm. XXVIII.
12. Dum semper. Sermon XXVIII.
13. Quamvis, dilectissimi. Serm. XXV.
13. Quamvis, dilectissimi. Sermon XXV.
14. Semper quidem. Serm. XXIV.
14. Semper quidem. Sermon XXIV.
15. Omnibus quidem. Serm. XXVI.
15. Omnibus quidem. Sermon XXVI.
16. Salvator noster. Serm. XXI.
16. Salvator noster. Sermon XXI.
17. Nota quidem. Serm. XXIII. Idem ordo est in laudato codice 107 basilicae S. Petri.
17. Nota quidem. Sermon XXIII. The order is the same in the aforementioned codex 107 of the basilica of Saint Peter.
18. Justissime, fratres festivitatis praesentis diei, etc. Sermo Leoni perperam affictus, est S. Maximi Taurinensis hom. 2 de Nativitate.
18. Justissime, fratres festivitatis praesentis diei, etc. A sermon wrongly fathered on Leo; it is homily 2 on the Nativity of Saint Maximus of Turin.
DE EPIPHANIA DOMINI.
ON THE EPIPHANY OF THE LORD.
19. Celebrato. Serm. XXXI.
19. Celebrato. Sermon XXXI.
20. Gaudete in Domino Serm. XXXII.
20. Gaudete in Domino. Sermon XXXII.
Editors' notes and page, col. 126
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- running head: PRAEFATIO IN SERMONES S. LEONIS MAGNI. (125 ... 126, one head across the page)
- marginal letters: A 9. Festivitatis hodiernae. Serm. XXVII.
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- other: Right column of the two-column list at the foot of the page only; the full-width band above it (CAPUT II to paragraph 16) is set whole under 125 (see the note in c125_a.md). UNSURE: items 10 and 11 both print the number XXX; one is presumably a wrong numeral, set as printed and not resolved. The list continues on the next page. Sermon incipits are left in Latin in the English as identifiers.
21. Quamvis sciam. Serm. XXXIII.
21. "Although I know." Serm. XXXIII.
22. Justum et rationabile. Serm. XXXIV.
22. "It is just and reasonable." Serm. XXXIV.
23. Causam, dilectissimi. Serm. XXXVIII.
23. "The cause, dearly beloved." Serm. XXXVIII.
24. Hodiernam festivitatem. Serm. XXXV.
24. "Today's festival." Serm. XXXV.
25. Memoria rerum. Serm. XXXVII.
25. "The memory of the things." Serm. XXXVII.
26. Dies, dilectissimi. Serm. XXXVI.
26. "The day, dearly beloved." Serm. XXXVI.
DE JEJUNIO QUADRAGESIMAE.
ON THE FAST OF LENT.
27. Semper quidem, dilectissimi, sapienter. Serm. XLI.
27. "Always indeed, dearly beloved, wisely." Serm. XLI.
28. Hebraeorum quondam populus. Serm. XXXIX.
28. "The people of the Hebrews of old." Serm. XXXIX.
29. Apostolica, dilectissimi, doctrina. Serm. XLIII.
29. "The apostolic teaching, dearly beloved." Serm. XLIII.
30. Licet nobis. Serm. XL.
30. "Although to us." Serm. XL.
31. Praedicaturus. Serm. XLII.
31. "Being about to preach." Serm. XLII.
32. Semper quidem, dilectissimi, misericordia. Serm. XLIV.
32. "Always indeed, dearly beloved, the mercy." Serm. XLIV.
33. Appropinquante. Serm. L.
33. "As there draws near." Serm. L.
34. Virtus, dilectissimi. Serm. XLV.
34. "The virtue, dearly beloved." Serm. XLV.
35. Devotionis. Serm. XLVI.
35. "Of devotion." Serm. XLVI.
36. In omnibus quidem. Serm. XLVII.
36. "In all indeed." Serm. XLVII.
37. Inter omnes. Serm. XLVIII.
37. "Among all." Serm. XLVIII.
38. In omnibus quidem. Serm. XLIX.
38. "In all indeed." Serm. XLIX.
39. Jejunii tempora secundum Scripturas. Est sermo supposititius, excerptus ex libro de Ecclesiasticis Officiis S. Isidori Hispalensis cap. 37-40.
39. "The seasons of fasting according to the Scriptures." It is a spurious sermon, excerpted from the book On Ecclesiastical Offices of St Isidore of Seville, chapters 37–40.
40. Dilectissimi, nobis, fides nostra nos admonet. Est pariter Leoni perperam affictus, et cum antecedenti sine Leonis nomine genuinis hujus sermonibus subjectus in Lectionariis codd. 105 et 107 basilicae S. Petri, de quo in praefatione ad appendicem plura, ubi hic postremus sermo dabitur.
40. "Dearly beloved, to us, our faith admonishes us." It is likewise wrongly fathered upon Leo, and, together with the preceding one, is placed without Leo's name after his genuine sermons in the Lectionaries, codices 105 and 107 of the basilica of St Peter; of which more in the preface to the appendix, where this last sermon will be given.
DE PASSIONE DOMINI.
ON THE PASSION OF THE LORD.
41. In omnibus quidem. Est inepta repetitio antecedentis sermonis 38 de jejunio Quadragesimae.
41. "In all indeed." It is an inept repetition of the preceding sermon 38 on the fast of Lent.
42. Omnia quidem tempora. Serm. LXIV.
42. "All seasons indeed." Serm. LXIV.
43. Evangelica lectio, dilectissimi, quae sacratissimam. Serm. LXVI.
43. "The Gospel reading, dearly beloved, which the most sacred." Serm. LXVI.
44. Magnitudino. Serm. LXIX.
44. "The greatness." Serm. LXIX.
45. Scio quidem, dilectissimi, paschale festum. Serm. LVIII.
45. "I know indeed, dearly beloved, that the paschal feast." Serm. LVIII.
46. Sacramentum, dilectissimi, Dominicae Passionis. Serm. LXX.
46. "The mystery, dearly beloved, of the Lord's Passion." Serm. LXX.
47. Creator et Dominus. Serm. LVI.
47. "The Creator and Lord." Serm. LVI.
48. Inter omnia, dilectissimi, opera misericordiae. Serm. LIV.
48. "Among all the works of mercy, dearly beloved." Serm. LIV.
49. Sponsionis nostrae. Serm. LVII.
49. "Of our promise." Serm. LVII.
50. Sermone proximo, dilectissimi, his quae comprehensionem Domini praecessere, decursis. Serm. LIX. qui alia verborum collocatione exorditur Decursis, dilectissimi, sermone proximo iis quae comprehensionem, etc.
50. "In the last sermon, dearly beloved, the things which preceded the arrest of the Lord having been gone through." Serm. LIX, which begins with a different arrangement of the words: "Having gone through, dearly beloved, in the last sermon the things which [preceded] the arrest," etc.
51. Cum multis modis. Serm. LXI.
51. "Since in many ways." Serm. LXI.
52. Exspectationi nostrae. Serm. LV.
52. "To our expectation." Serm. LV.
53. Semper quidem, dilectissimi, fidelium mentes. Serm. LXVII.
53. "Always indeed, dearly beloved, the minds of the faithful." Serm. LXVII.
DE RESURRECTIONE DOMINI.
ON THE RESURRECTION OF THE LORD.
54. Sermo proximus. Serm. LXVIII.
54. "The last sermon." Serm. LXVIII.
55. Sermone proximo, dilectissimi, non incongrue. Serm. LXXI.
55. "In the last sermon, dearly beloved, not unfittingly." Serm. LXXI.
56. Sacram, dilectissimi, Dominicae Passionis historiam. Serm. LXX.
56. "The sacred history, dearly beloved, of the Lord's Passion." Serm. LXX.
57. Sacramentum, dilectissimi, Dominicae Passionis quam Dominus Jesus Dei Filius. Serm. LII.
57. "The mystery, dearly beloved, of the Lord's Passion, which the Lord Jesus, the Son of God." Serm. LII.
58. Sermonem, dilectissimi. Serm. LXV.
58. "The sermon, dearly beloved." Serm. LXV.
59. Gloria, dilectissimi. Serm. LXIII.
59. "The glory, dearly beloved." Serm. LXIII.
60. Desiderata nobis. Serm. XXII.
60. "Longed for by us." Serm. XXII.
61. Totum quidem. Serm. LXXII.
61. "The whole indeed." Serm. LXXII.
Editors' notes and page, col. 127
Page
- running head: 127 PRAEFATIO IN SERMONES S. LEONIS MAGNI. 128
- marginal letters: (the letters stand in the gutter between the two columns) A ‹21. Quamvis sciam›; B ‹38. In omnibus quidem›; C ‹46. Sacramentum, dilectissimi, Dominicae Passionis›; D ‹56. Sacram, dilectissimi, Dominicae Passionis histo-›
- old-edition numerals: (none)
- other: The column is a numbered list of sermon incipits (items 21–61) with three captions; each item set as its own paragraph. Item 60: the numeral reads XXII with a stray mark under the second X; UNSURE whether a damaged L stands first; the sermon with this incipit is LXII. Item 24: the stop after XXXV is printed like a colon (worn type), set as a period. Item 56 gives Serm. LXX, the same number as item 46, as printed. Item 44: the incipit is printed Magnitudino, with a clear final o, which is no Latin form; a misprint kept as printed (perhaps Garnier's), the English follows the evident sense (Q3). The six full-width lines at the foot of the page (beginning Hanc sermonum seriem) follow both columns in reading order and are set under 128. No foot notes.
62. Item de Resurrectione. Licet omnes solemnitates. Inter dubios sermones in appendice edetur.
62. Likewise on the Resurrection. "Although all solemnities." It will be published among the doubtful sermons in the appendix.
DE ASCENSIONE.
ON THE ASCENSION.
63. Post beatam et gloriosam Resurrectionem. Serm. LXXIII.
63. "After the blessed and glorious Resurrection." Serm. LXXIII.
64. Sacramentum, dilectissimi, salutis nostrae. Serm. LXXIV.
64. "The mystery, dearly beloved, of our salvation." Serm. LXXIV.
65. Puncta subjiciuntur loco tituli, quae sequens additamentum extra ordinem ipsi librario cognitum indicant. Additamentum autem incipit: Et quando de cruce nostra processit oratio, foras civitatem solemnitatem celebravimus. Reperitur in antiquis editionibus Latinis S. Joannis Chrysostomi.
65. Dots are placed in the stead of a title, which show that the addition following was recognized by the copyist himself as outside the order. Now the addition begins: "And when our discourse went forth concerning the cross, we celebrated the solemnity outside the city." It is found in the old Latin editions of St John Chrysostom.
IN DIE PENTECOSTES, et in margine: DE SANCTA PENTECOSTE S. LEONIS PAPAE.
ON THE DAY OF PENTECOST, and in the margin: ON HOLY PENTECOST, OF ST LEO THE POPE.
66. Hodiernam solemnitatem. Serm. LXXV.
66. "Today's solemnity." Serm. LXXV.
67. Hodiernam, dilectissimi, festivitatem descensione sancti Spiritus consecratam. Serm. LXXVIII.
67. "Today's festival, dearly beloved, consecrated by the descent of the Holy Spirit." Serm. LXXVIII.
68. Plenissime. Serm. LXXVI.
68. "Most fully." Serm. LXXVI.
69. Dubitandum. Serm. LXXIX.
69. "It is to be doubted." Serm. LXXIX.
70. Sanctorum solemnitate dierum. Serm. LXXX.
70. "By the solemnity of the holy days." Serm. LXXX.
71. Inter omnia, dilectissimi, apostolicae instituta doctrinae. Serm. LXXXI.
71. "Among all the ordinances, dearly beloved, of the apostolic teaching." Serm. LXXXI.
ITEM UNDE SUPRA. In margine autem: DE ORDINATIONE SUA.
LIKEWISE ON THE SAME AS ABOVE. But in the margin: ON HIS OWN ORDINATION.
72. Honorabilem mihi, dilectissimi. Serm. II.
72. "Honourable to me, dearly beloved." Serm. II.
73. Quoties nobis. Serm. III.
73. "As often as to us." Serm. III.
74. Gaudeo, dilectissimi. Serm. IV.
74. "I rejoice, dearly beloved." Serm. IV.
75. Laudem Domini Serm. 1. Hic idem horum quatuor sermonum ordo, et ante S. Petri festum cernitur in Lectionario Vallicellano cod. A. 7.
75. "The praise of the Lord." Serm. I. This same order of these four sermons, and before the feast of St Peter, is seen in the Vallicellan Lectionary, codex A. 7.
SERMO EJUSDEM Ad marginem vero: IN FESTO SANCTORUM PETRI ET PAULI.
A SERMON OF THE SAME. But at the margin: ON THE FEAST OF SAINTS PETER AND PAUL.
76. Apostolici natalis.
76. "Of the apostolic birthday."
77. Beatissimorum apostolorum Petri et Pauli.
77. "Of the most blessed apostles Peter and Paul."
78. Beatissimorum apostolorum passio, fratres. Tres isti sermones sunt hom. 2, 3 et 4 de eadem festivitate inter S. Maximi Opera.
78. "The passion of the most blessed apostles, brethren." These three sermons are homilies 2, 3 and 4 on the same festival among the Works of St Maximus.
79. Omnium quidem sanctorum solemnitatem. Serm. LXXXII.
79. "The solemnity indeed of all the saints." Serm. LXXXII.
80. Exsultemus in Domino. Serm. LXXXIII.
80. "Let us exult in the Lord." Serm. LXXXIII.
81. Gemina hodiernae festivitatis. In Appendice prodibit.
81. "The twofold [joy] of today's festival." It will appear in the Appendix.
IN NATALI S. LAURENTII.
ON THE BIRTHDAY OF ST LAWRENCE.
82. Sanctum est, fratres.
82. "It is a holy thing, brethren."
83. Sicut patrum nostrorum. Sunt hom. 1 et 2 S. Maximi de S. Laurentio.
83. "As of our fathers." They are homilies 1 and 2 of St Maximus on St Lawrence.
DE JEJUNIO SEPTIMI MENSIS.
ON THE FAST OF THE SEVENTH MONTH.
84. Observantiam quidem vestram. Serm. LXXXVI
84. "Your observance indeed." Serm. LXXXVI.
85. Deus humani generis. Serm. LXXXVII.
85. "The God of the human race." Serm. LXXXVII.
86. Apostolica institutio. Serm. XCII.
86. "The apostolic institution." Serm. XCII.
87. Omnis, delectissimi, divinorum eruditio. Serm. XCIII.
87. "All instruction, dearly beloved, in divine things." Serm. XCIII.
88. Scio quidem, dilectissimi, plurimos. Serm. XCIV.
88. "I know indeed, dearly beloved, that very many." Serm. XCIV.
DE OCTO BEATITUDINIBUS.
ON THE EIGHT BEATITUDES.
89. Praedicante. Serm. XCV.
89. "As [He] was preaching." Serm. XCV.
DE PENTECOSTE.
ON PENTECOST.
90. Hodiernam solemnitatem, dilectissimi, toto terrarum orbe. Serm. LXXVII.
90. "Today's solemnity, dearly beloved, throughout the whole world." Serm. LXXVII.
DE ASCENSIONE DOMINI.
ON THE ASCENSION OF THE LORD.
91. Fratres charissimi, Ascensionis Dominicae inclytum et regale mysterium. Est in appendice Augustini Serm. 179.
91. "Dearest brethren, the renowned and royal mystery of the Lord's Ascension." It is Serm. 179 in the appendix of Augustine.
Hanc sermonum seriem, aliasque ex eodem codice notitias et collationes a Casinensi abbate procuravit eminentissimus cardinalis Tamburinus, qui cum omnibus sacrorum praesertim studiorum, in quibus maxime eminet cultoribus favorem praestat, tum vero mihi, dum Romae essem, et huic editioni a summo pontifice impositae materias pararem, omnem opem, quibuscumque rebus, posset, conferre non destitit. Cum vero in patriam reversus, in editione curanda alia plura ex eodem codice Casinensi desiderarem, quae majorem laborem ac diligentiam postulabant, idem cardinalis ne quemquam monachorum Casinensium gravaret, codicem
This series of sermons, and other notices and collations from the same codex, were procured from the abbot of Monte Cassino by the most eminent Cardinal Tamburini, who, while he shows favour to all who cultivate studies, sacred ones especially, in which he is himself most eminent, yet to me in particular, while I was at Rome and was preparing the materials for this edition laid upon me by the supreme pontiff, did not cease to bring every help, in whatever matters he could. But when, having returned to my own country, I desired in the care of the edition several other things from the same Cassinese codex, which called for greater labour and diligence, the same cardinal, lest he should burden any of the monks of Cassino, the codex
Editors' notes and page, col. 128
Page
- running head: 127 PRAEFATIO IN SERMONES S. LEONIS MAGNI. 128
- marginal letters: A ‹62. Item de Resurrectione›; B ‹69. Dubitandum›; C ‹79. Omnium quidem sanctorum solemnitatem›; D ‹DE PENTECOSTE (between items 89 and 90)›
- old-edition numerals: (none)
- other: The column is the list of items 62–91 with its captions, followed by the six full-width lines at the foot of the page (Hanc sermonum seriem ...), which come after both columns in reading order and are set here whole. The band's last word is printed codi- at the page foot and completed (cem) from the first line of 129; the sentence runs on into 129, so the English breaks mid-sentence. Item 65: printed "ad ditamentum" over a line break with the hyphen lost (worn type), set additamentum. Item 75: the sermon number is printed as an arabic-looking 1, set as printed. Item 87: MISPRINT "delectissimi" (for dilectissimi, as in items 64, 67, 71, 88), kept as printed; the English gives the intended word. No foot notes.
Romam transmittendum curavit, et ipse per se eumdem conferre ac variantes notare et describere voluit: quod in tantae dignitatis viro tot gravissimis curis distento plane mirificum, insignem ejus in haec studia propensionem, in nos autem singularem humanitatem declarat.
he caused to be sent to Rome, and chose himself in person to collate it and to note and copy out the variants: which, altogether wonderful in a man of so great a dignity, stretched by so many most weighty cares, declares his distinguished inclination towards these studies, and his singular kindness towards us.
17. Hanc collectionem e Lectionariis compactam indicant non modo supposititii sermones, qui in Lectionariis frequenter occurrunt, sed etiam ipsa series nonnullorum sermonum quam in iisdem libris observare licuit, ut superius innuimus. Neque mirum accidat, si cum aliquot supposititii inserti fuerint, plures sinceri desiderentur. Id ex libris Lectionariis, qui collectori usui fuere, originem ducit; in his enim identidem alieni sermones uni auctori vindicantur, nec sinceri omnes continentur. Idipsum Augustino contigit, cujus sermones ex Lectionariis olim collecti, plures perperam ascriptos praeferunt, multos autem sinceros praetermittunt.
17. That this collection was put together out of Lectionaries is shown not only by the spurious sermons, which occur frequently in Lectionaries, but also by the very sequence of some of the sermons, which it was possible to observe in the same books, as we intimated above. Nor should it seem strange if, while several spurious ones have been inserted, a good many genuine ones are wanting. This takes its origin from the Lectionary books which served the collector; for in these, time and again, sermons of others are claimed for a single author, and not all the genuine ones are contained. The very same thing befell Augustine, whose sermons, collected of old out of Lectionaries, exhibit a good many wrongly ascribed, while they pass over many genuine ones.
§ III. De secunda collectione.
§ III. On the second collection.
18. Secundam collectionem dicimus quam nacti sumus in tribus mss. libris Casanatensi G. III 7, basilicae S. Petri 210, et Barberino 88. Primi duo ad XII circiter saeculum pertinent. Casanatensis aliquot foliis mutilus est, et variantes ex collectionibus posterioribus a quopiam studioso ad marginem appositas et textui nonnumquam superadditas exhibet. Haec collectio centum sermones continet. Incipit a Leonis epistola ad Flavianum, quam in pluribus et antiquis Lectionariis insertam vidimus. Sequuntur sermones septem de jejunio decimi mensis eodem ordine ac in prima collectione, conjunctis similiter in unum sermonibus XIV et XV. Subjiciuntur decem sermones de Nativitate Domini, et octo de Epiphania, qui exstant in prima collectione, sed ordo paululum immutatus aliam originem indicat. Inter sermones octavum et nonum de Nativitate, num. 16 inseritur sermo de Absalon perperam Leoni tributus, et in nonnullis mss. posteriorum quoque collectionum in fine adjectus, qui deest in prima collectione; et e contra non apparet sermo 18 primae collectionis, qui S. Maximum habet auctorem. Sermones de Quadragesimae jejunio, et de Passione, qui leguntur in prima collectione, ordine non parum diverso exstant etiam in hac secunda, iis duobus pariter comprehensis quos subdititios vidimus; ac praeterea pro sermone 41 in prima collectione inaniter repetito haec secunda addit, num. 56, unum Leonis sincerum de Domini Passione Exigit fides, in editione nostra serm. LIII, qui in collectione Casinensi desideratur. Sequitur sermo dubius de Resurrectione Licet omnes solemnitates, qui in utraque collectione est num. 62; tum duo genuini de Ascensione, 63 et 64, ordine eodem. Omittitur sermo 65 primae collectionis plane supposititius. Adduntur septem sermones de Pentecoste, qui sunt in prima collectione; sed in hac alio ordine simul ponuntur; dum in prima hoc loco praeferuntur tantum sex, unus autem separatim in fine adjectus fuit. Hucusque tribus sermonibus in secunda collectione insertis, et tribus praetermissis, sermonum numerus in utraque collectione tandem concurrit. Utrobique enim sunt sermones 71. Majus in sequentibus discrimen catalogum reliquorum apponendum suasit, cum praesertim peculiares tituli occurrant, quos ex tabula in fine ms. Casanatensis excerpsimus.
18. We call the second collection that which we have come upon in three manuscript books: the Casanatense G. III 7, that of the basilica of St Peter 210, and the Barberini 88. The first two belong to about the XII century. The Casanatense is mutilated by the loss of some leaves, and exhibits variants from the later collections, set in the margin by some studious person and sometimes added over the text. This collection contains a hundred sermons. It begins from Leo's letter to Flavian, which we have seen inserted in many and ancient Lectionaries. There follow seven sermons on the fast of the tenth month in the same order as in the first collection, sermons XIV and XV being similarly joined into one. Ten sermons on the Nativity of the Lord are placed after them, and eight on the Epiphany, which are extant in the first collection, but the order, slightly changed, points to another origin. Between the eighth and ninth sermons on the Nativity, at number 16, there is inserted the sermon on Absalom, wrongly attributed to Leo, and in some manuscripts of the later collections also added at the end, which is wanting in the first collection; and on the other hand sermon 18 of the first collection, which has St Maximus for its author, does not appear. The sermons on the fast of Lent and on the Passion which are read in the first collection are extant also in this second, in an order not a little different, those two being likewise included which we have seen to be supposititious; and moreover, in place of sermon 41, idly repeated in the first collection, this second adds, at number 56, one genuine sermon of Leo on the Passion of the Lord, "Faith demands", in our edition Serm. LIII, which is wanting in the Cassinese collection. There follows the doubtful sermon on the Resurrection, "Although all solemnities", which in both collections is number 62; then the two genuine ones on the Ascension, 63 and 64, in the same order. Sermon 65 of the first collection, plainly spurious, is omitted. Seven sermons on Pentecost are added, which are in the first collection; but in this one they are placed together in a different order, whereas in the first only six are presented in this place, and one was added separately at the end. Up to this point, three sermons having been inserted in the second collection and three passed over, the number of sermons in the two collections at length coincides. For in both there are 71 sermons. The greater difference in those that follow has persuaded us to set down a catalogue of the rest, especially since peculiar titles occur, which we have excerpted from the table at the end of the Casanatense manuscript.
DE JEJUNIO SEPTIMI MENSIS.
ON THE FAST OF THE SEVENTH MONTH.
72. Devotionem. In editione nostra sermo XCI. Deest in prima collectione.
72. "The devotion." In our edition sermon XCI. It is wanting in the first collection.
73. Observantiam. Serm. LXXXVI.
73. "The observance." Serm. LXXXVI.
74. Apostolica. Serm. XCII.
74. "The apostolic." Serm. XCII.
75. Deus humani generis. Serm. LXXXVII.
75. "The God of the human race." Serm. LXXXVII.
76. Omnis, dilectissimi, divinorum eruditio. Serm. XCIII.
76. "All instruction, dearly beloved, in divine things." Serm. XCIII.
77. Scio quidem plurimos. Serm. XCIV. Hi quinque eodem ordine et suo loco in prima collectione describuntur.
77. "I know indeed that very many." Serm. XCIV. These five are written out in the same order and in their own place in the first collection.
IN DIE ORDINATIONIS SUAE.
ON THE DAY OF HIS ORDINATION.
78. Quoties nobis. Serm. III.
78. "As often as to us." Serm. III.
79. Laudem Domini. Serm. I.
79. "The praise of the Lord." Serm. I.
DE SANCTIS PETRO ET PAULO.
ON SAINTS PETER AND PAUL.
80. Apostolici natalis.
80. "Of the apostolic birthday."
81. Beatissimorum apostolorum Petri et Pauli.
81. "Of the most blessed apostles Peter and Paul."
82. Beatissimorum apostolorum passio.
82. "The passion of the most blessed apostles."
83. Exsultemus in Domino. Serm. LXXXIII.
83. "Let us exult in the Lord." Serm. LXXXIII.
84. Gemina hodiernae festivitatis. Confer annotata superius in prima collectione.
84. "The twofold [joy] of today's festival." Compare what was noted above under the first collection.
DE DIE COLLECTARUM.
ON THE DAY OF THE COLLECTIONS.
85. Misericordia. Serm. IX.
85. "Mercy." Serm. IX.
86. Apostolicae traditionis. Serm. X.
86. "Of the apostolic tradition." Serm. X.
87. Multis divinarum. Serm. VI.
87. "By many [testimonies] of the divine." Serm. VI.
88. Christianae pietatis. Serm. VIII.
88. "Of Christian piety." Serm. VIII.
DE NEGLECTA FESTIVITATE.
ON THE NEGLECTED FESTIVAL.
89. Religiosam. Serm. LXXXIV. Sex antecedentes
89. "The religious." Serm. LXXXIV. The six preceding
Editors' notes and page, col. 129
Page
- running head: 129 PRAEFATIO IN SERMONES S. LEONIS MAGNI. 130
- marginal letters: A ‹DE JEJUNIO SEPTIMI MENSIS (caption above item 72)›; B ‹84. Gemina hodiernae festivitatis›; C (none); D (none)
- old-edition numerals: (none)
- other: The upper two thirds of the page are FULL-WIDTH (end of n. 16, n. 17, the caption § III, n. 18); below them the page divides into two columns of list. Reading order wins: the whole full-width band is set here under 129, followed by 129's part of the list (items 72–89); 130 carries only its own list. The first printed letters of the page, cem, complete codi- from 128 and were set there (codicem); this file begins at Romam. Item 89 breaks mid-sentence at the column foot and runs on at the head of 130. Item 76: the last word looks like eruditib (the final o worn or broken), set as eruditio; UNSURE whether a true misprint. No foot notes.
sermones eodem ordine leguntur in ms. Lectionario Vallicell. A. 6, quinque autem ultimi in prima collectione non leguntur.
sermons are read in the same order in the manuscript Vallicellan Lectionary A. 6, but the last five are not read in the first collection.
DE NATALITIIS PETRI ET PAULI APOSTOLORUM.
ON THE BIRTHDAY OF THE APOSTLES PETER AND PAUL.
90. Omnium quidem sanctarum solemnitatum. Serm. LXXXII.
90. "Of all the holy solemnities indeed." Serm. LXXXII.
IN NATALITIO B. PETRI APOSTOLI.
ON THE BIRTHDAY OF BLESSED PETER THE APOSTLE.
91. Gaudeo, dilectissimi. Serm. IV.
91. "I rejoice, dearly beloved." Serm. IV.
DE B. LAURENTIO MARTYRE.
ON BLESSED LAWRENCE THE MARTYR.
92. Sanctum est, fratres.
92. "It is a holy thing, brethren."
93. Sicut patrum. Hi duo sunt sancti Maximi, ut in superiori collectione notatum fuit.
93. "As of the fathers." These two are St Maximus's, as was noted under the former collection.
94. Cum omnium. Serm. LXXXV. Deest in prima collectione.
94. "Since of all." Serm. LXXXV. It is wanting in the first collection.
IN FESTIVITATE OMNIUM SANCTORUM.
ON THE FESTIVAL OF ALL SAINTS.
95. Praedicante. Serm. XCV.
95. "As [He] was preaching." Serm. XCV.
IN JEJUNIO SABBATI MENSIS PRIMI.
ON THE FAST OF THE SATURDAY OF THE FIRST MONTH.
96. Evangelica lectio, quae per aures. Serm. LI.
96. "The Gospel reading, which through the ears." Serm. LI.
DE MACHABAEIS.
ON THE MACCABEES.
97. Gratias, dilectissimi, agamus. Hunc in appendicem primi rejecimus.
97. "Let us give thanks, dearly beloved." This one we have relegated to the appendix of the first [volume].
DE JEJUNIO SEPTIMI MENSIS.
ON THE FAST OF THE SEVENTH MONTH.
98. Ad exorandum. Serm. LXXXVIII.
98. "For entreating." Serm. LXXXVIII.
99. Praedicationem. Serm. LXXXIX.
99. "The preaching." Serm. LXXXIX.
100. Sacramentum, dilectissimi. Serm. XC.
100. "The mystery, dearly beloved." Serm. XC.
Editors' notes and page, col. 130
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- running head: 129 PRAEFATIO IN SERMONES S. LEONIS MAGNI. 130
- marginal letters: A ‹sermones eodem ordine leguntur›; B ‹IN JEJUNIO SABBATI MENSIS PRIMI (caption above item 96)›; C (none); D (none)
- old-edition numerals: (none)
- other: The full-width band at the head of the page is set whole under 129; this file holds only the right-hand list column, which opens mid-sentence with the end of item 89. Item 90: read as sanctarum solemnitatum (the first collection's item 79 has sanctorum solemnitatem); the type is small and UNSURE in the two endings. Item 97: "primi" translated with [volume] supplied. No foot notes.
Postremi quinque sermones, qui desunt in prima collectione, extra propriam sedem positi sunt; nam primus collocandus erat inter sermones de Quadragesima, ut in Lectionariis et posterioribus collectionibus habetur; secundus de Machabaeis ante sermones de S. Laurentio statuendus erat; caeteri autem tres de jejunio mensis septimi adjiciendi erant aliis sex ejusdem tituli sermonibus, a num. 72 usque ad 77, superius proprio loco descriptis. Id autem palam facit hanc collectionem prima cura lucubratam fuisse ex iis libris Lectionariis qui his sermonibus carebant: postea vero in collectoris manus venisse alios libros, qui cum hos sermones praeferrent, eos in fine adjiciendos putavit.
The last five sermons, which are wanting in the first collection, have been placed outside their proper seat; for the first ought to have been set among the sermons on Lent, as it is found in the Lectionaries and the later collections; the second, on the Maccabees, ought to have been placed before the sermons on St Lawrence; and the remaining three, on the fast of the seventh month, ought to have been joined to the other six sermons of the same title, from number 72 to 77, written out above in their proper place. Now this makes it plain that this collection was in its first working drawn up from those Lectionary books which lacked these sermons, but that afterwards other books came into the collector's hands, and since these presented these sermons, he thought they should be added at the end.
19. In hac collectione inveniuntur omnes genuini Leonis sermones qui exstant in collectione prima, excepto serm. 2, de natali papae, qui incipit Honorabilem: at duodecim alios germanos complectitur, qui in Casinensi desiderantur. Quamvis plures alieni sermones in his duabus collectionibus Leoni tribuantur, qui in tribus sequentibus non inveniuntur, unde hoc nomine illis postponendae sint; cum tamen lectiones plerumque meliores praeseferant, multum per se editoribus utiliores, ac pluris aestimandae sunt. In ms. 21. basilicae S. Petri, post centum sermones hactenus indicatos, exstant quaedam S. Cypriani opera: haec autem excipit epistola S. Leonis ad Leonem Augustum 165, quae in Lectionario Vallicellano 26 inserta est, et dein quatuordecim alii sermones subduntur sine ullo auctoris nomine, qui fere in appendice Augustiniana recensentur. In codice autem Barberino 88 haec sermonum additio subnectitur centum sermonibus memoratis, ita ut ejusdem Leonis videri possit. At deest omnino in ms. Casanatensi G. III 7, unde nec primi collectoris opus esse, nec ad hanc collectionem spectare cognoscitur. Petrus Mallius XII saeculi scriptor, in Historia basillicae S. Petri a Bollandistis edita tom. VI Act. SS. part. II, cum cap. 3, num. 37, mentionem facit cujusdam collectionis sermonum S. Leonis, quae praeferebat etiam epistolam ad Flavianum; tum vero c. 7, n. 131 allegat sermonem laudatae appendicis, inquiens: Est et castellum, quod fuit memoria Hadriani imperatoris, sicut legitur in sermone S. Leonis papae de festivitate S. Petri; refert autem testimonium ex sermone 13 laudatae appendici inserto, quem in appendice nostra edemus. Respicere videtur collectionis memoratae exemplum, quod in archivo basilicae S. Petri servatur.
19. In this collection are found all the genuine sermons of Leo which are extant in the first collection, except Serm. 2, on the pope's anniversary, which begins "Honourable"; but it embraces twelve other authentic ones, which are wanting in the Cassinese. Although a good many sermons of others are attributed to Leo in these two collections which are not found in the three that follow, so that on this score they are to be ranked after those; yet, since they exhibit readings for the most part better, they are in themselves much more useful to editors, and are to be valued more highly. In manuscript 21 of the basilica of St Peter, after the hundred sermons indicated thus far, there stand certain works of St Cyprian; and these are followed by the letter of St Leo to Leo Augustus, 165, which is inserted in the Vallicellan Lectionary 26, and then fourteen other sermons are subjoined without any author's name, which are for the most part listed in the Augustinian appendix. In the Barberini codex 88, however, this addition of sermons is attached to the hundred sermons mentioned, in such a way that it might seem to be the same Leo's. But it is wholly wanting in the Casanatense manuscript G. III 7, whence it is recognized neither to be the work of the first collector nor to belong to this collection. Peter Mallius, a writer of the XII century, in the History of the basilica of St Peter published by the Bollandists in tome VI of the Acta Sanctorum, part II, both makes mention at chapter 3, number 37, of a certain collection of the sermons of St Leo which also presented the letter to Flavian; and then at chapter 7, number 131, cites a sermon of the aforesaid appendix, saying: "There is also the castle, which was the memorial of the emperor Hadrian, as is read in the sermon of St Leo the pope on the festival of St Peter"; and he reports a testimony from sermon 13, inserted in the aforesaid appendix, which we shall publish in our appendix. He seems to have in view the copy of the collection mentioned which is kept in the archive of the basilica of St Peter.
Editors' notes and page, col. 131
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§ IV. De tribus aliis collectionibus.
§ IV. On the three other collections.
20. Tertiam collectionem appellamus eam quae exstabat in ms. unde prima editio Romana a Joanne Andrea episcopo Aleriensi sumpta fuit. Hanc nos invenimus in Vaticano ms. 545, qui solos Leonis sermones continet. Ad hanc eamdem collectionem pertinere credimus codicem Bononiensem, cujus variantes notatas invenimus in ms. Barberino 3528, hae enim cum lectionibus primae editionis fere conveniunt. Continet autem haec collectio Leonis sermones XCIII, omnes sinceros, nullos ascititios, si unum de Machabaeis excipias, quem in appendice Augustino vindicabimus. Sermonibus de Natali Domini praemittit epistolam ad Flavianum, quae hanc quoque collectionem ex Lectionariis derivatam innuit. Desunt ex sinceris tres soli sermones, qui ex ms. Nicolai Fabri editi sunt. Ordo autem sermonum XCIII idem est ac in vulgatis communioribus, qui his tribus sermonibus carent, hac una exceptione, quod sermo 51 in Evangelium Matthaei c. XVII describitur inter sermones de Quadragesima, uti in omnibus Lectionariis positus est sabbato quatuor temporum Quadragesimae, editi autem in alium locum transtulerunt.
20. We call the third collection that which stood in the manuscript from which the first Roman edition was taken by John Andrew, bishop of Aleria. This we have found in the Vatican manuscript 545, which contains the sermons of Leo alone. To this same collection we believe the Bologna codex to belong, whose variants we have found noted in the Barberini manuscript 3528, for these for the most part agree with the readings of the first edition. Now this collection contains XCIII sermons of Leo, all genuine, none adopted from elsewhere, if you except the one on the Maccabees, which in the appendix we shall claim for Augustine. Before the sermons on the Nativity of the Lord it sets the letter to Flavian, which intimates that this collection too was derived from Lectionaries. Of the genuine ones only three sermons are wanting, which were published from the manuscript of Nicolas Faber. And the order of the XCIII sermons is the same as in the more common printed editions, which lack these three sermons, with this one exception, that sermon 51, on the Gospel of Matthew chapter XVII, is written out among the sermons on Lent, as in all the Lectionaries it is placed on the Saturday of the Ember days of Lent, whereas the printed editions have transferred it to another place.
21. Haec collectio, praeter ordinem ab anterioribus longe diversum, duos sermones in iisdem omissos exhibet, unum de collectis, cui initium Notum vobis, in nostra editione serm. VII; alterum contra haeresim Eutychetis, qui incipit Sicut peritorum, nobis serm. XCVI. Titulos autem sermonum peculiares habet, quibus tam ab editis quam a caeteris collectionibus maxime discrepans, sicut et in lectionibus saepe valde dissimilibus, alium omnino fontem apertissime prodit. Titulos diversos indicasse sufficiat. Duodecim sermones de Quadragesima hanc peculiarem divisionem et hos titulos praeferunt: Quatuor primi inscribuntur de Quadragesima; quintus, de jejunio Quadragesimali sermo V; sextus, septimus et octavus, de Passione et Resurrectione Domini sermo I, II et III; nonus, decimus et undecimus, de Festo paschali sermo, I, II et III; duodecimus autem, de Passione Domini sermo quartus. Dein subjecto sermone in Evangelium Matthaei c. XVII, sermones 19 vulgati de Passione et duo sequentes de Resurrectione. continuata numerorum serie sic efferuntur; Primus In Parascevem Domini de Passione sermo primus; quinque sequentes, de Passione Domini II, III, IV, V et VI; septimus, de Pascha Domini sermo septimus; alii quatuor de Passione VIII, IX, X et XI. Caeteri editi octo de Passione et primus de Resurrectione hac inscriptione praenotantur: De Passione et Resurrectione Domini XII, XIII, XIV, XV, XVI, XVII, XVIII, XIX et XX. Tandem postremus sermo, de Resurrectione Domini sermo XXI.
21. This collection, besides an order far different from the earlier ones, exhibits two sermons omitted in them: one on the collections, whose beginning is "It is known to you", in our edition Serm. VII; the other against the heresy of Eutyches, which begins "As of the skilled", with us Serm. XCVI. It has, moreover, peculiar titles of the sermons, by which, differing very greatly both from the printed editions and from the other collections, as also in its readings, often very unlike, it most openly betrays an altogether different source. Let it suffice to have indicated the differing titles. The twelve sermons "on Lent" present this peculiar division and these titles: the first four are inscribed "on Lent"; the fifth, "on the Lenten fast, sermon V"; the sixth, seventh and eighth, "on the Passion and Resurrection of the Lord, sermon I, II and III"; the ninth, tenth and eleventh, "on the Paschal Feast, sermon I, II and III"; and the twelfth, "on the Passion of the Lord, sermon the fourth". Then, the sermon on the Gospel of Matthew chapter XVII being placed after, the 19 sermons "on the Passion" of the printed editions and the two following "on the Resurrection" are set forth thus, with the series of numbers continued: the first, "On the Preparation Day of the Lord, on the Passion, sermon the first"; the five following, "on the Passion of the Lord, II, III, IV, V and VI"; the seventh, "on the Pasch of the Lord, sermon the seventh"; another four, "on the Passion, VIII, IX, X and XI". The remaining eight printed ones on the Passion and the first on the Resurrection are headed with this inscription: "On the Passion and Resurrection of the Lord, XII, XIII, XIV, XV, XVI, XVII, XVIII, XIX and XX". Finally the last sermon, "on the Resurrection of the Lord, sermon XXI".
22. Cum vero quoad hanc collectionem usi simus frequentissime exemplo primae Romanae editionis, quae rarissima est, et Quesnello ignota fuit, de hac non nihil dicendum videtur. Ille quidem in praefatione generali, n. 2, veluti primam traduxit sermonum editionem Venetam an. 1485, quae Joannem Andream episcopum Aleriensem auctorem praefert, eamdemque alicubi, sed rarissime in variantibus adhibuit. Sed praeterquam quod exstat alia editio Veneta Lucae Veneti an. 1482, utraeque hae editiones recusae fuerunt ex Romana, quam laudatus episcopus ex Vaticano codice Romae vulgaverat, et Paulo II Romano pontifici inscripserat. Qui typographicos Annales edidere, hanc editionem Romanam assignant an. 1470, et in ejus
22. Since, however, as regards this collection we have very frequently used a copy of the first Roman edition, which is exceedingly rare and was unknown to Quesnel, something, it seems, must be said about it. He indeed, in the general preface, n. 2, put forward as the first edition of the sermons the Venetian one of the year 1485, which presents John Andrew, bishop of Aleria, as its author, and he employed the same here and there, but very rarely, in the variants. But, besides the fact that there exists another Venetian edition, of Luke the Venetian, of the year 1482, both these editions were reprinted from the Roman one, which the aforesaid bishop had published at Rome from a Vatican codex and had dedicated to Paul II, the Roman pontiff. Those who have published typographical Annals assign this Roman edition to the year 1470, and in its
Editors' notes and page, col. 132
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calce legi testantur versus Aspicis illustres etc., qui typographorum in aedibus familiae Maximae laborantium nomina referunt. Quo autem fundamento haec tradiderint, latet. Non solum enim omni temporis locique notatione, ac memoratis versibus carent duo quae eminentissimus cardinalis Quirinus vidit ejus editionis exemplaria, verum etiam illa tria quae nobismetipsis videre contigit, unum Romae apud enimentissimum Passioneum, alterum Veronae in bibliotheca Muselliana, tertium in suburbio Veronensi apud canonicos Lateranenses S. Leonardi emptum in Urbe a celeberrimo viro Celso Maffeio anno 1472, ut in manuscripta ejusdem Maffeii notatione traditur. In catalogo quidem librorum qui a Conrado Sweynheim et Arnoldo Pannartz Germanis typographis in aedibus Maximorum fuerant impressi usque ad diem 20 Martii an. 1472, et a supradicto Aleriensi recensentur initio tomi V Operum Nicolai de Lyra; in hoc, inquam, catalogo referuntur Divi Leonis papae Sermones, et notantur edita exemplaria CCLXXV, quo factum est ut rarissima sit haec prima editio, cum tam pauca exemplaria impressa fuerint. Ante annum vero 1472, typis subjectum fuisse liquet ex Aleriensis epistola ad Paulum II, qui supremum diem obiit XII kal. Augusti an. 1471.
end, they attest, are read the verses "You behold the illustrious" etc., which record the names of the printers working in the house of the Massimo family. But on what foundation they have handed this down lies hidden. For not only do the two copies of that edition which the most eminent Cardinal Quirini saw lack every notation of time and place, and the verses mentioned, but so also do those three which it fell to ourselves to see: one at Rome in the possession of the most eminent Passionei, another at Verona in the Muselli library, a third in the suburb of Verona with the Lateran canons of St Leonard, bought "in the City" by the most celebrated man Celso Maffei "in the year" 1472, as is recorded in a manuscript note of the same Maffei. In the catalogue, indeed, of the books which had been printed by Conrad Sweynheim and Arnold Pannartz, German printers, in the house of the Massimi down to the 20th day of March of the year 1472, and which are listed by the aforesaid [bishop] of Aleria at the beginning of tome V of the Works of Nicholas of Lyra; in this catalogue, I say, are recorded "The Sermons of the divine Leo the pope", and the copies issued are noted as CCLXXV, whence it has come about that this first edition is exceedingly rare, since so few copies were printed. But that it was put to the press before the year 1472 is clear from the letter of the [bishop] of Aleria to Paul II, who died on the XII day before the Kalends of August in the year 1471.
23. Quarta collectio frequentior in mss. occurrit. Eosdem autem omnino sermones eodem ordine praefert, ut in anteriori vidimus: titulis autem, qui iidem sunt ac in vulgatis, ab illa discrepat, ac praeterea variantibus nec modicis, nec infrequentibus, quae diversae origini, non librariorum lapsui vel arbitrio tribui queunt. Plerique codices annexam habent epistolarum collectionem, et hac de causa omittunt inter sermones epistolam ad Flavianum, cum in epistolis suo loco ponatur. Ejusmodi autem sunt tres mss. Vatt. 541, 546 et 547; Vat. Urbinas 65; unus Angelicae Eremitarum S. Augustini; alius Venetus S. Marci 79; et Fesulanus canonicorum Lateranensium. Hanc eamdem collectionem cum epistola ad Flavianum, sed sine collectione epistolarum, invenimus in ms. Justinae Patavino Casinensium, nec non in alio Veneto monachorum S. Georgii majoris. Nullum exemplar saeculo XIV vetustius reperire licuit, unde collectionem valde recentem colligimus. Omnium certe vitiosissima est: cumque ex codice hujus collectionis profectae videantur vulgatae editiones sermonum per eos qui Aleriensis editionem ignorarunt, nihil mirum si pluribus mendis et corruptis lectionibus scateant.
23. The fourth collection occurs more frequently in the manuscripts. Now it presents altogether the same sermons in the same order as we have seen in the preceding one; but in the titles, which are the same as in the printed editions, it differs from that one, and moreover in variants neither slight nor infrequent, which can be attributed to a different origin, not to the slip or the whim of copyists. Most of the codices have a collection of the letters annexed, and for this reason omit the letter to Flavian among the sermons, since it is placed in its own place among the letters. Of this kind are three Vatican manuscripts, 541, 546 and 547; the Vatican Urbinas 65; one of the Angelica, of the Hermits of St Augustine; another, a Venetian one, of St Mark, 79; and one of Fiesole, of the Lateran canons. This same collection, with the letter to Flavian but without the collection of the letters, we have found in the Paduan manuscript of the Cassinese [monks] of Justina, and likewise in another Venetian one of the monks of San Giorgio Maggiore. It was not possible to find any copy older than the XIV century, whence we gather that the collection is very recent. It is certainly the most faulty of all; and since the common printed editions of the sermons seem to have proceeded from a codex of this collection, through those who were ignorant of the edition of the [bishop] of Aleria, it is no wonder if they teem with many blunders and corrupt readings.
<!-- footnote: (a) call after "an. 1471" at the end of the first paragraph; a note signed EDIT. (Migne's), printed full-width at the page foot: Hic, in Erratis tomo suo II annexis, Ballerinii addenda indicant sequentia: « His in prima editione perscriptis, a P. Montio bibliothecario S. Mariae Gratiarum PP. Praedicatorum Mediolani moniti fuimus, in bibliotheca ejusdem ecclesiae inveniri exemplum Romanae editionis anni 1470, in cujus calce leguntur praeter anni notationem indicati versus Aspicis illustres, etc., uti in Annalibus typographicis editi sunt. Haec autem editio omnium rarissima differt ab ea pariter Romana cujus quinque exemplaria recensuimus. Non solum enim ista posterior versus memoratos annique notationem ignorat, verum etiam in lineis et singulis paginis discrepat; ac praeterea prior illa caret iis quatuor Leonis epistolis, quibus secunda ditata fuit, Cum vero haec altera quam recognovimus e prima editione omnino fuerit expressa, eumque codicem referat quem Aleriensis in priori editione exhibuit; allegationes primae editionis, quas in notis attulimus, corrigendae non sunt. » EDIT. -->
Editors' notes and page, col. 133
Footnotes
(a) ‹anchor: Augusti an. 1471› · call in col 133
Hic, in Erratis tomo suo II annexis, Ballerinii addenda indicant sequentia: « His in prima editione perscriptis, a P. Montio bibliothecario S. Mariae Gratiarum PP. Praedicatorum Mediolani moniti fuimus, in bibliotheca ejusdem ecclesiae inveniri exemplum Romanae editionis anni 1470, in cujus calce leguntur praeter anni notationem indicati versus Aspicis illustres, etc., uti in Annalibus typographicis editi sunt. Haec autem editio omnium rarissima differt ab ea pariter Romana cujus quinque exemplaria recensuimus. Non solum enim ista posterior versus memoratos annique notationem ignorat, verum etiam in lineis et singulis paginis discrepat; ac praeterea prior illa caret iis quatuor Leonis epistolis, quibus secunda ditata fuit, Cum vero haec altera quam recognovimus e prima editione omnino fuerit expressa, eumque codicem referat quem Aleriensis in priori editione exhibuit; allegationes primae editionis, quas in notis attulimus, corrigendae non sunt. » EDIT,
Here, in the Errata appended to their tome II, the Ballerini indicate that the following is to be added: "After this had been written out in the first edition, we were informed by Father Montius, librarian of Santa Maria delle Grazie of the Preaching Fathers at Milan, that in the library of that same church there is found a copy of the Roman edition of the year 1470, at the end of which are read, besides the notation of the year, the verses indicated, 'You behold the illustrious', etc., as they have been published in the Typographical Annals. Now this edition, the rarest of all, differs from that likewise Roman one of which we have reviewed five copies. For not only does this later one know nothing of the verses mentioned and of the notation of the year, but it also differs in its lines and in its several pages; and moreover that earlier one lacks those four letters of Leo with which the second was enriched. But since this second one, which we have examined, was struck off entirely from the first edition, and reproduces that codex which the [bishop] of Aleria presented in the earlier edition, the citations of the first edition which we have adduced in the notes are not to be corrected." — The Editor.
(printed under page 72)
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24. Quintam collectionem sermonum ab epistolarum collectione in nullo codice separatam invenimus. Sicut autem epistolarum collectio quae huic adjungitur diversa est a collectione epistolarum quae cum quarta collectione sermonum copulantur, ita etiam sermonum collectio aliquot, etsi paucis at exploratis characteribus, distinguitur, et diversam originem promit. Mitto discrepantes lectiones, quibus etsi melior sit haec quam duae lectiones praecedentes, primae tamen et secundae collectionibus facile cedit. Praecipuum discrimen est in duobus sermonibus. Exsultemus de SS. Petro et Paulo, et Gratias, dilectissimi, de Machabaeis, qui in hac collectione non leguntur: primus autem in quatuor antecedentibus legitur, secundus vero exstat in secunda, tertia et quarta. Ordo autem in caeteris sermonibus idem est ac in collectionibus tertia et quarta, hoc uno discrimine, quod post sermones de jejunio Pentecostes habetur ordine inverso primum In octavis apostolorum, Religiosam, serm. LXXXIV; dein In natali apostolorum Petri et Pauli, Omnium quidem, serm. LXXXII, qui ordo horum sermonum est in collectione 2. At rectius in tertia et quarta inserto sermone Exsultemus, efferuntur sic: In natali SS. apostolorum Petri et Pauli serm. I; Omnium quidem, serm. II, Exsultemus et In octavis apostolorum Petri et Pauli, Religiosam. Haec collectio, quae est omnium purissima, cum nihil subdititium contineat, invenitur in Vat. 544 saeculi circiter XII, in Vat. Reginae Suetiae 139 saeculi XIII, vel XIV, et in uno Caesenate Minorum Conventualium S. Francisci saeculi XV, nec non in Victorino, quem Quesnellus adhibuit.
24. The fifth collection of the sermons we have found in no codex separated from the collection of the letters. And just as the collection of letters which is joined to this one is different from the collection of letters which is coupled with the fourth collection of the sermons, so also the collection of sermons is distinguished by some marks, few indeed but ascertained, and displays a different origin. I pass over the discrepant readings, in which, although this one is better than the two preceding [collections], it nevertheless readily yields to the first and second collections. The chief difference lies in two sermons, "Let us exult", on Saints Peter and Paul, and "Let us give thanks, dearly beloved", on the Maccabees, which are not read in this collection; yet the first is read in the four preceding ones, while the second is extant in the second, third and fourth. And the order in the remaining sermons is the same as in the third and fourth collections, with this one difference, that after the sermons on the fast of Pentecost there stands, in inverted order, first "On the octave of the apostles", "The religious", Serm. LXXXIV; then "On the birthday of the apostles Peter and Paul", "Of all indeed", Serm. LXXXII; which is the order of these sermons in collection 2. But more correctly in the third and fourth, with the sermon "Let us exult" inserted, they are set forth thus: "On the birthday of the holy apostles Peter and Paul", Serm. I, "Of all indeed"; Serm. II, "Let us exult"; and "On the octave of the apostles Peter and Paul", "The religious". This collection, which is the purest of all, since it contains nothing supposititious, is found in Vatican 544, of about the XII century, in the Vatican [manuscript] of the Queen of Sweden 139, of the XIII or XIV century, and in one at Cesena of the Conventual Minors of St Francis, of the XV century, and likewise in the Victorine, which Quesnel employed.
§ V. De alia ms. Oxoniensi collectione a Quesnello laudata.
§ V. On another manuscript collection, the Oxford one, cited by Quesnel.
25. Hae sunt collectiones quas vidimus. Porro Quesnellus codicem Oxoniensem saeculi XI, vel XII. laudat dissert. 12, cap. 2, in quo collectio quaedam sermonum Leonis una cum ejusdem epistolis continetur, adeo ut primo intuitu credi possit alterutra ex duabus postremis collectionibus quae sermones et epistolas pontificis jungunt. Sed aliam omnino esse quam hactenus invenire nequivimus, hoc Quesnelli indicium demonstrat. Epistolis, inquit, insertae sunt constitutiones imperatorum Theodosii et Valentiniani adversus Manichaeos et contra Hilarium Arelatensem. Sermonibus subjiciuntur duae epistolae Proterii Alexandrini, et Paschasini Lylibaetani ad Leonem nostrum, et alia nonulla ad vitam S. pontificis attinentia. Sicut autem epistolarum collectio cum memoratis additamentis nullibi a nobis inventa fuit, ita collectio sermonum, ex indicatis additionibus, ab omnibus quas vidimus discrepat. Displicet Quesnellum exactiorem hujus collectionis notitiam
25. These are the collections which we have seen. Further, Quesnel cites, in dissertation 12, chapter 2, an Oxford codex of the XI or XII century, in which a certain collection of the sermons of Leo is contained together with the same man's letters, so that at first sight it might be believed to be one or other of the two last collections, which join the sermons and letters of the pontiff. But that it is an altogether different one, which thus far we have been unable to find, is shown by this indication of Quesnel's. "Among the letters," he says, "are inserted the constitutions of the emperors Theodosius and Valentinian against the Manichaeans and against Hilary of Arles. To the sermons are subjoined two letters, of Proterius of Alexandria and of Paschasinus of Lilybaeum, to our Leo, and some other things pertaining to the life of the holy pontiff." Now just as the collection of letters with the additions mentioned has nowhere been found by us, so the collection of sermons, to judge from the additions indicated, differs from all that we have seen. It is displeasing that Quesnel a more exact account of this collection
Editors' notes and page, col. 134
Footnotes
(a) ‹anchor: Augusti an. 1471› · call in col 134
Hic, in Erratis tomo suo II annexis, Ballerinii addenda indicant sequentia : « His in prima editione perscriptis, a P. Montio bibliothecario S. Mariae Gratiarum PP. Praedicatorum Mediolani moniti fuimus, in bibliotheca ejusdem ecclesiae inveniri exemplum Romanae editionis anni 1470, in cujus calce leguntur praeter anni notationem indicati versus Aspicis illustres, etc., uti in Annalibus typographicis editi sunt. Haec autem editio omnium rarissima differt ab ea pariter Romana cujus quinque exemplaria recensuimus. Non solum enim ista posterior versus memoratos annique notationem ignorat, verum etiam in lineis et singulis paginis discrepat; ac praeterea prior illa caret iis quatuor Leonis epistolis, quibus secunda ditata fuit, Cum vero haec altera quam recognovimus e prima editione omnino fuerit expressa, eumque codicem referat quem Aleriensis in priori editione exhibuit; allegationes primae editionis, quas in notis attulimus, corrigendae non sunt. » EDIT,
Here, in the Errata appended to their second volume, the Ballerini indicate that the following is to be added: "After this had been written out in the first edition, we were informed by Father Montius, librarian of Santa Maria delle Grazie of the Fathers Preachers at Milan, that in the library of that same church there is found a copy of the Roman edition of the year 1470, at the foot of which are read, besides the notation of the year, the verses indicated, Aspicis illustres, etc., as they have been published in the Typographical Annals. Now this edition, the rarest of all, differs from that likewise Roman edition of which we have reviewed five copies. For not only does this later one know nothing of the verses mentioned and of the notation of the year, but it also differs in its lines and in its several pages; and moreover that earlier one lacks those four letters of Leo with which the second was enriched. But since this second one, which we have examined, was struck off entirely from the first edition, and reproduces that codex which the Bishop of Aleria presented in the earlier edition, the citations of the first edition which we have adduced in the notes are not to be corrected." — The Editor.
(printed under page 72)
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- other: FULL-WIDTH page; this file holds the lower half (n. 24, caption § V, n. 25); the upper half and the foot note (a) (whose call stands in the upper half) are under 133. The page ends mid-sentence at "notitiam"; the English breaks there too. In n. 24 the titles and numbers "serm. I; Omnium quidem, serm. II, Exsultemus" are pointed as printed; the English follows the evident sense (I = Omnium quidem, II = Exsultemus), UNSURE. The last three misprint entries are slips of sense kept as printed and may be the Ballerini's own. The first initial of Paschasini is damaged in the type but certain. "XII. laudat" with its stop as printed.
non dedisse; ex ordine enim et quantitate sermonum speciale de eadem judicium ferre possemus. Hunc tantum peculiarum titulum ex eodem codice recitat in observatione ad primum sermonem, quam praemissae admonitioni inseruimus. In nomine Dei summi. Incipiunt tractatus quos a die ordinationis suae per continuum quinquennium beatissimus papa Deo dixit ad populum. Ex his autem verbis colligi posse credidit Quesnellus hanc sermonum collectionem derivare ex exemplo collectionis Leonis aevo exaratae. Inquit enim: Totus vetustatem spirat titulus iste, indicatque sermones, seu tractatus (quae vox Leonis aevo familiaris), descriptos fuisse ex codice pontificis istius aetate exarato. Cum enim ex ipsis sermonibus nulla indicia prodeant quibus appareat quo quisque anno dictus fuerit, oportet ut statim fere post quinquennium illud descriptum sit primum codicis istius exemplar. Vox quidem tractatus pro sermonibus usurpata antiquitatem redolet; at si codex editos sermones continet, titulus qui hos primo quinquennio pontificatus Leonis tribuit, id est inter annum 440 et 445, manifestum errorem prodit. Etenim sermones novem de jejunio mensis decimi, decem de Nativitate Domini, octo de Epiphania, unum et viginti, vel saltem decem et novem de Passione Domini, ex ipsa sermonum, qui diversis annis recitati fuerunt, computatione quinquennium excedunt; quemadmodum transcurrunt etiam nonnulli sermones de collectis, uti ex annorum characteribus in iisdem indicatis liquet. Sermones octavus de Nativitate, et sextus de jejunio septimi mensis, Eutychem veluti haereticum expresse nominant, quod fieri debuit citius ann. 449, vel potius aliquanto post: hoc enim anno errorem quidem ejus Leo condemnavit; sed cum Eutychem correctum iri speraret, personae pepercisse videtur. Sermo de octavis apostolorum, qui post direptionem Romanae urbis habitus fuit, post an. 445 collocari debet. Tractatus contra haeresim Eutychetis (nobis sermo XCVI) recitatus fuit in basilica S. Anastasiae post Proterii mortem, quae incidit in annum 457. Ex his igitur confirmatur quod initio statuimus, nullum superesse codicem qui collectionem Leonis aetate exaratam contineat.
did not give; for from the order and the quantity of the sermons we should be able to pass a particular judgement upon it. He recites from the same codex only this peculiar title, in the observation on the first sermon, which we have inserted in the admonition set before it: "In the name of God Most High. Here begin the tractates which, from the day of his ordination through a continuous five years, the most blessed Pope [Leo] spoke to the people." Now from these words Quesnel believed it could be gathered that this collection of sermons derives from a copy of a collection written out in Leo's time. For he says: "This title breathes antiquity throughout, and indicates that the sermons, or tractates (a word familiar in Leo's time), were copied from a codex written in the age of that pontiff. For since from the sermons themselves no indications come forth by which it may appear in what year each was delivered, it must be that the first exemplar of that codex was written out almost immediately after that five-year period." The word "tractates" used for sermons does indeed smack of antiquity; but if the codex contains the published sermons, the title which assigns them to the first five years of Leo's pontificate, that is, between the year 440 and 445, betrays a manifest error. For the nine sermons on the fast of the tenth month, the ten on the Nativity of the Lord, the eight on the Epiphany, the twenty-one, or at least nineteen, on the Passion of the Lord, by the very reckoning of sermons which were delivered in different years, exceed the five-year period; just as some sermons on the collections also run beyond it, as is clear from the marks of the years indicated in them. The eighth sermon on the Nativity and the sixth on the fast of the seventh month expressly name Eutyches as a heretic, which must have been done, at the earliest, in the year 449, or rather somewhat later: for in that year Leo did indeed condemn his error; but, since he hoped that Eutyches would be corrected, he seems to have spared his person. The sermon on the octave of the apostles, which was delivered after the sack of the city of Rome, must be placed after the year 445. The tractate against the heresy of Eutyches (with us sermon XCVI) was delivered in the basilica of St Anastasia after the death of Proterius, which falls in the year 457. From these things, therefore, is confirmed what we laid down at the beginning, that no codex survives which contains a collection written out in Leo's time.
§ VI. De Homiliario Pauli Diaconi.
§ VI. On the Homiliary of Paul the Deacon.
26. Restat ut de Homiliario Doctorum nonnulla dicamus, hoc enim pariter veluti codice utendum erit. Hujus Homiliarii auctor est Paulus Diaconus, qui jussu Caroli Magni varias Patrum homilias pro festorum ratione collegit exeunte saeculo VIII. Id liquet ex praefatione ejusdem Caroli praefixa rarissimae editioni Spirensi an. 1482, et a Mabillonio recusa tom. I Analectorum pag. 25. Leonis sermones XX, ibidem inserti leguntur. Haec autem collectio cum originem ducat ex mss. libris antiquioribus saeculo IX qui Paulo Diacono usui fuere, non minimi facienda fuit. Cum vero plures ejusdem Homiliarii editiones prodierint, Quesnellus aliquando hoc allegans adhibuit editionem valde posteriorem, in qua alii ex editis Leonis non pauca mutarunt. Nos vero ut germanas Pauli Diaconi lectiones cognosceremus, contulimus editionem Basileensem Nicolai Kessler anni 1496, sumptam ex vetustissimo codice Ecclesiae Basileensis; quae licet non minus quam Spirensis nonnullos sermones auctorum posteriorum addititios praeferat, genuinam tamen Pauli Diaconi editionem quoad caeteros et Leoninos exhibet: qui sane sine addititiis in duobus mss. Augiensibus inveniuntur, eodem Mabillonio teste tom. IV Analector. pag. 631 et 632.
26. It remains for us to say something of the "Homiliary of the Doctors", for this likewise will have to be used as a codex. The author of this Homiliary is Paul the Deacon, who at the command of Charlemagne collected various homilies of the Fathers according to the order of the feasts, at the close of the VIII century. This is clear from the preface of the same Charles prefixed to the exceedingly rare Speyer edition of the year 1482, and reprinted by Mabillon in tome I of the Analecta, page 25. XX sermons of Leo are read inserted there. Now this collection, since it draws its origin from manuscript books older than the IX century which served Paul the Deacon, was to be made of no small account. But since several editions of the same Homiliary have appeared, Quesnel, when at times citing it, employed a much later edition, in which others have changed not a few things from the printed texts of Leo. We, however, that we might learn the authentic readings of Paul the Deacon, have collated the Basel edition of Nicolas Kessler of the year 1496, taken from a most ancient codex of the Church of Basel; which, although no less than the Speyer one it presents some added sermons of later authors, nevertheless exhibits the genuine edition of Paul the Deacon as regards the rest and the Leonine ones: which indeed are found without the additions in two manuscripts of Reichenau, on the testimony of the same Mabillon, tome IV of the Analecta, pages 631 and 632.
Editors' notes and page, col. 135
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§ VII. De ms. Barberino continente varias lectiones sermonum S. Leonis.
§ VII. On the Barberini manuscript containing various readings of the sermons of St Leo.
27. Antequam ab hac praefatione manum submoveam, praemonendum est, me, dum Romae versarer, in bibliotheca Barberina invenisse recentiorum codicem 3520, qui non paucas variantes sermonum S. Leonis editioni paratas exhibet. Praemittitur Italica epistola Laurentii Mari scripta die 30 Martii 1677. Cum ementissimi cardinalis Francisci Barberini et Brancacii tum praelati nomine ab eo quaesitum fuisset quid Joannes Baptista Marus frater suus in editionem Leonis reliquisset, respondit ante aliquot annos in manus ejusdem fratris venisse editionem sermonum Leonis, in cujus marginibus Gerardus Vossius, praepositus Tungrensis, variantes lectiones notaverat: has autem exinde excerpsisse Joannem Baptistam; aliasque variantes ex aliis codicibus et editionibus addidisse eo consilio, ut novam sermonum editionem vulgaret cum titulo: Sermones S. Leonis Magni restituti ad fidem plurium codicum mss., concluditque, editionem praedictam cum variantibus Vossii, et sui fratris lucubrationes se tradidisse Michaeli Angelo Riccio, postea cardinali, ex quo, quicumque velit, ea petere poterit. Sequitur praefatio Joannis Baptistae Mari editioni praemittenda, quam hic subjicimus.
27. Before I withdraw my hand from this preface, it must be noted beforehand that, while I was staying at Rome, I found in the Barberini library a more recent codex, 3520, which exhibits not a few variants of the sermons of St Leo prepared for an edition. An Italian letter of Lorenzo Mari is set before it, written on the 30th day of March 1677. When inquiry had been made of him, in the name of the most eminent Cardinal Francesco Barberini and of Brancacci, then a prelate, what his brother Giovanni Battista Mari had left towards an edition of Leo, he replied that some years before there had come into the hands of the same brother an edition of the sermons of Leo in whose margins Gerard Vossius, provost of Tongeren, had noted variant readings; that Giovanni Battista had then excerpted these from it, and had added other variants from other codices and editions, with this design, that he might publish a new edition of the sermons with the title: "The Sermons of St Leo the Great restored according to the faith of many manuscript codices"; and he concludes that he had handed over the aforesaid edition with the variants of Vossius, and his brother's labours, to Michelangelo Ricci, afterwards cardinal, from whom whoever wishes will be able to seek them. There follows the preface of Giovanni Battista Mari, meant to be prefixed to the edition, which we subjoin here.
LECTORI JOAN. BAPTISTA MARUS.
TO THE READER, GIOVANNI BATTISTA MARI.
« Prodit, iterum in lucem divus Leo rebus omnibus magnus, ultima manu et accuratiore quam ante diligentia restitutus. Tanta est dignitas auctoris, eloquentiae majestas, sanctitas vitae, tanta devictarum haeresum, et frenati Attilae, ac servatae Romae gloria, ut et ipsius scriptis ad germanam sententiam revocandis non possit sine uberrimo Ecclesiae fructu et sine summa eruditorum voluptate elaborari. Fuit iste labor paucis ante annis P. Theophili Rainaudi soc. Jesu theologi, de cujus multiplici eruditione praeclara monumenta ab eo typis edita abunde testantur. At quoniam non tam ex ingenio et doctrina quam ex varietate codicum typis editorum et fide antiquorum manuscriptorum opus susceptum pendebat; licet non sine laude et utilitate in eo desudarit, tamen cum plurima utriusque generis exempla ei defuerint, non potuit pro voto tanta pontificis scripta nativo nitori restituere: quo factum est ut et operi deesset optata absolutio et in sacri
"There comes forth once more into the light the divine Leo, great in all things, restored with a final hand and with more accurate diligence than before. So great is the dignity of the author, the majesty of his eloquence, the holiness of his life, so great the glory of heresies vanquished, and of Attila bridled, and of Rome preserved, that labour cannot be spent upon recalling his writings also to their authentic sense without the most abundant fruit for the Church and without the highest pleasure of the learned. That labour was, a few years ago, Father Théophile Raynaud's, theologian of the Society of Jesus, to whose manifold erudition the splendid monuments published by him in print abundantly bear witness. But since the work undertaken depended not so much on talent and learning as on the variety of the printed codices and the faith of the ancient manuscripts; although he toiled at it not without praise and usefulness, yet, since very many copies of both kinds were lacking to him, he could not, as he wished, restore the so great writings of the pontiff to their native lustre: whence it came about both that the desired completion was wanting to the work and that in the sacred
Editors' notes and page, col. 136
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officii lectionibus, quas sancta Ecclesia in praecipuis anni solemnitatibus ex magni Leonis Divina eloquentia mutuari solet, menda non pauca residerent, quod in typis renovandis ad ultimam editionem velut emendatiorem soleat recurri. Quare cum diversa exempla typis edita, et fide digna manuscripta antiqua non pauca, quibus caruerat Theophilus Rainaudus, nacti essemus; lucem, quae ex illis copiosa confici poterat, in honorem tanti pontificis scriptorumque ejus optatam restitutionem, et utilitatem Ecclesiae, atque eraditorum voluptatem duximus conferendam. Vale, amice lector; et dum foveris labore nostro, fave, ac si quid melius nosti, prome. »
office's lessons, which holy Church is accustomed to borrow from the Divine eloquence of the great Leo on the chief solemnities of the year, not a few faults remained, because in renewing the type recourse is usually had to the latest edition as though to the more correct one. Wherefore, since we had come upon various copies issued in print, and not a few ancient manuscripts worthy of trust, which Theophilus Raynaud had lacked, we judged that the light which could be drawn in abundance from them ought to be contributed to the honour of so great a pontiff and the desired restoration of his writings, and to the benefit of the Church and the pleasure of the learned. Farewell, friendly reader; and while you are helped by our labour, show it favour, and if you know anything better, bring it forth."
Hic Joan. Baptista Marus, qui hisce studiis delectabatur, an 1644, ex mss, Vaticanis et Barberinis quosdam Augustini sermones, et ex Vat. cod. 1203 dialogos Desiderii abbatis Casinensis, postea Victoris III, ac tandem anno 1655 e. ms. Barberino Pietrum Diaconum de Viris Illustribus Casinensibus Romae ediderat. Observamus autem in laudata praefatione nullam mentionem fieri variarum lectionum Vossii, quas Laurentius Marus memoravit. In codice autem Barberino subduntur plures variantes sermonum ordine nonnunquam perturbato. Pleraeque sumptae sunt ex codicibus basilicae S. Petri, aliae ex Vaticanis, nonnullae ex cod. Bon., id est Bononiensi. Frequentiores sunt in iis sermonibus qui continentur in Lectionariis basilicae S. Petri. Ubi autem haec Lectionaria defuere, rarissimae et quandoque nullae variantes indicantur. Quae sint variantes ex Vossio sumptae, quae autem additae a Maro, discerni nequit. Vossium quidem, qui Romae aliquando studuit, Romanos codices, quoad Leonem contulisse colligitur ex Miscellaneis SS. Patrum subjectis editioni Moguntinae an. 1604 Operum S. Gregorii Thaumaturgi, ubi aliqua Leonis ex Romanis mss. edidit. Plura tamen quam quae innuuntur in epistola Laurentii Mari, eum parasse probant quae idem Vossius tradit in calce Operum S. Ephrem, in qua non solos sermones, sed omnia S. pontificis Opera recognita et illustrata se editurum pollicetur: et in notatione ad tractatum S. Leonis in Entychem vulgatum in laudata editione Moguntina testatur: De pluribus per nos, inquit, in recognitione nostra Leonina observatis, ac ad marginem epistolarum annotatis, ubi, praeter sermones, epistolas pariter a se recognitas, et variantes ad marginem editionis epistolarum annotatas ostendit. Unde etiam Nicolaus Faber in epistola ad eumdem Vossium inter ejusdem Fabri Opuscula pag. 113 et 114 se audisse testatur Michaelem Sonnium Parisiensem typographum exspectare quam citius ipsius editionem Operam S. Leonis. Quesnellus in fine praefationis generalis memorat codicem Operum S. Leonis, quem collatum a doctissimo viro Francisco Pegna cum Romanarum bibliothecarum mss. rodicibus, olim post Pegnae mortem apud Marium Sancti Angeli canonicum viderat Emericus Bigotius. Cum Joannes Baptista Marus paulo ante memoratus S. Angeli in foro piscium canonicus in editis ejus Operibus appelletur, nihil dubium est quin Marius a Quesnello laudatus idem sit ac Joannes Baptista Marus. Quis autem fuerit codex quem Bigotius apud ipsum invenit ex Barberino ms. innotescit; et errore forte Bigotii, quod Vossio erat adjudicandum tributum fuit Pegnae, eo quod Vesii codex in hujus manus venisset antequam in Mari bibliothecam transiret. Nos ipsum codicem seu editionem Leonis a Vossio cum mss. collatam non invenimus, sed Mari lucubrationem nacti sumus in codice Barberino, quae Vossii et Marii variantes complectitur. Hujus vero Barberini manuscripti multa loca contulimus cum Lectionariis basilicae S. Petri; cumque ea exacte notata deprehendimus, a fusiori collatione eorumdem levati fuimus; sicque aliis quampluribus tum ejusdem basilicae, tum Vaticanis, tum aliarum Romanarum bibliothecarum mss. exemplaribus recognoscendis vacare commodius potuimus.
This Giovanni Battista Mari, who took delight in these studies, had published at Rome in the year 1644, from Vatican and Barberini manuscripts, certain sermons of Augustine, and from the Vatican codex 1203 the dialogues of Desiderius, abbot of Monte Cassino, afterwards Victor III, and finally in the year 1655, from a Barberini manuscript, Peter the Deacon On the Illustrious Men of Monte Cassino. We observe, however, that in the preface just cited no mention is made of the variant readings of Vossius, which Lorenzo Mari recorded. Now in the Barberini codex a good many variants are subjoined, the order of the sermons being sometimes disturbed. Most are taken from the codices of the basilica of St Peter, others from Vatican ones, some from the cod. Bon., that is, the Bolognese. They are more frequent in those sermons which are contained in the Lectionaries of the basilica of St Peter. But where these Lectionaries failed, very few and sometimes no variants are indicated. Which variants were taken from Vossius, and which were added by Mari, cannot be distinguished. That Vossius indeed, who at one time studied at Rome, collated the Roman codices as far as Leo is concerned, is gathered from the Miscellanea of the Holy Fathers appended to the Mainz edition, of the year 1604, of the Works of St Gregory Thaumaturgus, where he published some pieces of Leo from Roman manuscripts. Yet that he had prepared more than is hinted at in the letter of Lorenzo Mari is proved by what the same Vossius relates at the end of the Works of St Ephrem, where he promises that he will publish not the sermons alone, but all the Works of the holy pontiff, revised and illustrated; and in a note on the treatise of St Leo against Eutyches, issued in the Mainz edition just cited, he testifies: "Concerning the many things", he says, "observed by us in our Leonine revision, and noted in the margin of the letters", where he shows that, besides the sermons, the letters likewise had been revised by him, and the variants noted in the margin of an edition of the letters. Hence also Nicolas Le Fèvre, in a letter to the same Vossius among the Opuscula of the same Le Fèvre, pages 113 and 114, testifies that he had heard that Michel Sonnius, the Parisian printer, was awaiting as soon as possible his edition of the Works of St Leo. Quesnel, at the end of his general preface, mentions a codex of the Works of St Leo, which, collated by the most learned man Francisco Peña with the manuscript codices of the Roman libraries, Émery Bigot had once seen, after Peña's death, in the hands of Marius, canon of Sant'Angelo. Since Giovanni Battista Mari, mentioned a little above, is called in his published Works canon of Sant'Angelo in the Fish Market, there is no doubt that the Marius cited by Quesnel is the same as Giovanni Battista Mari. And what the codex was which Bigot found in his hands becomes known from the Barberini manuscript; and perhaps by an error of Bigot what ought to have been adjudged to Vossius was attributed to Peña, because the codex of Vossius had come into the latter's hands before it passed into Mari's library. We ourselves have not found the very codex or edition of Leo collated by Vossius with the manuscripts, but we have come upon Mari's work in the Barberini codex, which embraces the variants of Vossius and of Mari. Of this Barberini manuscript, indeed, we have compared many places with the Lectionaries of the basilica of St Peter; and since we found them exactly noted, we were relieved of a fuller collation of the same; and so we were able more conveniently to give our time to examining very many other manuscript copies, both of the same basilica, and of the Vatican, and of other Roman libraries.
Editors' notes and page, col. 137
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- marginal letters: (none)
- old-edition numerals: (none)
- other: Full-width page; the whole of the unit's closing text is set here under 137 per the driver, continuing mid-sentence from col 136 (which ends "et in sacri"). Editors' prose (Ballerini) set as layer 1. "an 1644" is printed without a point after "an". "Divina" printed with a capital. "Marii variantes" printed so (elsewhere Mari); kept, UNSURE whether a misprint. Worn type set as intended: nullam, epistolarum, ostendit, contulisse, Cum, Angeli. No foot notes on this page. OTHER (pointer for n137): below the rule stand the title S. LEONIS MAGNI PONTIFICIS ROMANI SERMONES IN PRAECIPUIS TOTIUS ANNI FESTIVITATIBUS AD ROMANAM PLEBEM HABITI and the opening of the ADMONITIO IN DUOS SEQUENTES SERMONES, which belong to PL054/sermones and are not set here; printer's signature PATROL. LIV. 5. MISPRINTS KEPT AS PRINTED (list added by QA Q2, each seen on the page): "eraditorum" (for eruditorum); "e. ms." (stray point); "Pietrum" (for Petrum); "Operam S. Leonis" (for Operum); "rodicibus" (for codicibus); "Vesii" (for Vossii); "admarginem" printed as one word at its second occurrence (set as two). QA Q2 LIMIT: the right-hand ends of the first sixteen lines of the page (down to the line ending before "observatis") are on none of the images supplied to Q2 (no c138 images exist), so about 130 words there were not re-read; among them "foveris" (frueris would be expected), "mss," (comma) and "Entychem" stand as the first reader set them, UNVERIFIED by Q2. QA Q4 LIMIT (same cause: no c138 images exist, and the volume PDF is too large for the Read tool): the lines whose right-hand parts are on no image are the first TWENTY-TWO of the page (the seven lines that end the letter and the first fifteen of the paragraph Hic Joan. Baptista Marus, down to the line ending "in recognitione nostra Leonina"), not sixteen; the sixteen lines below them, from "observatis" to "potuimus", are seen whole on the two foot images. About 103 words in those right-hand parts were therefore not re-read by Q4 either, and "foveris", "mss," and "Entychem" remain UNVERIFIED against the page. The left-hand parts of those twenty-two lines and the whole of the last sixteen lines were re-read word by word by Q4: 0 source corrections; every misprint in the Q2 list was seen again on the page.
Editors' notes and page, col. 138
Page
- running head: 137 PRAEFATIO IN SERMONES S. LEONIS MAGNI. 138
- marginal letters: (none)
- old-edition numerals: (none)
- other: Rail only. The page is full width; all of this unit's text on it is set under 137 (c137_a.md) per the driver. The matter below the rule (title of the Sermones and the ADMONITIO) belongs to PL054/sermones.