Notitia historica in S. Leonem Magnum (ex Anastasio Bibliothecario); C. T. G. Schoenemann, Notitia historico-litteraria in S. Leonem; Veterum Patrum testimonia de S. Leone

(a) ‹anchor: non otioso› · call in col 49

In Serm. et alibi passim.

In the Sermons and elsewhere throughout.

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(b) ‹anchor: ditionis discipulo› · call in col 49

Vid. Dissert. 1, de Vita et Reb. gestis.

See Dissertation 1, on the Life and Deeds.

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(c) ‹anchor: instauratori sapientissimo› · call in col 49

Leo ep. 154, 135 (nunc 165, 166), etc. Et Simplic. PP. ep. ad Zenon. Aug.

Leo, letters 154, 135 (now 165, 166), etc. And Pope Simplicius, letter to the emperor Zeno.

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(d) ‹anchor: exsecutori religiosissimo› · call in col 49

Facund. l. II, c. 6.

Facundus, book II, ch. 6.

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(e) ‹anchor: vindici› · call in col 49

Idem, ibid.

The same, in the same place.

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(f) ‹anchor: fortissimo› · call in col 49

Ep. decr. 4, 2, etc. Gelas. PP. ep. ad Dardan. et Marcian. August. ibid.

Decretal letters 4, 2, etc. Pope Gelasius, letter to the Dardanians; and the emperor Marcian, in the same place.

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(g) ‹anchor: Ecclesiae propugnatori› · call in col 49

Facund. l. V, p. 213, et diss. 1, de Vita.

Facundus, book V, p. 213, and Dissertation 1, on the Life.

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(h) ‹anchor: trepido impugnatori› · call in col 49

Facund. l. II, c. 5.

Facundus, book II, ch. 5.

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(i) ‹anchor: praedicare non cessat› · call in col 49

Idem. ibid.

The same, in the same place.

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(j) ‹anchor: contra Priscillianistas› · call in col 49

Idem, l. V, c. 4.

The same, book V, ch. 4.

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(k) ‹anchor: contra Judaeos› · call in col 49

Epist. 15, ad Turrib., et Serm. de Pentecost.

Letter 15, to Turribius, and the Sermons on Pentecost.

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(l) ‹anchor: contra Arianos› · call in col 49

Serm. de Nat. et Epiph. Dom.

The Sermons on the Nativity and the Epiphany of the Lord.

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(m) ‹anchor: contra Eutychen› · call in col 49

Ibid. et in Epist.

In the same place, and in the Letters.

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(n) ‹anchor: contra Nestorium› · call in col 49

Ep. 24 (nunc 28), ad Flav., etc.

Letter 24 (now 28), to Flavian, etc.

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(o) ‹anchor: contra Novatianos› · call in col 49

Ep. 27, 46, 64, 77, 92, 96, 97 (nnnc 31, 59, 84, 102, 119, 123, 124), et in Serm. Eulog. ep. Alexand. in defens. S. Leonis PP.

Letters 27, 46, 64, 77, 92, 96, 97 (now 31, 59, 84, 102, 119, 123, 124), and in the Sermons. Eulogius, bishop of Alexandria, in his defence of Pope St. Leo.

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(p) ‹anchor: contra Donatistas› · call in col 49

Ep. 14 (nnnc 18), ad Januar. Aquil. et ep. 1 (nunc 12), ad Afr.

Letter 14 (now 18), to Januarius of Aquileia, and letter 1 (now 12), to the Africans.

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(q) ‹anchor: gratiae› · call in col 49

Epist. 1 (nunc 12). ad Afr. et in Sermon.

Letter 1 (now 12), to the Africans, and in the Sermons.

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(a) ‹anchor: (at the opening word of the Notitia, before "Leo natione Tuscus")› · call in col 49

Cardo temporum inconcussus ad aperiendam veram chronologiam summorum pontificum a Coelestino ad Hilarum vertitur supra Hilari natalem cathedrae, sive consecrationis episcopalis diem nobis notam ex concilio Romano, quam diem cadere in Dominicam 19 Novembris anni 461 constat. Septem diebus sedem vacasse ex obitu decessoris ad electionem Hilari veteres catalogi cum Bibliothecario testantur, ut observat Florentinius in notis ad sui Martyrologii diem 10 Novembris, qua consignatam reperit in eodem Martyrologio, Romae depositionem sancti Leonis episcopi. Protulit etiam idem auctor Martyrologium Hieronymianum perantiquum canonicorum Lucensium, ubi eadem die IV Idus Novembris sancti Leonis papae celebritas consignatnr, non secus ac apud Rubeum legitur IV Idus Novembris, Romae depositio sancti Leonis episcopi. Mire autem consentit cum die depositi Leonis Magni 10 Novembris vacatio sedis per dies septem, et electio Hilari successoris cum 17 ejusdem mensis, et coronatio sive ἐνθρονισμός biduo post consequitur cum Dominica 19 Novembris. Ut autem eruditus auctor respondeat iis quae opponi possent ex festo sancti Leonis Magni attributo diei 11 Aprilis in Martyrologio Romano, observat, in vetusto Sacramentario beati Gregorii festum sancti Leonis papae cadere in diem diversam, nempe in IV Kalend. Julii: et uterque Pagius animadvertit, tantummodo ex aetate Gregorii XIII affixam fuisse celebrationem festi sancti Leonis die 11 Aprilis, in Martyrologio Romano. Quare concludit, festum assignatum diei 11 Aprilis fuisse causa translationis solemnis eadem die peractae, fortasse ejus quae a Sergio papa celebrata est, quando ex inferiori secretario basilicae, ubi per annos dncentos ac triginta fuerant custodita ossa beati pontificis, recondita sunt intra basilicam in oratorio apte disposito: cujus altare paulo post Leo III convestivit argento deaurato, aliisque donariis ornavit sanctus Leo IV (uterque syncellita sui decessoris). Hoc semel constitnto fine mortalis vitae sancti Leo- (continues)

The unshaken hinge of the dates for opening up the true chronology of the supreme pontiffs from Celestine to Hilary turns upon the anniversary of Hilary's see, that is, the day of his episcopal consecration, known to us from the Roman council; and it is established that this day falls on Sunday, 19 November of the year 461. That the see was vacant for seven days from the death of his predecessor to the election of Hilary the old catalogues attest, together with the Librarian, as Florentinius observes in his notes on 10 November of his Martyrology, the day on which he found recorded in that same Martyrology, "At Rome, the burial of St. Leo, bishop." The same author also brought forward the very ancient Hieronymian Martyrology of the canons of Lucca, where on the same day, the fourth before the Ides of November, the feast of St. Leo, pope, is recorded, just as in Rubeus one reads, on the fourth before the Ides of November, "At Rome, the burial of St. Leo, bishop." Now the vacancy of the see for seven days agrees wonderfully with 10 November as the day of Leo the Great's burial, and the election of his successor Hilary with the 17th of the same month, and the crowning or enthronement follows two days later, with Sunday, 19 November. And so that the learned author may answer what might be objected from the feast of St. Leo the Great being assigned to 11 April in the Roman Martyrology, he observes that in the old Sacramentary of blessed Gregory the feast of St. Leo, pope, falls on a different day, namely the fourth before the Kalends of July; and both the Pagis remark that only from the age of Gregory XIII was the celebration of St. Leo's feast fixed to 11 April in the Roman Martyrology. He therefore concludes that the feast assigned to 11 April was on account of a solemn translation carried out on that day, perhaps the one celebrated by Pope Sergius, when from the lower sacristy of the basilica, where the bones of the blessed pontiff had been kept for two hundred and thirty years, they were laid up within the basilica in a fittingly arranged oratory; whose altar Leo III shortly afterwards clad in gilded silver, and St. Leo IV adorned with other gifts (each of them a cell-companion of his predecessor). This end of the mortal life of St. Leo once established, (continues)

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(r) ‹anchor: Pelagianorumque reliquias› · call in col 50

Lib. de Voc. gent. Ep. ad Demetr. capitul. de Grat. et Lib. Arb. Epist. 6, ad Aquileiens. episc., etc.

The book On the Calling of the Nations. The Letter to Demetrias. The chapters on Grace and Free Will. Letter 6, to the bishop of Aquileia, etc.

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(s) ‹anchor: centra Manichaeos› · call in col 50

Ep. 8 (nunc 7), ad episc. Ital. Ep. 15, ad Turribium. Serm. 8, 15 23, 74, (nunc 9, 16, 24, 76), etc.

Letter 8 (now 7), to the bishops of Italy. Letter 15, to Turribius. Sermons 8, 15, 23, 74 (now 9, 16, 24, 76), etc.

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(t) ‹anchor: et Pseudo-Christianos› · call in col 50 (the call is printed "(I)")

In Sermon. passim, etc.

In the Sermons throughout, etc.

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(u) ‹anchor: asseruit, propugnavit› · call in col 50

Hormisdas PP. ep. ad cler. et archimandr. 2 Syriae.

Pope Hormisdas, letter to the clergy and archimandrites of Syria Secunda.

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(v) ‹anchor: tantae doctrinae› · call in col 50

Ep. Episc. 44 Galliae ad Leonem cap. 5 (nunc ep. 99).

Letter of the 44 bishops of Gaul to Leo, ch. 5 (now letter 99).

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Allocutio concil. Chalc. ad Marcian. Aug.

The address of the Council of Chalcedon to the emperor Marcian.

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(y) ‹anchor: ille quaesitus est› · call in col 50

Prosper in Chronico.

Prosper, in his Chronicle.

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Vide tom. II, diss. 1, ad an. 491, num. 8 et seq.

See vol. II, Dissertation 1, at the year 491, no. 8 and following.

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(a) ‹anchor: in praedio suo.› · call in col 51 (the call stands before "Hic invenit")

Hic invenit duas haereses Eutychianam et Nestorianam, etc. Recenset Bibliothecarius novam Eutychetis, quam copulat cum veteri Nestorii, ex aequo damnandam, licet una alteri adversaretur. Praeter hanc novam, reperit antiquam Manetis, et quidem in Urbe serpentem clanculum. Ab istius occultae pestis coercitione gregis Dominici curam exorsus « plurimos (inquit ep. 2, ad episc. Ital.) impietatis Manichaeae sequaces et doctores in Urbe investigatio nostra reperit, vigilantia divulgavit, auctoritas et censura coercuit. » Triplicis hujusmodi studii ad investigandos, divulgandos et coercendos baereticos methodum tradit, caeteris exemplo futuram, in verbis quae subsequuntur. « Hortor dilectionem vestram, obtestor, et moneo, ut qua debetis et potestis sollicitudine invigiletis ad investigandos eos, necubi occul tandi se reperiant facultatem. » Providentis quoque charitatis ac necessariae severitatis temperamenta praecribit, quorum exemplis alii proficiant, dum ait: « Quos potuimus emendare correximus, ut damnarent Manichaeum cum praedicatoribus et discipulis suis publica in Ecclesia professione, et manus suae subscriptione, compulimus, et ita de voragine impietatis suae confessos, poenitentiam concedendo levavimus. Aliquanti vero, qui se ita demerserant, ut nullum his auxiliantis posset remedium subvenire, subditi legibus, secundum Christianorum principum (continues)

"He found two heresies, the Eutychian and the Nestorian," etc. The Librarian lists the new heresy of Eutyches, which he couples with the old one of Nestorius, as equally to be condemned, though the one was opposed to the other. Besides this new one, he found the ancient heresy of Manes, and indeed creeping secretly in the City. Beginning his care of the Lord's flock from the repression of that hidden plague, "very many (he says, letter 2, to the bishops of Italy) followers and teachers of the Manichaean impiety in the City our investigation discovered, our vigilance made public, our authority and censure repressed." He hands down the method of this threefold effort, for investigating, exposing and repressing heretics, to be an example to others, in the words that follow: "I exhort your charity, I entreat and admonish you, to keep watch with the solicitude you owe and are capable of in tracking them down, lest anywhere they find an opportunity of hiding themselves." He also prescribes the tempering of provident charity with necessary severity, by whose examples others may profit, when he says: "Those whom we were able to amend we corrected; we compelled them to condemn Manichaeus with his preachers and disciples by public profession in the Church and by the subscription of their own hand, and so, when they had confessed, we raised them from the abyss of their impiety by granting penance. But some, who had so sunk themselves that no remedy of one helping could come to their aid, being subjected to the laws, according to [the constitutions] of the Christian princes (continues)

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(a) ‹anchor: sanctae Euphemiae,› · call in col 53

Et congregati sunt 256 sacerdotes, et alii, etc. 406 episcoporum numerus Patrum in synodica eorumdem relatione ad Leonem papam, quae legitur parte III concil. Ephes. edit. Romanae, pag. 459 D, asseritur fuisse quingentorum viginti. Sed cum actionibus sexdecim constet, et plures uni interfuerint qui ad alteram non accesserint, varius potest in diversis numerus exhiberi. Verum de numero vide card. Baronium ad annum 451, nec non Pagium n. 35 ID.

"And there were gathered 256 priests, and others," etc. 406 bishops: the number of the Fathers, in their own synodal report to Pope Leo, which is read in part III of the Council of Ephesus in the Roman edition, p. 459 D, is asserted to have been five hundred and twenty. But since it consists of sixteen sessions, and many were present at one who did not come to another, a varying number can be shown in different places. But on the number see Cardinal Baronius at the year 451, and also Pagi, no. 35. THE SAME.

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Una cum tomo, hoc est fide apostolica Ecclesiae Romanae cum chirographo sancti archiepiscopi Leonis. De dogmatica epistola Magni Leonis quae hic significatur, et tanquam fidei regula omnibus numeris absoluta universorum Patrum laudibus excepta est, vide in notis Somier historiam diligentissime collectam. ID.

"Together with the tome, that is, the apostolic faith of the Roman Church, with the signature of the holy archbishop Leo." On the dogmatic letter of Leo the Great which is meant here, and which was received with the praises of all the Fathers as a rule of faith perfect in every respect, see the history most carefully gathered in Sommier's notes. THE SAME.

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Leo dixerit fidei catholicae tomum, et exposuit. Approbasse missam allocutionem ostendit epistola data Theodoreto; ulteriorem confirmationem dedisse actis concilii Chalcedonensis scribit in epistola ad Marcianum, quae est edit. Quesn. 89. Direxisse tomum fidei catholicae uberiori retractatu expositum ostendit epistola 97, ad monachos Palaestinae, in qua incarnationis mysterium adversus Nestorium et Eutychem ampliori tractatu expendit, et veritatem catholicam explanat. Unde in epistola Juvenali data 110, ubi congaudet sedi restitutum, profert epistolam dogmaticam sequendam, et allocutionem, qua ejusdem epistolae defensio suscepta est: » Haec autem veritas quantis et Novi et Veteris Testamenti auctoritaribus declaretur, pro antiquitate sacerdotii tui evidenter agnoscis, cum fides Patrum, et scripta mea ad sanctae memoriae Flavianum data, quorum mentionem ipse fecisti, adjecta universalis synodi confirmatione sufficiant. » PAGI.

"Leo sent the tome of the catholic faith, and set it forth." That he approved the address sent to him is shown by the letter addressed to Theodoret; that he gave further confirmation to the acts of the Council of Chalcedon he writes in the letter to Marcian, which is no. 89 in Quesnel's edition. That he sent a tome of the catholic faith set out with fuller treatment is shown by letter 97, to the monks of Palestine, in which he weighs the mystery of the incarnation against Nestorius and Eutyches in a larger discussion, and explains the catholic truth. Hence in letter 110, addressed to Juvenal, where he rejoices with him at his restoration to his see, he puts forward the dogmatic letter as the one to be followed, and the address in which the defence of that same letter was taken up: "But by how great authorities of both the New and the Old Testament this truth is declared, you plainly recognize, given the long standing of your priesthood, since the faith of the Fathers, and my writings addressed to Flavian of holy memory, of which you yourself have made mention, suffice, with the confirmation of the universal synod added." PAGI.

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(d) ‹anchor: et exposuit› · call in col 54

Damnans omnes haereses. Edidisse tractatnm quo singulis haeresibus propositis regulam fidei sequendam exposuit, testatur Justinianus, qui tum Coelestini, tum Leonis istiusmodi opus commendat Vigilio papa teste in epistola data imperatori, in qua cum exstaret Justiniani fidei professio, edicit, recte se gessisse damnando haereses universas juxta methodum servatam a Coelestino, et Leone RR. pontificibus, apud Bar. ann. 540, pag. 304: « Ex qua re, venerabilis imperator, devota venerationis gratulatione suscipimus, quod ardore fidei, et suavis iracundiae commotione succensus, nobis etiam pios direxistis affatus, in quibus beatae recordationis Coelestinum, atque Leonem apostolicae sedis praesules, qui singulas haereses pro divina sibi dispensatione commissa cum synodali congregatione damnantes, quid cuncti generaliter sequi debeant Christiani, mansura in aevum lege, laudabili cemmemorastis affectu. » ID.

"Condemning all heresies." That he issued a treatise in which, the several heresies being set out, he expounded the rule of faith to be followed, is attested by Justinian, who commends a work of this kind both of Celestine and of Leo, as Pope Vigilius witnesses in a letter addressed to the emperor, in which, since Justinian's profession of faith was extant, he declares that he had acted rightly in condemning all heresies according to the method kept by the Roman pontiffs Celestine and Leo; in Baronius, year 540, p. 304: "On which account, venerable emperor, we receive with the devout congratulation of reverence the fact that, kindled by the ardour of faith and the stirring of a gentle indignation, you have also sent us your pious address, in which with praiseworthy affection you have recalled Celestine of blessed memory and Leo, prelates of the apostolic see, who, condemning the several heresies with a synodal assembly according to the divine stewardship entrusted to them, [laid down] by a law to abide for ever what all Christians in general ought to follow." THE SAME.

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Hic firmavit frequenter suis epistolis synodum Chalcedonensem. Necessaria cautela numerus epistolarum recensetur, et a Libro pontificali LI laudantur Confirmationis necessitatem pandit laudata Marciani epistola ex cod. Bodleiano eruta, quae iterato confirmationem petit, Et quidem ut omnium evacuetur dissidiorum causa, ut in fine epistolae im- (continues)

"He frequently confirmed the synod of Chalcedon by his letters." With needful caution the number of the letters is reckoned, and 51 are cited by the Liber pontificalis. The necessity of confirmation is disclosed by the aforesaid letter of Marcian, brought out from the Bodleian codex, which asks for confirmation a second time, and indeed so that the cause of all dissensions may be removed, as at the end of the letter (continues)

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(a) ‹anchor: renovavit sacrata.› · call in col 56 (the call stands before "Hic fecit cameram")

Hic facit cameram basilicae Constantinianae, et aliam cameram beati Petri ornavit, et basilicam beati Pauli ap. renovavit. In tribus patriarchalibus basilicis cameram sive absidens presbyterii, quam vulgo dicimus tribunam, ornavit sanctus Leo. In basilica tamen beati Pauli, via Ostiensi, praecipua suarum constructionum et ornamentorum monumenta constituit. Quare Adrianus papa in epistola ad Carolum Magnum de cultu sacrarum imaginum, hujus nominatim meminit. Quae superius observabamus Adriani papae auctoritatem secuti, dum expenderemus historiam oecumenicae synodi Ephesimae, ut utriusque Testamenti testimonia ab ejusdem synodi Patribus producta ad confirmandum fidei dogma de utraque in Christo natura, divina et humana, in unica Verbi persona subsistente, fuisse in sacris imaginibus basilicae Liberianae diligenter expressum, possemus ostendere pari modo in picturis, et historiis, et musivis basilicae sancti Pauli a Leone Magno repraesentatum. Sed ne actum agere videamur, et prolixius morari lectorem quam par sit, indicabimus tantummodo cameras, sive absides, et arcus primarios basilicarum Urbis patriarchalium, hic a Bibliothecario recensitarum, etiamsi post Leonis Magni reparationem a subsecutis pontificibus ejusdem successoribus fuerint non semel renovatae, et quidem saeculis admodum inter se disparatis; attamen retinuisse semper ac retinere quatuor priorum universalium conciliorum memoriam, et dogmatum fidei ibidem propugnatorum documenta in testimoniis divinarum litterarum ibidem expressis. Illa raptim indicare liceat. In unaquaque ex his basilicis imago principis apostolorum in abside seu concameratione presbyterii musivo ut plurimum compacta visitur cum testimonio divinitatis Christi Domini, quod fidei fundamentum ponitur: TU ES CHRISTUS FILIUS DEI VIVI. In Lateranensi a Sixto quarto restituta post incendium basilicae id omissum non fuit, sed de more servatur, et expressum: quemadmodum observari potest in ejusdem Musivi icone eleganter incisa, et inserta libro nuper impresso, scilicet anno 1723, De praesenti statu ejusdem sanctae papalis ecclesiae Lateranensis. Ita efformatum pariter in abside Vaticanae restituerat Innocentius tertius, ut conspiciendum praebet Ciampinus in imagine musivi, illius absidem adornantis, in libro de sac. Aedif. a Magno Constantino constructis, pag. 43. In basilica sancti Pauli, via Ostiensi, Honorius papa III ante annos quingentos eamdem Petri confessionem similiter expressit. Licet vero absis vetus basilicae Vaticanae in recentis conctructione cum suo musivo dirueretur, non destitit eadem confessio repraesentari in aeneis ornamentis cathedrae, ibidem collocatae per Alexandrum septimum, ubi traditio clavium expressa est, subsecuta Petri confessionem: quae traditio clavium, et confessionis argumentum antiquo etiam opere anaglypho insculpta asservatur in sacratissimo Vaticanarum cryptarum loco, ante conditorium scilicet sanctorum apostolorum, cui nomen confessionis tribuimus: ubi sarcophagus in eisdem cryptis repertus anno 1607, et ab Aringhio expressus lib. II, cap, 10, pag. 293, inter caeteras imagines e sacris litteris desumptas hoc ipsum Petri apostoli testimonium divinitatis Christi, quod in Ecclesiae magisterium cessit, insculptum exhibet: ut quodammodo videatur sanctus apostolus, a suis cineribus nolle unquam disjungi hoc documentum suae confessionis. In nostra quoque Liberianae basilicae abside Nicolaus quartus ejusdem restitutor beatum Petrum cum suae confessionis oraculo: TV ES CHRISTVS FILIVS DEI VIVI repraesentavit. Hac unica in confessione et Nicaenae fidei dogma de Christi divinitate contra blasphemias Arii, et Constantinopolitanae symbolum, et Ephesinae doctrina contra Nestorium et Chalcedonensis veritas adversus Eutychetem solidatur. In Lateranensi abside imugo Deiparae virginis ornatur litteris Graecis MATRIS DEI nomen ipsi tribuentibus: quam et tholus Vaticanus, et imago vetustissima Liberianae basilicae in sacello Paulino similiter exprimunt, Ephesinae scilicet fidei monumentum praeclarissimum contra Nestorium. In Lateranensi, et in Liberiana sanctus Joannes evangelista praefert initium sui Evangelii: IN PRINCIPIO ERAT VERBVM, quo impietas Ariana et haeresum eidem affinium in concilio Nicaeno aliisque consecutis retusa fuit. In Vaticana ab Innocentio III restituta Agnus Dei qui tollit peccata mundi, pro nobis oblatus victima, et sacramenta corporis ac sanguinis sui nobis profundens exprimebatur. Non secus ac vidimus expressum in veteri Vaticano sarcophago paulo ante memorato agnum illum typicum Christi nomine in fronte insignitum. Quot conciliorum decreta de fide haec unica figura complecteretur, satis apertum est ecclesiasticae historiae saltem leviter initiatis. Quare et in titulis Romanis saepe exhibetur, ut in sanctorum Cosmae ac Damiani a Felice IV, in sancti Marci a Gregorio IV, in sanctae Praxedis et sanctae Caeciliae a Paschali primo, videndis apud Ciampinum. In basilica Paulina viae Ostiensis, praeter absidis emblemata restituta ab Honorio III, supersunt Leonis Magni concilio et jussu in arcu absidem coronante viginti quatuor seniores Apo- (continues)

"He made the vault of the Constantinian basilica, and adorned another vault, of blessed Peter, and renewed the basilica of blessed Paul the apostle." In the three patriarchal basilicas St. Leo adorned the vault or apse of the presbytery, which we commonly call the tribune. In the basilica of blessed Paul on the Ostian Way, however, he set up the chief monuments of his buildings and adornments. Hence Pope Adrian, in his letter to Charlemagne on the veneration of sacred images, mentions this one by name. What we were observing above, following the authority of Pope Adrian, when we were weighing the history of the ecumenical synod of Ephesus — that the testimonies of both Testaments brought forward by the Fathers of that synod to confirm the dogma of faith concerning the two natures in Christ, divine and human, subsisting in the single person of the Word, were carefully expressed in the sacred images of the Liberian basilica — we could show to have been represented in like manner in the paintings and narrative scenes and mosaics of the basilica of St. Paul by Leo the Great. But lest we seem to do what is already done, and to detain the reader longer than is fitting, we shall point out only the vaults, or apses, and the principal arches of the patriarchal basilicas of the City here listed by the Librarian; that, although after Leo the Great's restoration they were more than once renewed by the pontiffs who followed as his successors, and indeed in ages very far apart from one another, they have nevertheless always kept and still keep the memory of the first four universal councils, and the evidences of the dogmas of faith there defended, in the testimonies of the divine Scriptures there expressed. Let it be allowed to indicate them briefly. In each of these basilicas an image of the prince of the apostles is to be seen in the apse or vaulting of the presbytery, for the most part put together in mosaic, with the testimony to the divinity of Christ the Lord which is laid as the foundation of the faith: THOU ART THE CHRIST, THE SON OF THE LIVING GOD. In the Lateran one, restored by Sixtus IV after the burning of the basilica, this was not omitted, but is kept according to custom, and expressed; as can be observed in the elegantly engraved picture of that mosaic inserted in the book lately printed, namely in the year 1723, On the Present State of the Same Holy Papal Lateran Church. Innocent III had likewise restored it so fashioned in the apse of the Vatican basilica, as Ciampini lets us see in the picture of the mosaic adorning its apse, in his book On the Sacred Buildings Constructed by Constantine the Great, p. 43. In the basilica of St. Paul on the Ostian Way, Pope Honorius III five hundred years ago expressed the same confession of Peter in like manner. And although the old apse of the Vatican basilica was pulled down with its mosaic in the building of the new one, the same confession did not cease to be represented in the bronze ornaments of the Chair, placed there by Alexander VII, where the handing over of the keys is expressed, which followed Peter's confession; which handing over of the keys, and the subject of the confession, are also preserved carved in ancient relief work in the most sacred place of the Vatican crypts, namely before the burial-place of the holy apostles, to which we give the name of the Confession; where a sarcophagus found in the same crypts in the year 1607, and reproduced by Aringhi, book II, ch. 10, p. 293, shows carved among the other images taken from the sacred Scriptures this very testimony of the apostle Peter to the divinity of Christ, which passed into the teaching office of the Church; so that in a manner the holy apostle seems unwilling that this evidence of his confession should ever be parted from his ashes. In the apse of our Liberian basilica too, Nicholas IV, its restorer, represented blessed Peter with the oracle of his confession: THOU ART THE CHRIST, THE SON OF THE LIVING GOD. In this single confession are made firm both the dogma of the Nicene faith on the divinity of Christ against the blasphemies of Arius, and the creed of Constantinople, and the doctrine of Ephesus against Nestorius, and the truth of Chalcedon against Eutyches. In the Lateran apse the image of the Virgin Mother of God is adorned with Greek letters giving her the name MOTHER OF GOD; which the Vatican dome too, and the very ancient image of the Liberian basilica in the Pauline chapel, likewise express: a most illustrious monument, that is, of the faith of Ephesus against Nestorius. In the Lateran and in the Liberian, St. John the evangelist displays the beginning of his Gospel: IN THE BEGINNING WAS THE WORD, by which the Arian impiety, and that of the heresies akin to it, was beaten back in the Council of Nicaea and the others that followed. In the Vatican basilica as restored by Innocent III there was depicted the Lamb of God who takes away the sins of the world, offered as a victim for us, and pouring out for us the sacraments of his body and blood. Just so we have seen depicted on the old Vatican sarcophagus mentioned a little before that typical lamb marked on the forehead with the name of Christ. How many decrees of councils on the faith this single figure embraced is plain enough to those even slightly initiated in church history. Hence it is often shown in the Roman titular churches too, as in that of Saints Cosmas and Damian by Felix IV, in St. Mark's by Gregory IV, in St. Praxedes' and St. Cecilia's by Paschal I, to be seen in Ciampini. In the Pauline basilica of the Ostian Way, besides the devices of the apse restored by Honorius III, there survive, by the counsel and order of Leo the Great, on the arch crowning the apse, the twenty-four elders of the Apo[calypse] (continues)

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(a) ‹anchor: a periculo hostium.› · call in col 58 (the call stands before "Hic constituit")

Hic constituit monasterinm ad sanctum Petrum, etc, Monachos multo ante Leonis pontificatum extitisse jam diximus. In Urbe autem, et circa Urbem monachos ex aetate sancti Hieronymi, et monasteriorum regulas praescriptas a sancto Innocentio vidimus supra. Nondum tamen legimus aedificata fuisse a summis pontificibus monasteria prope Urbis basilicas ante Leonem Magnum. Primus itaque hujus disciplinae auctor videtur Deo in construendo prope Vaticanam monasterium sanctorum Joannis et Pauli: quem imitati sunt proximi successores. Hilarus enim ex ejus diacono electus successor anno 461: « feeit monasteria ad sanctum Laurentium, et intra Urbem ad Lunam. » Excepit hunc sanctus Simplicius anno 467: « qui dedicavit basilicam beati Andreae » apostoli juxta basilicam sanctae Mariae, nempe ecclesiam sancti Andreae (dictam Cata Barbara), proximam basilicae Liberianae, ubi nunc sancti Antonii Aegyptii ecclesia et coenobium visitur, et ante annos 60 supererat musivum Simplicii papae nomine inscriptum, a Ciampino edit, vet. Monim. tomo I, pag. 243. Ibidem vero fuisse monasterium post annos 250 a Gregorio II restitutum, testatur Bibliothecarius sec. 178 his verbis: Hic Gerocomium [Gerontocominm] quod post absidem sanctae Dei genitricis ad Praesepe situm est. monasterium instituit, atque monasterium sancti Andreae apostoli, quod Barbarae nuncupatur, ad nimiam deductum desertionem, in quo nec unus habebatur monachus, adscitis monachis ordinavit, ut utraque monasteria ad sanctum Dei genitricem singulis diebus atque noctibus laudes canerent. » Unde etiam discimus causas hujusmedi monasteria circa basilicas et titulos insigniores fundandi, ut scilicet monachi psalmodiae pensum diurnum ac nocturnum una cum clero persolverent in celeberrimis hisce sanctuariis. Neque in Urbe tantum monasticam regulam aedificatis a se coenobiis promovit Leo, verum etiam in provinciis occidentalibus constabilivit, et auxit. Gloriantur enim Massilienses, sancti Victoris monasterium, quod inter occidentalis Ecclesiae coenobia celeberrima et antiquissima memoratur, fundatorem habuisse Cassianum, Leonis Magni amicissimum: qui sancti Pachomii regulas, aliorumque Patrum Aegyptiorum in Occidentem perferens, duas quoque ecclesias una cum monasterio erexit. Easdem a sancto Leone Magno fuisse dedicatas historici Massilienses tradunt, prae ceteris diligentes Ruffi pater et filius, lib. XI, cap. 1, num. 5. Superiorem titulo sanctorum Petri et Pauli apostolorum insignitam, inferiorem vero sub invocatione Deiparae, et sancti (continues)

"He established a monastery at St. Peter's," etc. That there were monks long before Leo's pontificate we have already said. And we saw above monks in the City and around the City from the age of St. Jerome, and rules for monasteries prescribed by St. Innocent. Yet we do not yet read that monasteries were built by the supreme pontiffs near the basilicas of the City before Leo the Great. He therefore appears to be the first author of this discipline, in building near the Vatican basilica the monastery of Saints John and Paul; and his nearest successors imitated him. For Hilary, elected his successor from being his deacon in the year 461, "made monasteries at St. Laurence's, and within the City at the Luna." St. Simplicius followed him in the year 467, "who dedicated the basilica of blessed Andrew" the apostle beside the basilica of St. Mary, namely the church of St. Andrew (called Cata Barbara), next to the Liberian basilica, where the church and convent of St. Antony of Egypt is now to be seen, and where 60 years ago there survived a mosaic inscribed with the name of Pope Simplicius, published by Ciampini, Old Monuments, vol. I, p. 243. And that a monastery there was restored 250 years later by Gregory II the Librarian attests, section 178, in these words: "He set up as a monastery the home for the aged [Gerontocomium] which is situated behind the apse of the holy Mother of God at the Manger, and the monastery of St. Andrew the apostle which is called Barbara's, brought to extreme desolation, in which not even one monk was kept, he set in order by bringing in monks, so that both monasteries should sing praises at the holy Mother of God's every day and night." From which we also learn the reasons for founding monasteries of this kind around the basilicas and the more notable titular churches, namely that the monks should discharge the daily and nightly task of psalmody together with the clergy in these most frequented sanctuaries. Nor did Leo promote the monastic rule only in the City, by the convents he built, but he also established and increased it in the western provinces. For the people of Marseilles boast that the monastery of St. Victor, which is recorded among the most celebrated and most ancient convents of the Western Church, had as its founder Cassian, a very close friend of Leo the Great, who, carrying the rules of St. Pachomius and of the other Egyptian Fathers over into the West, also raised two churches together with the monastery. The historians of Marseilles relate that these were dedicated by St. Leo the Great, the Ruffi, father and son, being careful beyond the rest, book XI, ch. 1, no. 5. The upper one distinguished by the title of the holy apostles Peter and Paul, the lower under the invocation of the Mother of God and of Saint (continues)

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(a) ‹anchor: II. EPISTOLAE› · call in col 61

In numeris per parenthesim epistolarum titulis ascriptis littera Q significat ordinem Quesnellianum, A ordinem editionum anteriorum.

In the numbers added in parentheses to the titles of the letters, the letter Q signifies Quesnel's order, A the order of the earlier editions.

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(b) ‹anchor: (Q. 7, A. 85).› · call in col 61

III. Est Paschasini Lilyb. Ep. ad Leonem (Q. post. ep. 2, A. post. ep. 63).

III. is the letter of Paschasinus of Lilybaeum to Leo (Q. after letter 2, A. after letter 63).

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(c) ‹anchor: (Q. 8, A. 2).› · call in col 61

VIII. Novella Valentiniani Augusti contra Manichaeos (Q. post. ep. 8).

VIII. The Novel of Valentinian Augustus against the Manichaeans (Q. after letter 8).

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(d) ‹anchor: (Q. 10, A. 89).› · call in col 61

XI. Novella Valentiniani Aug. adversus S. Hilarium (Q. post. ep. 10).

XI. The Novel of Valentinian Augustus against St. Hilary (Q. after letter 10).

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(e) ‹anchor: (Q. 19, A. 6).› · call in col 61

XXI. Entychis ad S. Leonem epistola, à Balleriniis primum inserta. XXII. Flaviani ep. CP. ad S. Leonem (Q. post. ep. 33, A. post ep. 8).

XXI. The letter of Eutyches to St. Leo, first inserted by the Ballerini. XXII. Of Flavian, bishop of Constantinople, to St. Leo (Q. after letter 33, A. after letter 8).

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(f) ‹anchor: (Q. 21. A. 7).› · call in col 61

XXV. Petri Chrysologi ep. Ravennatis ad Eutychem (Q. post. ep. 23). XXVI. Flaviani ep. CP. ad Leonem (Q. post. ep. 21, A. post. ep. 6).

XXV. Of Peter Chrysologus, bishop of Ravenna, to Eutyches (Q. after letter 23). XXVI. Of Flavian, bishop of Constantinople, to Leo (Q. after letter 21, A. after letter 6).

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(g) ‹anchor: (Q. 41, A. 26).› · call in col 62

XLVI. Hilarii Diaconi postea pontificis Epistola ad Pulcheriam (Q. post. ep. 47).

XLVI. The letter of Hilary the deacon, afterwards pontiff, to Pulcheria (Q. after letter 47).

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(g) [the note is lettered (g) a second time; the call in the text is (h)] ‹anchor: (Q. 47, A. 28).› · call in col 62

LII. Theodoreti episc. Cyri ad Leonem epistola (Q. post ep. 47). LIII. Anatolii ep. CP. fragmentum epistolae ad Leonem de ordinatione sua (Q. post ep. 57).

LII. The letter of Theodoret, bishop of Cyrus, to Leo (Q. after letter 47). LIII. A fragment of the letter of Anatolius, bishop of Constantinople, to Leo on his own ordination (Q. after letter 57).

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(i) ‹anchor: (Q. 23, A. 9).› · call in col 62

LV, Valentiniani Aug. ad Thodosiuu Aug. (Q. post. ep. 47). LVI. Placidiae Augustae ad eumdem Theodosium (Q. ib.). LVII. Eudoxiae Aug. ad eumdem Theodosium (Q. ib.). LVIiI. Placidix Aug. ad Pulcheriam Augustam (Q. ib.).

LV. Of Valentinian Augustus to Theodosius Augustus (Q. after letter 47). LVI. Of Placidia Augusta to the same Theodosius (Q. in the same place). LVII. Of Eudoxia Augusta to the same Theodosius (Q. in the same place). LVIII. Of Placidia Augusta to Pulcheria Augusta (Q. in the same place).

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(j) ‹anchor: (Q. 49, A. 32).› · call in col 62

LXII. Theodosii Aug. ad Valentinianum Aug. LXIII. Ej. ad Placidiam Augustam. LXIV. Ad Eudoxam Augustam (Q. post. ep. 47). LXV. Episcoporum Arelatensi sedi faventium ad S. Leonem papam libellus seu preces (Q. post ep. ep. 49. A. 108).

LXII. Of Theodosius Augustus to Valentinian Augustus. LXIII. Of the same to Placidia Augusta. LXIV. To Eudoxia Augusta (Q. after letter 47). LXV. The petition or entreaty to Pope St. Leo of the bishops favouring the see of Arles (Q. after letter 49, A. 108).

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(k) ‹anchor: (Q. 57, A. 220).› · call in col 62

LXVIII. Ceretii. Salonii et Verani Gallicanorum episcoporum ad S. Leonem epistola (Q. post. ep. 76). A. post ep. 98).

LXVIII. The letter of Ceretius, Salonius and Veranus, Gallic bishops, to St. Leo (Q. after letter 76, A. after letter 98).

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(l) ‹anchor: (Q. 57, A. 98).› · call in col 62

LXXIII. Marciani ad S. Leonem (Q. post ep. 57).

LXXIII. Of Marcian to St. Leo (Q. after letter 57).

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(m) ‹anchor: (Q. 56).› · call in col 62

LXXVI. Marciani Aug. ad S. Leonem (Q. post ep. 61). LXXVII. Pulcheriae Augustae ad S. Leonem (Q. post ep. 58).

LXXVI. Of Marcian Augustus to St. Leo (Q. after letter 61). LXXVII. Of Pulcheria Augusta to St. Leo (Q. after letter 58).

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(a) ‹anchor: (the call opens the column, before "CII. Ad Ravennium")› · call in col 63

XCVII. Epistola Eusebii et Synodi Mediolanensis ad Leonem (Q. post ep. 77, A. post ep. 52). XCVIII. Synodi Chalcedonensis relatio ad S. Leonem Graece, cum versione Rustici. Item. Alia versio antiquior cum subscriptionibus (Q. post ep. 77). XCIX. Ravennii Arelatensis et aliorum 43 episcoporum Galliarum ad S. Leonem (Q. post ep. 76, A post ep. 57). C Marciani Aug. ad S. Leonem. Eadem epistola Graece, cum nova versione (Q. post ep, 77). CI. Anatolii GP, ad S. Leonem antea inedita.

XCVII. The letter of Eusebius and the Synod of Milan to Leo (Q. after letter 77, A. after letter 52). XCVIII. The report of the Synod of Chalcedon to St. Leo, in Greek, with the version of Rusticus. Likewise another, older version with the subscriptions (Q. after letter 77). XCIX. Of Ravennius of Arles and 43 other bishops of Gaul to St. Leo (Q. after letter 76, A. after letter 57). C. Of Marcian Augustus to St. Leo. The same letter in Greek, with a new version (Q. after letter 77). CI. Of Anatolius of Constantinople to St. Leo, previously unpublished.

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(b) ‹anchor: (Ante inedita).› · call in col 63

CX. Marciani Aug. ad S. Leonem (Q. post ep. 88).

CX. Of Marcian Augustus to St. Leo (Q. after letter 88).

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(c) ‹anchor: (Q. 102).› · call in col 63

CXXXII. Anatolii CP. ad S. Leonem (Q. post ep. 105). CXXXIII. Proterii Alexandrini ad S. Leonem (Q. post ep. 103).

CXXXII. Of Anatolius of Constantinople to St. Leo (Q. after letter 105). CXXXIII. Of Proterius of Alexandria to St. Leo (Q. after letter 103).

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(a) ‹anchor: promissa fecit› · call in col 66

Ad calcem Operum S. Ephrem, nec non in notis ad tr. Leonis contra Eutychem in laudatis Miscellaneis vulgatum, ubi observata sua in recognitione Leonina et ad marginem Epistolarum annotata excitat. Adde Nic. Fabrum in epistola ad eumdem (in Opusculis Fabri p. 113, 114), qua se audisse testatur. Michaelem Sonnium Parisiensem typographum exspectare quam citius ipsius Operum S. Leonis editionem. Ac sane Loannes Baptista Marus nactus erat editionem Sermonum Leonis, in cujus marginibus Gerardus Vossius variantes lectiones notaverat, quibus ipse quoque usus est; et Ballerinii (in praef. ad Sermones Leonis pag. 81) suspicantur, codicem Operum S. Leonis collatum a Francisco Pegna cum Momanum bibliothecarum mss. codicibus, quem Quesnellus (in fine pref. gen.) olim post Pegnae mortem apud Marium Sancti Angeli canonicum vidisse scribit Emericum Bigotium, Vossianum fuisse. Ostendunt enim laudatum Marium nullum alium esse quam Joannem Baptistam Marum, quem alibi Quesnellus diserte S. Angeli in foro Piscium canonicum appellat, quemque codicem Leonis a Vossio variis mss. iibrorum lectionibus notatum penes se habuisse dictum est. Errore itaque Bigotii factum esse volunt, ut, quod Vossio esset adjudicandum, Pegnae tribueretur, eo quod Vossii codex in hujus manus venisset, antequam in Mari bibliothecam transiret.

At the end of the Works of St. Ephrem, and also in the notes to Leo's treatise against Eutyches published in the Miscellanea already cited, where he refers to his observations in the Leonine revision and his annotations in the margin of the Letters. Add Nicolas Le Fèvre in a letter to the same man (in Le Fèvre's Opuscula, pp. 113, 114), in which he attests that he had heard that Michel Sonnius, the Paris printer, was awaiting his edition of the Works of St. Leo as soon as possible. And indeed Joannes Baptista Marus had come by an edition of Leo's Sermons in whose margins Gerard Vossius had noted variant readings, which he too made use of; and the Ballerini (in the preface to the Sermons of Leo, p. 81) suspect that the copy of the Works of St. Leo collated by Francisco Peña with the manuscript codices of the Roman libraries, which Quesnel (at the end of the general preface) writes that Emery Bigot once saw, after Peña's death, in the hands of Marius, canon of Sant'Angelo, was Vossius's. For they show that the said Marius is none other than Joannes Baptista Marus, whom Quesnel elsewhere expressly calls canon of Sant'Angelo in Pescheria, and who, as has been said, had in his possession a copy of Leo marked by Vossius with various readings of manuscript books. They hold, therefore, that it came about by Bigot's error that what ought to be awarded to Vossius was attributed to Peña, because Vossius's copy had come into the latter's hands before it passed into Marus's library.

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(a) ‹anchor: venenatas doctrinas imbiberent› · call in col 68

Cacciarii verba sunt, ex praef. t. I, pag. 3, ubi apostolicam sedem divino Spiritu ductam, ac suorum filiorum pietati ac saluti praecaventem hanc sanctionem sanxisse ait. Quod si recte ab eo statutum fuit, non potuit non a malo quopiam spiritu profecta esse sacrae facultatis theologicae Parisiensis censura (d. 14 mensis Junii 1670), qua nihil se in hac editione nactos esse profitentur isti theologi, quod dogmatibus revelatis sit contrarium, moribus Christianis repugnans et a disciplina Ecclesiae universae alienum; econtrario probarunt editoris fortitudinem, qua Ecclesiae Gallicanae splendorem, Gallicanorum praesulum innocentiam et veras Ecclesiae Gallicae libertates animose ex occasione propugnaverit.

The words are Cacciari's, from the preface to vol. I, p. 3, where he says that the apostolic see, led by the divine Spirit and taking precautions for the piety and salvation of its children, enacted this decree. But if that was rightly laid down by him, then the censure of the sacred theological faculty of Paris (14 June 1670) cannot but have come from some evil spirit; in it those theologians declare that they found nothing in this edition "that is contrary to revealed dogmas, repugnant to Christian morals and foreign to the discipline of the universal Church"; on the contrary they approved "the editor's fortitude, with which he spiritedly defended, as occasion offered, the splendour of the Gallican Church, the innocence of the Gallican prelates and the true liberties of the Church of Gaul."

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(b) ‹anchor: prohibitorum indicem› · call in col 68

Anni 1682, pag. 277.

Of the year 1682, p. 277.

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(a) ‹anchor: sermonum maximam partem› · call in col 70

Deficientes numeravit Audiffredus, scilicet ut negligentiae Lairium argueret, qui in genere titulos majori charactere expressos esse dixerat.

Audiffredi counted the ones that are lacking, evidently in order to convict Laire of carelessness, who had said in general terms that the titles were printed in a larger type.

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(a) ‹anchor: comprehensa sint› · call in col 71

Sonat : Expliciunt omelie beati gregorii pape et origenis presbyteri. Addito anno, non item loco. Uberiorem descriptionem accipies inter editiones Gregorianas in tomo sequenti.

It reads: "Here end the homilies of blessed Gregory the pope and of Origen the presbyter." The year is added, but not the place. You will find a fuller description among the editions of Gregory in the following volume.

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(b) ‹anchor: professus sum› · call in col 71

Vid. t. I, p, 475.

See vol. I, p. 475.

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(c) ‹anchor: alias incognitam› · call in col 72

Vid. Denis. Garell. Bibl. p. 195.

See Denis, Garelli Library, p. 195.

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(a) ‹anchor: Patrum tot unius› · call in col 85

Non legerunt itaque Ballerinii, aut si legerunt, tanquam fabulam contempserunt, quae Richardus Simonius in Critica Bibliothecae Dupinianae, v, Leo T. I, p. 190, sq., de Quesnello ejusque hac opera serio, ut videtur, vultu refert, nimirum, non Quesnellum solum, sed plures, et in quos illud Sumus legio quadret, hujus editionis fuisse auctores. Quesnellum solummodo per multos annos ea quae a pluribus intra Parisios viris doctis accepisset, collegisse, et quia Latine scribere nesciret, vernaculo sermone composuisse, deinde docto alicui Hiberno, qui olim fuerat oratorii ejus socius, tunc vero rhetoricam in collegio Bellovacensi docebat, in Latinum dedisse transfundenda. Vitam Leonis autem traduxisse P. Gerardum Dubois, eidem sodalitio tunc ascriptum, eumdemque invito Quesnello duriora nonnulla ejus in Romanam sedem enuntiata inter traducendum mutavisse.

So the Ballerini did not read, or if they read it they scorned as a fable, what Richard Simon reports, with a straight face as it seems, in his Critique of Dupin's Bibliothèque, under the word Leo, vol. I, p. 190 and following, about Quesnel and this work of his: namely, that not Quesnel alone but several men, and men whom that saying "We are legion" would fit, were the authors of this edition. That Quesnel merely gathered over many years what he had received from several learned men in Paris, and, because he did not know how to write Latin, composed it in the vernacular, and then gave it to some learned Irishman, who had once been a fellow member of his Oratory but was then teaching rhetoric in the Collège de Beauvais, to be turned into Latin. That the Life of Leo, moreover, was translated by Father Gérard Dubois, then enrolled in the same society, and that he, against Quesnel's will, altered in the translating some of his harsher statements against the Roman see.

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(a) ‹anchor: induere posse arbitrantur› · call in col 91

In praefatione ipsis Operibus praemissa eamdem querelam sic effert: Tantum abest ut Quesnellus ecclesiasticae et litterariae reipublicae haec beneficia contulerit (ut scilicet Leonis scriptis primigeniam integritatem et nitorem, quemadmodum professus est, redonaret). ut ipsum potius textum compluribus in locis gravius vulneraverit, in aliis ad violentas omnino interpretationes distorserit, et in nonnullis denique eumdem minus catholice explicaverit; ita ut ejus studia et labores nonnisi in S. Leonis injuriam, Ecclesiae catholicae perniciem et in acatholicorum praesidium atque favorem redundaverint.

In the preface set before the Works themselves he voices the same complaint thus: So far is Quesnel from having conferred these benefits on the ecclesiastical and literary commonwealth (namely, that he should give back to Leo's writings their original integrity and lustre, as he professed), that he has rather wounded the text itself quite gravely in a good many places, in others twisted it to altogether forced interpretations, and in some, finally, expounded it in a less than Catholic way; so that his studies and labours have turned out to nothing but the injury of St Leo, the ruin of the Catholic Church, and the protection and favour of non-Catholics.

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(a) ‹anchor: operam fecisse agnoscit› · call in col 97

Praef. ad T. I, p. 21, ubi de ordine Epistolarum a Quesnello instituto, contra quem justissimis de causis nihil moliri audebat, ait non modicam auctorem exinde laudem retulisse.

Preface to vol. I, p. 21, where, speaking of the order of the Letters established by Quesnel, against which, for the most just reasons, he did not dare to attempt anything, he says that the author won no small praise from it.

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(a) ‹anchor: ex codice Ratisbonensi› · call in col 99

Easdem, quas hoc ipso fere tempore Cacciarius evulgavit.

The same ones that Cacciari published at almost this very time.

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(a) ‹anchor: edere ipsis licuit› · call in col 102

Sunt ea quidem : 1° Prisca Canonum editio Latina, complectens Canones conciliorum Ancyrani, Neocaesariensis, Nicaeni, Sardicensis, Antiocheni, Constantinopolitani primi et Chalcedonensis, quae primum in lucem prodiit ex antiquissimo ms. Christophori Justelli, a Balleriniis autem cum aliis vetustis mss. collectionibus collata integra et emendatior exhibetur ; 2° Antiquissima interpretatio Latina Canonum Nicaenorum, nunc primum edita ex ms. Vat. Reginae Suecorum 1697 ; 3° Vetus interpretatio Latina Canonum Nicaenorum, Sardicensium et Chalcedonensium, aliorumque documentorum ad Nicaenam et Sardicensem synodum pertinentium, nunc primum edita ex perantiquo ms. codice 55 capituli Veronensis. 4° Documenta juris canonici antiqui : 1. Canones concilii Carthaginensis celebrati a. 419, uti leguntur in antiquissimis collectionibus Italicis ; 2. Concilium Carthaginense a. 421, sub Aurelio XVIII, ex ms. cod. 55 cap. Veronensis nunc primum editum ; 3. Statuta Ecclesiae antiqua ex praestantissimis mss. collectionibus edita ; 4. Epistola canonica : Quae debeant adimplere presbyteri, diaconi, seu subdiaconi ; 5. Praecepta S. Petri de sacramentis conservandis ; 6. Glycerii imp. Edictum contra ordinationes Simoniacas, nunc erutum e ms. Vat. Reg. 1697.

They are these: 1. The Prisca, the old Latin edition of the Canons, comprising the canons of the councils of Ancyra, Neocaesarea, Nicaea, Sardica, Antioch, the first of Constantinople and Chalcedon, which first came to light from a very ancient manuscript of Christophe Justel, but is presented by the Ballerini whole and more correct, collated with other old manuscript collections; 2. The most ancient Latin version of the Nicene Canons, now first published from the Vatican manuscript of the Queen of Sweden, 1697; 3. An old Latin version of the canons of Nicaea, Sardica and Chalcedon, and of other documents pertaining to the synods of Nicaea and Sardica, now first published from the very ancient manuscript codex 55 of the chapter of Verona. 4. Documents of ancient canon law: 1. The canons of the council of Carthage held in the year 419, as they are read in the most ancient Italian collections; 2. The council of Carthage of the year 421, the eighteenth under Aurelius, now first published from manuscript codex 55 of the chapter of Verona; 3. The Statuta Ecclesiae antiqua (Ancient Statutes of the Church), published from the best manuscript collections; 4. A canonical letter: What presbyters, deacons or subdeacons ought to fulfil; 5. The Precepts of St. Peter on keeping the sacraments; 6. The Edict of the emperor Glycerius against simoniacal ordinations, now brought out from the Vatican manuscript Reg. 1697.

(printed under page 56)

(a) ‹anchor: ut equidem arbitror, ignoto› · call in col 103

Notus est alter ex fratribus inter adversarios Febronii, edito opere Veronae 1768 in-4° hoc titulo : De Potestate summorum pontificum et conciliorum generalium liber, una cum vindiciis auctoritatis pontificiae contra opus Justini Febronii, auctore PETRO BALLERINIO, presb. Veron. Accedit Appendix de infallibilitate eorumdem pontificum in definitionibus fidei.

One of the two brothers is known among the opponents of Febronius, having published a work at Verona in 1768, in quarto, under this title: A Book on the Power of the Supreme Pontiffs and of General Councils, together with a vindication of pontifical authority against the work of Justinus Febronius, by PIETRO BALLERINI, presbyter of Verona. An Appendix is added on the infallibility of the same pontiffs in definitions of faith.

(printed under page 57)

(a) ‹anchor: sequentibus Balleriniorum observationibus› · call in col 114

Sub titulo Observationum Balleriniorum Schoenemannus exhibet fragmenta praefationum quas fratres editores Sermonibus et Epistolis S. Leonis praemiserunt. Nos vero has praefationes suo loco exhibituri, eo lectorem remittimus. Edit.

Under the title of Observations of the Ballerini, Schoenemann presents fragments of the prefaces which the brother editors set before the Sermons and Letters of St. Leo. But since we shall present these prefaces in their own place, we refer the reader there. Editor.

(printed under page 62)