PL 54 · cols. 1039–1045

Leo the Great, Letters

Letters CXVIII–CXIX

injuriam pertinere. Sed patienter interim ista toleranda sunt, mensuram moderationis solitae videamur excedere: cum possit pro tempore satis esse praedicto, quod clementissimorum principum favore munitur, quibus eum proxime litteris meis ita commendavi, ut apud religiosissimas mentes gratiam ipsius augendam esse non dubitem.

[…] injury pertains. But meanwhile these things must be borne patiently, [lest] we seem to exceed the measure of our accustomed moderation: since for the present it may be enough for the aforesaid that he is protected by the favour of the most clement princes, to whom I lately so commended him by my letter that I do not doubt that his standing is to be increased with those most religious minds.

CAP. V. — Illud etiam nosse te volumus, Anatolium episcopum post coercitionem nostram in suae praesumptionis adeo temeritate persistere, ut Illyricianos episcopos, ut subscriberent, conveniret; quod nobis episcopus qui a Thessalonicensi ordinationis nuntius missus est intimavit. Cui ideo scribere noluimus, quamvis ipse hoc peteres debere fieri, quia eum corrigi nolle perspeximus. Duas a pari ad synodum epistolas feci: unam cui exemplaria epistolae meae ad Anatolium episcopum datae subdi feci, alteram quae exemplaria subdita non haberet; tuo permittens arbitrio, ut quam dandam esse clementissimo principi duxeris, hanc tradas, altera aqud te retenta. Data duodecimo kalendas Aprilis, Opilione viro clarissimo consule.

Chap. V. — We wish you to know this also, that Bishop Anatolius, after our restraint, persists so far in the rashness of his presumption that he approached the Illyrian bishops to get them to subscribe; which the bishop who was sent by the [bishop] of Thessalonica as messenger of his ordination made known to us. We have therefore been unwilling to write to him, although you yourself asked that this should be done, because we have perceived that he will not be corrected. I have made two parallel letters to the synod: one to which I had copies of my letter sent to Bishop Anatolius appended, the other not to have the copies appended; leaving it to your judgement to deliver to the most clement prince whichever you think should be given, the other being kept by you. Given on the twelfth day before the Kalends of April, in the consulship of Opilio, a man most illustrious.

EPISTOLA CXVIII.

LETTER CXVIII.

AD EUMDEM JULIANUM COENSEM EPISCOPUM.

To the same Julian, Bishop of Cos.

LEO episcopus JULIANO Coensi episcopo.

Leo, bishop, to Julian, Bishop of Cos.

CAP. I. — Litteras dilectionis tuae, quos per filium meum virum illustrem Esychium direxisti, eo tempore accepi, quo recentioribus epistolis tuis iterata jam occasione responderam. Unde quia etiam in his alloquiis tuis eadem de impiissimis haereticis justo dolore conquestus es, congruum fuit, quia scribendi opportunitas exstitit, non tacere. In causa itaque fidei, quidquid pro nostro officio agi potuit ac potest, juvante Domino, et sollicite et libenter exsequimur: ut Evangelio Christi irreprehensibiliter serviamus, ne per desidiam nostram ulla pars Ecclesiae catholicae neglecta videatur. Propter quod, sicut omnibus notum est, non destiti laborare, ut manifestata atque defensa incarnationis Dominicae veritate omnis fraternitas, quid ubique secundum doctrinam apostolicam, et tenendum et docendum esset, agnosceret, accedente gloriosissimorum principum studio divinitus inspirato, ut in civitate Chalcedonensi synodo

Chap. I. — The letter of your Love, which you sent by my son the illustrious Esychius, I received at the time when I had already, on a repeated occasion, answered your more recent letters. Therefore, since in this address of yours also you have complained with just grief of the same most impious heretics, it was fitting, since an opportunity of writing arose, not to be silent. In the cause of the faith, then, whatever could be done and can be done on our part, we carry out, with the Lord's help, both carefully and willingly: that we may serve the Gospel of Christ blamelessly, lest through our sloth any part of the Catholic Church should seem neglected. For which reason, as is known to all, I have not ceased to labour that, the truth of the Lord's incarnation having been made plain and defended, the whole brotherhood might know what was everywhere to be both held and taught according to the apostolic doctrine; the zeal of the most glorious princes, divinely inspired, being added, so that, in the city of Chalcedon, a synod […]

Editors' notes and page, col. 1039

Footnotes

(a) ‹videamur excedere› (call before moderationis) · printed under col 1039

Ita Ratisp. ms. Quesnellus ex Grim. perperam, solidationis.

So the Regensburg manuscript. Quesnel, from Grimani['s manuscript], wrongly, solidationis.

(b) ‹eum proxime› · printed under col 1039

Epist. 111 et 112.

Letters 111 and 112.

Euxithaei Thessalonicensis episcopi in Anastasii locum subrogati, ad quem Leo dedit epist. 150, ordinatio et ordinationis tempus ex hoc loco dignoscitur.

The ordination of Euxitheus, Bishop of Thessalonica, put in the place of Anastasius, to whom Leo gave letter 150, and the time of the ordination, are learned from this passage.

(d) ‹missus est intimavit› (call before Cui) · printed under col 1039

Ad Anatolium haec referuntur.

These words refer to Anatolius.

(e) ‹EPISTOLA› (in the heading) · printed under col 1039

Alias 91. Quae autem antea 118 erat, nunc 149, Scripta 2 Aprilis an. 453.

Elsewhere 91. The one that was 118 before is now 149. Written 2 April in the year 453.

(f) ‹AD EUMDEM JULIANUM› (call before the address heading) · printed under col 1039

Invenitur in mss. collect. 12, 18 et 24, ac in exemplari Sichardiano.

It is found in the manuscripts of collections 12, 18 and 24, and in Sichard's copy.

(g) ‹meum virum illustrem› (call before Esychium) · printed under col 1039

Editi ante Quesn., Isichium; Sichardus, Isicium.

The editions before Quesnel, Isichium; Sichard, Isicium.

(h) ‹recentioribus epistolis tuis› · printed under col 1039

Epist. 113 et 117.

Letters 113 and 117.

(i) ‹pro nostro officio› · printed under col 1039

Alias oportuit ex mss. collect. 24. Sichardus, oportuit ac possumus.

Elsewhere oportuit ("it behoved") from the manuscripts of collection 24. Sichard, oportuit ac possumus ("it behoved and we can").

Editors' prose

Synopsis. — I. Nihil se pro causa fidei et Ecclesiae omisisse. — II. Praedicandi munus solorum sacerdotum, non monachorum esse: contra parricidas Alexandrinos imperatoris zelum accendendum esse.

Synopsis. — I. That he has left nothing undone for the cause of the faith and of the Church. — II. That the office of preaching belongs to priests alone, not to monks: that the emperor's zeal is to be kindled against the parricides of Alexandria.

Page

running head: 1039 S. LEONIS MAGNI EPISTOLAE. (printed across the page with 1040)
marginal letters: A ‹tholicorum injuriam›; B ‹Duas a pari›; C ‹pore accepi›; D ‹divinitus inspirato›
old-edition numerals: 1210 after ‹perspeximus.›
signature: none
other: the column opens with "tholicorum", the second half of a word hyphenated at the foot of col 1038 (catholicorum), which the previous agent sets whole; this column begins at "injuriam". The last word, "sy-", is completed as "synodo" from the head of col 1040 and set whole here.

PL 54:1040

congregata, haeretica damnaretur impietas, ne vel quisquam sectator Nestorii, vel ullus discipulus Eutychis liberum possit cum catholicis habere consortium: cum quod ad sancti concilii auctoritatem pertinet, nulla usquam remanserit discordia. Si qui autem obduratione caecati, ita in reprobi sensus amentiam transierunt, ut malint furere quam sanari, ad imperialem pertinet potestatem ut perturbatores ecclesiasticae pacis et reipublicae, quae Christianis principibus merito gloriatur, inimici sollicitius comprimantur.

[…] having been assembled, heretical impiety might be condemned, so that neither any follower of Nestorius nor any disciple of Eutyches can have free fellowship with Catholics: since, as regards the authority of the holy council, no discord has remained anywhere. But if any, blinded by obstinacy, have passed so far into the madness of a reprobate sense that they prefer to rage rather than be healed, it belongs to the imperial power that the disturbers of the peace of the Church, and enemies of the commonwealth, which rightly glories in Christian princes, should be restrained with greater care.

CAP. II. — Ut autem imperialis est, ut diximus, potestatis, tumultus publicos ac seditiones sacrilegas severius coercere, ita auctoritatis et sacerdotalis, monachis praedicandi aliquam contra fidem licentiam non praebere, et omni virtute resistere, ne ea quae ad sacerdotes pertinent, sibi audeant vindicare. Unde miramur fratrem Thalassium episcopum, quod Georgio nescio cui, qui praesumendo illicita, et propositum monachi et nomen amisit, scribendi vel praedicandi aliquam permiserit facultatem. Ad quem episcopum, si dilectioni tuae visum fuerit, ex hac parte competentia scripta mittemus. Agat itaque fraternitas tua opportunis suggestionibus, ut clementissimus princeps quae Domino sunt placitura praecipiat, et incentores cruentarum seditionum jubeat competentius coerceri, ut nec illi impuniti sint, quorum manus scelera perpetrarunt, nec illi qui talium utuntur insania. Si autem inquisitio judiciaria et confessio reorum ad eas personas pervenit, quarum vel consilio vel impulsu mala tanta commissa sunt, nullius favoris eis sunt praestanda solaria. Quantum enim meliora de ipsis sunt credita, tanto sunt amplius detestandi, quorum nunc impietas, quae per hypocrisim fuerat velata, detegitur. Et ideo agat Christianissimus et piissimus imperator, quod paci ecclesiasticae intelligit profuturum. Quem superna inspiratione ita instruendum esse confido, ut et disciplina inquietos revocari, et a sanguine eorum jubeat abstineri: quamvis nihil ultionum non mereantur subire, qui ausi sunt et divinis et humanis constitutionibus repugnare. Data quarto nonas Aprilis, Opilione viro clarissimo consule.

Chap. II. — But as it belongs to the imperial power, as we have said, to restrain public tumults and sacrilegious seditions more severely, so it belongs to the priestly authority as well not to grant monks any licence of preaching against the faith, and to resist with all strength lest they dare to claim for themselves the things that belong to priests. Hence we are surprised at our brother Bishop Thalassius, that he has allowed some power of writing or preaching to one George, I know not who, who by presuming what is unlawful has lost both the profession and the name of a monk. To this bishop, if it seems good to your Love, we will send suitable writings on this matter. Let your Brotherhood therefore act by timely suggestions, that the most clement prince may command what will be pleasing to the Lord, and may order the instigators of the bloody seditions to be restrained more fittingly, so that neither those whose hands perpetrated the crimes, nor those who make use of their madness, may go unpunished. But if judicial inquiry and the confession of the accused reaches those persons by whose counsel or impulse such great evils were committed, no comfort of favour is to be shown them. For the better things were believed of them, the more they are to be detested, whose impiety, which had been veiled by hypocrisy, is now uncovered. And therefore let the most Christian and most pious emperor do what he understands will profit the peace of the Church. And I trust that he is being so instructed by inspiration from above as to order both that the restless be recalled by discipline and that their blood be spared: although there is no punishment that they do not deserve to undergo, who have dared to oppose both divine and human ordinances. Given on the fourth day before the Nones of April, in the consulship of Opilio, a man most illustrious.

EPISTOLA CXIX.

LETTER CXIX.

AD MAXIMUM ANTIOCHENUM EPISCOPUM.

To Maximus, Bishop of Antioch.

Per Marianum presbyterum et Olympium diaconum.

By Marianus the presbyter and Olympius the deacon.

Editors' notes and page, col. 1040

Footnotes

(j) ‹ut perturbatores› · printed under col 1040

Ita Quesnellus. Alias, Ecclesiae pacis et reipublicae.

So Quesnel. Elsewhere, Ecclesiae pacis et reipublicae ("of the peace of the Church and of the commonwealth").

(k) ‹Unde miramur fratrem› · printed under col 1040

Hic Thalassius videtur esse ille episcopus Caesareae Capadociae, qui etsi inter pseudoephesinae synodi capita exstitit, tamen facti poenitens in Chalcedonensi receptus fuit.

This Thalassius seems to be that bishop of Caesarea in Cappadocia who, although he was among the heads of the false synod of Ephesus, nevertheless, repenting of the deed, was received at Chalcedon.

(l) ‹competentia scripta› · printed under col 1040

Ita probe Quesnellus. Antea perperam, mittamus.

So, rightly, Quesnel. Previously, wrongly, mittamus.

(m) ‹coerceri, ut nec› · printed under col 1040

Vox illi a Quesnello praetermissa, ex nostris codicibus restituitur.

The word illi, omitted by Quesnel, is restored from our manuscripts.

(n) ‹disciplina inquietos› · printed under col 1040

Editiones Quesnello anteriores male, revocare.

The editions before Quesnel, wrongly, revocare.

(o) ‹constitutionibus repugnare.› (call before Data) · printed under col 1040

Haec nota chronica a Quesnello addita ex ms. Grimanico collect. 18, in mss. aliarum collectionum desideratur.

This date, added by Quesnel from the Grimani manuscript of collection 18, is missing in the manuscripts of the other collections.

(p) ‹EPISTOLA› (in the heading) · printed under col 1040

Alias 92. Quae autem antea 119 erat, nunc 150. Scripta 14 Junii an. 453.

Elsewhere 92. The one that was 119 before is now 150. Written 14 June in the year 453.

(q) ‹AD MAXIMUM› (call before the address heading) · printed under col 1040, running over to the head of the notes under col 1041

Exstat in mss. collect. 3, 8, 12, 18, 19, 23, et in Vat. 541, inter epistolas, quae collectioni 21 subjiciuntur, ac tandem in exemplari primae editionis sermonum S. Leonis.

It survives in the manuscripts of collections 3, 8, 12, 18, 19, 23, and in Vatican 541 among the letters appended to collection 21, and finally in the copy of the first edition of the sermons of St Leo.

Editors' prose

Synopsis. — I. Fidem inter duo extrema mediam esse.

Synopsis. — I. That the faith is the mean between two extremes.

Page

running head: 1040 (the head S. LEONIS MAGNI EPISTOLAE. is printed across the page from col 1039)
marginal letters: A ‹nodo congregata›; B ‹non praebere›; C ‹sunt, nullius favoris›; D ‹Synopsis› (beside the first synopsis line)
old-edition numerals: 1211 after ‹nodo›; 1212 after ‹constitutionibus›
signature: none
other: the column opens with "nodo", the end of "synodo" hyphenated from col 1039 and set whole there. A stray dash-like mark is printed after "ita" in "ita auctoritatis"; not set. The synopsis continues at the head of col 1041 (n1041).

PL 54:1041

LEO MAXIMO Antiocheno.

Leo to Maximus of Antioch.

CAP. I. — Quantum dilectioni tuae placeat communis fidei sacratissima unitas, et pacis ecclesiasticae tranquilla concordia, litterarum tuarum textus ostendit, quas ad me filii nostri Marianus presbyter et Olympius diaconus detulerunt, eo nobis gratiores quod per ipsas alloquia alterna miscemus, et magis magisque innotescit gratia Dei, qua fit ut per totum mundum de manifestato catholicae veritatis lumine gaudeatur. Quamvis, quod multum dolemus, quidam adhuc (sicut sermo indicat nuntiorum) tenebras suas diligant, et cum ubique diei splendor exortus sit, etiam nunc caecitatis suae delectentur obscuro, et perdita fide, solo ac vacuo nomine remanserint Christiani; non habentes intelligentiam qua errorem ab errore discernant, et blasphemiam Nestorii ab Eutychis impietate distinguant.

Chap. I. — How pleasing to your Love is the most sacred unity of the common faith and the tranquil concord of the peace of the Church, the text of your letter shows, which our sons Marianus the presbyter and Olympius the deacon brought to me; [a letter] the more welcome to us because through it we exchange converse with one another, and the grace of God becomes more and more known, by which it comes about that the whole world rejoices in the light of Catholic truth made manifest. Although, as we greatly grieve, some (as the report of the messengers indicates) still love their darkness, and, though the splendour of day has risen everywhere, even now delight in the obscurity of their blindness, and, having lost the faith, have remained Christians in a bare and empty name alone; not having the understanding by which to discern error from error and to distinguish the blasphemy of Nestorius from the impiety of Eutyches.

Nec enim ideo excusabilis videri aliqua eorum falsitas potest, quia ipsi sibi sunt in sua perversitate contrarii. Nam licet Nestorium Eutychis discipuli detestentur, et Eutychen anathematizent Nestorii sectatores, catholicorum tamen judicio pars utraque damnatur, et ambae simul haereses a corpore Ecclesiae resecantur, quia neutra falsitas nobiscum potest habere concordiam. Nec interest quo sacrilegio ab incarnationis Dominicae veritate discordent, cum id quod pravissime sentiunt, nec auctoritas Evangelii, nec ratio suscipiat sacramenti.

For no falsehood of theirs can seem excusable on the ground that they are opposed to one another in their perversity. For although the disciples of Eutyches detest Nestorius, and the followers of Nestorius anathematize Eutyches, yet by the judgement of Catholics both parties are condemned, and both heresies together are cut off from the body of the Church, because neither falsehood can have concord with us. Nor does it matter by what sacrilege they dissent from the truth of the Lord's incarnation, since what they most perversely hold neither the authority of the Gospel nor the meaning of the mystery admits.

CAP. II. — Et ideo, frater charissime, oportet dilectionem tuam toto corde perspicere, cujus Ecclesiae gubernaculis te Dominus voluerit praesidere,

Chap. II. — And therefore, dearest brother, your Love ought to consider with all your heart over the helm of what Church the Lord has willed you to preside, […]

Editors' notes and page, col. 1041

Footnotes

(q) continued from col 1040, set in n1040

(a) ‹LEO MAXIMO Antiocheno› (call before the address line) · printed under col 1041

In vulgatis post Canisium et ante Quesnellum: Leo catholicae Ecclesiae episcopus Maximo charissimo fratri episcopo Antiocheno. Hanc inscriptionem nulli nostri codices praeferunt. Vide not. 1 Quesn.

In the common editions after Canisius and before Quesnel: Leo, bishop of the Catholic Church, to Maximus, his dearest brother, Bishop of Antioch. None of our manuscripts carries this inscription. See Quesnel's note 1.

(b) ‹ad me filii nostri› · printed under col 1041

Ms. Ratisp., Martinianus.

The Regensburg manuscript, Martinianus.

Idem Ratisp. et Vallicell. collect. 8, ac exemplum primae editionis, per ipsos. Mox duo postremi libri, eloquia.

The same Regensburg and the Vallicelliana [manuscript] of collection 8, and the copy of the first edition, per ipsos ("through them"). Just after, the last two books, eloquia.

(d) ‹et magis magisque› · printed under col 1041

Ita cum editis Conciliorum. Vulgati Leonis, innotesceret. Cod. Ratisp., ut magis magisque innotesceret. Post pauca, de manifesto in editis ante Quesnellum, et in primae editionis exemplo.

So with the editions of the Councils. The common editions of Leo, innotesceret. The Regensburg manuscript, ut magis magisque innotesceret. A little after, de manifesto in the editions before Quesnel and in the copy of the first edition.

(e) ‹contrarii. Nam› (call before licet) · printed under col 1041

Ita omnes nostri codd. Barb. et Vat. collect. 3, quatuor collect. 8., et Ratisp. collect. 19, cum prima editione; et sane melius quam in vulgatis, cum Nestorium.

So all our manuscripts, the Barberini and Vatican of collection 3, four of collection 8, and the Regensburg of collection 19, with the first edition; and certainly better than the common editions' cum Nestorium.

(f) ‹pravissime sentiunt,› · printed under col 1041

Prima editio, nec auctoritas Evangelii haheat, nec ratio sacramenti. Dein, suscipiat pro recipiat ex Ratisp. cod. praetulimus.

The first edition, nec auctoritas Evangelii habeat, nec ratio sacramenti. Then we have preferred suscipiat to recipiat, from the Regensburg manuscript.

(g) ‹toto corde› · printed under col 1041

Duo codices cum prima editione, praescire.

Two manuscripts with the first edition, praescire ("to foreknow").

(h) printed under this column; its call is in col 1042, set in n1042

Editors' prose

— II. Maximum in Orientalibus Ecclesiis pro fidei puritate vigilare debere. — III. Ecclesiarum privilegia inconcussa esse oportere. — IV. Anatolii conatus Nicaenis canonibus adversos, irritos fore. — V. Si quid legati in synodo approbarint praeter fidei causam, esse rescindendum. — VI. Nemini praeter episcopos praedicandi munus esse concedendum.

— II. That Maximus ought to keep watch in the Eastern Churches for the purity of the faith. — III. That the privileges of the Churches must remain unshaken. — IV. That the attempts of Anatolius against the Nicene canons will be void. — V. That whatever the legates may have approved at the synod beyond the cause of the faith is to be rescinded. — VI. That the office of preaching is to be granted to none but bishops.

Page

running head: 1041 EPISTOLA CXIX. (printed across the page with 1042)
marginal letters: A ‹— II. Maximum in Orientalibus›; B ‹adhuc (sicut sermo›; C ‹Dominicae veritate discordent›; D printed in the gutter of the footnote area, beside note (c)
old-edition numerals: 1213 after ‹nomine›
signature: none
other: the synopsis at the head of the column continues from col 1040 (n1040).

PL 54:1042

et ejus meminisse doctrinae, quam praecipuus apostolorum omnium beatissimus Petrus, per totum quidem mundum uniformi praedicatione, sed speciali magisterio in Antiochena et Romana urbe fundavit: ut illum in suae glorificationis domicilio praeeminentem ea intelligas reposcere, instituta quae tradidit, sicut ab ipsa quam confessus est veritate suscepit Neque ullo modo sinas in Orientalibus Ecclesiis, maximeque in his quas Antiochenae sedi sacratissimorum Patrum Nicaeni canones deputaverunt, ab improbis haereticis Evangelio resultari, et vel Nestorii vel Eutychis a quoquam dogma defendi. Quoniam, sicut dixi, catholicae fidei petra, cujus cognomen beatus apostolus Petrus sumpsit a Domino, nullum recipit ab utraque impietate vestigium; sed evidenter atque perspicue et Nestorium anathematizat, qui Verbi carnisque naturam in beatae Virginis conceptione sejungens, unumque Christum in duos dividens, aliam Deitatis, et aliam humanitatis voluit esse personam; cum omnino unus idemque sit, qui et secundum sempiternam Deitatem de Patre est natus sine tempore, et secundum veram carnem de matre est natus in tempore; et Eutychen similiter exsecratur, qui in Domino Jesu Christo veritatem humanae carnis evacuans, ipsum Verbum in carnem asserit transformatum, ut nasci, nutriri, proficere, pati, mori, atque sepeliri, et die tertio suscitari, solius fuerit Deitatis, quae servilis formae non veritatem susceperit, sed figuram.

[…] and to remember the teaching of that [Church] which the most blessed Peter, chief of all the apostles, founded, throughout the whole world indeed by uniform preaching, but by a special teaching office in the cities of Antioch and Rome: so that you may understand that he, pre-eminent in the dwelling of his glory, requires the institutions he handed down, just as he received them from the very truth which he confessed. Nor on any account allow the Gospel to be contradicted by wicked heretics in the Eastern Churches, and above all in those which the Nicene canons of the most sacred Fathers assigned to the see of Antioch, or the dogma of either Nestorius or Eutyches to be defended by anyone. For, as I have said, the rock of the Catholic faith, from which the blessed apostle Peter took his surname from the Lord, receives no trace of either impiety; but clearly and plainly anathematizes both Nestorius, who, separating the nature of the Word and of the flesh in the conception of the blessed Virgin, and dividing the one Christ into two, wished there to be one person of the Godhead and another of the humanity, whereas He is altogether one and the same, Who both according to the everlasting Godhead was born of the Father without time, and according to true flesh was born of a mother in time; and likewise execrates Eutyches, who, emptying out the reality of human flesh in the Lord Jesus Christ, asserts that the Word Himself was transformed into flesh, so that to be born, to be nourished, to grow, to suffer, to die, and to be buried, and to be raised on the third day, belonged to the Godhead alone, which took on not the reality of the form of a servant but its semblance.

CAP. III. — Summa itaque vigilantia cautum te esse convenit, ne quid sibi haeretica pravitas audeat vindicare: cum te deceat his sacerdotali auctoritate resistere, nosque saepius de profectu Ecclesiarum tuis relationibus quid agatur instruere. Dignum est enim te apostolicae sedis in hac sollicitudine esse consortem et ad agendi fiduciam privilegia tertiae sedis agnoscere, quae in nullo cujusquam ambitione misereantur:

Chap. III. — It is fitting, therefore, that you be on your guard with the utmost vigilance, lest heretical depravity dare to claim anything for itself: since it befits you to resist them with priestly authority, and to inform us by your reports, rather often, of what is being done for the progress of the Churches. For it is right that you be a partner of the apostolic see in this solicitude, and, for confidence in acting, recognize the privileges of the third see, which [are to be impaired] in nothing through anyone's ambition [the printed verb, misereantur, does not construe; the sense follows the reading minuantur given in note (n)]:

Editors' notes and page, col. 1042

Footnotes

(h) ‹sed speciali› (call before magisterio) · printed under col 1041

Ms. Barb. collect. 3, ministerio. Mox ante vocem Romana Ratisp. et prima editio repetunt in.

The Barberini manuscript of collection 3, ministerio ("ministry"). Just after, before the word Romana, the Regensburg [manuscript] and the first edition repeat in.

(i) ‹ullo modo sinas› · printed under col 1042

Eadem prima editio, in Orientis Ecclesiis. Late haec sumi, non autem stricte, de solis scilicet Ecclesiis Antiocheno episcopo subditis, recte probat Quesnellus not. 2; cum qua confer nostras observationes eidem subjiciendas.

The same first edition, in Orientis Ecclesiis. Quesnel, note 2, rightly proves that these words are to be taken broadly and not strictly, that is, not of the Churches subject to the Bishop of Antioch alone; compare with it our observations to be appended to it.

(j) ‹nullum recipit› · printed under col 1042

Cod. Vallicell. et prima editio, ad utramque impietatem.

The Vallicelliana manuscript and the first edition, ad utramque impietatem.

(k) ‹beatae Virginis› · printed under col 1042

Vulgati mendosissime, conjunctione. Quesnelli emendationem ex Grim. et uno Barb. nostri quoque codd. Vat. collect. 3, tres collect. 8, Ratisp. collect. 19 et exemplum primae editionis confirmant. De conceptione activa, qua Virgo concepit Dei Filium, hunc locum intelligendum recte Quesnellus monuit not. 3. Paulo post additionem vocum secundum veram carnem ab eodem Quesnello inductam iidem nostri codices, et prima editio approbant.

The common editions, most faultily, conjunctione. Quesnel's emendation, from the Grimani and one Barberini [manuscript], is confirmed by our manuscripts too: the Vatican of collection 3, three of collection 8, the Regensburg of collection 19, and the copy of the first edition. Quesnel rightly observed, note 3, that this passage is to be understood of the active conception by which the Virgin conceived the Son of God. A little after, the addition of the words secundum veram carnem, introduced by the same Quesnel, is approved by the same manuscripts of ours and by the first edition.

(l) ‹in carnem› · printed under col 1042

Ratisp. et Vat. collect. 8 cum prima editione, asseruit.

The Regensburg and the Vatican of collection 8, with the first edition, asseruit.

(m) ‹esse consortem› · printed under col 1042

Editi ante Quesn., et ad augendam fiduciam. Duo codd. collect. 8, et ad augendi fiduciam. Mox Quesnellus privilegia tertia induxit, pro privilegia tertiae sedis. Veterem lectionem ex omnibus nostris codicibus et prima editione restituimus.

The editions before Quesnel, et ad augendam fiduciam. Two manuscripts of collection 8, et ad augendi fiduciam. Just after, Quesnel introduced privilegia tertia in place of privilegia tertiae sedis. We have restored the old reading from all our manuscripts and the first edition.

(n) ‹sedis agnoscere,› · printed under col 1042, running over to the head of the notes under col 1043

Ita cum Quesn. Ratisp. et codd. collect. 3. Editi, ut in nullo cujusquam ambitione minuantur. Primae editionis exemplar: Quae (scilicet sedes) in nullo cujusquam ambitione invenitur excessisse. Idipsum legitur in cod. Vat. 5845 collect. 8, qui solum omittit excessisse.

So, with Quesnel, the Regensburg and the manuscripts of collection 3. The editions, ut in nullo cujusquam ambitione minuantur ("that they be diminished in nothing by anyone's ambition"). The copy of the first edition: Quae (that is, the see) in nullo cujusquam ambitione invenitur excessisse ("which is found to have exceeded in nothing through anyone's ambition"). The same is read in the Vatican manuscript 5845 of collection 8, which only omits excessisse.

Page

running head: 1042 (the head EPISTOLA CXIX. is printed across the page from col 1041)
marginal letters: A ‹et ejus meminisse›; B ‹perspicue et Nestorium›; C ‹vindicare: cum te›; D printed in the gutter of the footnote area, beside note (k)
old-edition numerals: 1214 after ‹unumque›
signature: none
other: no full stop is printed after "suscepit" before "Neque"; set as printed. The last word, "mi-", is completed as "misereantur" from the head of col 1043 ("sereantur") and set whole here.

PL 54:1043

quia tanta apud me est Nicaenorum canonum reverentia, ut ea quae sunt a sanctis Patribus constituta, nec permiserim, nec patiar aliqua novitate violari. Etsi enim diversa nonnumquam sunt merita praesulum, jura tamen permanent sedium quibus etsi possint aemuli perturbationem aliquam fortassis inferre, non tamen possunt minuere dignitatem. Unde cum aliquid pro Antiochenae Ecclesiae privilegiis dilectio tua agendum esse crediderit, propriis litteris studeat explicare, ut nos consultationi tuae absolute et congrue respondere possimus.

[…] because so great is my reverence for the Nicene canons that I neither have permitted nor will suffer the things established by the holy Fathers to be violated by any novelty. For although the merits of prelates are sometimes different, yet the rights of the sees remain; and though rivals may perhaps be able to bring some disturbance upon them, yet they cannot diminish their dignity. Therefore, when your Love believes that something should be done for the privileges of the Church of Antioch, let it take care to set it out in a letter of its own, so that we may answer your consultation fully and fittingly.

CAP. IV. — Nunc autem ad omnia generaliter pronuntiare sufficiat, quod si quid a quoquam contra Nicaenorum canonum statuta in quacumque synodo, vel tentatum est, vel ad tempus videtur extortum,

Chap. IV. — But now let it suffice to declare generally regarding everything, that if anything has either been attempted by anyone in any synod against the statutes of the Nicene canons, or seems to have been extorted for the time being, […]

Editors' notes and page, col. 1043

Footnotes

(n) continued from col 1042, set in n1042

(a) ‹sunt a sanctis Patribus constituta,› · printed under col 1043

Idem Vat. cum prima editione, nec permisceri patiar, nec aliqua novitate violari.

The same Vatican [manuscript] with the first edition, nec permisceri patiar, nec aliqua novitate violari ("nor will I suffer them to be confounded, nor violated by any novelty").

(b) ‹jura tamen permanent› · printed under col 1043

Prima editio, Ecclesiarum.

The first edition, Ecclesiarum ("of the Churches").

Eadem editio, propriis studeat nuntiis explicari. Hoc loco probabilius respici cessionem trium Palaestinarum in Antiochenae sedis praejudicium, ostendemus in observationibus ad diss. 9 Quesnelli.

The same edition, propriis studeat nuntiis explicari ("let it take care that it be set out by its own messengers"). That this passage more probably looks to the cession of the three Palestines to the prejudice of the see of Antioch, we shall show in the observations on Quesnel's dissertation 9.

(d) ‹Nunc autem ad omnia› · printed under col 1043

Cod. Ratisp. addit. me, et post pauca pro extortum tres codd. Vat., Vallicell. et Ratisp., exortum.

The Regensburg manuscript adds me, and a little after, for extortum, three manuscripts, the Vatican, the Vallicelliana and the Regensburg, [have] exortum.

(e) printed under this column; its call is in col 1044, set in n1044 (f) printed under this column; its call is in col 1044, set in n1044 (g) printed under this column; its call is in col 1044, set in n1044 (h) printed under this column, running over to the notes under col 1044; its call is in col 1044, set in n1044

Page

running head: 1043 S. LEONIS MAGNI EPISTOLAE. (printed across the page with 1044)
marginal letters: A ‹sereantur: quia tanta›; B printed in the gutter of the footnote area, beside the end of note (n) of col 1042; C beside note (g); D beside note (h) (‹tasias ejus hujusmodi›)
old-edition numerals: 1215 after ‹tentatum est,›
signature: none
other: the column opens with "sereantur", the end of "misereantur" hyphenated from col 1042 and set whole there; the last word, "ex-", is completed as "extortum" from the head of col 1044 and set whole here. The text of the page fills only its upper quarter; the rest is footnotes.

PL 54:1044

nihil praejudicii potest inviolabilibus inferre decretis; et facilius erit quarumlibet consensionum pacta dissolvi, quam praedictorum canonum regulas ex ulla parte corrumpi.

[…] it can bring no prejudice to the inviolable decrees; and it will be easier for the pacts of any agreements whatever to be dissolved than for the rules of the aforesaid canons to be corrupted in any part.

Subripiendi enim occasiones non praetermittit ambitio, et quoties ob occurrentes causas generalis congregatio facta fuerit sacerdotum, difficile est ut cupiditas improborum non aliquid supra mensuram moliatur appetere; sicut etiam in Ephesina synodo, quae impium Nestorium cum dogmate suo perculit, Juvenalis episcopus ad obtinendum Palaestinae provinciae principatum credidit se posse proficere, et insolentes ausus per commentitia scripta firmare. Quod sanctae memoriae Cyrillus Alexandrinus episcopus merito perhorrescens, scriptis suis mihi quid praedicti cupiditas ausa

For ambition does not let slip opportunities of stealing in, and whenever a general assembly of bishops has been held for causes that arise, it is hard for the greed of wicked men not to strive to seek something beyond measure; as also in the synod of Ephesus, which struck down the impious Nestorius with his dogma, Bishop Juvenal believed he could make headway towards obtaining the primacy of the province of Palestine, and could confirm his insolent ventures by fabricated writings. Cyril of holy memory, Bishop of Alexandria, rightly shuddering at this, [made known] to me in his writings what the greed of the aforesaid had dared […]

Editors' notes and page, col. 1044

Footnotes

(e) ‹ex ulla parte corrumpi.› (call before Subripiendi) · printed under col 1043

Editi ante Quesn., Subrependi.

The editions before Quesnel, Subrependi.

(f) ‹sacerdotum,› (call before difficile) · printed under col 1043

Prima editio, difficile est cupiditatis improborum non aliquid supra mensuram moliri atque appetere. Ratisp., supra mensuram suam.

The first edition, difficile est cupiditatis improborum non aliquid supra mensuram moliri atque appetere. The Regensburg [manuscript], supra mensuram suam ("beyond its measure").

(g) ‹sicut etiam› (call before in Ephesina) · printed under col 1043

Idem Ratisp. et Hinemarus, opusc. 1. c. 23. de Ephesina synodo. Hunc locum Blondello perperam contra omnium praestantissimorum codicum fidem in suspicionem vocatum Quesnellus optime vindicat not. 4.

The same Regensburg [manuscript] and Hincmar, opusculum 1, chapter 23, de Ephesina synodo. Quesnel, note 4, very well vindicates this passage, which Blondel wrongly, against the testimony of all the best manuscripts, called into suspicion.

(h) ‹credidit se posse› · printed under col 1043, running over to the head of the notes under col 1044

Ita ex omnibus codd. collect. 8 ex Ratisp. et prima editione. Alias, sufficere. Notatio vero quam Quesnellus in secunda editione huic testimonio subjecit praetermittenda non est. « Observandum, inquit, ad haec eadem verba Leonem de solo Palaestinae principatu verba facere., deque eo solo tunc temporis obtinendo cogitasse Juvenalem, si Leonis verbis quam merentur fidem adhibeamus. Neque tamen inde calumniosa censenda, ut censetur a R. P. Lupo, Joannis Antiocheni collegarumque ejus suspicio, qua in contestatione sua prima e Chalcedone adversus Cyrillum caeterosque synodi Ephesinae Patres emissa suggillant Juvenalem velut utriusque Phoeniciae et Arabiae provincias sibi subjicere molientem. Nos vero olim quidem, inquiunt, dum quaedam praesumpta sint a reverendissimo quondam Jerosolymitanorum Juvenali, quievimus, dum certe quae debeamus bellare pro regulis videremus. Tunc quasdam festinationes et phantasias ejus hujusmodi contra utramque Phoeniciam et Arabiam minime ignoramus. Haec sunt verba contestationis illius, non ex versione quae actis Ephesinae synodi I inserta, sed quae in monumentis Ephesinis a Christiano Lupo publicatis et Baluzio recusis. Quibus inspectis, luce meridiana clarius est diversam esse hanc Juvenalis molitionem a Joanne objectam, ab illa qua eidem Leo noster exprobrat. Nondum enim soluta erat synodus Ephesina, cum contestatio Orientalium emissa est, et tamen de re jam pridem praesumpta a Juvenale disserit, ut voculae istae olim et tunc indicant; Leo vero noster de re Ephesini concilii tempore attentata verba facit. » Hactenus ille. Num vero Leo hoc loco id solum voluerit indicare, quo Juvenalis per hocce tempus erat contentus (solum autem Palaestinae principatum sibi attribui in Chalcedonensi consenserat), an vero affirmare voluerit eumdem etiam in Ephesino concilio soli Palaestinae inhiasse, et non etiam Arabiae atque Phoeniciae, affirmari nequit. Has quidem provincias non appetisse solum, sed et possedisse tempore concilii Chalcedonensis, palam fit ex actione ejusdem synodi, quam ex vetustissimo ms, Vat. 1322 a Baluzio editam, sed non satis observatam, recudemus et vindicabimus in observationibus ad diss. 9 Quesnelli. In legatorum enim sententia, quae in memorata actione describitur, Juvenalis eas provincias restituisse indicatur illis verbis: Phaenicem primam vel secundam simulque Arabiam. quas (Antiochena sedes) nuper amiserat, revocari ad jus pristinum, sancta synodo consentiente decrevimus. Mox, per commendatitia scripta in cod. Vallicell. et prima editione.

So from all the manuscripts of collection 8, from the Regensburg and the first edition. Elsewhere, sufficere. But the remark which Quesnel appended to this testimony in his second edition is not to be passed over. "It is to be observed," he says, "at these very words, that Leo speaks of the primacy of Palestine alone, and that Juvenal thought of obtaining that alone at that time, if we give Leo's words the credit they deserve. Yet the suspicion of John of Antioch and his colleagues is not therefore to be judged calumnious, as it is judged by the Reverend Father Lupus, by which, in their first protestation issued from Chalcedon against Cyril and the other Fathers of the synod of Ephesus, they taunt Juvenal as attempting to subject to himself the provinces of both Phoenicias and of Arabia. 'We indeed,' they say, 'formerly, while certain things were presumed by Juvenal, the late most reverend [bishop] of the people of Jerusalem, kept quiet, while we saw what we ought certainly to fight for on behalf of the rules. At that time we were by no means ignorant of certain hasty moves and fancies of his of this kind against both Phoenicias and Arabia.' These are the words of that protestation, not from the version inserted in the acts of the first synod of Ephesus, but from the one in the Ephesine records published by Christianus Lupus and reprinted by Baluze. Once these are examined, it is clearer than the noonday light that this undertaking of Juvenal alleged by John is different from the one with which our Leo reproaches him. For the synod of Ephesus had not yet been dissolved when the protestation of the Easterners was issued, and yet it treats of a matter presumed by Juvenal long before, as those little words olim and tunc show; whereas our Leo speaks of a matter attempted at the time of the council of Ephesus." Thus far he. But whether Leo in this place meant to indicate only what Juvenal was content with at this time (for at Chalcedon he had agreed that only the primacy of Palestine be assigned to him), or meant to affirm that he had coveted Palestine alone at the council of Ephesus too, and not Arabia and Phoenicia as well, cannot be affirmed. That he not only coveted these provinces but even possessed them at the time of the council of Chalcedon is made plain by the session of that synod which Baluze edited from the very ancient Vatican manuscript 1322, but which has not been sufficiently noticed; we shall reprint and vindicate it in the observations on Quesnel's dissertation 9. For in the sentence of the legates, which is set out in the said session, Juvenal is shown to have restored those provinces, in these words: "Phoenicia First or Second, and Arabia too, which (the see of Antioch) had lately lost, we have decreed, with the consent of the holy synod, to be recalled to their former right." Just after, per commendatitia scripta in the Vallicelliana manuscript and the first edition.

(i) ‹scriptis suis› · printed under col 1044

Prima editio, mihi quoque, quae praedicti cupiditas ausa sit. Concinunt codd. Vat et Vallicell. collect. 8. qui solum omittunt quae, forte ob concursum que in voce praecedenti quoque. Ratisp. cum editis antiquioribus, mihi quid praedicta cupiditas ausa sit. Quesnelli lectionem aliis nostris codicibus et ab Hincmaro confirmatam immutare noluimus. Cum haec Cyrillus Leoni indicavit Ephesinae synodi tempore, id est anno 431, archidiaconatu Romanae Ecclesiae idem Leo potiebatur Coelestino pontifice. Num vero haec ad Leonem eadem epistola sit, quam in Romanae Ecclesiae scrinio authenticam se reperisse post pauca noster Auctor subjicit, an vero quae in Romano scrinio inventa traditur, alia intelligenda sit ejusdem Cyrilli epistola ad Coelestinum, definiri nequit. Novum non est in gravissimis causis litteras ad plures Romam missas fuisse, uti Theodoretus in re sua non solum ad Leonem papam, sed etiam ad Romanae Ecclesiae archidiaconum scripsit. Particula vero nam, quae praecedentium rationem reddit, de eisdem litteris ad Leonem scriptis, et in Romano scrinio inventis sermonem esse significare videtur. Cur autem litterae ad Leonem tum archidiaconum in Romano archivo reponerentur, illud in causa fuisse Coustantius probabiliter censet tom. 1 Epist. Rom. pontif., pag. 1323, num. 15, quia Leoni scriptae fuerant, ut per ipsum Coelestino pontifici communicarentur; ac idcirco quasi ad Coelestinum scriptae in eodem archivo collocatae fuerunt. Cum vero formulae ad nos, decretorum nostrorum, et aliae similes, nonnumquam pro dignitate apostolica praedecessoribus et successoribus communi ita sumptae inveniantur, ut indicent vel epistolas ad praedecessores missas, vel praedecessorum decreta, ut vidimus in admonitione ad epist. 1, num. 25, hic quoque pronomen mihi de epistola ad Coelestinum directa fortassis accipiendum quispiam suspicabitur. Quantum porro S. Cyrillus, licet Juvenalis amicus, ejus ambitum reprobaverit, constat ex ipsius epistola 48, ex qua solius oeconomiae causa ei apertius non restitisse cognoscitur.

The first edition, mihi quoque, quae praedicti cupiditas ausa sit. The Vatican and Vallicelliana manuscripts of collection 8 agree, which only omit quae, perhaps because of the meeting with que in the preceding word quoque. The Regensburg, with the older editions, mihi quid praedicta cupiditas ausa sit. We have not wished to change Quesnel's reading, confirmed by other manuscripts of ours and by Hincmar. When Cyril reported these things to Leo at the time of the synod of Ephesus, that is in the year 431, the same Leo held the archdeaconate of the Roman Church under Pope Celestine. But whether this letter to Leo is the same one which our author adds, a little after, that he found authentic in the archive of the Roman Church, or whether the one said to have been found in the Roman archive is to be understood as another letter of the same Cyril to Celestine, cannot be determined. It is nothing new that in very grave causes letters were sent to several people at Rome, as Theodoret in his own affair wrote not only to Pope Leo but also to the archdeacon of the Roman Church. The particle nam, however, which gives the reason for what precedes, seems to indicate that the discussion concerns the same letter written to Leo and found in the Roman archive. As to why a letter to Leo, then archdeacon, should be deposited in the Roman archive, Coustant, volume 1 of the Letters of the Roman Pontiffs, page 1323, number 15, probably judges that the reason was that it had been written to Leo so that it might be communicated through him to Pope Celestine; and therefore it was placed in the same archive as though written to Celestine. But since the formulas ad nos, decretorum nostrorum and others like them are sometimes found so used, by reason of the apostolic dignity common to predecessors and successors, that they indicate either letters sent to predecessors or decrees of predecessors, as we saw in the admonition to letter 1, number 25, someone will perhaps suspect that here too the pronoun mihi is to be taken of a letter addressed to Celestine. Further, how far St Cyril, though a friend of Juvenal, disapproved of his ambition is clear from his own letter 48, from which it is learned that he did not resist him more openly only for the sake of economy.

Page

running head: 1044 (the head S. LEONIS MAGNI EPISTOLAE. is printed across the page from col 1043)
marginal letters: A ‹tortum, nihil praejudicii›; B ‹rit eumdem etiam› (first line of the notes under this column, in the run-over of note h); C beside note (i) (‹ribus, mihi quid›); D beside note (i) (‹biliter censet›)
old-edition numerals: 1216 after ‹principatum›
signature: none
other: the column opens with "tortum", the end of "extortum" hyphenated from col 1043 and set whole there. The text continues at the head of col 1045 after "ausa".

PL 54:1045

esset, indicavit; et sollicita prece multum poposcit, ut nulla illicitis conatibus praeberetur assensio. Nam cujus epistolae ad nos exemplaria direxisti sanctae memoriae Cyrilli, eam in nostro scrinio requisitam, nos authenticam noveris reperisse. Hoc tamen proprium definitionis meae est, ut quantumlibet amplior numerus Sacerdotum aliquid per quorumdam subreptionem decernat, quod illis trecentorum decem et octo Patrum constitutionibus inveniatur adversum, id justitiae consideratione cassetur: quoniam universae pacis tranquillitas non aliter poterit custodiri, nisi sua canonibus reverentia intemerata servetur.

[…] had dared; and with anxious prayer he earnestly asked that no assent be given to the unlawful attempts. For know that, as for the letter of Cyril of holy memory to us, of which you sent copies, we sought it in our archive and found it authentic. This, however, is the proper [intent] of my ruling: that however much larger a number of bishops may decree something through the underhand dealing of certain men which is found contrary to the constitutions of those three hundred and eighteen Fathers, it should be annulled in consideration of justice: since the tranquillity of the universal peace cannot be kept otherwise than if their due reverence is preserved inviolate for the canons.

CAP. V. — Si quid sane ab his fratribus quos ab sanctam synodum vice mea misi, praeter id quod ad causam fidei pertinebat gestum esse perhibetur, nullius erit penitus firmitatis: quia ad hoc tantum ab apostolica sunt sede directi, ut excisis haeresibus, catholicae essent fidei defensores. Quidquid enim praeter speciales causas synodalium conciliorum ad examen episcopale defertur, potest aliquam dijudicandi habere rationem, si nihil de eo est a sanctis Patribus apud Nicaeam definitum. Nam quod ab illorum regulis et constitutione discordat, apostolicae sedis numquam poterit obtinere consensum. Quanta vero hoc diligentia custodiatur a nobis, exemplaribus ejus epistolae, quam ad Constantinopolitanum episcopum, refrenantes ipsius cupiditatem, direximus, instrueris: quam in omnium fratrum et consacerdotum nostrorum facies notitiam pervenire, ut noverint pacem ecclesiasticam per concordiam Deo placitam debere servari.

Chap. V. — If indeed anything is alleged to have been done by those brothers whom I sent to the holy synod in my place, beyond what pertained to the cause of the faith, it will be of no validity whatever: for they were sent by the apostolic see for this alone, that, the heresies having been cut away, they should be defenders of the Catholic faith. For whatever is brought before the examination of bishops beyond the special causes of synodal councils can have some ground for adjudication, if nothing has been defined about it by the holy Fathers at Nicaea. For what disagrees with their rules and constitution will never be able to obtain the consent of the apostolic see. With how much diligence this is guarded by us, you will be informed by the copies of the letter which we sent to the Bishop of Constantinople, curbing his greed: [a letter] which you will cause to come to the knowledge of all our brothers and fellow bishops, so that they may know that the peace of the Church is to be kept through a concord pleasing to God.

CAP. VI. — Illud quoque dilectionem tuam convenit praecavere, ut praeter eos qui sunt Domini sacerdotes,

Chap. VI. — It is fitting for your Love to guard against this too, that apart from those who are the Lord's priests, […]

Editors' notes and page, col. 1045

Footnotes

(a) ‹sollicita prece multum› (call before poposcit) · printed under col 1045

Prima editio, prospexit, ne ulla.

The first edition, prospexit, ne ulla.

(b) ‹Hoc tamen proprium› · printed under col 1045

Quesnellus cum quibusdam nostris codd., defensionis. Melior visa est lectio anteriorum editionum, quam ex mss. Ratisp. et Vallicell. ac ex Hincmaro revocavimus. Paulo post, per quorumdam subscriptionem discernat, in mss. collect. 8 et prima editione.

Quesnel, with some of our manuscripts, defensionis. The reading of the earlier editions seemed better, and we have brought it back from the Regensburg and Vallicelliana manuscripts and from Hincmar. A little after, per quorumdam subscriptionem discernat, in the manuscripts of collection 8 and the first edition.

Ms. Ratisp., perhibeatur. Haec indicant assensum quo legati apostolicae sedis cessionem trium Palaestinarum Juvenali Hierosolymitano factam in Antiochenae sedis praejudicium probarunt.

The Regensburg manuscript, perhibeatur. These words point to the assent by which the legates of the apostolic see approved the cession of the three Palestines made to Juvenal of Jerusalem to the prejudice of the see of Antioch.

(d) ‹si nihil de eo› · printed under col 1045

Exemplum primae editionis, sit.

The copy of the first edition, sit.

(e) ‹exemplaribus ejus› · printed under col 1045

Epist. 106.

Letter 106.

(f) ‹qui sunt Domini› · printed under col 1045

Hic idem tangitur epistola antecedenti c. 2, et epistola sequenti c. 5. Confer not. 5 Quesnelli.

The same matter is touched on in the preceding letter, chapter 2, and in the following letter, chapter 5. Compare Quesnel's note 5.

(g) printed under this column; its call is in col 1046, set in n1046 (h) printed under this column; its call is in col 1046, set in n1046 (i) printed under this column, running over to the notes under col 1046; its call is in col 1046, set in n1046