PL 6 · cols. 49–58

Celsi in altercationem Jasonis et Papisci praefatio, De Judaica incredulitate, ad Vigilium episcopum

Editors' preface

PL 6:49

CELSI

OF CELSUS

IN ALTERCATIONEM JASONIS ET PAPISCI

ON THE DISPUTE OF JASON AND PAPISCUS

PRAEFATIO

PREFACE

DE JUDAICA INCREDULITATE, AD VIGILIUM EPISCOPUM.

ON JEWISH UNBELIEF, TO BISHOP VIGILIUS.

I. Etsi plurimos gentilium scio, Vigili sanctissime, ab ordine atque ratione veritatis aversos, quominus Dominum noscant, caecitate mentis errare; tamen magis Judaicae plebis insaniam novi adversus nomen Domini, pertinaci etiam nunc duritia cordis, ingenita et patrum iniquitate perstare; aversantes veram salutem, nec inquirentes vitae aeternae datorem: ut qui delictis stirpis antiquae sunt pari merito nequitiae genitalis obnoxii, saltem vel sero credentes possint conversi ad Domini timorem satisfactione omni poenitentiae ab iniquitatibus liberari. Sed perstat et durat adhuc, et semper, puto, durabit ad usque progeniem succidaneam innata patrum irreligiosa perfidia; quae adversus odium nominis Domini incredulitatis insania roborata, nec ad agnoscendam veritatem potest corrigi, nec ad timorem Dei ipsius monitis doceri atque suaderi. Cum autem doceat Dominus et ostendat, dicens (Joan., VIII, 12): Ego sum lumen saeculi: qui me secutus fuerit, non ambulabit in tenebris, sed habebit lumen vitae: quae, malum, ratio est, ostensum divinitus vitae lumen omittere, et mentis caecitate malle tenebras mortis eligere, ut ostendat damnationis suae propriae voluntatis libera et illicita perditione, contra Deum etiam illa nolle quae prosunt? Secundum quod et

I. Although I know, most holy Vigilius, that very many of the gentiles, turned away from the order and reason of truth, wander in blindness of mind, so that they do not know the Lord; yet I know that the madness of the Jewish people persists still more against the name of the Lord, with a hardness of heart stubborn even now, and with the inborn iniquity of their fathers; shunning true salvation, and not seeking the Giver of eternal life: so that those who, through the offences of their ancient stock, are with equal desert liable to an inherited wickedness, might at least, believing even late, be converted to the fear of the Lord and be freed from their iniquities by every satisfaction of penance. But the irreligious faithlessness inborn from their fathers persists and endures still, and always, I think, will endure, even down to the succeeding progeny; which, hardened in the madness of unbelief towards hatred of the name of the Lord, can neither be corrected so as to acknowledge the truth, nor be taught and persuaded to the fear of God by His own admonitions. Yet since the Lord teaches and shows, saying (John 8:12): I am the light of the world: he who has followed Me will not walk in darkness, but will have the light of life: what reason, pray, is there to let go the light of life divinely shown, and in blindness of mind to prefer to choose the darkness of death, so as to show, by the free and unlawful perdition of its own will, its damnation, that against God it refuses even those things which are profitable? According to which also

Editors' notes and page, col. 49

Footnotes

(printed under page 28)

(1) ‹anchor: Etsi plurimos› · lemma note (no call); printed in left column of the notes

Etsi plurimos. Ante hæc verba legitur in cod. Colbertino 1453 : Cyprianus Vigilio fratri salutem.

"Although very many." Before these words, Colbert manuscript 1453 reads: "Cyprian to his brother Vigilius, greeting."

(printed under page 28)

(2) ‹anchor: Tamen› · lemma note (no call); printed in left column of the notes

Tamen. Tunc in omnibus codd. mss. Paulo ante editi habent adversos.

"Nevertheless." "Then" in all the manuscripts. A little before, the printed editions have "adversos" [hostile].

(printed under page 28)

(3) ‹anchor: Aversantes› · lemma note (no call); printed in left column of the notes

Aversantes. Sic omnes codices mss. et paulo post inquirentes : editi aversantis et inquirentis. Paulo ante conjunctionem et addidi ante patrum ex cod. Remigiano.

"Turning away from." So all the manuscripts, and a little after, "inquirentes" [seeking]; the printed editions have "aversantis" and "inquirentis". A little before, I added the conjunction "et" before "patrum" from the Remigian manuscript.

(printed under page 28)

(4) ‹anchor: Satisfactione› · lemma note (no call); printed in left column of the notes

Satisfactione. Remig., Omnimoda satisfactione pœnitentiæ.

"By satisfaction." The Remigian manuscript has "by every kind of satisfaction of penance."

(printed under page 28)

(5) ‹anchor: Puto, durabit› · lemma note (no call); printed in left column of the notes

Puto, durabit. Has voces addidimus ex cod. Rem.

"I think, will endure." We have added these words from the Remigian manuscript.

(printed under page 28)

(6) ‹anchor: Insania› · lemma note (no call); printed in left column of the notes

Insania. Sic duo codices mss.; editi, infamia. Sic etiam ad agnoscendam in duobus codicibus mss.; nosdam editi.

"Madness." So two manuscripts; the printed editions have "infamia" [infamy]. So too "ad agnoscendam" [to acknowledge] in two manuscripts; the printed editions have "nosdam" [so printed, for "noscendam", to know].

(printed under page 28)

(7) ‹anchor: Quæ, malum, ratio est› · lemma note (no call); begins in left column of the notes, runs on into the right

Quæ, malum, ratio est. Aliter in duobus antiquis codicibus : Hæc (id est, Judæa) maluit ratione ostensum divinitus lumen omittere, et mentis cæcitatem alere et tenebras mortis eligere, etc.

"What reason is it, pray." Otherwise in two ancient manuscripts: "She (that is, Judaea) preferred by reason to let go the light shown from God, and to nourish blindness of mind and choose the darkness of death," etc.

(printed under page 28)

(8) ‹anchor: Libera et illicita perditione› · lemma note (no call); printed in right column of the notes

Libera et illicita perditione. Sic quatuor codices mss.; editi, liberam, etc.

"By a free and unlawful perdition." So four manuscripts; the printed editions have "liberam" [free, accusative], etc.

(printed under page 28)

(9) ‹anchor: Quæ prosunt› · lemma note (no call); printed in right column of the notes

Quæ prosunt. Aliter unus cod. ms., quæ possunt.

"The things that profit." One manuscript otherwise: "the things that are possible."

(printed under page 28)

(10) ‹anchor: Deo illam› · lemma note (no call); printed in right column of the notes

Deo illam. Sic quatuor codices mss.; editi, Domino.

"Against God ... her." So four manuscripts; the printed editions have "Domino" [against the Lord].

(printed under page 28)

(11) ‹anchor: Manifeste› · lemma note (no call); printed in right column of the notes

Manifeste. Sic codd. tres melioris notæ : editi, manifesta.

"Plainly." So three manuscripts of better repute; the printed editions have "manifesta" [plain].

(printed under page 28)

(12) ‹anchor: Inde Propheta› · lemma note (no call); printed in right column of the notes

Inde Propheta. Emendavimus auctoritate trium codd. mss. quod mendose antea legebatur ; Propheta item alius benevolentiam Dei exhortatione offerens, prædicatione insinuans.

"Hence the Prophet." On the authority of three manuscripts we have corrected what was formerly read faultily: "Likewise another prophet, offering God's goodwill by exhortation, commending it by preaching."

(printed under page 28)

(13) ‹anchor: Alius quoque› · lemma note (no call); printed in right column of the notes

Alius quoque. Sic tres codices mss.; editi, alias quoque similiter misericordiam suam Deus : unus codex ms., per alium.

"Another also." So three manuscripts; the printed editions have "alias quoque similiter misericordiam suam Deus" [elsewhere also God likewise His mercy]; one manuscript has "per alium" [through another].

(printed under page 28)

(14) ‹anchor: Ad Dominum› · lemma note (no call); printed in right column of the notes

Ad Dominum. Has voces addidi ex cod. Remig. et paulo post aliqua ante placare.

"To the Lord." I added these words from the Remigian manuscript, and a little after, "aliqua" [some] before "placare".

(printed under page 28)

(15) ‹anchor: Potuerint› · lemma note (no call); printed in right column of the notes

Potuerint. Sic codex Remig.; editi, potuerunt ; unus cod. ms., poterunt.

"Could." So the Remigian manuscript; the printed editions have "potuerunt"; one manuscript has "poterunt" [will be able].

(printed under page 28)

Page

running head: 49 CELSI PRÆFATIO AD VIGILIU (cut off at the image edge)
marginal letters: A Ad cujus nomen violenta; B I. Etsi plurimos gentilium; C Domini incredulitatis insania; D Etsi plurimos. Ante haec verba (in the Annotationes, not set)
old-edition numerals: (none)
misprints kept as printed (notes): note 6 "nosdam" (for noscendam; hyphenated nos-/dam in print)
other: the six verse lines at the top end the preceding poem, which belongs to the previous unit; they are not set here (cut on receipt); full-width title lines "CELSI / IN ALTERCATIONEM JASONIS E[T ...] / PRAEFATI[O] / DE JUDAICA INCREDULITATE, AD [...]" printed across both columns between the verse and section I, cut off at the image edge, not set; the ANNOTATIONES at the page foot (beginning "Etsi plurimos. Ante haec verba") are editors' notes for the later pass, not set; "adversus odium" set as printed
other: a full-width band stands across cols 49/50 in mid-page: the 1 paragraph(s) above it in col 50 are set here, after the 1 above it in col 49 (reading order, moved on receipt); the band itself (its title lines) is not set by the volunteer page: set it here, at the move, with full_width
other: the column opens with the end of the previous work (another unit); not set here: the unit begins at I. Etsi plurimos gentilium scio
running head: 49 CELSI PRAEFATIO AD VIGILIUM EPISC. 50
marginal letters: B ‹I. Etsi plurimos gentilium›; C ‹Domini incredulitatis insania roborata› (gutter letters shared with col 50; A stands beside the previous unit's verse above the title band)
old-edition numerals: (none)

PL 6:50

per Domini vocem increpatam Hierusalem, quod colligi noluerit, Deo illam volente colligere, loquitur Spiritus sanctus, et bonitatem Dei manifestat peccatoribus subvenire jugiter velle (Matth., XXIII, 37): Hierusalem, Hierusalem quae interficis prophetas et lapidas eos qui ad te missi sunt, quoties volui colligere filios tuos, sicut gallina colligit filios suos sub axillas, et noluisti? Adeo Dei voce manifeste perfidi populi contumacia denotatur, ut etiam salutem propriam suam semper adversus clementem misericordiam Domini sprevisse doceatur. Inde Propheta benevolentiam Dei, exhortatione praedicationis offerens et insinuans, proclamat et suadet, dicens (Malach. III, 7): Revertimini ad me, et ego revertar ad vos; dicit Dominus. Alius quoque similiter misericordiam Domini sempiternam manere demonstrans, addidit dicens (Ezech., XXXIII, 11): Nolo mortem morientis, quantum ut revertatur et vivat, dicit Dominus.

concerning Jerusalem, rebuked by the voice of the Lord because it was unwilling to be gathered when God willed to gather it, the Holy Spirit speaks, and makes manifest that the goodness of God wills always to come to the aid of sinners (Matt. 23:37): Jerusalem, Jerusalem, you who kill the prophets and stone those who were sent to you, how often I willed to gather your children, as a hen gathers her chicks under her wings, and you were unwilling? So clearly is the obstinacy of the faithless people marked out by the voice of God, that it is shown to have spurned even its own salvation, always setting itself against the merciful compassion of the Lord. Hence the Prophet, offering and commending the benevolence of God by the exhortation of his preaching, proclaims and urges, saying (Mal. 3:7): Return to Me, and I will return to you, says the Lord. Another also, likewise showing that the mercy of the Lord abides for ever, added, saying (Ezek. 33:11): I do not will the death of the dying, so much as that he should turn back and live, says the Lord.

II. Quid est ergo reverti ad Dominum, quam in Christum credendo, per eum qui est via veniendi ad patrem, Deo reconciliatum posse salvari? Quomodo autem reverti ad Deum possunt, qui ei per quem est agnitio et reversio ad Deum, voluntatem Dei praedicanti credere noluerunt? Aut quomodo Deum satisfactione aliqua placare potuerint, qui eum qui est

II. What, then, is it to return to the Lord, but, by believing in Christ, through Him Who is the way of coming to the Father, to be able to be saved, reconciled to God? And how can they return to God, who were unwilling to believe Him through Whom is the knowledge of God and the return to Him, when He preached the will of God? Or how could they appease God by any satisfaction, who Him Who is

Editors' notes and page, col. 50

Page

running head: [PRAEFA]TIO AD VIGILIUM EPISC. 50 (left part of head cut off at the image edge)
marginal letters: A At nunc tu Dominum meritis; B per Domini vocem increpatam; C Alius quoque similiter; D et tenebras mortis eligere (in the Annotationes, not set)
old-edition numerals: (none)
other: full-width title lines between the verse and the prose not set, cut off at left edge: "[...]ELSI / [...]NEM JASONIS ET PAPISCI / [...]EFATIO / [...]ATE, AD VIGILIUM EPISCOPUM." (Celsus, preface to the Altercatio Jasonis et Papisci); verse lines set as one paragraph; "leg⟨e⟩" printed with a damaged e resembling c; "vos, dicit" punctuation faint, may be a semicolon; "quantum ut" in Ezek. quotation set as printed (Vulgate has quam ut); column ends mid-sentence at "qui est"; Annotationes at page foot not set
other: the 1 paragraph(s) of this column above the full-width band are set under col 49 (reading order, moved on receipt)
running head: 49 CELSI PRAEFATIO AD VIGILIUM EPISC. 50
marginal letters: A ‹At nunc tu Dominum› (previous unit's verse, above the title band); B ‹per Domini vocem increpatam›; C ‹Alius quoque similiter›; D stands in the ANNOTATIONES at the foot (not set)
old-edition numerals: (none)

PL 6:51

satisfactio et placatio pro nobis apud Patrem, sacrilega impugnatione persequi maluerunt? Si enim (I Joan., II, 1): Advocatum Christum habemus apud Deum Patrem, servare ea quae nos docuit et monuit, quaeque apud Patrem locuturus est, sollicito timore facere debemus. Igitur nos qui mente in Domini metum prona, mandatorum ejus monitis insistimus, et religiosi ac venerabilis cordis fidem et credulitatem de ejus timore concepimus; quid aliud sequi, quid cupere, quid magis velle ac tenere debemus, quam ut omni a nobis mentis antiquae nocte discussa, et caligine vitae prioris abstersa, mandatorum Domini salutarium memores ac vitae aeternae promissa retinentes, ad ejus monita revertamur et in ipsius lumine quod ostendit, firmata credulitate gradiamur? ut qui ignari aliquando salutis futurae, in erroribus implicati vitae prioris ac tenebris aberravimus, illuminati nunc ejus veri luminis claritate, et ostenso nobis atque patefacto melioris vitae limite, Domini mandata sequenda et gerenda teneamus.

satisfaction and propitiation for us with the Father, preferred to pursue with sacrilegious assault? For if (1 John 2:1) We have Christ as an advocate with God the Father, we ought to keep with anxious fear, and to do, the things which He taught and admonished us, and which He is going to speak before the Father. Therefore we, who with a mind inclined to the fear of the Lord press on in the admonitions of His commandments, and have conceived out of fear of Him the faith and belief of a religious and reverent heart, what else ought we to follow, what to desire, what rather to will and to hold, than that, with all the night of the old mind dispelled from us and the darkness of the former life wiped away, mindful of the saving commandments of the Lord and holding fast to the promises of eternal life, we should return to His admonitions and walk with strengthened belief in His light which He has shown? so that we who, once ignorant of the salvation to come, entangled in the errors and darkness of the former life, went astray, now enlightened by the brightness of His true light, and with the path of a better life shown and opened to us, may hold to the commandments of the Lord as things to be followed and carried out.

III. Hoc lumen nobis vitae salutaris exortum, hoc in reparationem hominis natum de Dei Patris procuratione ac miseratione praesidium, Magi primi ab orientali parte venientes, et stella duce Judaeorum regem palam praescia praedicatione quaerentes, afferentes etiam munera, testificata omnibus inquisitione monstrarunt. Et ne aliquibus quis ille esset, absconsum foret, inventum puerum procidentes genibus adorarunt; sicut testificatur Evangelium, dicens: Cum autem natus esset Jesus in Bethleem Judae in diebus Herodis regis, ecce Magi ab Oriente venerunt in Hierosolymam dicentes: Ubi est qui natus est rex Judaeorum? Vidimus enim stellam ejus in Oriente, et venimus adorare eum (Matth., II, 1): testificantes scilicet veritatem de eo, etiam stellam sibi signum atque indicium nativitatis ipsius esse monstratam; qua indice natum esse illum Magis praedicantibus et affirmantibus, Hierosolymis crederetur. Simeon quoque justus qui in caecitate constitutus, divino monitus oraculo audierat se non ante moriturum quam vidisset Christum; cum in templum, omni populo praesente, infantem secum inferret mater, et in spiritu natum esse Christum sensisset, acceptum in manus puerum vidit; et benedicens Deum, in conspectu et auditu omnium dixit (Luc., II, 29): Nunc dimittis servum tuum Domine,

III. This light of saving life that has risen for us, this safeguard born for the restoration of man out of the provident care and compassion of God the Father, the Magi first showed, coming from the eastern region and, with a star as guide, openly seeking the King of the Jews by a foreknowing proclamation, bringing gifts as well, by an inquiry made known to all. And lest it should be hidden from any who He was, having found the Child they fell on their knees and worshipped Him; as the Gospel testifies, saying: Now when Jesus was born in Bethlehem of Judah in the days of Herod the king, behold, Magi came from the East to Jerusalem, saying: Where is He who is born King of the Jews? For we have seen His star in the East, and we have come to worship Him (Matt. 2:1): bearing witness, that is, to the truth concerning Him, that a star also had been shown to them as a sign and indication of His birth; and by that indication, as the Magi proclaimed and affirmed that He was born, it was believed in Jerusalem. Simeon too, the righteous man, who, being placed in blindness, had heard, admonished by a divine oracle, that he would not die before he had seen the Christ; when His mother was bringing the infant with her into the temple, with all the people present, and he had perceived in the spirit that the Christ was born, he took the Child into his hands and saw Him; and blessing God, in the sight and hearing of all he said (Luke 2:29): Now Thou dismissest Thy servant, O Lord,

Editors' notes and page, col. 51

Footnotes

(1) ‹anchor: Apud Patrem› · lemma note (no call); printed in left column of the notes

Apud Patrem. Sic codex Remigianus cum alio ; editi, ad Patrem; quidam codices mss., locutus est.

"With the Father." So the Remigian manuscript with one other; the printed editions have "ad Patrem" [to the Father]; certain manuscripts have "locutus est" [spoke].

(printed under page 29)

(2) ‹anchor: Fidem et credulitatem› · lemma note (no call); printed in left column of the notes

Fidem et credulitatem. Sic emendavi auctoritate cod. Remig.; editi, fide, credulitatem. Paulo post concepimus et revertamur ex eodem cod. et nonnullis aliis, pro eo quod est in editis concipimus et vertamur.

"Faith and belief." So I have corrected on the authority of the Remigian manuscript; the printed editions have "fide, credulitatem". A little after, "concepimus" [we conceived] and "revertamur" [let us return] from the same manuscript and some others, in place of what stands in the printed editions, "concipimus" [we conceive] and "vertamur" [let us turn].

(printed under page 29)

(3) ‹anchor: Foret› · lemma note (no call); printed in left column of the notes

Foret. Hanc vocem addidi ex Remig.; alius, esset.

"Would be." I added this word from the Remigian manuscript; another manuscript has "esset" [was].

(printed under page 29)

(4) ‹anchor: Esse illum› · lemma note (no call); printed in left column of the notes

Esse illum. Has voces addidi ex Remig. Paulo post crederetur in quatuor codicibus mss.; crederent in edit.

"That he was." I added these words from the Remigian manuscript. A little after, "crederetur" [it was believed] in four manuscripts; "crederent" [they believed] in the printed editions.

(printed under page 29)

(5) ‹anchor: Divino monitus oraculo› · lemma note (no call); printed in left column of the notes

Divino monitus oraculo. Sic Remig.; alius. divino responso monitus; editi, divino monitu.

"Warned by a divine oracle." So the Remigian manuscript; another, "warned by a divine response"; the printed editions, "by a divine warning."

(printed under page 29)

(6) ‹anchor: Inferret› · lemma note (no call); printed in left column of the notes

Inferret. Sic Remig. cum alio : editi, ferret.

"Was bringing in." So the Remigian manuscript with one other; the printed editions have "ferret" [was carrying].

(printed under page 29)

(7) ‹anchor: Perfectum esse annuntiabat› · lemma note (no call); printed in left column of the notes

Perfectum esse annuntiabat. Sic Remig. ; editi, perfectum est.

"Announced that it was fulfilled." So the Remigian manuscript; the printed editions have "perfectum est" [it is fulfilled].

(printed under page 29)

(8) ‹anchor: In manifesta luce› · lemma note (no call); printed in left column of the notes

In manifesta luce.Sic Remig.; in manifesto in luce edit.

"In open light." So the Remigian manuscript; "in manifesto in luce" [openly in the light] in the printed editions.

(printed under page 29)

(9) ‹anchor: Per prædicationem› · lemma note (no call); printed in right column of the notes

Per prædicationem. Editi, et prædicatione per prophetas sui ostensione quodammodo omnibus suam præsentiam probavit. Hæc et quæ sequuntur usque ad has voces, et incredulitate, emendavi auctoritate codicis Remig., cui alii magna ex parte consentiunt.

"Through the preaching." The printed editions have "and by the preaching through the prophets, by the showing of himself, he in a manner proved his presence to all." This and what follows, up to the words "and by unbelief," I have corrected on the authority of the Remigian manuscript, with which the others for the most part agree.

(printed under page 29)

(10) ‹anchor: Mentes› · lemma note (no call); printed in right column of the notes

Mentes. Sic Pamelius ; plerique codices mss., mentis ; deest in accuratissimo codice Remig.: unde conjicio hanc vocem, quæ per se inutilis est, expungendam esse. Paulo post populi ex eodem cod. et aliis quatuor ; editi, populo.

"Minds." So Pamelius; most manuscripts have "mentis" [of mind]; it is missing in the most accurate Remigian manuscript, whence I conjecture that this word, which is useless in itself, should be struck out. A little after, "populi" [of the people] from the same manuscript and four others; the printed editions have "populo" [to the people].

(printed under page 29)

(11) ‹anchor: Injustitia› · lemma note (no call); printed in right column of the notes

Injustitia. Sic Remig. cum duobus aliis : editi, justitia. Paulo post cæcitatemque cordis ex eodem codice posuimus pro cæcitate cordis.

"Injustice." So the Remigian manuscript with two others; the printed editions have "justitia" [justice]. A little after, we have set "cæcitatemque cordis" [and blindness of heart] from the same manuscript in place of "cæcitate cordis" [by blindness of heart].

(printed under page 29)

(12) ‹anchor: Frequentat, etc.› · lemma note (no call); printed in right column of the notes

Frequentat, etc. Sic Remig. cum plerisque aliis ; editi, frequentatur.

"Repeats," etc. So the Remigian manuscript with most others; the printed editions have "frequentatur" [is repeated].

(printed under page 29)

(13) ‹anchor: Sancto Spiritu› · lemma note (no call); printed in right column of the notes; runs over to page 30

Sancto Spiritu. Desunt hæc verba in Remig. (continues)

"By the Holy Spirit." These words are missing in the Remigian manuscript (continues)

(printed under page 29)

Page

running head: 51 CELSI PRÆF. DE JUD. INCR (cut off at the image edge)
marginal letters: A satisfactio et placatio pro nobis apud Patrem; B ignari aliquando salutis futurae; C bus Herodis regis, ecce Magi; D dixit (Luc., II, 29)
old-edition numerals: (none)
other: column ends mid-word "Do-" (Domine), split at the column break; "ignari" has a damaged first i (looks like ignarl), set as ignari; page number in head read as 51 (bold figure slightly unclear); page-foot ANNOTATIONES (variant readings, beginning "Apud Patrem. Sic codex Remigianus") not set, reserved for a later pass; the ANNOTATIONES heading runs across both columns at the page foot and is not set; Simeon "in caecitate constitutus" set as printed

PL 6:52

secundum verbum tuum in pace: quoniam viderunt oculi mei salutare tuum. Simeon quod caecus audierat, evidenti veritate perfectum esse annuntiabat; et veritatem quam accepto lumine viderat, benedicendo palam Deum populo praedicabat. Ad hoc enim viderat ut referret, et revelatione sua quod Christus natus fuisset, ostenderet, et perfidi populi initia prima incredulitatis instrueret.

according to Thy word in peace: for my eyes have seen Thy salvation. What Simeon had heard while blind, he announced to have been fulfilled with evident truth; and the truth which he had seen on receiving his sight, he proclaimed openly to the people by blessing God. For he had seen it to this end, that he might report it, and by his revelation show that Christ had been born, and lay out for the faithless people the first beginnings of their unbelief.

IV. Nec hoc solum testimonium de eo Scripturarum coelestium veritas perhibet, verum et per prophetas ante Spiritus sanctus adventum ejus in hunc mundum futurum, palam mente omnium consciente praedicavit. Nec est obtentus excusationis incredulis, vel ignorasse Dei filium Christum, vel ignorasse Dei filium Christum, vel nescisse futurum Salvatoris adventum; sicut David manifestat, dicens (Psal. XVIII, 3, 6): Dies diei eructat verbum, et nox nocti indicat scientiam. Non sunt sermones nec verba, quorum non audiantur voces eorum. In omnem terram exivit sonus eorum, et trans fines terrae fines eorum. In sole posuit tabernaculum suum: id est, in manifesta luce, palam se ipsum venisse monstravit; et per praedicationem prophetarum quodammodo omnibus suae praesentiae ostensionem comprobavit. Hoc etiam Esaias, per quem Dominus praesentiam suam clara annuntiationis manifestatione monstravit, prophetat et dicit (Isa., III, 6): Ego ipse qui loquebar, veni: id est, qui per prophetas ante adventum meum futurum praelocutus fueram, ipse nunc veni, ut omnibus praesentiam meam ipse ego testis mei manifestem. Quid evidentius? Quid hac luce praeclarius? Quid verius potest dici? Ut ergo oculis quodam modo perspectus esset; se venisse, ipse qui fuerat jam venturus, antequam veniret ostendit; et incredulitate mentes populi perfidi obstruente, venientem nemo cognovit. Sicut idem Esaias in prima increpatione populi proclamat dicens (Isa., I, 3): Cognovit bos possessorem suum, et asinus praesepium domini sui: Israel autem me nesciit et plebs me non intellexit. Palam cunctis, sicut ipse praedixit, apparuit; et sedentibus in tenebris manifestum vitae lumen effulsit; et injustitia perfidorum pectus obsessum, postposita propria ac rejecta salute, tenebras potius caecitatemque cordis elegit.

IV. Nor is this the only testimony which the truth of the heavenly Scriptures bears concerning Him; but through the prophets, too, the Holy Spirit openly proclaimed beforehand His coming into this world that was to be, the minds of all being aware of it. Nor have the unbelieving the pretext of an excuse, that they did not know Christ to be the Son of God, or did not know Christ to be the Son of God, or were unaware of the Saviour's coming that was to be; as David makes plain, saying (Ps. 18:3, 6): Day to day utters the word, and night to night shows knowledge. There are no speeches nor words whose voices are not heard. Into all the earth their sound has gone forth, and beyond the bounds of the earth their bounds. In the sun He has placed His tabernacle: that is, in manifest light He showed openly that He Himself had come; and through the preaching of the prophets He in a certain manner confirmed to all the showing of His presence. This also Isaiah, through whom the Lord showed His presence by a clear manifestation of announcement, prophesies, saying (Isa. 3:6 [= 52:6]): I Myself Who was speaking have come: that is, I Who through the prophets had spoken beforehand of My coming that was to be, I Myself have now come, that I Myself, as My own witness, may make My presence manifest to all. What is more evident? What is more splendid than this light? What truer thing can be said? So, then, that He might in a manner be seen with the eyes, He Who was already to come showed that He had come before He came; and, since unbelief blocked the minds of the faithless people, no one recognized Him when He came. As the same Isaiah proclaims in his first rebuke of the people, saying (Isa. 1:3): The ox has known its owner, and the ass its master's manger: but Israel has not known Me, and the people has not understood Me. He appeared openly to all, as He Himself foretold; and on those sitting in darkness the manifest light of life shone forth; and the heart of the faithless, besieged by injustice, having set aside and rejected its own salvation, chose rather darkness and blindness of heart.

V. Frequentat ubique atque manifestat prophetatio cunctorum, qui sancto Spiritu praemonente

V. Everywhere it is repeatedly declared and made manifest by the prophesying of all who, with the Holy Spirit forewarning,

Editors' notes and page, col. 52

Page

running head: DE JUD. INCREDULITATE. 52
marginal letters: A ‹mine, secundum verbum tuum›; B ‹ventum; sicut David manifestat›; C ‹evidentius? Quid hac luce›; D ‹phetatio cunctorum, qui sancto›
old-edition numerals: (none)
other: column begins with fragment "mine" (rest of "Domine" from col. 51); last word "praemo-" split at column break; "vel ignorasse Dei filium Christum" printed twice (dittography), set as printed; Isa. numeral faint, read as III, UNSURE; "nesciit" read as printed; ANNOTATIONES at page foot (Per praedicationem...) not set (later pass); cut-off left column belongs to col. 51, not set

PL 6:53

adventus Domini metatores esse sortiti sunt. Hoc lumen saeculo datum, et diem nobis salutis exortum vivificandis quoque in eum credentibus destinatum docet in Psalmis Spiritus sanctus et ostendit dicens (Psal. CXVII, 22-24): Lapis quem reprobaverunt aedicantes, hic factus est in caput anguli: a Domino factus est iste, et est admirabilis in oculis nostris; iste dies est quem fecit Dominus: ambulemus et jucundemur in eo. In hoc die nos ambulare Paulus quoque apostolus praecipiens et docens ac praemonens, dicit (Rom., XIII, 11-13). Nunc enim propius est nobis salus quam cum credidimus: nox praecessit; dies autem appropinquavit. Abjiciamus ergo opera tenebrarum, et induamur arma lucis: sicut in die honeste ambulemus: id est, in Christo et mandatis ejus, cujus lumine ac monitis luminati, et in claritate diei ejus inventi, proximam nobis salutem credula in eum mente conspicimus.

have been allotted to be harbingers of the coming of the Lord. That this light was given to the world, and that a day of salvation rose for us, appointed also for those who believe in Him and are to be given life, the Holy Spirit teaches in the Psalms and shows, saying (Ps. 117:22–24): The stone which the builders rejected, this has become the head of the corner: by the Lord this was done, and it is wonderful in our eyes; this is the day which the Lord has made: let us walk and rejoice in it. That we walk in this day the apostle Paul too, enjoining and teaching and forewarning, says (Rom. 13:11–13): For now salvation is nearer to us than when we believed: the night has gone before; but the day has drawn near. Let us therefore cast off the works of darkness, and put on the arms of light: as in the day let us walk honourably: that is, in Christ and His commandments, by Whose light and admonitions we are enlightened, and being found in the brightness of His day, we behold with a mind believing in Him the salvation close at hand for us.

VI. Solem quoque esse Christum cunctis timentibus eum, Malachias propheta testatur et promittit, dicens (Malach., IV, 2.) Vobis autem timentibus nomen meum orietur Sol justitiae, et sanitas in alis ejus: ostendens ex nullo nobis salutem posse conferri, nisi in passione crucis ejus, qua extendens manus cuncta saeculi salvaturus amplexus est, ut converso ad eum timore credamus aeternitatem vitae et spe futuri regni ejus animemur. Quis enim tam stolidus ac demens, quis sic ab intellectu suae salutis alienus, qui tot et tantis veritatis testimoniis incredulus non adversus meram fidem obduratum pectus intellectu veritatis emolliat, et tenebris vitae quondam mortalis exutus, in lumine praeceptorum coelestium gradiens, ad divina monita et Domini salutaria gerenda mandata, illuminato corde, tota mentis ac fidei credulitate convertat? ut quem prophetae praedicaverunt, Deum noscat; ut Christum qui se palam mundo venisse monstravit, intelligat; ut Scripturis divinitus testificantibus, Dei Filium et Deum credat. Sicut ipse, quae sit vita aeterna manifestat dicens (Joan., XVII, 3): Haec est autem, ait, vita aeterna, ut cognoscant te solum et verum Deum, et quem misisti Jesum Christum: docens atque ostendens, nihil aliud esse Deum nosse, quam credere, et oculos cordis in Dominum prona, immo tota pectoris fide et devotione mentis aperire. Inde jam fit ut credendo intelligas, intelligendo quod credis, illuminato

VI. That Christ is also the Sun for all who fear Him, the prophet Malachi testifies and promises, saying (Mal. 4:2): But to you who fear My name the Sun of righteousness shall rise, and healing in His wings: showing that salvation can be conferred on us from no source except in the passion of His cross, by which, stretching out His hands, He embraced all things of the world, being about to save them, so that, our fear being turned towards Him, we may believe in the eternity of life and be encouraged by the hope of His future kingdom. For who is so stupid and mad, who so estranged from the understanding of his own salvation, that, unbelieving towards so many and so great testimonies of the truth, he would not soften by the understanding of the truth a heart hardened against pure faith, and, stripped of the darkness of his once mortal life, walking in the light of the heavenly precepts, turn with enlightened heart, with the whole credence of mind and faith, to the divine admonitions and to carrying out the saving commandments of the Lord? so that he may know as God Him Whom the prophets preached; so that he may understand Christ, Who showed that He had come openly into the world; so that, the Scriptures divinely bearing witness, he may believe Him to be the Son of God and God. Just as He Himself makes manifest what eternal life is, saying (John 17:3): But this, He says, is eternal life, that they may know Thee, the only and true God, and Jesus Christ Whom Thou hast sent: teaching and showing that to know God is nothing other than to believe, and to open the eyes of the heart, bent towards the Lord, indeed with the whole faith of the breast and devotion of the mind. Hence it now comes about that by believing you understand, by understanding what you believe, with enlightened

Editors' notes and page, col. 53

Footnotes

(1) ‹anchor: (Sancto Spiritu)› · (continued) from the last note of page 29; printed in left column of the notes

(continued) et duobus aliis ; præmonente in eodem codice, ex quo etiam sequentem periodum in editis corruptam emendavimus.

(printed under page 30)

(2) ‹anchor: Factus est iste› · lemma note (no call); printed in left column of the notes

Factus est iste. Sic Remig. et alii duo : factum est istud editi.

"This one was made." So the Remigian manuscript and two others; the printed editions have "factum est istud" [this thing was done].

(printed under page 30)

(3) ‹anchor: Credula› · lemma note (no call); printed in left column of the notes

Credula. Sic Remig.; editi, credulitatis.

"Believing." So the Remigian manuscript; the printed editions have "credulitatis" [of belief].

(printed under page 30)

(4) ‹anchor: Cuncta sæculi› · lemma note (no call); printed in left column of the notes

Cuncta sæculi. Aliter in quodam codice Baluzii, nunc bibliothecæ Regiæ, cuncta sæcula complexus est. Quæ sequuntur emendata auctoritate cod. Remig., cui alius ex parte consentit. Sic legebatur apud Morel.: converso (Pamel. ergo) ad eum timore credamus et ad æternitatem vitæ spei futuri., etc.

"All things of the world." Otherwise in a certain manuscript of Baluze's, now in the Royal Library: "he embraced all the ages." What follows has been corrected on the authority of the Remigian manuscript, with which another partly agrees. In Morel it read: "converso (Pamelius: ergo) ad eum timore credamus et ad æternitatem vitæ spei futuri," etc.

(printed under page 30)

(5) ‹anchor: Adversus meram› · lemma note (no call); printed in left column of the notes

Adversus meram. Sic Remig. cum duobus aliis, quorum alter habet adversus veram fidem ; editi, adversus in meram vel in veram.

"Against pure (faith)." So the Remigian manuscript with two others, of which one has "against true faith"; the printed editions have "adversus in meram" or "in veram".

(printed under page 30)

(6) ‹anchor: Tota› · lemma note (no call); printed in right column of the notes

Tota. Remig. et alius, toto, videlicet corde toto. Paulo post, quæ sit vita : Remig., qui sit ; alius, quid sit.

"With whole." The Remigian manuscript and another have "toto", that is, "with the whole heart". A little after, for "quæ sit vita" [what life is], the Remigian manuscript has "qui sit"; another, "quid sit".

(printed under page 30)

(7) ‹anchor: Et devotione› · lemma note (no call); printed in right column of the notes

Et devotione. In hac verborum complexione et in sequentibus codicem Remig. accurate sequimur, ac multa emendamus ; velut quod vitiose in editis legebatur, tota pectoris fide devotæ mentis : et non multo post, Christi lumen partæ jam salutis aspiciat.

"And with devotion." In this arrangement of words and in what follows we follow the Remigian manuscript closely and correct much; for instance, what was read faultily in the printed editions, "with the whole faith of the breast of a devoted mind"; and not much after, "let him behold the light of Christ, of salvation now won."

(printed under page 30)

(8) ‹anchor: Videlicet› · lemma note (no call); printed in right column of the notes

Videlicet. Addidimus ex Remig. Paulo post ex eodem, quo eum cernimus, pro eo quod erat in editis, quo quidem ejus cernimus.

"Namely." We have added it from the Remigian manuscript. A little after, from the same, "quo eum cernimus" [by which we see him], in place of what stood in the printed editions, "quo quidem ejus cernimus".

(printed under page 30)

(9) ‹anchor: Accepto latum est› · lemma note (no call); printed in right column of the notes

Accepto latum est. Mandato reputatum est Remig.

"It was credited." The Remigian manuscript has "mandato reputatum est" [it was reckoned by command].

(printed under page 30)

(10) ‹anchor: Obdurata› · lemma note (no call); printed in right column of the notes

Obdurata. Sic Remig.; editi, durata.

"Hardened." So the Remigian manuscript; the printed editions have "durata" [made hard].

(printed under page 30)

(11) ‹anchor: Spiritus sanctus› · lemma note (no call); printed in right column of the notes

Spiritus sanctus. Aliter in Remig., Dominus enim Christus, Dei Filius, Dominus noster, qui profectus.

"The Holy Spirit." Otherwise in the Remigian manuscript: "For the Lord Christ, the Son of God, our Lord, who, having gone forth."

(printed under page 30)

(12) ‹anchor: Dignatus› · lemma note (no call); printed in right column of the notes

Dignatus. Ac dignatione Remig.

"Deigning." The Remigian manuscript has "ac dignatione" [and by condescension].

(printed under page 30)

Page

running head: 53 AD VIGILIUM EPISCO (cut off at the image edge)
marginal letters: A ‹nente adventus Domini metatores›; B ‹monitis luminati, et in claritate›; C ‹intellectu veritatis emolliat, et tenebris›; D ‹dendo intelligas, intelligendo quod credis›
old-edition numerals: (none)
misprints kept as printed (text): "aedicantes" (for aedificantes; Ps. 117:22)
other: column begins with the fragment "nente" (end of a word broken from the previous column) and ends with "illumi-" broken at the column break; "in eum" in line 3 is set as "in" though the glyph is malformed; "aedicantes" may be a dropped fi ligature rather than a true misprint; "prona" (with oculos) left as printed, possibly a misprint; the ANNOTATIONES heading and the editors' notes at the page foot (et duobus aliis; praemonente ...) are not set here, reserved for the later apparatus pass

PL 6:54

corde conspicias; sicut idem ipse Dominus et per Esaiam monet, dicens (Isa., VII, 9): Si non credideritis, nec intelligetis. Tam facilis et praestans et larga est atque abundans de Domini pietate clementia, ut si quis semel sese ad eum toto timore converterit; ad coeleste munus admissus, statim mens ejus non jam nisi ad divina pateat, et ad coelum ac superna oculos cordis attolens, Christi lumen ac patriam salutis aspiciat.

heart you may behold; just as the same Lord Himself also admonishes through Isaiah, saying (Isa. 7:9): If you do not believe, neither will you understand. So ready and excellent, so generous and abundant is the clemency that comes from the Lord's goodness, that if anyone once turns himself to Him in all fear, then, admitted to the heavenly gift, at once his mind lies open to nothing but divine things, and, lifting the eyes of the heart to heaven and the things above, he beholds the light of Christ and the homeland of salvation.

VII. Exemplum ac documentum nostri timoris et fidei, ex ipsius Abrahae patriarchae fideli credulitate monstratur, qui repromissioni Dei mente simplici statim credidit; et ideo ad justitiam deputari ei condigna remuneratione commeruit. Hoc Deus diligit, hoc appetit, hoc in servis suis benignus remunerat et honorat; simplicitatem videlicet mundi cordis quo eum cernimus, timorem dilectionis Domini quo probamur, credulam fidem mentis qua justitiae deputamur. Hanc fidem sequi, hunc Dei timorem servare nos convenit; qui custodientes verba coelestia, et sperantes promissa divina, filii Abrahae meruimus nuncupari. Quod apostoli Pauli qui Dei voce vas electionis est dictus, contestatione firmatur dicentis (Gal., III, 6, 7): Sic Abraham credidit Deo, et accepto latum est ei ad justitiam. Cognoscite ergo, quoniam qui ex fide sunt, hi sunt filii Abrahae. Hoc Judaicus populus cui a primordio legis monita loquebantur, incredulae mentis duritia et perfidi cordis insania servare noluit; et ideo pro diffidentiae merito, filiorum nomen amisit. Non tamen omnium perfidae gentis, adversus nomen Domini, quominus intelligerent veritatem, odio obdurata mens est. Etiamque Spiritus sanctus, id est, Christus Dominus noster profectus ex Deo Patre venit ut salvum faceret quod perierat Israelis; qui major ac fortior ad subigenda contumacium colla in timorem sui nominis et potestatem, eos qui adversus luminis sui claritatem, obstinatá etiam tunc mentis caecitate durabant, ad notitiam claritatis et gloriae suae tam facile convertit; quam ut omnes salvos faceret providentia suae divinae misericordiae dignatus advenit,

VII. The example and proof of our fear and faith is shown from the faithful trustfulness of the patriarch Abraham himself, who at once believed the promise of God with a simple mind; and therefore he merited, by a fitting reward, that it should be reckoned to him as righteousness. This God loves, this He seeks, this He kindly rewards and honours in His servants: namely, the simplicity of a clean heart, by which we behold Him; the fear of love for the Lord, by which we are approved; the trusting faith of the mind, by which we are reckoned to righteousness. It befits us to follow this faith, to keep this fear of God; for we, keeping the heavenly words and hoping for the divine promises, have merited to be called sons of Abraham. This is confirmed by the testimony of the apostle Paul, who by the voice of God was called a vessel of election, saying (Gal. 3:6–7): Thus Abraham believed God, and it was credited to him unto righteousness. Know therefore that those who are of faith, these are the sons of Abraham. This the Jewish people, to whom the admonitions of the law spoke from the beginning, refused to keep, through the hardness of an unbelieving mind and the madness of a faithless heart; and therefore, in desert of their distrust, they lost the name of sons. Yet not the mind of all of that faithless nation was hardened by hatred against the name of the Lord so as to keep them from understanding the truth. And also the Holy Spirit, that is, Christ our Lord, having gone forth from God the Father, came to save what of Israel had perished; Who, greater and stronger to subdue the necks of the stubborn to the fear of His name and to His power, converted those who, against the brightness of His light, were holding out even then in obstinate blindness of mind, to the knowledge of His brightness and glory as easily as, in order to save all, He deigned to come by the providence of His divine mercy,

VIII. Nam ut duri cordis tunc et impiae plebis ad Domini metum, ipso Domino evangelizante, conversas mentes sileam; ut Apostolorum ejus praedicatione multiplicatum in toto orbe et reversum credentium populum conticescam: illud praeclarum atque memorabile gloriosumque Jasonis Hebraei Christiani, et

VIII. For, to say nothing of the minds of the people, then hard of heart and impious, turned to the fear of the Lord while the Lord Himself preached the gospel; to keep silent about the people of believers, multiplied throughout the whole world and brought back by the preaching of His apostles: that splendid and memorable and glorious [work] of Jason, a Hebrew Christian, and

Editors' notes and page, col. 54

Page

running head: …GILIUM EPISCOPUM. 54 (left edge cut off; column number partly damaged)
marginal letters: A nato corde conspicias; B honorat; simplicitatem videlicet; C men Domini, quominus; D rabile gloriosumque
old-edition numerals: (none)
other: first word "nato" is the tail of a word broken from col. 53; "Jasonis" printed in small capitals; "obstinatá" set with the accent as it appears (perhaps â), UNSURE; "accepto latum" kept as printed (cf. Remig. note); ANNOTATIONES heading at page foot, cut off at the left edge, is a full-width line and is not set; the Annotationes beneath it (Tota. Remig. et alius...) are page-foot editors' notes left for the later pass; [work] supplied in English for the elliptical neuter "illud ... gloriosumque"

PL 6:55

Papisci Alexandrini Judaei disceptationis occurrit; Judaici cordis obstinatam duritiam, brevi admonitione ac leni increpatione mollitam; et victricem in Papisci corde Jasonis de Spiritus sancti infusione doctrinam: qua Papiscus ad intellectum veritatis admissus, et ad timorem Domini, ipso Domino miserante, formatus, et Jesum Christum Filium Dei credidit, et ut signaculum sumeret deprecatus, Jasonem postulavit. Probat hoc scriptura concertationis ipsorum, quae collidentium inter se, Papisci adversantis veritati, et Jasonis asserentis et vindicantis, dispositionem et plenitudinem Christi, Graeci sermonis opere signata est: ad cujus translationem ad intellectum Latinum, animante Dei ope et juvantis fidei firmitate, servata verborum proprietate, intrepidus accessi; et his qui ab intellectu Graecae docilitatis alieni sunt, interpretata integra et significatione verborum, et intellectus omnis ac veritatis manifestatione patefacta, Romani sermonis ratione discussa, disserui. Cujus laboris probationem tibi, charissime, qui utriusque linguae instructione fundatus es, impensa petitione committo: ut qui sancti Spiritus veneratione verecundus es, collata utriusque operis lectione, audaciam verecundae temeritatis explores; et examine judicii tui, quae minus a nobis vel improprie forte digesta sunt, auctoritate Spiritus sancti qui in pectus tuum inundatione gratiae coelestis influxit, comprobes et emendes; sitque ad te de ista lectione ab humilitate nostra mandata legatio, et insinuanda tibi in nos prima dilectionis petitio; ut parvitatem fidei meae, cum discipulorum tuorum instructione atque eruditione conjungas; et me quem in alia parte hujus provinciae constitutum propter visendos vultus tuos non itineris longinquitas terruit, nec senium ac difficultas fatigati ac fessi jam corporis retardavit, sed animante famulatu Domini, et urgente festinata cupiditate properandi, contempta quoque omni tribulatione inopiae atque penuriae, quantacumque virium facultate veniendi sanctimoniae tuae celebris huc fama perduxit, ad proximam dilectionis tuae charitatem cum unanimitate fraternitatis admittas; et amori tuo quem discipulis suis Dominus haereditatis titulo reliquit, conjungas pariter et adsciscas; ut expectem pariter cum fratribus in apertione oris tui splendorem gratiae luminis Christi. Tu enim sequeris in tractatibus tuis lumen vitae, quod Dominus ostendit, quod Christus adveniens aeternam se esse vitam monstravit.

Papiscus, the Alexandrian Jew, in disputation, comes to mind; the obstinate hardness of the Jewish heart, softened by a brief admonition and a gentle rebuke; and the victorious teaching of Jason in the heart of Papiscus concerning the infusion of the Holy Spirit, by which Papiscus, admitted to the understanding of the truth and formed to the fear of the Lord, the Lord Himself having mercy, both believed in Jesus Christ the Son of God and, having begged that he might receive the seal, asked Jason for it. The written record of their contest proves this; it was set down in a work in the Greek tongue, as the two clashed with each other, Papiscus opposing the truth, and Jason asserting and vindicating the dispensation and fullness of Christ. To its translation for Latin understanding I have fearlessly set myself, with the help of God animating me and the firmness of a helping faith, preserving the proper sense of the words; and for those who are strangers to an understanding of Greek learning I have set it forth, having interpreted it with the meaning of the words kept whole, and having laid open the manifestation of all its understanding and of the truth, examined by the method of the Roman tongue. The testing of this labour I commit with earnest request to you, dearest one, who are grounded in instruction in both languages: that you, who are reverent in your veneration of the Holy Spirit, having compared the reading of both works, may examine the audacity of a modest rashness; and that by the scrutiny of your judgement you may approve and correct whatever has been arranged by us less well or perhaps improperly, by the authority of the Holy Spirit, Who has flowed into your breast with a flood of heavenly grace; and let there be sent to you, concerning this reading, an embassy from our humility, and let the first petition of love towards us be made known to you: that you may join the smallness of my faith with the instruction and learning of your disciples; and that me, whom, established in another part of this province, the length of the journey did not frighten from seeing your face, nor old age and the difficulty of a body now wearied and tired hold back, but whom, with the service of the Lord animating me and a hastened desire of hurrying urging me on, every tribulation of want and poverty also being despised, the celebrated fame of your holiness has brought here with whatever strength I had for coming, you may admit to the near charity of your love in the unanimity of brotherhood; and that you may likewise join and adopt me into your love, which the Lord left to His disciples by title of inheritance; so that I may await, together with the brethren, at the opening of your mouth, the splendour of the grace of the light of Christ. For you follow in your treatises the light of life, which the Lord showed, which Christ at His coming showed Himself to be, the eternal life.

Editors' notes and page, col. 55

Footnotes

(1) ‹anchor: Brevi admonitione› · lemma note (no call); printed in left column of the notes

Brevi admonitione. Sic Remig.; editi, Hebræa admonitione.

"By a brief admonition." So the Remigian manuscript; the printed editions have "Hebræa admonitione" [by a Hebrew admonition].

(printed under page 31)

(2) ‹anchor: Fidei juvantis› · lemma note (no call); printed in left column of the notes

Fidei juvantis. Sic Remig. et alius; editi, viventis.

"Of helping faith." So the Remigian manuscript and another; the printed editions have "viventis" [of living (faith)].

(printed under page 31)

(3) ‹anchor: Famulatu› · lemma note (no call); printed in left column of the notes

Famulatu. Sic Remig.; editi, stimulatu.

"By service." So the Remigian manuscript; the printed editions have "stimulatu" [by goading].

(printed under page 31)

(4) ‹anchor: Ad proximam› · lemma note (no call); printed in left column of the notes

Ad proximam. Sic idem ; editi, ad permixtam. Paulo post ex eodem legimus ut exspectem, pro eo quod est in editis expertum ; et tu enim sequeris pro sequar ; et vitam se esse pro vitam esse.

"To the nearest." So the same manuscript; the printed editions have "ad permixtam" [to the mingled]. A little after, from the same, we read "ut exspectem" [that I may await] in place of "expertum" [having tried] in the printed editions; and "tu enim sequeris" [for you follow] for "sequar" [I shall follow]; and "vitam se esse" [that he is life] for "vitam esse" [that it is life].

(printed under page 31)

(5) ‹anchor: Misericordia Domini ac favore› · lemma note (no call); printed in left column of the notes

Misericordia Domini ac favore. Sic Remig.; editi, misericordiæ Domini favore.

"By the mercy and favour of the Lord." So the Remigian manuscript; the printed editions have "by the favour of the Lord's mercy."

(printed under page 31)

(6) ‹anchor: Conjungi merear, ut› · lemma note (no call); printed in left column of the notes

Conjungi merear, ut. Hæc addita ex eodem codice.

"May I deserve to be joined, so that." These words are added from the same manuscript.

(printed under page 31)

(7) ‹anchor: Fidei› · lemma note (no call); printed in left column of the notes

Fidei. Editi addunt nostræ ; quidam codices mss., vestræ; neutrum in Remig. Paulo post, de inopinato in Remig. et aliis duobus.

"Of faith." The printed editions add "nostræ" [our]; certain manuscripts, "vestræ" [your]; neither in the Remigian manuscript. A little after, "de inopinato" [unexpectedly] in the Remigian manuscript and two others.

(printed under page 31)

(8) ‹anchor: Altari suo› · lemma note (no call); printed in right column of the notes

Altari suo. Sic Remig.; deest suo in editis.

"To his altar." So the Remigian manuscript; "suo" [his] is missing in the printed editions.

(printed under page 31)

(9) ‹anchor: Inspirata› · lemma note (no call); printed in right column of the notes

Inspirata. Sic Remig. et Sorbon.; editi, insperata.

"Inspired." So the Remigian and Sorbonne manuscripts; the printed editions have "insperata" [unhoped-for].

(printed under page 31)

(10) ‹anchor: Reservatum. Ut enim› · lemma note (no call); printed in right column of the notes

Reservatum. Ut enim. Sic Remig. et alii tres ; reservatus ut in editis.

"Reserved. For as." So the Remigian manuscript and three others; "reservatus ut" [reserved, as] in the printed editions.

(printed under page 31)

(11) ‹anchor: Dimicantis plebis› · lemma note (no call); printed in right column of the notes

Dimicantis plebis. Remig.; dimicationis editi.

"Of the contending people." The Remigian manuscript; the printed editions have "dimicationis" [of the contest].

(printed under page 31)

(12) ‹anchor: Pernicis› · lemma note (no call); printed in right column of the notes

Pernicis. Remig. cum quatuor aliis ; perennis editi.

"Swift." The Remigian manuscript with four others; the printed editions have "perennis" [perennial].

(printed under page 31)

(13) ‹anchor: Urgentis› · lemma note (no call); printed in right column of the notes

Urgentis. Ita Remig. cum tribus aliis; urgente editi.

"Of the urging (Lord)." So the Remigian manuscript with three others; the printed editions have "urgente" [urging, ablative].

(printed under page 31)

(14) ‹anchor: Dignoscereris› · lemma note (no call); printed in right column of the notes

Dignoscereris. Sic Remig.; editi, dignosceris.

"You were known." So the Remigian manuscript; the printed editions have "dignosceris" [you are known].

(printed under page 31)

(15) ‹anchor: Sub triumpho› · lemma note (no call); printed in right column of the notes

Sub triumpho.Sic codices mss. et Morel.; cum triumpho Pamel.

"Under the triumph." So the manuscripts and Morel; Pamelius has "cum triumpho" [with the triumph].

(printed under page 31)

(16) ‹anchor: Magna› · lemma note (no call); printed in right column of the notes

Magna. Hanc vocem addimus ex cod. Remig. Idem cum alio habet pervenire; editi, pervenis.

"Great." We add this word from the Remigian manuscript. The same with another has "pervenire" [to come]; the printed editions have "pervenis" [you come].

(printed under page 31)

(17) ‹anchor: In Christi timore› · lemma note (no call); printed in right column of the notes

In Christi timore. Sic codices mss.; in Christum editi.

"In the fear of Christ." So the manuscripts; the printed editions have "in Christum" [towards Christ].

(printed under page 31)

Page

running head: CELSI PRAEF. DE JUD. INCREDUL (cut off at the image edge; column number printed 55)
marginal letters: A Papisci Alexandrini Judaei disceptationis occurrit; B accessi; et his qui ab intellectu Graecae docilitatis; C fidei meae, cum discipulorum tuorum instructione; D tuis lumen vitae, quod Dominus ostendit
old-edition numerals: (none)
other: column begins mid-sentence (subject of "occurrit" lies in col. 54); "ipsorum" printed with damaged final m, read as ipsorum; stray mark/apostrophe printed between "Dominus" and "ostendit", not set; full-width heading "ANNOTATIONES." above the page-foot notes, cut off at the image edge, not set; the Annotationes (variant readings, Remig. etc.) at the page foot are left for the later pass; the right-hand column (IX., X. ...) belongs to col. 56 and is not set

PL 6:56

IX. Certe quam mihi laeta illa, quam exoptabilis dies est, cum misericordia Domini ac favore accersitione dilata, senectam istam meam proferre contigerit; ut et orationibus sanctorum impense et jugiter deprecantium Dominum conjungi merear, ut Christi martyrem videam, ut coronam justitiae quae tibi penes Dominum deposita est, portare conspiciam. Non autem putaveris martyrii tibi, secundum praesens votum fidei, gloriam tribui. Tunc inde felicitatis hujus collata dignatio est; tunc judicio justo Dominus elegit destinatum martyrem, cum te exemptum de justorum grege atque assumptum sibi de inopinato constituit altari suo sacerdotem. Praeclara prorsus et gloriosa vocationis electio, et de Domini dignatione nova atque inaudita et mira felicitas: transmarinae peregrinationis necessitatibus occupatum, ad destinatum tibi munus, ignarum ac nescium repente venisse: atque ita regressus tui tempus ad hoc esse libratum, ut inspirata celeritate veniendi, intelligeres atque dignosceres honorem sacerdotii coelestis inter caeteros tibi potissimum destinatum, et quod jussione Domini exspectatus venires atque occurreres, reservatum. Ut enim Ecclesiae suae Dominus tota miserationis pietate consuleret, dimicantis plebis mora, quem potius eligeret episcopum, te quaerenti populo suo Christus inopinatum repente obtulit, et complacitum sibi coelestis providentia, manifeste adventus tui improvisa occursione monstravit: et documentum repentini ac pernicis occursus, procurationem Dei voluntatis ostendit; ut quod difficili expeditione potuisset occurrere, facili celeritate perfectum sit urgentis Domini jussione; et ut prius te in Ecclesia Dei episcopum stare conspiceres et stuperes, quam venisse dignoscereris.

IX. Surely how joyful, how longed-for will that day be for me when, by the mercy and favour of the Lord, my summons being deferred, it shall have befallen me to prolong this old age of mine; so that I may deserve to be joined also to the prayers of the saints who earnestly and continually entreat the Lord, that I may see a martyr of Christ, that I may behold you wearing the crown of justice which is laid up for you with the Lord. But do not think that the glory of martyrdom is granted to you according to the present vow of faith. It was then, from that point, that the honour of this felicity was conferred; then by just judgement the Lord chose a destined martyr, when He took you out from the flock of the just and, having taken you to Himself unexpectedly, established you as priest at His altar. A truly splendid and glorious choice of calling, and, by the Lord's condescension, a new, unheard-of and wonderful felicity: that you, occupied with the necessities of a journey overseas, should suddenly have come, unaware and ignorant, to the office destined for you; and that the time of your return should have been so balanced to this end, that by the inspired speed of your coming you might understand and recognize that the honour of the heavenly priesthood had been destined for you above all others, and had been reserved because, awaited by the Lord's command, you would come and arrive. For, so that the Lord might provide for His Church with all the tenderness of His mercy, when the people were held up in contention over whom they should rather elect bishop, Christ suddenly presented you, unlooked for, to His people as they searched, and the heavenly providence plainly showed whom it was pleased with by the unforeseen encounter of your arrival; and the proof of a sudden and swift meeting displayed the management of God's will; so that what could have come about only by a difficult undertaking was accomplished with easy speed at the urgent command of the Lord; and so that you should see yourself standing as bishop in the Church of God, and be astonished, before you were known to have arrived.

X. Inde dilectionem jam tecum suam Dominus initiata charitate firmavit; inde amicitiam tecum, quam discipulis suis sub triumpho crucis suae tradidit dedicavitque, dicens (Joan. XV, 14): Si feceritis quae mando vobis, jam non dico vos servos, sed amicos; inde martyrium, inde sacerdotii electionem signavit. Magna amicitia est, per quam ad Christi vultus admitteris, extraordinaria hostia pervenire. Sic eliguntur justi, sic probantur religiosi ac simplices in Christi timore electi; ut ante remunerationi fidei destineris, ante praemio devotae menti, in Domino dignus habearis, quam venerit hora decreti, quam exceperis sententiam Christi, probatam te et paratam hostiam

X. From then on the Lord, His charity having been begun, already confirmed His love with you; from then on the friendship with you which He handed down and dedicated to His disciples under the triumph of His cross, saying (John 15:14): If you do what I command you, I no longer call you servants, but friends; from then on He sealed martyrdom, from then on the election to the priesthood. Great is the friendship through which you are admitted to the face of Christ, to arrive there as an extraordinary victim. So are the just chosen, so are the religious and simple, chosen in the fear of Christ, approved; that you should be destined for the reward of faith beforehand, beforehand be held worthy in the Lord of the prize for a devoted mind, before the hour of the decree has come, before you have received the sentence of Christ, you, a victim proved and prepared

Editors' notes and page, col. 56

Page

running head: UD. INCREDUL. AD VIGILIUM EP. 56 (left edge cut off; column number printed faintly)
marginal letters: A IX. Certe quam mihi laeta illa; B peregrinationis necessitatibus occupatum; C ditione potuisset occurrere; D habearis, quam venerit hora decreti
old-edition numerals: (none)
other: text is the letter De Judaica incredulitate ad Vigilium episcopum (pseudo-Cyprianic), not Lactantius, as printed in this column; running head cut at left edge; ANNOTATIONES at page foot (Altari suo. Sic Remig. ...) not set, left for later pass; line fragments of the adjoining column at left edge not set; column ends mid-sentence at hostiam; (Joan. XV, 14) printed in lower-case/small capitals, set XV

PL 6:57

electio coelestis inveniat. Etenim ille te, qui non mendax est Deus, qui episcopum plebi suae de improviso constituit, ille plena dilectione suae voluntatis te coronabit. Tunc tantum ut nostri memineris petimus, et oramus, cum pudice allectionis Domini probata atque immaculata hostia, ante Christi tribunal adstiteris, cum gloria gratiae Dei, praemium devotae mentis ac remunerationem acceperis; memoriae haereat, et tenaciter in sensibus tuis maneat, quam nobis impertire dignaris, dilectio charitatis; ut orationibus tuis peccata nostra veniam consequantur, ut meritis justitiae tuae, vitae nostrae delicta purgentur. Etenim martyrii

the heavenly election may find. For He, God Who is no liar, Who unexpectedly appointed you bishop for His people, He will crown you with the fullness of the love of His will. This only we ask and pray, that you remember us when, as an approved and spotless victim of the Lord's chaste choosing, you stand before the judgement seat of Christ, when with the glory of the grace of God you receive the reward and recompense of a devoted mind; may the love of charity which you deign to bestow on us cling to your memory and remain firmly in your senses; that by your prayers our sins may obtain pardon, that by the merits of your righteousness the offences of our life may be cleansed. For I trust that it is the equal of martyrdom

instar esse confido, peccatorem justi petitione meruisse salvari: ut et, cum ipse promereri quid precibus tuis minus possis, martyris meritis libereris. Sic Job justus pro amicorum trium peccatis a Deo rogaturus et impetraturus ostenditur, et probatio timoris ejus et fidei Domini voce teste signatur. Cum ergo in die liberationis tuae, charissime, repraesentare te Christi vultibus coeperis; cum in aeternitatem perpetuitatemque videndi regnare cum Christo felici sorte successeris: pro Domini misericordia in mente jam habe puerum tuum Celsum, sanctissime.

that a sinner has deserved to be saved by the petition of a just man: so that you too, since you yourself are less able to merit anything by your own prayers, may be set free by the merits of a martyr. Thus Job the just is shown as about to ask and to obtain from God for the sins of his three friends, and the proof of his fear and faith is sealed by the voice of the Lord as witness. When therefore, on the day of your liberation, most dear one, you have begun to present yourself before the countenance of Christ; when by a happy lot you have succeeded into the eternity and perpetuity of seeing, to reign with Christ: for the Lord's mercy, keep in mind even now your servant Celsus, most holy one.

Editors' notes and page, col. 57

Footnotes

(printed under page 32)

(1) ‹anchor: not visible (probably the title IN LACTANTIUM)› · call in col 57

Cujus editionem, ut pote omnium hactenus publici juris factarum loco habendam, ad innumerorumque tam editorum quam manuscriptorum codicum fidem emendatam, nonnulis tamen vel in melius mutatis vel additis, recudimus.

We reprint his edition, since it may stand in place of all those published up to now and has been corrected against the witness of countless books, printed as well as manuscript; some things, however, we have changed for the better or added.

(printed under page 32) ANNOTATIONES. (heading printed across the page above these notes, cut at the left edge)

(2) ‹lemma note (no call), Justi petitione› · printed in the text block of col 58 above the band

Justi petitione. Sic Remig. justi martyris edit. et paulo post, martyris precibus in eod. Remig.

Justi petitione. So Remig., justi martyris the editions, and a little after, martyris precibus in the same Remig.

(3) ‹lemma note (no call), Celsum› · printed in the text block of col 58 above the band

Celsum. Caecilium cod. Remig.

Celsum. Caecilium the Remig. codex.

(4) ‹lemma note (no call), Pudice› · printed under col 57, first under the ANNOTATIONES heading, above the band (added by QA Q3; it stands before notes 2–3 on the page)

Pudice. Sic Remig.; non male in alio, pudicae; editi, pudicitia. Auctoritate ejusdem cod. Remig. et aliorum nonnullorum legimus tenaciter pro teneas ut, et promereri pro promovere, et alia nonnulla emendamus.

Pudice. So Remig.; not badly in another, pudicae; the printed editions, pudicitia. On the authority of the same Remig. codex and of some others we read tenaciter for teneas ut, and promereri for promovere, and we correct some other things.

Page

running head: ATIO IN LACTANTIUM. (cut at left edge; presumably PRAEFATIO IN LACTANTIUM.)
marginal letters: A ‹instar esse confido›; B ‹III. Verum, re infecta›; C ‹oratio. Certum est›
old-edition numerals: (none)
other: column begins mid-sentence (instar) and ends mid-sentence (publici juris); the heading ANNOTATIONES. is a full-width line cut at the left edge, not set; the annotations under it are variant readings printed in the text block, not at the page foot, so they are set in the notes of col 57 under Footnotes, not in layer 1 (Justi petitione; Celsum); the title of the new preface (PRAEFATIO / LENGLET DUFRESNOY (1) / IN LACTANTIUM.) is printed full width, cut at the left edge, and is not set; Lenglet Dufresnoy's preface, paragraphs III to V (III. Verum, re infecta), stands below the band and belongs to the next unit (not set here); 'aequitatis' and 'eo' are read from faint type
other: ligature doubt raised by the check (text not changed): Caecilium | Coecilium; Q1 read the page as æ (Cæcilium), agreeing with the text as set under col 57
other: the 3 paragraph(s) of this column above the full-width band are set under col 57 (reading order, moved on receipt)
other: the text of this column below the full-width band belongs to the next unit; not set here (rail-only part)