ΡΝ peat ΤΡ τε xs, ee τον ὧν agen = ak mY i ¥ δὲ ΟἿ ! πὰ νον δι Ἔν... a i ἐδ i y Yat " 7 ΒΗ . ΕΝ ny ae fait * 15 eet] ee ποτ. ἌΝ ᾿ ᾿ i, ΝΣ ΓΟ, ry ie ahh SPO i 7 ᾿ ᾿ 5 τι “ΠῚ ΠΧ ΟΝ] STUDIES CONTRIBUTIONS TO BIBLICAL AND PATRISTIC LITERATURE EDITED BY J. ARMITAGE ROBINSON B.D. HON. PH.D. GOTTINGEN HON. D.D. HALLE NORRISIAN PROFESSOR OF DIVINITY VOL. Ill. THE RULES OF TYCONIUS THE FOURTH BOOK OF EZRA EUTHALIANA CAMBRIDGE AT THE UNIVERSITY PRESS 1895 et ® ’ i af yea > 7 wis — 7 a = ΠΝ dha gles ; ᾿ " ᾿ ΓΝ as ΟΝ ν᾿ νὰ - «(ΟΝ ΕΣ > ᾿ TEXTS AND STUDIES CONTRIBUTIONS ΤῸ BIBLICAL AND PATRISTIC LITERA AUG 1+ 1959 Y | <2agica, sem J. ARMITAGE ROBINSON B.D. HON. PH.D. GOTTINGEN HON. D.D. HALLE wy EDITED BY NORRISIAN PROFESSOR OF DIVINITY VOL. Ill. No; 1. ΤῊΝ RULES OF TYCONIUS CAMBRIDGE AT THE UNIVERSITY PRESS 1894 London: C. J. CLAY anv SONS, CAMBRIDGE UNIVERSITY PRESS WAREHOUSE, AVE MARIA LANE. Glasgow: 263, ARGYLE STREET. Cambritge: DEIGHTON, BELL AND CO. Leipsig: F. A. BROCKHAUS. Mew Work: MACMILLAN AND CO. THE BOOK OF RULES OF LYCONIUS NEWLY EDITED FROM THE MSS WITH AN INTRODUCTION AND AN EXAMINATION INTO THE TEXT OF THE BIBLICAL QUOTATIONS BY BC. BURKITT WA. CAMBRIDGE AT THE UNIVERSITY PRESS 1894 [All Rights reserved] Cambridge: PRINTED BY C. J. CLAY, M.A. AND SONS AT THE UNIVERSITY PRESS. TO E. E. BOWEN Esq. M.A. HEAD MASTER OF THE MODERN SIDE IN HARROW SCHOOL FROM WHOM I LEARNT THE ELEMENTS OF THE CRITICISM OF ANCIENT DOCUMENTS I MOST GRATEFULLY DEDICATE MY FIRST BOOK PREFACE. ia trying to find a pre-Augustinian African writer, who from his date and locality might be presumed to quote from a Version similar to that used by 8. Cyprian, I came across Tyconius, the author of the Liber Regularum. A very slight study was enough to shew that it was impossible to ground any satisfactory work upon the printed texts of that book. All the editions hitherto printed are derived from a single late and faulty Ms, so that the language appears almost wholly in- comprehensible. Indeed it is not too much to say that the Lnber Regularum is here printed for the first time in something of the form in which Tyconius wrote it. It is, I believe, mainly this corrupt state of the text which has prevented the recognition of the very important place which Tyconius holds in the history of Biblical Interpretation in western Europe. I have approached the subject almost entirely from the point of view of the textual criticism of the Old Latin Versions, and have tried to vindicate for the quotations of Tyconius their true position as the only considerable body of evidence for the Latin text of the Prophets current in Africa between the epochs of S. Cyprian and S. Augustine. But there is another side to the Liber Regularum. It is the first book in western Christendom which attempts to treat of the meaning and Inspira- tion of the Bible as a whole, and which tries to find a method of interpretation more thorough and scientific than the almost hap-hazard selection of proof texts. The work of Tyconius seems to be entirely original; there are hardly any traces of the influence of previous writers in it. But it profoundly influenced ucceeding Latin writers from the time of 5. Augustine onward. Β. b vill PREFACE. I hope that the improved text contained in this volume may induce some scholar to investigate Tyconius’ methods and ideas, which are well worthy of a more careful study than I feel myself competent to give to them. A system of interpretation which frankly recognises the historical meaning of prophecy without thereby detracting from its spiritual essence should have some interest in the present day. The present work has grown out of the Kaye Prize Essay for 1891, upon the Old Latin Versions of the Prophets. I attempted to shew that an improved text of Tyconius was essential towards a clearer understanding of this subject, and the adjudicators of the Prize have kindly allowed me thus to modify both the title and the contents of the Essay. It remains now to thank the many friends who have helped me at various stages in the preparation of this book, among whom I wish especially to name Father Bollig, of the Vatican Library, M. Henri Jadart, of Reims, and Dr Ceriani, of Milan, through whose good offices I was able to procure a transcript of the Monza Epitome. The Editor of this Series has been un- wearied in his help both in the Text and the Introduction ; it is chiefly due to him that the work is not disfigured by many erudities of style and expression. To the never-failing kindness of the late Prof. W. Robertson Smith I owe several suggestions and references, besides a brilliant emendation in the text of Rule 1. [06 Cale July, 1894. CONTENTS. INTRODUCTION : : : I. The Writings of Tyconius II. The Date of the Book of Rules : III. The Literary History of the Book of Rules IV. The MSS and Editions of the Book of Rules V. The Genealogy of the MSS VI. The Text of the Monza Epitome . VII. The Accuracy of Tyconius’ Quotations VIII. The Latin Version used by Tyconius Tyconius and 8. Cyprian Tyconius and Habetdeus : Tyconius and the ‘Speculum’ (77) Style and Vocabulary IX. Selected Readings THE Book or RULES APPENDICES : : I. The Monza Epitome Il. Notes on Orthography INDICES : : : : : I. Index of Biblical Quotations . II. Index of Latin words PAGE ΧΙ ΟΣ 1Χ] Ixvili evil 1—85 89—103 89 99 104-114 104. 110 b2 ERRATA. Introd. p xlix, line 8 for canta V* read canta V Text 10°4 omit comma after mansionem 30! for insequabantur read insequebantur and let the note read inseque- batur V 60° for difinitur read definitur and insert in the notes difinitur RV 704 for domu read domo and let the note read domu R 77° for nouissimis read nouissimus INTRODUCTION. I. The writings of Tyconius. Tyconius the African lived in the latter half of the fourth century and was a member of the Donatist community. This schismatic Church came into existence after the great Diocletian Persecution, having separated itself from the main body on the question of the Lapsed. In Africa the Donatists formed a strong party and kept up their organisation for a couple of centuries, holding Catholic doctrine, but refusing communion both with the lapsed and those who had received the lapsed. They were thus an isolated body of Latin-speaking Christians. There were no Greek Donatists, so that the Donatist Church had less tempta- tion than the rest of Western Christendom to revise its Bible from Greek Codices. So far as I know, the ‘ Italic, 6. Augus- tinian, type of text is never found in their works, and at a much later date than Tyconius they seem still to have used the Old Version when S. Jerome’s translation had become the Catholic text. Thus in the curious Dialogue Contra Fulgentium Donatis- tum, printed in the appendix to S. Augustine’, where a Catholic and a Donatist are made to dispute together, the Donatist uses an Old Latin text, while the Catholic quotes from the Vulgate. These considerations explain the absence of Greek influence in the works of Tyconius whether in regard to his ideas or to the text of his Biblical quotations. He was an African by nationality and an African by religion. 1 Migne xliii 763. ΧΙ INTRODUCTION, Tyconius seems to have occupied a prominent and independent position in the internal disputes of his Church’. His book on the Donatist controversy called Bellum Intestinum has unfortunately perished, and the little that is known about his life comes chiefly from references scattered up and down in the works of 8. Augustine. Tyconius appears to have recognised the existence of the true Church outside the Donatist community elsewhere than in Africa, and on this ground he seems to have quarrelled with his party, yet without joing himself to the Catholics. “Contra Donatistas,” says S. Augustine’, “inuictissime scripsit, cum fuerit Donatista ; et illic inuenitur absurdissimi cordis, ubi eos non omni ex parte relinquere uoluit.” His greatest influence, however, both on his contemporaries and on succeeding generations, was due to his two exegetical works: the Book of Rules edited in this volume, and the Commentary on the Apocalypse. The Commentary of Tyconius on the Apocalypse is believed to be lost. No Ms is known to exist at the present time, though” the Monastery of 8. Gall possessed one in the 9th century. A great portion of the work has however been incorporated by various authors, as has been lately shewn by Dr Haussleiter in the Zeitschrift fiir Kirchl. Wissenschaft, 1886, pp. 239—257, where the whole question of the extant sources has been fully worked out. The chief writers who used Tyconius as their main authority in explaining the Apocalypse were Primasius, Bede, the author of the Pseudo-Augustinian Homilies’, and above all Beatus, a Spanish priest contemporary with Charlemagne, whose book on the Apocalypse is little more than a series of extracts from our author. This last work is very scarce; the only edition (by Florez, Madrid, 1770) was not reprinted for Migne. There is a copy in the Bodleian, but none in the British Museum or in the Cambridge University Library. According to Dr Haussleiter, the influence of the Commentary of Tyconius is further visible even 1 See Tillemont, vi 145—150, and the article Tichonius in the Dict. of Christian Biography, for further information on the relations of Tyconius with his party. From the point of view of the textual critic the one important factor of the Donatist position is their isolation in Latin-speaking Africa. For the spelling of the name T'yconius see Appendix m on Orthography. 2 Aug de Doct Christ iii 30. 3 Migne xxxv 2417; see Tillemont, vi 150, and Haussleiter, pp 240, 242. THE WRITINGS OF TYCONIUS. ΧΙ in the ordinary recension of the Commentary of Victorinus of Pettau, although this author lived a little before Tyconius, and his genuine interpretations were quite different from those of the African Donatist. The Book of Rules has met with a better fate than the Commentary on the Apocalypse. Two independent Mss survive, besides an extensive Epitome and some interesting quotations in subsequent writers, In this work Tyconius attempts to deal with a real problem. The Church had inherited the Old Testament and held fast to the belief that the ancient scriptures wholly testified to the New Covenant. Many Jewish prophecies are appealed to by the N, T. writers, by the early apologists, and in such works as 8. Cyprian’s Testimoma. But there still remained an enormous residuum which was not obviously edifying, so that many verses from the Prophets have been quoted by no ancient writer. It was this - unsurveyed region, the “prophetiae inmensa silua,” which Tyconius set himself to explore and map out. Consequently his longer quotations are often from passages which no one else has touched. His aim was to find general rules of interpretation which would cover every case, and which therefore might be applied to the most unpromising subjects and images. Whatever we may think of his results, they certainly seemed to meet the wants of the men of his own time. It is a most extraordinary fact that the Catholic world should have accepted the work of a schismatic as a text-book of exegesis; that it was so accepted is the best testimony to the success of the Book of Rules. Tyconius divides all prophecies into two classes: those which refer to Christ and His Church, and those which refer to the Devil and his followers. It is acknowledged that many passages in the prophetical books refer to Christ. But Christ is One with His Church, the Body of which He is the Head. , 78 V 13. 7 propter hoc 77” V 14. 9 dicturus es 77? V p= CoS D So) oI 1 T am assuming throughout that Tyconius is an independent author. .delicta eius 38777 Ixxxvill 33) confractus 71° incitat 715, 7514” V, 7622 V commouet 751) 17, Ὁ V reges terrae ΤΟΙΣ V [quomodo uenisti] sicut uestimentum 77 4 V est 771 V conburet 64! uniuersa regna 54° arguam.. acer Ps quoniam 541)” in ipsa 54! scientia 797! V sapientia 797! V scientia 1925, 80%, propterea 79° V [narrans] narrabis 80! V (cf Ps xxi 29) 8331 V The whole state of things is changed in the case of a writer like Primasius, in whose work on the Apocalypse the text at the head of the sections differs from that in the commentary, because the commentary was taken for the most part from one source, the text from another. 2 E.g. morte 7815, for monte; inferorum 78, for igneorum, xlvi INTRODUCTION. 15. Eze xxviii 13 deliciis paradisi 78*, — paradiso 807 V 80°! V 16. 19 perditio factus es perditio facta es 8577 V 782 V Li: xxxil 7 cooperiam 44!% operiam 45° 18. 10 terit ad+ ruinam expectantes 4512 V (expugnantes R) 4422 19. 2 Co iii 18 a claritate in clari- in gloria ex.,.gloria 19” tatem 191 a gloria in gloriam 21%" 20. 2 The ii 7* obtinet 52° [detinens] detinet 7455 V* (detinens ὃ detineat Vcorr) 21. 7> donee 52° quoadusque 7475 V 22, Ap xxii 17 sponsus 375 505 717 Out of these twenty-two readings many may be seen at once to be merely the result of Tyconius’ inaccuracy. Thus terrae 76 for gentium 70 in Esai xiv 18 (τῶν ἐθνῶν) is a mere slip, absolutely unattested elsewhere in any language; it could hardly have been found if Tyconius had been in the habit of verifying his quotations by his codex when he repeated them, or even if he had been in the habit of referring to what he had previously written. The argument in fact has a double conclusion: the general accuracy and occasional inaccuracy of 'Tyconius makes it improbable (1) that he could have consulted his codex for the inaccurate quotations, and (11) that he could have done without his codex for the accurate quotations. But if we are obliged to resort to the hypothesis that Tyconius did not verify his quotations on repetition in order to explain the merely careless blunders like terrae for gentiwm (No. 5) and paradiso for deliciis paradisi (No. 15), the same hypothesis may be used to explain most of the substitutions of synonyms, such as incitat for concitat (No. 4). These substitutions are neither in the first nor the second series of a peculiarly ‘African’ or other east. The only instance to the contrary is that of the variation between ‘gloria’ and ‘claritas’ in 2 Co iii 18, where however ‘claritas’ is also the word used in the Vulgate. Seven of the passages demand special treatment. These are the complicated variations which I have grouped under No. 12, and Nos. 4, 18, 22, and 6, 14, 20, where there is reason to think that our Mss are corrupt. No. 12 mainly turns on the translation of ἐπιστήμη. In Eze xxviii 3, 4", 5 and 7 ἐπιστήμη is rendered in RENDERINGS OF ἐπιστήμη. xlvil w (cod. Weing.) by doctrina; in verse 17, where w is wanting, doctrina is found in m 675. Thus ‘doctrina’ is well supported, and it is found as the rendering of Tyconius’ version, pp 77, 78, in vv. 5,7, and 17. But in the repeated quotation on pp 79, 80 and 83 we find ‘scientia’ instead. Moreover in v. 3 ‘sapientia’ renders ἐπιστήμη both in 77” and 79”, while in v. 4 correspond- ing to the Greek ἐπιστήμῃ... φρονήσει we find sapientia...doctrina in 77”, but scientia...sapientia in 79%. The rendering of ἐπιστήμη by sapientia in v. 3 is supported by Optatus. The valuable pair of Greek cursives 62-147 transpose ἐπιστήμη and φρόνησις in v. 4, and w has in that verse the corrupt reading “numquid doctrina eorum doctrina est tua aut sapientia tua fecisti,” etc, which seems to have arisen out of a dittography of doctrina. These variations are best shewn by a table: Eze Gk Mss 62-147 w Tyc (1st quot) Tyce (2nd quot) XXVII1 3 ἐπιστήμη ἐ. doctrina sap. (= Opt) sap. 4a ἐπιστ. φ. doctrina bis sap. scientia 4 φρόνησις e. sapientia doctr. sap. 5 ἐπιστ. ἐ. doctrina doctr. scientia 7 ἐπιστ. ἐ. doctrina doctr. scientia 17 ἐπιστ. ἐ. [doctrina m 675, doctr. scientia hiat εν] Thus scentia in the repeated quotation stands for doctrina in the original, and if we suppose that sapientia and doctrina have got transposed in verse 4 in cod. V (our only authority) this is true without exception’. For the rest, it seems as if doctrina were the original rendering of ἐπιστήμη In all five places, but that in verse 3 saprentia had been substituted in the codex of Tyconius as in that of Optatus, while in the remaining four passages Tyconius himself replaced doctrina by a third word scientia. In Nos. 4, 18, and 22 the probable explanation of the differences in quotation is simple corruption in the Mss. In Esai xiv 16? (No. 4) it is easy to see how ‘com’ might be lost after ‘ram’ in the sentence concitat terramcommouet reges, especially when the constant use of the simple verb ‘mouere’ with ‘terra’ for ‘ earth- quake’ is considered. Again in Ap xxii 17 (No. 22) Tyconius expressly quotes the text on p 8 for the sake of the curious 1 Cf 21, 32% in V. xlvill INTRODUCTION. reading “sponsus et sponsa.” Yet on p 71 both our Mss have “ sps et sponsa,” that is “Spiritus et sponsa.” This must be a clerical error in codd. RV, as Tyconius appears to have supported ‘sponsus’ in his Commentary on the Apocalypse, if indeed he did not mvent that reading’. As to Eze xxxii 10 (No. 18), “erit ad rumam suam” p 44” corresponds to προσδεχόμενοι THY πτῶσιν αὐτῶν, yet on the next page Tyconius repeats the verse with the correct translation ‘expectantes’ for ‘erit ad” Is it possible that the corruption was already in his codex and was copied out mechani- cally by him ? The remaining instances (Nos. 6, 14, and 20) form a class by themselves. In each case the second quotation occurs in that part where V is our only authority, and I believe the text has in each case suffered corruption by dittography. The readings are as follows. I have bracketed the corrupt anticipations of the following word in giving the readings of V. 6. Esai xiv 20 ὃν τρόπον ἱμάτιον quomodo uestimentum 70° RV (= Habetdeus 315) [quomodo uenisti] sicut uestimentum ΤΥ V 14. Eze xxviii 9 λέγων ἐρεῖς dicturus es 77" V (=w) {narrans| narrabis 80" V 20. 2 The 117 ὁ κατέχων qui obtinet 52°(R)V_ (quod obtinet R) quild] [detinens] detinet 74° V* qui detinens ὃ detineat Vcorr I should not have ventured to assert that these readings were corrupt and produced in the same way in all three cases, were it not that readings of this kind are extremely common in V, so common in fact, that it would be unlikely that the portion of text in which we are dependent on V alone should contain no examples. Below is a complete list of these cases of false repetition. Those marked V have been unnoticed by correctors and have passed into the later Mss and the printed editions; those marked V* have been altered. The readings of M are given wherever it is extant. 1 Cf Ps-Aug'* (Migne xxxv 2452). ‘Sponsus’ found its way into the later mss of the Vulgate, though not into the printed Editions. DOUBLETS IN COD. V. xlx 5* synonymis] si non nimis R ΠΟΙ nimis nouimus V 7” unum] R uniunum V 11° non totum] RM totum non totuni V 24 data] R data data V* 25* operatrix] R operatrixrix V* 32 sic Dominus] sed ds R; om ΜΝ sic dicit dns V* 4.450 uirtus eius] R uirtus eorumeius V* 46” multa canta] ἢ multa cantica canta V* 52!" ostendit omnes] Rh oms ostendit oms V* oms ostendit Vcorr 56" cuiusque temporis| R,cuius- temporis cuiusq. temporis cu- quam temporis D, cui: tem- lusq. V poris M 56” ita et nouissima hora] RD ita in nouissima ut nouissima hora V(M) (ita et...M) 68% Verbum carne(m) factum pr Verbum carne factum quid quid persequitur Verbum in persequitur in carne V carne] R 71% de se et] de sede & R de se & de se & V*...... Besides these, there are the three passages under discussion pp 74, 7734 and 80”. Somewhat similar as shewing a tendency to amplification are the following : 56° primus dies mensis est] RD primus dies mensis decimus est V primus dies mensis mensis est M 595. 55 vit spiritus Ecclesiae] RM septem sps ecclesiae septem V 64° tempus est] R totum tempus est V 695 Dominum Tesum] R dam ihm xpm V 73% Dominus noster Iesus Chris- dns ds nr ihs xps V tus] R These numerous cases of repetitions both simple and corrupt in the text of V (in which it is important to notice that the cor- rupt reading generally precedes the true reading’) are sufficient to shew the probability of the phenomenon occurring also where R is lost. It only remains to prove that in each of the three cases mentioned on p xlviii the reading of V is impossible as it stands, 1 Some of these readings may have been due to corrections in the text of V’s ancestor, misunderstood by the scribe of V. Compare p 48%. | INTRODUCTION. and to explain the variation which remains between the text as emended and the other form in which the quotations are found. In Esai xiv 20 the text quomodo uestimentum as it appears in both codd. R and V on p 70 is in literal agreement with the text as quoted by Habetdeus the Donatist at the Council of Carthage. As we might expect, the text of the Version used by him is most closely related to that of Tyconius. Quomodo uestimentum was thus no doubt the reading of Tyconius’ Bible. On the other hand the reading of V on p 77 does not make any sense:—“Iterum corpus ipsius diaboli conuenit dicens: Quomodo uenisti sicut uestimentum sanguine consparsum non est mundum, ita nec tu eris mundus.” There is nothing about ‘coming’ in the whole passage and uenisti and westi(mentum) are evidently con- nected. Either ‘uenistisicut’ is a sort of rough doublet οἵ ‘uestimentum,’ or more probably ‘sicut’ was in this place loosely substituted for ‘quomodo’ at this point by Tyconius on repeating his quotation’, The seribe of V (or an ancestor of V) began to write quomodo uestimentum as on p 70, but discovering his error wrote sicut uestimentum, leaving the letters “quomodo uenisti” (for “quomodo uesti-”) imperfectly cancelled. The process is exactly similar to that by which multa canta p 46", which stands for πολλὰ σον Ksai xxiii 16, became in V and the mss which followed V multa canticacanta. In Eze xxviii 9 λέγων ἐρεῖς is rendered “dicturus es” in the formal quotation p 77*, and this is confirmed by w, which happens to be extant at this verse. But when the verse is repeated on p 50" we find in V: “Nuimquid narrans narrabis in conspectu interficientium te, Deus sum ego?” Now if narrans narrabis were genuine it could only be regarded as a direct translation by Tyconius himself from the Greek. ΤῸ this there are three objec- tions. First, there is no other passage where he refers to the Greek, Secondly, the words λέγων ἐρεῖς are of no great im- portance in the sentence; Tyconius makes no remark on their special significance, Thirdly, narrans narrabis is not a trans- lation of λέγων ἐρεῖς. The verb ‘narrare’ occurs 15 times in ' As quoniam 54". for quia 543, propterea 79% for propter hoc 77”, and quoad usque 1455 for donee 52°. 2 Of k, Mt ii 6, 13; Me x 89. DOUBLETS IN COD. V. ΤΙ the Vulgate N.T., and besides these places it occurs in Mt xiii 36 in various forms of the Old Latin, but it is never a rendering of λέγειν or εἰπεῖν. In Eze xxviii 9 Hier’ has numquid loquens dices, and in the Vulgate numquid dicens loqueris. But if “narrans narrabis” cannot be a direct translation from the Greek still less can it be a paraphrase of “dicturus es.” Tyco- nius would scarcely substitute for “dicturus es” an imperfectly naturalised Hebrew idiom, to which he himself attached a peculiar significance’. On the other hand the simple narrabis alone might very well be a paraphrase for dictuwrus es. I believe Tyconius was influenced (consciously or unconsciously) by the familiar verse Ps xxi 23: “narrabo nomen tuum fratribus meis.” An exact parallel is afforded by his double quotation of 2 Regn vu 14, which is given on p 37 correctly, but repeated on the next page in a form influenced by Ps Ixxxviii 33. Finally we come to the variations in 2 The 1 7. On p 52 Tyconius, after quoting Ps exxxvi 9 (“Felix est qui obtinebit, etc”), says: “Obtinet autem, sicut scriptum est: Qui obtinet modo, donec de medio fiat.” This is the reading of both Mss, except that R has quod obt. for qui obt. On p 74, but unfortunately after R has failed us, we find: “ Tantwum ut quid detinens detinet modo, quoad usque de medio fiat.’ For quid detinens detinet modo Vcorr substituted qui detinens est detineat modo. The Greek is μόνον ὁ κατέχων ἄρτι ἕως ἐκ μέσου γένηται, and for ὁ κατέχων ἄρτι the extant Latin renderings are qui nune tenet teneat d, Tert de Res Carn 24 Ambst qui tenet nune teneat Vg qui modo tenet teneat Aug (de Οὐ Der) qui tenet modo teneat Hesych (ap Aug Ep 198) An improved text may shew that teneat was a later accretion in some of these authorities. But even if it be not so, it is noticeable that in none of them does ‘nunc’ or ‘modo’ occupy the last place, a fact which condemns the reading of Veorr on p 74 and makes the ‘detinens’ of V* suspicious, while its presence is easily explained by the hypothesis of dittography. As between obtinere and detinere, it is worth remark that the quotation on p 52 is 1 See his disquisition on ‘‘disrumpens disrumpam,”’ p 391 15. li INTRODUCTION. introduced for the sake of the word obtinere, to illustrate Ps exxxvi 9. The quotation on p 74 is still further open to objection on the ground of the expression quoad usque, which though it has good African authority elsewhere’ is here only found in Ambrosiaster'/,, while donec receives additional support from an allusion in Tyconius 8°. VIII. The Latin Version used by Tyconius. The confusion and variety of text in the forms of the “Old Latin” has been a matter of common remark since the days of S. Augustine. Successive adaptation of the language of a primitive version to local dialects and irregular revision from Greek Mss were probably the causes which produced this variety, but we have hardly any historical traditions of the localities in which such changes took place or the men by whom they were made. In this confusion there is only one way out of the difficulty. Our Mss can give us no help alone, for they are not connected by sufficiently accurate traditions with local uses. It is only by carefully studying the quotations of Ecclesiastical writers, of whom we know where and when they wrote, that any fixed criteria can be found for assigning the continuous texts of the mss to Africa, Gaul, or Italy. In all such investigations the quotations of S. Cyprian are the starting point. Except Tertullian he is the oldest African Father who quotes Scripture, and Tertullian’s evidence in our present state of knowledge is rendered of doubtful value by his acquaintance with Greek and his habit of paraphrase. Cyprian on the other hand always uses a Latin Version and quotes accurately and consistently. For the Gospels Prof. Sanday has definitely proved the African character of Δ (and in a less degree of e) by using the text of Cyprian as a working standard®. No such investigation has yet been made for any part of the Old Testament; I shall therefore begin by comparing the text of Tyconius with that of Cyprian. Each book of the Bible must be treated separately, for we have no reason to suppose that the original translation was all made at one ' Cf k, Mt ii 13, v 18 bis, x 11, xiii 13; Me xii 36, xili 30. 2 O, L. Bibl, Texts (1), vol ii. TYCONIUS AND S. CYPRIAN. li time or by the same hand ; in extreme cases, such as the Book of Job on the one hand and the Book of Daniel on the other, it is at once seen that the literary fates of the various parts of the Bible have been quite independent. In the Prophets the evidence is most full and clear in the Book of Isaiah. I shall therefore begin by treating that book separately. For the sake of clearness it may be convenient to give at once the conclusions which I shall try to prove. 1. The text of Tyconius in the Prophets is from the same version as that used by S. Cyprian, slightly altered in the Latinity but presenting no clear traces of revision from the Greek. 2. This text is practically identical with that used by Habet- deus, the spokesman of the Donatists at the Council of Carthage. 3. The text of the Speculum (m) is of the same version, but greatly changed as to the Latinity. Tyconius and S. Cyprian. In the following extracts the references to 8S. Cyprian are by Hartel’s pages, but in the Testimonia, unless otherwise stated, the text followed is not Hartel’s but that of the Ms called by him L. The pre-eminence of L in the Testimonia has been proved once for all by Prof. Sanday in O. Lat. Bibl. Texts (4) τὰ lxii—lIxiv, and his judgment has been confirmed by Dombart the editor of Commo- dian, and Brandt the editor of Lactantius, both of which authors regularly use the Testimonia for Biblical quotations. Readings marked O, (following Prof. Sanday’s notation) are from my collation of Bod]. Add. C 15, saec. x. Cyp 366 Tye 50, 51 Esai xiii 6 Vlulate, ululate, proximus est enim dies Domini proximus est enim dies Domini, et obtritio a Deo aderit. et contritio a Deo aderit... 9 ecce enim dies Domini ecce enim dies Domini uenit®* insanabilis insanabilis* uenit indignationis et irae indignationis et irae, ponere orbem terrae desertum ponere orbem terrarwm desertum, et peccatores perdere ex eo. et peccatores perdere ex eo. liv 13 14 15 16 16 Se Me 6 INTRODUCTION. Cyp 669 Tye 70 (71, 72, 75) Esai xiv Tu autem dixisti in animo tuo: in caelum ascendam, super stellas Dei ponam sedem meam, sedebo in monte alto super montes altos in Aquilonem, ascendam super nubes, ero similis Altissimo... tu uero ad inferos descendes in fundamenta terrae, et qui uidebunt te mirabuntur super te. Cyp 183 Esai Hie homo qui concitat terram, commouet reges ; 7 qui ponit orbem terrae totum desertum. tu autem dixisti in animo tuo: In caelum ascendam, super stellas Dei ponam sedem meam, sedebo in monte alto super montes altos in Aquilonem, ascendam super nubes, ero similis Altissimo. nunc autem ad inferos descendes in fundamenta terrae, et qui uiderint te. mirabuntur super te. ero] et ero Tyce τὸ ἢ te uiderint] Tyc 70 R Pye 10, 11. 15; 4G Xiv Hic est homo qui concitat terram, [com]mouet reges : qui ponit orbem terrae totum desertum. (Variants of Tyc) hie est] 70, 71, 75bis; om est 76 concitat] 70,751/,; incitat 71, 751/,, 76 commouet] 75?/,; mouet 70 [The quotations of 8. Cyprian put down to Esai xxix 13 are really from vii 6 seq. Cyp 56 The reading of Tyconius will be noticed in the next section.] Tye 3, 4 Esai xlv Sie dicit Dominus Deus Christo meo Domino culus tenui dexteram ut exaudiant eum gentes... ut] et W; om B Cyp τὶ Sic dicit Dominus A Christo meo Domino cuius ego tenui dexteram ut exaudiant eum gentes. Tyce 2 Esai 11 hie peccata nostra portat et pro nobis dolet... ipse autem wulneratus est propter facinora nostra... et Dominus tradidit illum pro peccatis nostris... Hic peccata nostra feret et pro nobis dolet, ipse uulneratus est propter facinora nostra, et Deus tradidit ewm pro peccatis nostris. ipse] et ipse VM eum] RM; illum V TYCONIUS AND S. CYPRIAN. lv Cyp 108 Tyc τὸ Esai lviii 3 aut enim subiectos uobis Omnes subditos uobis subpungitis... conpungitis. Cyp 72 Tye 9; 10 Esai [Χ1] 9 Non senior neque angelus Non senior zon angelus, sed ipse Dominus liberabit eos, sed ipse conseruauit eos, quia diliget eos propter quod diligeret eos et parcet eis, et parceret ilis ; ipse redemit eos. ipse redemit eos. liberauit WO conseruabit R, considerauit V et ipse WMBO parcet R The above extracts may be analysed as follows. References in square brackets as [m 418] are to authorities not contained in Sabatier. Readings in which Cyp and Tyc are agreed against other Latin authorities. Esai xili 6 [m 418] 1. proximus Cyp Tyc prope m 2. contritio Tye m 3. aderit Cyp Tyc obtritio Cyp ueniet 72 Readings in which Cyp and Tye differ. Esai xiii 9 [m 418] 4. insanabilis uenit (order) Tye 5. insanabilis Cyp Tye Tren Tren m sine refrigerio m uenit insanabilis Cyp 6. uenit Cyp Tye Tren adueniet m 7. indignationis et irae Cyp Tye m furore et ira plenus 7767, 8. terrarum Tye Ξ terrae Cyp Iren m Esai xiv 13 [Aug de Gen ad Lit xi (Eug 180)] 9. in animo tuo Cyp Tyc sensu tuo Aug 10. stellas Cyp Tye sidera Ambr Aug Vig 11. Dei Οὐ» Tye (=Heb!) caeli Ambr Aug Vig 12. sedem meam Cyp Tye Ambr'/, Aug-Ps 59 thronum meum Aug (Tert Ambr1/,) 5, 6 lvi INTRODUCTION. Heading in whieh Cyp and, Tye 886 eaatngs in which Cyp and ye Aer, 13. in monte alto Cyp Tye in monte excelso Ambr Aug 14. super montes altos Cyp Tye Ambr super montes excelsos Aug 15. in Aquilonem Cyp Tye qui sunt ad Aquilonem Aug qui sunt ab Aquilone Ambr Esai xiv 15 [Aug (Hug 180)] 16. nune autem Tyce Aug (=LXX) tu uero Cyp Esai xiv 16 18. qui uiderint Tye qui uidebunt Cyp 19. hie est homo Tyc*/; hic homo Cyp Esai xlv 1 20. Dominus Tye ΤΟΝ 11 Vig (Barn 12) Dominus Deus Cyp ‘Tert’ adv Tud 7 21. ego tenui Tyce 22. ut exaudiant eum Cyp Tyc om ego Cyp rell ‘Tert’ adv {αἰ (illum) exaudient illum Barn ut obaudiant eum Vig!/, et obedire faciam ante eum V7ig!/, obaudire ante eum Lact Esai liii 4, 5, 6 23. feret! Tyc Faustin (fert) 24. facinora Cyp Tye portat Cyp Hil Ambr Fulg iniquitates Hil Ambr Aug 25. Deus Tye Fulg Faustin Dominus Cyp Aug Fulg 26. eum Tye Aug'/, Fulg illum Cyp Aug?/. Esai lviii 3 [m 592] 27, et omnes Tyce m Tert™* Ambr (=Ex) aut enim Cyp 28. subditos Tye Ambr m subiectos Cyp Tert 1 Possibly feret=fert. See esp. Ioh xv 5 ὁ (d); Rénsch 286, TYCONIUS AND 5. CYPRIAN. lvii Readings in which Cyp and Tyc are agreed against other Latin authorities. ee eer ee ee arce 29. (compound of pungere) Cyp 29. conpungitis Tye m°" (-etis m'*) Tye m subpungitis Cyp succutitis Vert succutitis Tye stimulatis Ambr stimulatis Ambr Esai [χη 9 [Priscillian 31] 30. non Cyp Tyce Vig Taps?/, (Tert?/,) neque Jren Priscill 31. senior...angelus Cyp Tye Tren (πρέσβυς. ..ἄγγελος LXX) 32. non angelus 7yc legatus...angelus Vig Taps?/, neque ang. Cyp Vig Taps?/, nuntius...angelus Priscil/ Tren angelus...legatus Tert de Carn Chr 11 legatus...nuntius Tert adv Mare iv 22 33. ipse Tye Vig!/, (=.Lxx B memph Hieron) ipse Dominus Cyp Tert}/, Tren 34. ipse[Dominus] Cyp Tyce Tert?/, ig), (=uixx SA dX rel?) Tren Vig'/s ipse Deus Tert adv Mare ipse Dominus ueniet et Vig'/, 35. conseruauit eos 7; γὁ6 Priscill liberabit (-uit) eos Cyp saluoseos fecit Tert?/,( Priscill) saluabit (-uit) eos Vzg?/, 36. proper quod diligeret Tye quia diliget Cyp quoniam diligit Zren eo quod diligeret Vig 37. parceret illis 7'yc 38. redemit Cyp Tye parcet eis Cyp liberauit (-bit) Zren These 38 readings are not enough by themselves to enable us to form a perfect estimate of the relation of the text of Isaiah in Tyconius to that in Cyprian, but the general character of the text does, I think, sufficiently appear. In the first place the agreement of Cyp. and Tye. is greatest in the long quotations. Now the quotations of S. Cyprian are of almost uniform quality, and reach the same standard of accuracy whether they be long or short. But we have seen reason to believe that the casual quotations of Tyconius are by no means always to be relied on, while on the other hand the longer quota- e 2 lvili INTRODUCTION. tions are very faithful to the Lxx. It is therefore not unlikely that some of the differences between Cyp. and the shorter quota- tions of Tyconius may be due to inaccuracy in the latter. Such for instance would be the unsupported insertion of ego in 21, ds for dns in 25, and possibly non for neque in 30. It is interesting also to notice that the text of Tyconius has escaped the blunders tu uero for nunc autem (viv δὲν in 16, and aut enim for et omnes in 27; these are found in no text independent of 5. Cyprian. Some of the nineteen readings where Cyp. and Tyc. agree against other Latin authorities are expressions really characteristic of the African version, and go far to prove the genuinely African tenour of the text of Tyconius. They are as follows. 1. proximus (ἐγγὺς) for prope. So Joh 11 18 6. 7. indignatio (θυμὸς) for furor. ‘Furor, so far as I know, never occurs in any African quotation, but it is the general O. T. rendering of θυμὸς in Tren and Ambr. Cf Le iv 28 iva a be ff q vg Ambr, ‘iracundia’ c, but ‘furore’ df. 9. animus (διάνοια) for sensus, mens, ete. Cf Esai xxxv 4 of ὀλιγόψυχοι TH διανοίᾳ, “qui estis pusill(ijanimes” Cyp 71 Habet- deus 313, but “pusillanimes sensu” Jren Nouat, and “modici animi sensu” Hil?/, 15, 14 altus (ὑψηλὸς) for excelsus. Predominantly African ; ‘altus’ is found in the Gospels in k*/, e'/, d?/; a/, and fvg'/; 24. facinus (ἀνομίαν) for iniquitas. Again in Tyconius Esai xliv 22, and Cyp. in Isaiah’/, In the Gospels the only instance of ‘facinus’ is Mt xxiv 12 Cyp 335. These five renderings are by themselves sufficient to shew the near relation of the text of Tyconius in Tsaiah at least to that of Cyprian. The two texts chiefly differ in points of Latinity, that of Cyprian being as a rule more literally in agreement with the Greek. Instances of this are: 2. contritio T'yc m, but obtritio Cyp (συντριβὴ); 29. conpungitis Tye (m), but subpungitis Cyp (ὑπονύσσετε)". ' An exception is 85... 37, where we find for ἔσωσεν αὐτοὺς, διὰ τὸ ἀγαπᾷν αὐτοὺς καὶ φείδεσθαι αὐτῶν. Esai lxiii 9 liberabit illos quia diliget eos, et parcet eis. Cyp conseruauit eos, propter quod diligeret eos et parceret illis. Tyc Cod. R of Tyconius however reads TYCONIUS AND 5. CYPRIAN. lix The ‘est’ in 19 is characteristic of all forms of the Old Latin except the earliest stage of the African text’. When we turn to readings involving variation in the Greek, we find the same marks of fundamental agreement between 8S. Cyprian and Tyconius as in the renderings. In estimating the differences between two Latin authorities in matters which can be represented in Greek it is of course necessary to be careful to avoid assuming that all these differences actually correspond to real Greek variants; for instance it is most improbable that No. 4 “insanabilis uenit” for “uenit insanabilis” was produced by revision from the Greek, though there are Greek Mss in which this change of order is found. Again the Latin contractions for ‘God’ and ‘Lord’ are more often confused than those used in Greek; Latin evidence in fact for dns or dms against ds, and vice versa, is worth very little. The only difference in these thirty-eight readings which corre- sponds to a Greek variant is No. 33, where Tye and Vig-Taps'/, unite in resisting the temptation to add ‘Dominus’ to ‘ipse’ (αὐτὸς -- 995). In the Greek αὐτὸς alone is the reading of B memph Hieron, but [ὁ] Κύριος is added by δὲ A Lucian, the Syr- Hex, and nearly all other Mss. ‘ Dominus’ is found in Cyprian and also in Irenaeus and Tertullian'/,, but “¢pse Deus” is the reading of Tert adv Mare iv 22, while Priscillian and Vig-Taps'/, read “apse Dominus uenit et.” Possibly all these additions may be independent. In the earlier part of the same verse, Tyconius and Cyprian agree in a noteworthy rendering. The Latin variations in Esai Ixiii 9 between ‘senior’ and ‘legatus’ evidently go back to meanings of the Greek πρέσβυς : Cyp Tyc and Tren have ‘senior,’ but Tert?/, Vig-Taps?/, and Priscillian have ‘legatus.’ Two other striking agreements of Cyp. and Tyce. in matters affecting the Greek are Nos. 10-11 and 22. No. 10-11 is stellas Dei in Esai xiv 18, supported by 8. Cyprian and Tyconius alone. The reading is absolutely certain in Tyconius, as he after- wards quotes the verse again in the same words, saying “ stellarwm Dei, id est sanctorum.” All other authorities for the Lxx have conseruabit eos propter quod diligeret eos, et parcet illis, thus producing a text with nearly the same tenses as Cyprian. 1 Of k. lii. Ix INTRODUCTION. τῶν ἀστ[έϊρων Tov οὐρανοῦ. But the Hebrew is by 95)9: Isa possible that ovvou of the Mss is a corruption of θυ, and that the original literal rendering of the LXx has been preserved only in the African Latin'? At least this reading shews the intimate connection of the texts of 8. Cyprian and Tyconius. No, 22 affords another instance of agreement between Cyp. and Tyc., this time in what appears to be a correction of the originally literal Latin version by one who was not familiar with the Greek. In Esai xlv 1 a consensus of Latin authorities read TO χριστῷ μου Κυρίῳ for τῷ χριστῷ μου ἸΚύρῳ, for which no real Greek authority can be found*. But there are noteworthy Latin variants in the rendering of the latter part of the verse. The Greek is ἐπακοῦσαι ἔμπροσθεν αὐτοῦ ἔθνη, the Latin renderings being obaudire ante eum gentes Lact (for once deserting Cyp) et obedire faciam ante eum gentes Vig'/, ut obaudiant eum Vig'/, exaudient illum Barn! but ut exaudiant eum Cyp yc ‘ Tert’advIud (illum) (one Ms of Cyp. omits ut, another reads et exaudiant) Does it not appear as if ut exaudiant ewm was an early Latin correction of ewaudire ante eum? In any case the rendering of both $8. Cyprian and Tyconius is sufficiently eccentric to demand a common origin for the texts used by these Fathers. Tyconius and Habetdeus. At the Collatio Carthaginiensis held in 411 ΑΔ. between the Catholics and Donatists a statement of Donatist doctrine illus- trated by Scriptural proofs was read by Habetdeus a Donatist Bishop. The text used by him is thus both localised and dated. Most fortunately one of the quotations of Habetdeus coincides with the end of one of Tyconius’ longer quotations ; it will not be ' For a parallel instance see next section, p ex. * Barn*® 12 is wholly assimilated to Ps cix in the best text (codd. N*I). TYCONIUS AND HABETDEUS. Ix necessary to do more than quote the two passages in parallel columns to shew the essential identity of the versions'. Habetdeus (Du Pin’s Optatus AD 1702, p 315) Tyconius 71 (77). Esai xiv 20 quomodo uestimentum conspersum* im sanguine non erit mundum, ita nec tu eris mundus, quia terram meam perdidisti et plebem meam occidisti. non manebis in aeternum tempus semen nequam ; 21 para filios tuos interfici peceatis patris sui, ut non exvsurgant. quomodo uestimentum sanguine* consparsum non erit mundum, ita nec tu eris mundus, quia terram meam perdidisti et plebem meam occidisti. non ers in aeternum tempus semen nequam ; para filios tuos interfici peccatis patris ἐπ], ut non resurgant. Tyconius and the ‘Speculum’ (m). The Old Latin Speculum (mm), the second of those edited by Weihrich in vol. xu of the Corpus Scriptorum Ecclesiasticorum Latinorum, is generally considered to contain a “degenerate Afri- can” text? with Tyconius are given below. m 646 The passages quoted in it from Isaiah in common Esai v 6 οὐ nubibus mandabo ne pluant super eam pluuiam. m 418 Nubibus mandabo ne pluant super eam ebrem. Tye 50, 51 Esai xiii 6 Vlulate, prope est enim dies Domini, et contritio a Deo weniet ululate, proximus est enim dies Domini, et contritio a Deo aderit.... 1 The language of the other quotations of Habetdeus from Isaiah would lead to a similar result. Among the characteristic ‘African’ expressions are facinorosus (ἄνομος) Esai Ixvi 3; fortitudo (ἰσχὺς) Esai lii 1; illic (ἐκεῖ) Esai xxxv 8 ter, 9 bis; iste (οὗτος) Hsaii1l3; quasi (ws) Esai lxvi 3 ter. 2 Prof. Sanday in Stud. Bibl. i 249; S. Berger, Vulgate 86 (where the fragment de Fleury is Weihrich’s F of the Speculum). The connection between m and Priscillian does not seem so close in the Prophets as in the book of Job and the Epistle of 8. James. Ix 9 10 1 12 φῃ (Item illiec:) Ecce enim dies Domini sine refrigerio adueniet indignationis et irae, ponere orbem terrae desertum, et peccatores perdere ex eo. nam stellae caeli et lucifer et omne ornamentum caeli lumen non dabunt, et obscurabuntur sole* oriente et* lunae non permanebit lumen et mandabo uniuerso orbi mala et impiis peccata eorum, et perdam contumeliam tniquorum et contumeliam superborum humiliabo. et erunt qui derelicti sunt pretiost magis quam aurum, A et homo pretiosus magis quam lapis ex ‘affyr. m 675 (Juomodo cecidit de caelo lucifer qui mane oriebatur ! m 459 Cessauit superbia et diuitiae impiorum. m 692 INTRODUCTION. ecce enim dies Domini insanabilis wenit indignationis et irae, ponere orbem terrarum desertum, et peccatores perdere ex eo. Stellae enim caeli et Orion et omnis ornatura caeli lumen non dabunt, et tenebrescet oriente* sole tlumen* et+ non permanebit lumen ews. et infligam orbi terrae mala et iniustis peccata eorum, et perdam inzuriam scelestorum et criuriam superborum humiliabo. et erunt qui remanserint honorate magis quam aurum quod non tetigit ignem, et homo honoratus erit magis quam lapis ex Swfir. omnis ornatura] conieci: omnis creatura R; omnes ex ea rura V oriente sole lumen] om V (spatio relicto) Tyce 70 (71) Esai xiv (Quomodo cecidit de caelo lucifer mane oriens ! Tye 47 Esai xxiv cessauit tnpudicitia et diuitiae impiorum. Tyc 10 Esai xxxiii Tabernacula tua A non commouebuntur, neque fatigabuntur pali tabernaculi ezus in aeternum tempus, neque funes eius disrumpentur, tabernacula quae non commouebuntur, neque agitabuntur pali tabernaculi ἐμὲ in aeternum tempus neque funes eius vumpentur. TYCONIUS AND THE SPECULUM. [Χ11] m 673 Tye 9 Esai xlii 16 e¢ adducam caecos Ducam caecos in wid qua ignorabant in wiam quam non nouerunt, et semitas quas nesciebant et semitas quas non nouerunt caleare faciam, calcabunt, et faciam illis tenebras in lucem οὖ faciam illis tenebras in lucem et quae praua sunt dirigam. et praua tn directum. haec uerba faciam, haec uerba faciam, et non derelinquam eos. et non derelinquam eos. caleare faciam] faciam illos calcare sess. eos] illos sess. m 491 Tyc 9 Esai xliv 21 ...et Israhel quia puer meusestu, Linwvi te puerum meum, meus es tu, et Israhel ne obliuiscar’s mel. A Israhel noli obliuiscz mei. ecce enim deleui ecce enim deleui ut niuem iniquitates tuas uelut nubem facinora tua et ut caliginem peccata tua. et sicut nimbum peccata tua. m 592 Tyc 76 Esai lviii 3 οἱ omnes subditos uobis Omnes subditos uobis conpungitis, conpungitis. conpungetis sess al m 593 Tye 57 Esai lvii 10 οὐ tenebrae ἐδὲ Tenebrae tuae erunt* ut meridies, sicut meridies* erunt. It will not be necessary to analyse these passages in detail. The amount of divergence is much greater than in the case of Tyconius and 8. Cyprian, who only differ 19 times in 14 verses, while Tyconius and m differ 46 times in 13 verses. The Cyprianic text being our working standard, these figures alone shew that m has suffered much more change than Tyconius, At the same time Tyconius and m agree in peculiar expressions which can only be explained on the assumption that their texts go back to one original version. A clear illustration of this is Esai xi 10, οἱ yap ἀστέρες τοῦ οὐρανοῦ καὶ ὁ ᾿Ωρίων καὶ πᾶς ὁ κόσμος τοῦ οὐρανοῦ τὸ φῶς οὐ δώσουσι" καὶ σκοτισθήσεται τοῦ ἡλίου ἀνατέλλοντος καὶ ἡ σελήνη οὐ δώσει τὸ φῶς αὐτῆς. lxiv INTRODUCTION. Here cod. & has oikoc for kocmoc and several Mss have φέγγος for the second φῶς ; otherwise there is no variation. The only Latin writer besides Tyconius and m who quotes the verse is 8. Jerome, who twice gives the verse literally from the Lxx*. Now although m and Tyconius differ no less than seven times in their rendering of Esai xiii 10, they agree in reading non permanebit lumen [evus] for οὐ δώσει TO φῶς αὐτῆς, a coincidence still further extended if we may regard the preceding words in Tyconius which correspond to καὶ ἡ σελήνη, viz “lumen et,” as a corruption of “et lunae” as found in m. This paraphrase of the Greek is the more striking, seeing that in the former part of the verse both m and Tyconius have lumen non dabunt for τὸ φῶς ov δώσουσι. A point of contact such as this between Tyconius and the Speculum is most important, more especially for the criticism of the latter. It seems to shew that the constant departures from the text of S. Cyprian and Tyconius found in m were not due to an attempt to bring m into more literal accordance with the Greek. Most of these variants from the Cyprianic standard consist of synonyms, more or less accurate, such as duquitas for facinus, lucifer for Orion, contumelia tor miuria. These are extremely instructive for the criticism of the Latin text, while on the other hand the value of the Speculum for the criticism of the LXX is enhanced, if we have grounds for believing that most of the late character of its text is due not to correction from the Greek but to literary revision of the Latinity®. A parallel instance of real agreement with the old African text in m, side by side with superficial variation, is found in Esai v 26, where Cyp 56 and 57 has et adtrahet illos, but in m 657 we find et trahet eas. In both cases however the renderings point to καὶ συρεῖ αὐτούς, which is otherwise absolutely unattested. Cod. B has καὶ συριεῖ αὐτούς, and cod. A καὶ συριεῖ αὐτοῖς ἣν, pre). 1 See Sabatier ad loc. S. Jerome’s words are: Stellae enim caeli et omnis ornatus cacli lumen suum (v. lucem) non dabunt: et obtenebrabuntur sole oriente (v. tenebrabuntur orto sole), et luna non dabit lumen suum (v. lucem). 2 There are a few cases where m deserts the older African Fathers in widely spread distinctively Greek variations: e.g. Esai lviii 8 ἰάματα is rendered by ‘ sani- tates’ in Irenaeus, Lucifer, Ambrose and m 593; but Vert de Res Carn 27, Cyp 108, 291, 376, Latin mss known to Hieron, and Barn'*t 3 have ‘westimenta,’ correspond- ing to the Greek ἱμάτια, which is read by Barns 3, Iust-Tr 15, and codd. 147 91 106. THE TEXT OF EZEKIEL IN TYCONIUS. lxv In other prophetical books than that of Isaiah the evidence is at once less in amount and more conflicting in character ; direct comparison with the text of 8. Cyprian for the most part fails us. In the Minor Prophets Tyconius and 8. Cyprian have in common only the two verses Amos vill 9 and Mal iv 2, the latter being a mere allusion in Tyconius. In Jeremiah there is only a reference of no textual value to Hier 1x 23, shared also by the Speculum. In Daniel there is nothing. Indeed the quotations of Tyconius from Daniel are so few, that it is impossible to discover whether the version he used was translated from Theodotion or whether it resembled the curious mixed text found in 8. Cyprian’. Finally, out of the long passages from Ezekiel found in Tyconius, only five verses are shared with S. Cyprian. These are given below. Cyp 761, 767 Tye 33 Eze xxxvi 25 et aspargam super wos et aspergam wos aquam mundam aquam mundam et mundabimini et mundabimini ab omnibus inamunditiis uestris, ab omnibus Δ /\ et ab omnibus simulacris uestris, A A sitmnulacris uestris, 26 et mundabo uos et mundabo uos et dabo uobis cor nouum, et dabo uobis cor nouum, et spiritum nouum dabo in uobis οὗ spiritum nouum dabo in uobis in uobis] in uos 761°, 767° ; uobis aqua munda R TG 7codd mult in uobis] in uos V Cyp 158 Tyc 36 Eze xxxvii 11 dicunt : ipst dicunt : arida facta sunt ossa nostra, arida facta sunt ossa nostra, periit spes nostra interuut Spes nostra, expirauimus. expirauimus. 12 propterea propheta et dic: propterea profetare et dic: haec dicit Dominus, haec dicit Dominus, Ecce ego aperio Ecce ego aperiam monumenta uestra monumenta uestra et educam uos et educam uos de monumentis uestris de monumentis uestris 1 Whatever may be the connection between the J'estimonia and the early forms of the Altercatio Simonis et Theophili (Harnack, Z'eate und Unters. 1), it is at least clear that 8. Cyprian did not exclusively derive his knowledge of the Luxx of Daniel thence; e.g. the quotation from Dan ix 4 ff in Cyp260 is not likely ever to have found a place in the Altercatio. lxvi 14 et inducam uos interram Israhel. /\ dabo Spiritum meum in uos et uiuetis, et ponam uos ¢z terra uestra et cognoscetis quoniamego Dominus locutus sum, ete. perit LO,WM* INTRODUCTION. et inducam uos in terram Israhel,... et dabo Spiritum meum in uos et uluetis, et ponam uos super terram uestram et scietis quia ego sum Dominus. The readings in these five verses which bear on the Old Latin version are as follows. Readings where Cyp and Tyc agree against other Latin authorities. Eze xxxvi 25 simulacris Cyp?/, Tyce idolis Aug Eze xxxvii 11, 12 [m 424] 3. facta Cyp Tyce Ambr effecta m expirauimus Cyp Tyc interibimus (-iuimus) Ambr Om. ἣν Eze xxxvil 14 [m 424] 8. spiritum meum in uos Cyp Tyc m spiritum in uobis Jren spiritum meum in uobis Ambr Readings where Cyp and Tye differ. 10. late 12. aspargam super uos aquam mun- 2 1 dam Cyp?/, Aug'/s asp. uos aqua munda 7Zye cod R Aug'/s asp. os aquam mundam 7've cod Υ periit Cyp Ambr interit Tye m propheta Cyp profetare Tye m prophetiza Ambr aperio Cyp (aperio uobis Ambr) aperiam Tyce Lren im in terra uestra Cyp (in terram uestram 72) super terram uestram 7'ye Lren Ambr cognoscetis Cyp Iren scietis Tyce Ambr m quoniam Cyp Lren m quia Tye Ambr ego Dominus Cyp Ambre! ego sum Dominus Tye 7767) Ambo m TYCONIUS AND TERTULLIAN. Ixvu These twelve variants for the most part relate rather to matters of accuracy than to recensional varieties!; none of the character- istic common words (such as δόξα) occur, in rendering which ‘African’ authorities generally differ from the rest. This is the more unfortunate, as the history of the text of Ezekiel in Africa is most obscure. The ample quotations of Tyconius agree closely with the fragments of the Weingarten Ms of the Prophets (w); in the long quotation from Eze xxvii I can only count 23 variations in 16 continuous verses, and these mostly relate to minor matters. But the text of w comes to us without a character; it may be African, Gallican or Italian, revised or unrevised, and no leaf is preserved in it from Isaiah, the book in which the geographical affinities of text are most clear. On the other hand, against the agreement of Tyconius and w stand in sharp relief the quotations of Tertullian. In adv Mare τὶ 10 he quotes Eze xxviii 11—16, differing from Tyconius in these six verses at least 17 times, three of these being crucial various readings in the Greek. Yet we cannot at once put down the whole of this variation to Tertullian’s habit of quoting directly from the Greek, for he renders ἀποσφρά- γίσμα by resignaculum, as opposed to signaculum (Tyc m) and consignatio (Arnob-jun w). ‘Resignaculum’ in this passage is especially singled out in Hieron’; “Et quia in Latinis codicibus pro signaculo ‘resiqgnaculum’ legitur, dum κακοζήλως uerbum e uerbo exprimens qui interpretatus est 1uxta LXX translationem ἀποσφράγισμα, id est resignaculum, posuit®.” No better evi- dence could be given that resignaculum was a genuine Latin ren- dering and not an eccentricity of Tertullian. Yet the text of Tyconius contains many ancient readings opposed to the post- Hexaplar tradition of the Lxx*; it can hardly be the result of a late revision from the Greek. The whole question is evidently most complicated, and needs a thorough investigation not from the points of view of the text of Tyconius alone; the safest working hypothesis in the meanwhile I suppose to be the recognition of the fact that in the text of Tertullian everything is possible. Side by side with Tertullian’s own paraphrases and translations we no 1 Compare on the other hand the same passage in Tertullian de Res Carn 29. 2 From Sabatier ad loc. 3 See pp eviili—ex. Ixvili INTRODUCTION. doubt often meet with genuine fragments of the oldest forms of the Latin version. One fact more remains to be noticed in connection with the Old Latin of Ezekiel, which seems to suggest that that book under- went a revision of its Latinity in very early times. In ‘Tert’ adv Tud 11, a work which at least contains very ancient elements, there is a long quotation extending from Eze vii 12 to ix 6. The language of this extract recalls the peculiarities of 8. Cyprian’s quotations from Isaiah, for we find claritas = δόξα Eze ix 3 and facinus = ἀνομία Eze ix 4, though Cyp 90, 367 quotes the latter verses with the rendering iniquitas. The only various reading however between this quotation and Cyp concerning the Greek is the curious phrase Taw signum for τὸ σημεῖον in Eze ix 67, ‘Tan’ is omitted by 5. Cyprian, but it may have stood in his version, for the title of Test τὶ 22, in which one of his citations of the verse occurs, is “Quod in hoe signo crucis salus sit omni- bus qui in frontibus notentur.” The reading of τὸ as ταῦ or τ is unattested by any Greek Ms, but it is evident how easily To cHmeion could be read t- cHmelon®. Style and Vocabulary. Direct comparison will not carry us farther with the text of Tyeconius, but in so literal a version as the Old Latin much can be done by a comparison of the usage of rendering in different passages. In this department it is especially necessary to avoid premature theorising. Judging by the results already attaimed in the study of the Old Latin Gospels there are no general principles to guide the student. Neither literal rendering of the Greek, nor systematic transliteration of Greek words, nor the reverse of these, is specially characteristic of the African version. The only method which does not mislead is actually to catalogue all peculiarities, trusting that on further knowledge we shall find some to be really ' In ver 4 the Tau does not seem to be genuine in adv Iud 11, as it is omitted by cod. (Oehler ii 732), * Comp. Barn ix ἐν τῷ ἑνὶ τὸν σταυρόν, which becomes in the Latin habes in una littera Tau crucem. Possibly the text of adv Iud may have been influenced by Tert adv Mare iii 22. The verses are also quoted in the Altercatio Simonis, p 33. See addl. note, p exix. VOCABULARY. lxix characteristic. Thus ἢ, the best representative of the African text, has many Greek transliterations such as eremwm for desertwm Mt x1 7, anastasis for resurrectio Mc xii 23, yet the same MS is our principal authority in 8. Matthew for simalitudo instead of para- bola. Nothing but actually collecting the facts and grouping them, and then taking the evidence of the groups, will reveal to us the true literary history of the Old Latin Bible’. In the following glossary most of the words used in the quota- tions of Tyconius are included, except such terms as do not admit of variation in translation from Latin into Greek. Besides giving the words and their Greek equivalents I have added some illustra- tions of their use in other ‘ African’ authorities, especially codd. k ὁ and the quotations of S. Cyprian. Asterisks denote that all examples of a word in Tyconius have not been collected. abiectus (ἐξουθενημένος) 1 Co 1 28, 20 contemptibilis 7 567 d, vg Tert adv Marey 5 Aug. ablative absolute (=Gé gen. abs.) Zech xiv 12, 49 [see dum], abominatio (βδέλυγμα) Mt xxiv 15, 5. The phrase τὸ βδέλυγμα τῆς ἐρημώσεως (Mt xxiv 15, Mc xiii 14) ἐδ rendered as follows : abominationem uastationis e Cyp 335 Tyce (Mt) exsecrationem desolutionis / (Mc) aspernationem desolationis ἡ (Mc) abom. desolationis a be d fh ῳ vg Iren*/, Hil Aug (Mt) acing vg {hiant ὃ 7] (Me); Dan 1x 27 execratio uastationum de Pasch Comp 261, 262 exsecr. uastationis ‘ Tert’ adv lud 8 abom. desolationis /ren desolationis interitus w Hesych ap Aug. abstinere se (φυλάσσεσθαι with ἀπὸ) 1 Ioh v 21, 70 cf Ac xxi 25 vg. acceptabilis (δεκτὸς) Le iv 19 (= Esai lxi 2), 60, 65 acceptabilem e Cyp 75 (Esai) acceptum ell (éncl m399), accipere (δέχεσθαι) Hier xxxii 28, 54. * (λαμβάνειν) Hier xxxii 15, 17, 53 and a dozen times elsewhere. adesse (ἐπέρχεσθαι) Esai xiii 13, 51. 1 See especially Koffmane, Gesch. des Kirchenlateins, 39, 40. lxx INTRODUCTION. (ἥκειν) Esai xiii 6, 50 (= Cyp 366). adhue (ἔτι) Soph ii 15, 42 (tv a neg. sentence) Eze xxxvii 28, 34 (in a neg. sentence) Ioh xx 1, 57 (=rell) [see iam, ultra], (ἄρτι) 1 Ioh ii 9, 68 (=Cyp 116 rel) [see modo, nunc]. adicere (συνεπιτίθεσθαι) Zech i 15, 76. adimplere (ἐμπιπλάναι) Ps xe 16, 3. adire (ἐντυγχάνειν) Sap viii 21, 20. admittere (sce facinus adm.), adnuntiare (διαγγέλλειν) Ps ii 6, 72. (καταγγέλλειν) Phil i 18, 70 (=Cyp vg rell). adpropinquare (ἐγγίζειν) Soph iii 2, 42 Esai xxxix 13, 8 Eze xxxvi 8, 36 (ἐλπίζουσιν Gk Mss) Ro xiii 12, 57 (=Cyp425 vg) On Eze xxxvi 8 see p cx. aeternum—in aeternum (εἰς τὸν αἰῶνα, ἕως αἰῶνος) Gen ili 22, 81 2 Regn vii 13, 16 bis, 37 Ps xvii 51, 5 (usq. in saeculum V,=vg) Esai xiv 20, 71, 77; xix 20, 43; xxxiii 20, 10 Hier xvii 25, 62 Eze xxvii 36, 46; xxviii 19, 78, 85 [see saeculum], alienatio (ἔκστασις) Zech xiv 13, 49 mentis alienatione (ἐκστάσει) Eze xxvii 35, 46; xxxii 10, 44 [ef in stupore mentis]. alligatus—habe[n]s in te alligatum (ἐνδέδεσαι) ize xxvili 13, 78, 81 (=w [Arnob-jun)). but indutus es (ἐνδέδυσαι) Tert adv Marc ii 10 Hier'/,, altus (ὑψηλὸς) Esai xiv 13 bis, 70, 72; xiv 26, 52; xxiv 4, 47 so Cyp in Tsaiah*/, (excelsus rel/) [see excelsus]. ambo (ἀμφότεροι) Mt xiii 30, 29 (=h) Le i 6, 13 (=rell) utraque Mt xiii 30 rell (hiat ὁ). animatio (θυμὸς) Esai xiii 13, 51 ‘propter animationem irae (θυμὸν ὀργῆς) Domini, in die qua aderit indignatio (θυμὸς) eius’ Ovpos=animatio (Esai xlii 25) Cyp 253, 286, also joined with ira [see indignatio, ira]. VOCABULARY. ΙΧΧῚ animus (διάνοια) Esai xiv 13, 70, 71 (=Cyp 669) in Le i 51 dcavoia=sensu ὁ, mente rell (cogitatione @). apotheca (ἀποθήκη) Eze xxviii 13, 78, 81 (=w) horrea Tert adv Mare ii 10 ef Le xii 18, 24 d ὁ (apotheca) elsewhere always horrea in NT in all Mss except d Le iii 17 (repositio), apparere (λειτουργεῖν) Dan vii 10, 60 ef Tert adv Prax 3 (edd) and Ps cili 4, where apparitores=Xeroupyovs adv Marc ii 8, iii 9, arbor (ξύλον) Ge ii 17, 61 ef Cyp 158, 405 elsewh. lignum, e.g. Eze xx 32, 365. arbor nauis (ἱστὸς) Esai xxxiii 23, 10. arguere (παιδεύειν) Eze xxviii 3, 77, 79 erudierunt w. emendare=zadevew Cyp (157,) 181 arguere=edéyyew, but it is used for παιδεύειν as here in Ps xciii 12 Op Imp in Mt iii 39. aspergere with double acc. Eze xxxvi 25, 33 pave ἐφ᾽ ὑμᾶς καθαρὸν ὕδωρ LXX aspargam super uos aquam mundam Cyp?/, Aug'/, asp. uos aqua munda dug'/, Tye cod R asp. uos aquam mundam Tye cod V. ef Lev v 9 ῥανεῖ ἀπὸ τοῦ aiparos...... ἐπὶ Tov τοῖχον asparget sanguinem...,,,parietem cod Lugd. assumere (ἀναλαμβάνειν) Esai lxiii 9, 10. (προσδέχεσθαι) Esai xlv 4, 8, astrum (ἄστρον) Nah iii 16, 42 Eze xxxii 7, 44, 45 ef sideribus Le xxi 25 d ὁ (Tert!/,), stellis rell [see stella (dornp)]. auaritia (πλεονεξία) Col iii 5, 83 (=d, vg Tren Hil Aug) cupiditas Cyp 645 [cf Le xii 15 ὁ αἰ 6]. audire (εἰσακούειν) Ex xvi 28, 26 Soph iii 2, 42. auersari (ἀποστρέφεσθαι w. acc.) Am 1 3, 11, 53 ef Mt v 32 auersatus fueris ἃ Cyp auertaris, auerteris te rel, auertere (ἀποστρέφειν) Esai xiv 27, 52 Hier xxv 39, 50. (ἐπιστρέφειν) Ps cxxv 1, 67 [comp conuerti]. aues (πετεινὰ) Eze xxxii 4, 44 In the Gospels anes =rerewa ὅς viz B, 7 ΙΧΧῚ INTRODUCTION. Me iv4beff iv 32bedf fiq vg (hiat a), uolatilia e Le xii 24 ὃ fg. auferre* (aipew) Esai x 14, 75 [see extollere, ferre, tollere]. (ἀποστρέφειν) Ro xi 26, 34. (apaipew) Esai x 13, 75; xiv 25 bis, 52); lin 11, 2 Eze xxvi 16, 45; xxxvi 26, 33. (ἀφιστάναι) 2 Regn vii 15 ter, 37. beatus (μακάριος) Mt xxiv 46, 11 (=mss incl e) Toh xiii 17, 26 (=mss incl e), but felices Cyp 118 [see felix]. bellator, -trix (ὁπλομάχος) Esai xiii 4, 5, 50. bonitas (χρηστότης) Ps lxiv 12, 60. cadere cadent =pagovow Esai xiii 16, 51 ἡ read by Tyconius for elident cf Mt vii 6 k Cyp 154. qui ceciderunt=reOyynkores Esai xiv 19, 71, 76. caedere (κόπτειν) Zech xiv 12, 49. cardines caeli (ra ἄκρα τοῦ οὐρανοῦ) Hier xxv 36, 49 elsewh. sammum (a summo terrae, 9). The rendering cardines in this place was probably suggested by the pre- ceding quattuor. ef exoriri for ἐξέρχεσθαι used of the sun Gen xix 23, 85. cauere (βλέπειν) Mt xxiv 4, 5 (=e Cyp 335), uidere rel. cena pura (παρασκευή) Ioh xix 42, 59 (=e gat), parasceue rell. see Rénsch, /t und Vg 307, to which we may add Me xv 47 (. ceruix (τράχηλος) Hier xvii 23, 62 [see collum]. charisma (χάρισμα) 1 Co xii 4, 69 (=Jren!/,) gratia [ren!/, donum Hil'/, Vig"/, donatio οἷ. m310, 324 vg Mil!/, Aug Vig?/.. cibus (βρῶσις) Col ii 16, 64 (= Tert rell). circumstantia—circumstantiam pati (συμφοραίνειν) Esai xiii 8, 51. circumuenire (κατασοφίζεσθαι) Ex i 10, 55. clamare (κράζειν) Eze xxvii 30, 45. claritas (δόξα) Esai x 16, 48; Ixii 2, 81 oh xvii 5, 2, 37 (=Cyp rell, exe af) 2 Co iii 18>, 19 (but cf 21). In Cyprian’s quotations from Tsaiah claritas = δόξαϑ 0 [see gloria]. VOCABULARY. Ixxill cogitatio (βουλὴ) Sap vi 3, 72 Esai xiv 26, 52; xix 3, 43. (διαλογισμὸς) Ro i 21, 84. cogitationes = ἐπιτηδεύματα Eze xxxvi 31, 33 [see studia], colligere (συνάγειν) Zech xiv 14, 49 Bisa xi) 4.50; 14, 15: 51: xxi 18; 46> χΠπ| 5:0: xlix 18, 82 so k e Cyp constantly in the Gospels [see congregare]. collum (τράχηλος) Ac xv 10, 12 (=Hil Aug) ceruix d 60 vg Tren. collum occurs in all Mss in the Gospels*/,; in most other books it is characteristically African. ef eg. Esai lviii 5 collum Cypl08 Barn'’3 (Ambr) but ceruicem Lucif 141 m593 [see ceruix]. comedere (ἐσθίειν) Esai xxiv 6, 47. (κατεσθίειν) Abd 18, 83, 85 Eze xx 47, 40 [see consumere, deuorare]. commemorari (μνησθῆναι) Ge xix 29, 85 Mt v 23 commemoratus & recordatus Cyp ff f vg rememoratus a beg hq [see reminisci]. commemoratio (μνεία) Esai xxiii 16, 46. commercia, -orum (ἐμπόριον) (Esai xxiii 17), 467 ef domum commercatorum Toh 11 16 ὁ, comminuere (σείειν) Esai x 13, 75; xix 1, 43 commouere Agg ii 22, 80; Esai xiv 16, 75 (mouet, 70). comminutio (συντριβὴ) Prov xiv 28, 76. commixticius (ἐπίμικτος) Eze xxx 5, 43, commixtio (σύμμικτος) Eze xxvii 33, 34, 46 [see promiscuus], commutari (μεταμορφοῦσθαι) 2 Co iii 18, 19 transformari m375 vg Aug (cf Tye 21) transfigurari Tert adv Mare v 11 reformari d, Ambr transferri Hil ef Mc ix 2 commutata est figura eius /, transfiguratus est re//, conburere (κατακαίειν) Eze xx 47, 40. concisor (κόπτων) Esai x 1ὅ, 79. concitare (παροξύνειν) Esai xiv 16, 70, 75 (=Cyp 183) [see exacerbare, incitare]. f2 Ιχχὶν INTRODUCTION. conexus see constructus. confidere (πεποιθέναι) Soph iii 2, 42 Zech xiv 11, 48. confirmare (ἀνορθοῦν) 2 Regn vii 16, 37. (στηρίζειν) Eze xx 46, 40; xxi 2, 41 ef Le ix 51 ὁ 6. confringere (συντρίβειν) Esai xiii 18, 52 ; xiv 12, 71 Hier xxv 35, 49. conterere Esai xiv 12, 70 (cf esp. Le ix 39 e) [see conterere ]. congregare (ἀθροίζειν) Eze xxxvi 24, 33. (συνάγειν) Eze xxxvii 21, 34; xxxix 2, 74 [see colligere]. conlidere (ἐδαφίζειν) Ps exxxvi 9, 52. conpungere (ὑπονύσσειν) Esai lviii 3, 76 (=m592) but subpungere Cyp 108, conroborare (κραταιοῦν) Ps lxxix 16, 6 (confirmasti V) =e Lei 80, ii 40; confortare, confirmare, a ὦ rell. conscelerare (ἀσεβεῖν followed by acc.) Soph iii 4, 42 impie agunt (om legem) Lucif reprobant leyem m500, conseruare (σώζειν) Esai lxili 9, 9. consolari (παρακαλεῖσθαι) Ps cxxv 1, 67 [see exhortari]. consparsus (πεφυρμένος) Esai xiv 20, 71, 77 = Habetdeus 315, constitutio mundi (καταβολὴ κόσμου) Toh xvii 24, 2, 37 (=rell incl Cyp 159), constructus—(omne corpus) constructum et conexum = συναρμολογούμενον καὶ συνβιβαζόμενον Eph iv 16, 3 constructum et subministratum = ἐπιχορηγούμενον καὶ συνβιβαζόμενον Col ii 19, 3. Thus in each case the words are transposed: so that constructus = συνβιβα- ζόμενος, CONCXUS = wuvappodoyovpevos. The other Latin renderings are Eph iv 16 compactum et conexum d, vg Tren Luctf Ambr Ambst conexum et compactum Awg?/, Col ii 19 subministratum et constructum vg subm. et copulatum Ambr subm. et compaginatum A mbst (Jen) compactum et conexum A wg productum et porrectum m514 (Luecif) subministratum et prouectum d,, VOCABULARY. Ixxv consumere (ἐξαναλίσκειν) Hier xxv 38, 49. (κατεσθίειν) Hier xvii 27, 62 [see comedere, deuorare]. consummatus (τέλειος) 1 Loh iv 18, 25 (= Aug?/,) perfectus Tert?/, Aug*/, Ambr Fulg q vg cf τετελειωμένοι Loh xvii 23 perfecti a ὁ f Hil consummati ᾧ vg Ambr perfecti consummati αἱ, contaminare (βεβηλοῦν) Eze xxviii 18, 78, 84 [see polluere, profanare], (μιαίνειν) Eze xxxvii 23, 34 [see inquinare, polluere]. contegere (καλύπτειν) Eze xxxii 7, 44, 45 = Ps liv 6 latiom™ exc Heb, contemnens (φαυλίστρια) Soph ii 15, 42. conterere (ἐκτρίβειν) Ge xix 29, 85. (συντρίβειν) Esai xiv 12, 70 Eze xxvii 26, 74, 78; xxvii 34, 46; xxxii 12, 44 but confringere Esai xiv 12, 71 [see confringere]. continere (κρατεῖν) Sap vi 2, 72 [see obtinere]. contritio (συντριβὴ) Esai xiii 6, 50 (=m418) but obtritio Cyp 366, contumax esse (ἀπείθειν) Esai lxiii 10, 10 cf Esai 1 5; Ιχν 2 Cyp. contumelia (ὕβρις) Eze xxxii 12, 44 [see iniuria |, (ἀτιμία) Ro ix 21, 82; 2 Tim ii 20, 82 2 Tim ii 20 in contumelia V (Aiat R)=els ἀτιμίαν, inhonorata Cyp 623 [see ignominia, iniuria], conuertere (ἐπιστρέφειν) Esai xlix 6, 38. (καταστρέφειν) Agg 11 23, 80 but subuertere Ge xix 29, 85. conuerti (ἀποστρέφεσθαι) Esai xiii 14, 51; xlii 17, 9. (ἐπιστρέφεσθαι) Ps Ixxix 15, 6 Esai xliv 22, 9 Hier iii 12, 75 [comp auertere], cooperire (κατακαλύπτειν) Eze xxxii 7, 44 but operiam 45, coram (ἐνώπιον) ΒΕ ΟΣ 9. 20. (ἐναντίον) Hier xxv 37, 49, creare (κτίζειν) Eze xxviii 14, 15, 78, 83 (=w) Ixxvl INTRODUCTION. Eph ii 10, 20 (=rel/) but condere Tert adv Mare ii 10 and v 17. cubiculum (ταμεῖον) ‘cubiculorum opera Christum esse,’ 70 cf Mt xxiv 26, ecce in cubiculis Cyp 336 ὁ (d) [see promptuarium }, custodire—custodiamus 1 Toh ii 3, 68 (=Cyp 546) stands for φυλάξωμεν δὲ, All other documents, incl h Aug Lucif, have τηρῶμεν, (ob)seruamus., cf e.g. ize xxxvi 27, 33. cydaeus (yvdaios) BX a 90. debellare (πολεμεῖν) Ps cxix 6, 10 [see expugnare], decenter (εὐσχημόνως) Ro xiii 13, 57 (=Cyp 425 Mil) honeste m528 d, vg Aug Ambr. decor (κάλλος) Eze xxviii 7 bis, 77, 80; xxviii 12, 78, 80 (=Tert); xxviii 17 bis, 78, 83 (Ξε! 4) [see species]. deformatio (μόρφωσις) 2 Tim iii 5, 69 (=Cyp 224) forma m515 d, vg Lucif Aug, dehonestari (παραδειγματίζεσθαι) Eze xxviii 17, [78,] 84 (= Hieron!) in traductionem 675 Arnob-jun. deicere (καταρρίπτειν) Thren ii 1, 84. (καταβάλλειν) Eze xxxii 12, 44; xxxix 3, 74, deliciae (τρυφὴ) Eze xxviii 13, 78, 80 (=rell); xxxvi 35, 34, delictum 2 Regn vii 14 (Ps lxxxviii 33), 38 R, not V [elsewhere peccatum], delinquere (ἁμαρτάνειν) Ps 16, 20 V, not R [elsewhere peccare], demolitus (καθῃρημένος) Eze xxxvi 36, 34. (κατεσκαμμένος) Eze xxxvi 35, 34, deputari (λογίζεσθαι) Ro iv 3, 19; ix 8, 27 (=Hil Aug) aestimantur Ro ix 8 d, vg, desertor (ἀφεστηκὼς) Eze xx 38, 35 (=m455), desolari (ἐρημοῦσθαι) Eze xxxii 15, 45; (xxxv 14, 73 ;) xxxvi 10, 36. desolatio (ἐρήμωσις) Hier xxxii 18, 53 [see uastatio and abominatio], despoliare se (ἐκδύεσθαι) Eze xxvi 16, 45 (=h w), destruere (xarapyeiv) Ro iii 31, 14 (=rell, exe euacuare Tert) [see euacuare], detegere (ἀποκαλύπτειν) 2 The ii 6, 74 (V, hiat R) but reuelabitur ver. 8, 75 ef 14 detinere (κατέχειν) 2 The ii 6, 7, 74 [see obtinere and p 11], VOCABULARY. Ixxvil deuastatio (ἄβατος) Hier xxxii 18, 59, deuorare (κατεσθίειν) Eze xxviii 18, 78, 84 [see comedere, consumere |, dicturus—dicturus es (λέγων ἐρεῖς) Eze xxviii 9, 77 (=w) [see narrare and p 1]. dignitas—tibi dignitatem read by Tyconius 9, for tibi indignationem (δείξω σοι τὸν θυμόν μου Esai xlvili 9). dilectio (ἀγάπη) 1 Ioh iv 18 ter, 25 (= Tert?/, Aug?/,) caritas g vg Aug?/, Ambr, diligere (ἀγαπᾷν) Esai lxiii 9, 10 1 Ioh ii 14, 68; iv 20, 68 diluculo (ὄρθρου) Le xxiv 1, 57 (=e ἢ ὃ vg) tempore 6 ὦ g r* rhe ante lucem ὦ but deluculo Os vi 4 Δ, [loh] viii 2 ὁ ef diluculo uigilabunt {Ξε ὀρθριοῦσι) Os vi 1. ἃ Cyp 293. dirigere (ἀνορθοῦν) 1 Regn vii 13, 37 [see confirmare]. diripere (zpovopevew) Esai xiii 16, 51, dirutus (κατεφθαρμένος) Esai xlix 19, 82. discens (μαθητὴς) Ac xv 10, 12 discipulorum d e, vg Tren Hil Auy discens in the Acts h °/, (discipulorum Ac vi 2) » mMtMcék®/,, [see discipulus]. discipulus (μαθητὴν) Mt x 25, 6 (=Mss incl 4) [see discens]. disponere (συντάσσειν) Ge xviii 19, 24. (διατιθέναι) Les Naue vii 11, 39 Eze xxxvii 26, 35. dissoluere (καταλύειν) Mt xxvii 40, 75 destruere Mss, but hiant ὁ k cf Me xiii 2 ὁ Cyp 49 (resoluatur 4). [én Mt xxiv 2 Tye ΤΊ seems to support destruere (=e rel/)], doctrina (ἐπιστήμη) Eze xxviii 4", 5, 7, 77; xxviii 17, 78 (=m675) doctrina also occurs tw cod w Eze xxviii 3, 4 tev, 5, 7 [see sapientia, scientia, and Introd p x\viil]. domus (κατοικία) Hier iii 12, 75 (a careless or corrupt q’—hiat R; Ps-Cyp de Paenitentia 16 has habitatio), donec (ἄχρι οὗ, ἄχρις ἂν) Ro xi 25, 34; Gal ΠΙ 19, 17. (€ws) Esai xxxiii 23, 10 Hier xxv 38, 49 Eze xxviii 15, 78, 83 Ixxvlil INTRODUCTION. 2 The ii 7, 8, 52 (not 74) [see quoad usque], dum (ἐν with infin.) Eze xxvi 15, 45; xxxvi 20, 23, 32, 33; xxxvii 28, 35. (with indic. for abl. abs.) Esai lix 95, 74. (with indie. for pres. part.) Esai lix 9°, 74. edere (ἐσθίειν) Esai xxiii 18, 46, 47 ‘ [see manducare]. egens (πτωχὸς) Esai xxiv 6, 47 cf Le xvi 20 ὁ (egenus and egens are characteristically African for pauper: e.g. Esai lviii 8 Cyp 108, m592). egredi (ἀποστρέφειν), Eze xxi 5, 41, perh. for regredi. (ἐκπορεύεσθαι) Hier xvii 19, 62, but exire in v. 21. (ἐξέρχεσθαι) Eze xxxvi 20, 32 [see prodire, which occurs once (1 Ioh iv 1, 67), else- where ἐξέρχεσθαι = exire. comp k \xxviii], eligere (ἐκλέγειν) Eze xx 38, 35. emittere (ἐκβάλλειν) Mt xii 35, 84 (=k Cyp 670). (ἐκσπᾷν) Eze xxi 5, 41. (ἐξαποστέλλειν) Ge xix 29, 85. emundare (καθαρίζειν) Eze xxxvii 23, 34 elsewh. mundare cf Mt viii 2, 3 bis, x 8, xid5 ἃ [see mundare], ensis (ῥομφαία) xe iii 24, 81 elsewh. gladius. cf Ps xliv 4 Cyp 98, eram, erat (ἤμην, ἦν) Ps cxix 7, 10; Sap viii 21, 20 Ion iii 3, 41; Nah iii 3, 42 Le i 6, 13 (=Mss exe 6) ; Ioh vii 39, 22 (=mss) e Lei 6 has fuerunt. fuit occurs in k about 30 times where the other Mss have erat. fuit ete in Tyc is used to render ἐγένοντο Ex i We 55 ἐγενήθη Eze xxviii 13, 14, 78; xxxvi 34, 34 γέγονεν Gal iii 24, 18 (=rellZ) cf also contumaces fuerunt (ἠπείθησαν) Esai lxiii 10, 10, ergo (apa) Gal iii 29, {f (=rell) propterea ergo maledictio Esai xxiv 6, 47 must stand for διὰ τοῦτο ἄρα apa, but the first apa is found in no other authority. (οὖν) Toh xix 42, 59; Col ii 16, 64, and elsewhere. [see itaque], eripere (ἐξαιρεῖν) Ps xc 15,3; VOCABULARY. Ixxix (ῥύεσθαι) Esexc 1.5. 6556 (μένειν) non eris=ov μὴ μείνῃς Esai xiv 20, 71, 77 non manebis Habetdeus 315, est etc is regularly supplied where the copula is not expressed in the Greek except in the following places : after ecce, Exi9, 55 after haec, Esai xiv 26, 52 after qui, Hier xvii 26, 62; xxxii 21, 53 Eph i 10, ii 17, 18 cf also 3 Regn xiii 2, 41. euacuare (καταργεῖν) 1 Co i 28, 20 (cfr m567 Aug) [see destruere ]. euacuari (κενοῦσθαι) Ro iv 14, 13 (=‘ Julianus’ ap Aug) exinaniri d, vg Aug [see inanis fieri], euangelizare (εὐαγγελίζεσθαι) Eph ii 17, 18 (=d, vg redt) adnuntiare Cyp 94 Tert, euenire (ἐπέρχεσθαι) Nah iii 18, 42, exacerbare (παροξύνειν) Esai [ΧΗ] 10, 10 [see concitare, incitare]. exardescere (ἐκκαίεσθαι) Abd 18, 83, 85 [cf succendere]. exasperare (παροργίζειν) Eze xxxii 9, 44, exaudire (ἐπακούειν) Ps cx 15, 3 [εἰσακ- 8*B] Esai xlv 1, 4 2 Co vi 2, 60 (=rell), excelsus (vWyAds) Eze xx 33, 34, 35 [see altus]. excitare (ἐπεγείρειν) Esai xiii 17, 51 emeyeipew occurs in NT Ac xiii 50, xiv 2 the renderings are excitare Ac xiii 50 vg incitare Ac xiv 2d suscitare Ac xiii 50 d 6.» xiv 2 e, vg. (excludere -- [ἐκ]βάλλειν) qui...westitum nuptialem non habet...excluditur 83, cf Mt xxii 13, where however latte incl Habetdeus 314 have mittete (βάλετε D 28 13-69 etc) [see expellere]. execratio (βδέλυγμα) Ap xvii 4, 82 (=Cyp 148, 196) abominatio Prms vg ef Le xvi 15 6 Cyp 748 [see abominatio]. exhortari (παρακαλεῖσ θαι) Esai xiii 2, 50 [see consolari]. Ιχχχ INTRODUCTION. exinanire (ἐκκενοῦν) Eze xxviii 7, 77, 80 (=w) exinanire -- κενοῦν 15 avoided by Tyc in NT [Phil 11 7 se inaniuit Cyp 79 codd MB, 149 codd LMB semetipsum exinaniuit, 79 cod L=vg, se exinaniuit sess Hartel ?/,] [ef euacuari, inanis fieri]. expauescere (ἐξιστάναι) Esai xiii 8, 51 [see stupere]. expellere (ἐκβάλλειν) Gal iv 30, 30 ef k, e.g. Mt x 1 (eicere Jateur-it-ve) [comp excludere]. (ἐξωθεῖν) Το] 11 20, 73 Hier xxv 36, 49 (=d vg Ac vii 45), expirare (διαφωνεῖν) Eze xxxvii 11, 36 (=Cyp 148) om m424 exsperauimus Cyp cod O, desperauimus Hieron interiuimus Amb auulsi sumus in eis Tert Res Carn 29, expugnare (πολεμεῖν) Esai xix 2, 43 [see debellare]. exterminium (ἀπώλεια) 2 The ii 3, 30 perditio Tert*/, Iren d, vg interitus Ambr Aug?/, [see interitus, perditio]. (ἀφανισμὸς) Soph ii 13, 15, 42, extollere (αἴρειν) Esai xlix 18, 81 [see auferre, ferre, tollere]. exurgere, perf. exsurrexit (ἀνιστάναι) Ex i 8, 55. (ἐξεγείρειν) Cant iv 16, 74 Zech ii 13, 75. (ἐπεγείρειν) Esai xix 2, 43, facinus (ἀνομία) Esai xliv 22, 9; liii 5, 2 (=Cyp) 2 The ii 7, 30, 74, 84 (inig. Z'ert rell) so also Mt xxiv 12 Cyp 335 and Τί; in Isaiah [see iniquitas]. facinus admittere (ἀνομεῖν) Esai xxiv 5, 47; xliii 27, 9 cf Dan ix 5, Cyp 260 (Cf Q080: -...-. -misit Ex xxxii 7 7, but ...... -tem fecisti Eze xvi 52 w), famulus (παῖς) Esai xxiv 2, 47 elsewh, puer, e.g. Esai xliv 1, 9, felix (μακάριος) Ps exxxvi 9, 52 [see beatus]. VOCABULARY. ΙΧΧΧῚ ferre (αἴρειν) Es ΧΟ 19. 9 [seeauferre, extollere, tollere]. (φέρειν) Esai li 4, 2 Hier xvii 26, 62 [see portare], festinare Ἰ1ΘΏ1759....... festinet (διώξεται) Esai xiii 14, 51, fidelis fieri (πιστοῦσθαι) 2 Regn vii 16, 37, fiens fiet et erit (γινόμενος ἔσται) Ge xviii 18, 24. Probably derived from a conflation of fiens erit and fiet et erit. For the latter construction see k ciii. figmentum (ποίημα) Eph ii 10, 20 (=r d, Aug) factura Tert vg. fingere (πλάσσειν) Esai xliii 7, 9; xliv 21, 9. fornicaria (πόρνη) δαὶ xxiii 15, 16, 46 [comp meretrix]. fortitudo (ἰσχὺς) Esai x 13 bis, 75 (=Cyp Esai xi 2 ; xxxiii 11 etc) [see uires, uirtus]. fructum afferre (καρποφορεῖν) Ro vii 5, 12 (= Mt xiii 23 Mss) fructicare d, vg fructum ferre Tert Aug. fulgere (λάμπειν) 2 Co iv 6 bis, 57 fulgere, fulsit 7c fulgere, illuxit d, Ambst clarescere, claruit 7 Aug splendescere, illuxit vg Ambr Vig cf Mt xvii 2 6. fulgor (αὐγὴ) Esai lix 9, 74 cf Me xiii 24 & (ΞΞ- φέγγος), splendor rel/, funis (σχοινίον) Esai xxxiii 20, 23, 10. generare (γεννᾷν) Le iii 22, 7 (genuit abed ff*rrhe Hilt’ Fuust ap Aug codd latt ap Aug) Gal iv 24, 13, 29 (= Teré rell). generare for gignere (except in genealogies) is predominantly African e.g. Esai 1 2 Cyp 40, 273, 430 (each time with a various reading in the inferior codices). generatio (γενεὰ) Ge xv 16, 61; Ex xiii 18, 61 Ecel i 4 bis, 4 Baruch vi 2, 61 [see saeculum], gentiles (ἔθνη) Nah iii 3, 42 gentilibus V, gentigentibus R ; possibly only a corruption of gentibus, yet cf Cyp Test 111 34 (Hier x 2) [see natio]. ΙΧΧΧΙΙ INTRODUCTION, germinare (ἀνατέλλειν) lob xi 17, 75 cf k Mc xiii 28 (Ξε κφύειν). gerund 7m -dum Gal ii 4, 30. ae Ps liv 21, 76. gladius (ἐγχειρίδιον) Eze xxi 3, 4, 5, 41 *gladius=payaipa and ῥομφαία passim e.g. Eze xxxii 11 bis, 44 [see ensis]. gloria (δόξα) Esai xliii 7, 9 2 Co iii 18 ter, 19, 21 [see claritas]. (δόξασμα) Thren ii 1, 84. (κῦδος) Esai xiv 25, 52. glorificare (δοξάζειν) Ps xc 15, 3 Dan xi 38, 5 [see magnificare]. habitare (ἐνοικεῖν, κατοικεῖν) Ge xix 29, 85 Soph 11 15, 42; Zech xiv 11, 48 Esai xxiii 18, 46; xxiv 5, 47 Hier xvii 25, 62 Eze xxxvi 10, 36; xxxvi 17, 32; xxxvi 28, 33; xxxvii 25>, 34; xxviii 2, 77, 78 (Ξε) [see inhabitare]. ΝΡ. habitare is never a transitive verb in Tyconius exc Eze xxviii 2, but it is used in the passive twice (Hier xvii 25; Eze xxxvi 10). (κατασκηνοῦν) Ps cxix 5, 10 Toel 11 17, 73. ciuitates cum habitantibus (πόλεις κατοικουμένας) Esai x 13, 75. hic (= ai.) hoc donum=7 χάρις Sap viii 21, 20 (=Aug Arnob-jun vg) in hunc mundum=eis τὸν κόσμον Ioh i 9, 4 (=rell incl Cyp) in hoc mundo=eis τὸν κόσμον 1 Toh iv 1, 67 (in hoc saeculo g, in saeculo Lucif 261) e loh i 9 has in hoe mundo [see ille, iste]. holocausta (ὁλοκαυτώματα) Hier xvii 26, 62. honoratus (ἔντιμος) Esai xiii 12 δίς, 51 pretiosus m418, iam (ἔτι in negative sentences) Ro vii 17, 15; Gal iii 18, 14 [see adhue, ultra]. (ἤδη) 2 The ii 7, 74 (=rell), (ibi never occurs. It is however twice brought into the text by Veorr pp 48 and 75) [see illic], VOCABULARY. Ixxxill idolorum seruitus (εἰδωλολατρεία) Col iii 5, 83 (=d, Cyp Aug) idololotria Zrene4 simulachrorum seruitus vg, idolum (εἴδωλον) Eze xxxvi 17, 32 ef Ap ix 20 et idola, id est simulacra, aurea et...... ‘Cyp’ [Test 11 59 W] Ps exxxiv 15 idola Cyp 160, 321 Aug'e¢ simulacra Cyp 16088 Hil and the Psalters [see simulacrum], ignifer (muppopos) Abd 18, 83, 85. ignominia (ἀτιμία) Esai x 16, 48 cf 1 Co xv 43, where also there is a rhetorical contrast, as here, between ἀτιμία and δόξα ignominia Cyp 159 Hil contumelia d, 429 Aug ignobilitas Zren Amb vg dedecoratio Tert [see contumelia, iniuria], ignorare (οὐκ ἴδει») Ex i 8, 55 [see non], 1116 (=article) 1. with adj. or part. Toel 11 20, 73 Esai xiv 27, 52; xxiv 2 bis, 47 Eze xxvi 17, 45 (=A w); xxxvi 23, 33. 2. with proper names Soph ii 13, 42. 3. with a simple noun 2 Mach vii 29, 21 (=Cyp Lucif vg) [ for 3, see hic, iste]. illic (ἐκεῖ) Hize xx 35, 35; xxxvi 20, 21,22) 32) 335 xxxvil25 34 Mt vi 21, 82 (=k Cyp?/.) Ioh xix 42, 59 (=e) [ef ibi]. illuc (ἐκεῖ) Hier xxv 36, 49, imber (ὑετὸς) Esai v 6, 73 (=Cyp 387 3 Regn xvii 14) [but pluuiam ἡ Ac xiv 17]. imperium (πρόσταγμα) Ps ii 6, 72 (=Cyp Hil ete, not Aug) [see iussum, praeceptum ], impietas (ἀσέβεια) Ami 3,11, 53 Ro xi 26, 84, impius (ἀσεβὴς) Esai xxiv 8, 47 Eze xx 38, 35 ?2 The ii 8, 75 (ὁ ἄνομος Mss, but cf Esai xi 4) [see iniustus]. implere (ἐμπιπλάναι) Eze xxxii 6, 44 [see replere, satiare]. ΙΧΧΧΙΨΡ INTRODUCTION. (πιμπλάναι) Eze xxviii 16, 78 [see replere], inanis fieri (κενοῦσθαι) 1 Coi17, 31 (=Cyp 169 Hil) euacuari d, [see euacuari], incendere (ἀνάπτειν) Eze xx 47, 40 [see succendere]. flamma incensa (ἡ φλὸξ ἡ ἐξαφθεῖσα) Eze xx 47, 40. incidere (ἁλίσκεσθαι) Esai xiii 15, 52. incitare (παροξύνειν) Esai xiv 16, 71, 75, 76 In the two longer and more formal quotations of the passage, 70 and 75, Tyconius has concitare like Cyprian 183 [see concitare, exacerbare], incrementum (αὔξησις) Eph iv 16, 3; Col ii 19, 3(=d,1/, Tren!/, Lucif}/, Ambr1/, Aug?/s) augmentum vg?/, m514 Lucif}/, Ambr'/,, indignari (θυμοῦσθαι) Esai xiii 13, 51 (=/ Mt ii 16) (irasci re//), indignatio (θυμὸ) Esai xiii 9, 13, 51 Hier xxv 37, 49. Ovpos=indignatio Cyp Esai xii 9 =ira Cyp Esai lxvi 15 [see animatio, ira]. indui (ἐνδύεσθαι) Esai xlix 18, 82. inferi (ἅδης) Esai xiv 15, 70, 75; xiv 19, 71, 76 portas inferorum, ef Mt xvi 18, 63 (infernus 7s confined to European texts), infligere (ἐντέλλεσθαι) Esai xii 11, 51 elsewh. praecipere (e.g. Esai xiii 4, 50) and mandare (e.g. Hier xvii 22, 62). ingredi (εἰσέρχεσθαι) Eze xxxvi 20 bis, 32, 21, 22, 33; xxxviii 21, 34. (εἰσπορεύεσθαι) Hier xvii 19, 62 [elsewh. see intrare, introire}], inhabitans (καθημένος) Hier xxxii 29, 54. (ἐνοικῶν) Esai xlix 19, 82. inhabitare (ἐνοικεῖν, κατοικεῖν) with ace, Esai xxiv 6», 47 Hier xvii 25, 62 Eze xxvii 35, 46; xxxii 15, 45 with in Esai xiv 23, 52; xxiv 1, 6%, 47 Eze xxvi 17, 45; xxxvii 25%°, 34 [see habitare], inhabitari facere (κατοικεῖν) Eze xxxvi 33, 33, iniquitas (ἀδίκημα) Eze xxviii 15, 78, 83 (=w) cf Ap xviii 5 Cyp Prins vg VOCABULARY. Ixxxv Ac xviii 14 ἃ ὁ [iniuria αἰ]. (ἀδικία) Eze xxviii 18, 78, 84 bis [see iniustitia]. (ἀνομία) Hize xxviii 16, 78 (=w); xxxvi 31, 33, 33; xxxvii 23, 34 [cf facinus], iniquus (ἄνομος) Eze xxi 3, 41 [see scelestus]. iniuria (ἀτιμία) Eze xxxvi 7, 36 [see contumelia, ignominia]. (ὕβρις) Esai xiii 11 bis, 51=Cyp Zech x 11; h vg Ac xxvii 10 ef iniuriosus (ὑβριστὴς) Cyp Esai ii 12 (contumelia m418) [see contumelia], iniuriam facere (ὑβρίζειν) Esai xiii 3, 50, iniustitia (ἀδικία) 2 Regn vii 14, 37 [see iniquitas], iniustus (ἄδικος) Soph iii 5, 42 Eze xxi 3, 41. (ἀσεβὴς) Esai xiii 11, 51 [see impius], inlustris (ἐπιφανὴς) Soph iii 1 =Cyp Mali 14 Tert Ac ii 20. other renderings are praeclarus Auct ad Novat (Soph iii 1), e, (Ac 11 20) [om εἰ] splendidus Lucif (Soph ΠῚ 1), inponere (ἐπιτιθέναι) Eze xxvii 30, 45 Ac xv 10, 12 (=rell). (περιτιθέναι) Esai 1xi 10, 8, inpudicitia (αὐθαδία) Esai xxiv 8, 47. inquinare (μιαίνειν) Esai xliii 28, 9 ef Ag ii 14 Habetdeus 314 and contr Fulg Donat. Toh xviii 28 inquinarentur e (coinquinarentur g) contaminarentur b ὁ f vg polluerentur a ff [see contaminare, polluere ], insanabilis (ἀνίατος) Esai xiii 9, 51 (= Cyp 366) (sine refrigerio m418) [see sine], insertus (ἐκκεκεντημένος) Esai xiv 19, 71, 76. intellectus (σύνεσις) Esai x 13, 75 [see prudentia], interest—quid interest (ri yap ;) Phil i 18, 70 [nihil mea 7ert adv Mare v 20, quid enim d, vg]. interficere (ἀναιρεῖν) Eze xxviii 9, 77, 80 Ixxxvl INTRODUCTION. 2 The ii 8, 31 (= Tert Tren rell). (ἀποκτείνειν) Mt xxiii 37, 63 (=e Cyp 44) [see occidere]. (dum interficiuntur=ev τῷ oraca, cf 23 ἐν τῷ ἀναιρεθῆναι Eze xxvi 15, 45 interfectione h in euaginatione 10. (σφαγεῖν) Esai xiv 21, 71, 77 (= Habetdeus 315), interire (ἀπολωλέναι) Eze xxxvii 11, 36 (=m424) periit Cyp 158. interitus (ἀπώλεια) Eze xxvi 16, 45 (=w); xxxii 15, 45 (perditio ἃ Eze xxvi 16) cf Mt vii 13 interitum / Cyp119, perditionem rel/ [see exterminium, perditio], intrare (εἰσέρχεσθαι) Ge xix 23, 85 Hier xvii 25, 62 Eze xx 38, 35 Ro xi 25, 34 [see introire]. (εἰσπορεύεσθαι) Hier xvii 20, 27, 62 [see ingredi], introire (εἰσέρχεσθαι) Ps cxlii 2, 20 Esai xxiv 10, 47 Mt vii 21, 69 (=k Cyp?/,) [see intrare], inualere (ἐνισχύειν) Os xii 3, 4, 28 [see ualere], inuocare (ἐπικαλεῖν) Ps xc 15, 3 elsewhere uocare e.g. Esai xliii 6, 9. (καλεῖν) Hier xxxii 29>, 54, inuocari (ὀνομάζεσθαι) Hier xxxii 29%, 54, inutilis—inutilia=ra ἀγενῆ [τοῦ κόσμου] 1 Co i 28, 20 ignobilia m567 d, vg Aug. ira (θυμὸς) Esai xiii 3, 50 Eze xx 33, 34, 35; xxxvi 6, 36; xxxvi 18, 32 [see animatio, indignatio]. (ὀργὴ) Esai xiii 9, 18, 51 Hier xxv 37, 49 Ro ii 5 bis, 84; iv 15, 13, 24; Col iii 6, 83. iste (οὗτος) Ps xxiii 5, 29 Zech xiv 15, 49 Esai xxiv 3, 47; xlix 6, 38 (om Lxx) Hier iii 12, 75; xvii 20, 62 Mt v 19, 69 (=rell); xxv 40, 68 (=corb Hil!/,) Mc x 30, 59 (=h) VOCABULARY. Le xviii 30, 59 (=e Cyp?/,) 1 Ioh ii 3, 68; iv 2, 68. (=ari.) lxxxvil in isto mundo=ey τῷ κόσμῳ 1 Toh iv 3, 68, but in hoc mundo 1 Ioh iv 1, 67 iste qui uenit =o ἐρχόμενος 2 Co xi 4, 5 [see hic, ille]. ita (οὕτως) Esai xiv 20, 71, 77 (= Habetdeus 315) Mt xxiv 46, 11 (=d e) Gal iv 29, 30 (=rell) elsewh. sic, ita ut (ὥστε) Hier xxxii 28, 54, itaque (οὖν) Col 111 5, 83 (= Cyp645 Tren) so k Mt i 17, iii 8, v 48, ete [see ergo]. (ὥστε) Gal ii 24, 18 (=rell), itinera (ἀμφοδα) Hier xvii 27, 62, 64 cf ἐπὶ τοῦ ἀμφόδου Mc xi 4 in platea a in transitu(m) b (6) ὦ ffi g¢ in biuio f vg. iucundari (εὐφραίνεσθαι) Esai xxiv 7, 47 (= Esai (xl 16;) liv 1; lxv 13. Cyp) [see laetans]. iucunditas (εὐφροσύνη) Esai xxiv 8, 11, 47 Eze xxxvi 5, 35 cf Ac xiv 17 iucunditate dh laetitia e, vg [see laetitia], iuratio (ὅρκος) Ge xxvi 3, 23, iussum (πρόσταγμα) Esai xxiv 5, 47 [see imperium, praeceptum]. iuxta (ἐγγὺς) Hier xxxii 26, 53 [see proxime]. laedere (ἀδικεῖν) Ap ix 10, 60 (ef Prms ad laedendi) nocere vg nocendi ἡ. laetans (εὐφραινόμενος) Ps cxxv 3, 67 (=Hier vii 34 Cyp 85) but iucundatus Aug on Ps cxxv [see tucundari], laetitia (εὐφροσύνη) Eze xxxv 14, 73 [see iucunditas]. lamenta (Opyjynua) Eze xxvii 32, 45 ‘lamentas, fletus facere,’ Pacwv ap Non 132. θρήνημα does not occur again in the Greek Bible. lamentatio (θρῆνο) Eze xxvi 17, 45 (=h w); xxvii 32, 45 (=Am viii 10 Cyp 91) [see lamentum]. Ixxxvill INTRODUCTION. lamentum (θρῆνο) Eze xxviii 12, [77,] 80 (=w) [see lamentatio]. laudabilis (ἐπαινετὸς) Eze xxvi 17, 45 (=A wv), laudatio (αἴνεσις) Hier xvii 26, 62. legatus (πρέσβυς) Esai xiii 8, 50 [see senior], lenire (παύειν, so Lucian and 62-147) Esai xiii 3, 50. cod R has mitigare cf Nu xxv 11 leniuit Cyp 785, but mitigauit Opt 63, liberare (ῥύεσθαι) Eze xxxvii 23, 34 Mt vi 13, 17 Ro xi 26, 84, liberari (σώζεσθαι) Ro ix 27, 27 ᾿ [see saluari]. longe (πόρρω) Esai xxix 13, 8 Hier xxxii 26, 53. (μακρὰν) Eph 11 17, 18 (=,el/) (never a longe) ef de longinquo, longinquus de longinquo=ek γῆς πόρρωθεν Esai xiii 5, 50 de terra longinqua= TY ὮΝ sma νῶν ἜΝ oy The mss of the LxXx fall into two groups a includes ἃ and 62-147 B includes B* cop sah Hieron and SAB™. It will be convenient to take the half verses separately, the division being after AND, as in all LXx texts, not after wpD as in the Massoretic punctuation. The readings after ἐγὼ συντάσσω, which begins the verse in all authorities except 62-147 (which have ἐγὼ συντελέσω) are :— a. ἡγιασμένοι εἰσίν: Kal ἐγὼ ἄγω αὐτούς » 62-147 B. καὶ ἐγὼ ἄγω αὐτούς" B* cop sah Hieron Kat eyo] om eyo sah' β.. καὶ ἐγὼ ἄγω αὐτούς ἡγιωσμένοι εἰσίν καὶ ἐγὼ ayo αὐτούς NAB™ Syr Hex al. A comparison of a, 8 and 8, with the Hebrew will I think shew the general superiority of a. It has equivalents, though they are unintelligent, for each Hebrew word in its proper order: at the same time if this equivalence had been reached by emendation from the Hebrew we should have expected αὐτούς to disappear; and, further, ἐγὼ ἄγω is scarcely a translation to Np “T have called.” 6 differs from a by dropping the awkward clause ἡγιασμένοι εἰσίν, Which hangs in the air; while the most natural explanation of 8, 1s that it is an unsuccessful attempt to emend 8 by a. a in fact has been added to 8. It is of course conceivable that 8 has been derived from 8, by homoeoteleuton, but in that case it is very difficult to explain how 8, ever came into existence. It ' The Bodleian ms of the Sahidie (D) gives the reading ,, but as Ciasca remarks (Introd vol 2, xxxiv) the readings of this ms are of no value for the original form of the version. SELECTED READINGS. CXV does not commend itself as an original, or as a translation, and it does not appear in any text earlier than the Hexapla. The reading of Tye 50 is quia ecce ego praecipio - sanctificati sunt et woco eos. “Quia ecce” is prefixed by no other authority and must be a Latin insertion, either due to the translator, or to Tyconius him- self, or more probably to a copyist’. Similarly cod R here prefixes qui to sanctificati sunt. This is rightly omitted by cod V, which has however the corruption wocé for woco eos. In passages like this, which in any case make no intelligible sense in the Latin, those readings which are more in literal agreement with some Greek text are to be preferred. If then we reject “quia ecce,” we get as the Greek text under- lying Tyconins ’ Ni / / A / ἐγὼ συντάσσω" ἡγιασμένοι εἰσίν" Kal καλῶ αὐτούς that is a, but with the better reading καλῶ for éyo ἄγω. Unless therefore we fall back once more on the inconceivable hypothesis that Tyconius has emended directly from the Hebrew, the Old Latin has again preserved the true rendering of NTP where our Greek Mss have a corruption’. The αὐτούς of LXX probably comes from a mistaken reading of NP as STN TP (1.6. ΘΠ ἢ Ὁ) ‘T have called them.’ So also the next word 3) is read p33 in the Lxx. How wap appears in the LXX as ἡγιασμένοι εἰσίν is difficult to say; there is no trace of a reading nriacmenoic, though if we may conjecture that as the original rendering of the LXx the common text might easily have arisen from it by reading the C as\\, a contraction for εἰσι (see Maunde Thompson’s Palaeography p 96, note). Thus by taking the text of Tyconius, and reading uriacmenoic for the disconnected Hriacmenoteicl, we bring the LXx into line 1 Compare quia added before Os xii 3 by Tye 28, and quae added after columba Zeph iii 1, 2 by Tye 42. 2 Parsons ms 301 has eyw συντασσω καὶ eyw Kadw αὑτοὺς" ἡγιαάσμενοι εἰσιν. This may be a reminiscence of the text preserved in Tyconius, but the position of the clause καὶ eyw...avrous shews the text of this ms is the result of some complicated process. CXV1 INTRODUCTION. with the Hebrew. It is to be noticed that this text is quite independent of the renderings of Aquila, Symmachus and Theodotion, fragments of whose versions are given in Field. In the second half of Esai xiii 8 the attestation falls into the same two groups. For ΝΟ ΠΣ) we find a. γίγαντες ἔρχονται Tov θυμόν μου παῦσαι 62-147 Tyc50 παῦσαι Tov θ. wou 106 β. γίγαντες ἔρχονται πληρῶσαι τὸν θυμόν μου NAB cop sah. To render παῦσαι in Tyconius we find ἠΐηήγο (i.e. lenire) in cod V, but mitigare in cod R. I have accepted lendre, mainly because παύειν is rendered by lenire in Cyp 785, but by mitigare in Opt 63. Thus lenire appears in the earlier African text, mitigare in the later; as both readings are found in the mss of Tyconius, it is more likely that mitigare is the correction and Jenzre the original than vice versa, In any case they represent the same Greek text. It is very suggestive to find a pair of rival readings such as these in the LXx text, both pre-Hexaplar, and neither agreeing with the Hebrew as we have it. This is not the place to discuss the origin of the LXx paraphrase; I am only here concerned to point out that the addition of Tyconius,—that is the Old Latin,— to the witnesses for παῦσαι is another proof of the existence of an extremely ancient element in the mixed ‘ Lucianic’ text. That text contains many Hexaplar additions and other such changes, but we also find in it readings demonstrably ancient and yet independent of other known texts. To sum up. What do we learn from the Old Latin Version of the Prophets, of which version Tyconius is so often the only representative ? The answer may be divided into five heads. 1. The Old Latin brings us the best independent proof we have that the Hexaplar signs introduced by Origen can be relied on for the reconstruction of the LXx. Passages in Hexaplar Mss to which is prefixed the asterisk (*) profess to be no part of the original LXx, but to have been added from other sources, No such passage 7s found in any genuine form of the African Latin. The only apparent exceptions to this statement, and they are CONCLUSION. exvil surprisingly few, are cases where we have reason to suppose that the asterisks themselves are misplaced. 2. The Old Latin together with the Hexaplar text (omitting of course the passages under asterisk) often agree as to omission with the text of B. The greater number of the passages under asterisk are not found at all in B, nor throughout Isaiah in A, though in many cases the words in question are inserted without any qualifying mark into the text of all or nearly all other Mss. 3. Yet the same authorities (the Old Latin and the Hexaplar text) convict B here and there of interpolation, especially in Isaiah. It sometimes happens in the course of a few verses that B will in one place be almost the only Ms which does not witness to an interpolation, while in another B supports an interpolation, either almost alone, or in company with a considerable following of other Greek Mss. 4. When we turn from questions of insertion and omission to questions of rendering of the Hebrew and the substitution of one Greek word for another, we find that the Old Latin in the Prophets sometimes supports ‘Lucianic’ readings. This fact proves that among the constituents of the eclectic text most used by the Antio- chene Fathers of the fourth century there was an ancient element akin to the Old Latin, but quite independent of our leading Mss codd. ANB. Of the numerous conflations and interpolations found in ‘ Lucianic’ Mss there is naturally no trace in Tyconius. 5. There are renderings found in the Old Latin representing Greek readings which have disappeared from every known Greek Ms, but which, by comparison with the Hebrew, are shewn to preserve the genuine text of the Lxx, from which the readings of our present Greek Mss are corruptions. In these passages the Old Latin is sometimes, but not always, supported by one or both Egyptian versions. Such readings as those of the Old Latin in Eze xxvii 7 and xxxvi 8 prove that our Greek Mss, so imposing by their number and apparent independence, have common cor- rupt elements, and that the agreement of these Mss does not of necessity imply the general voice of antiquity. To those who assent to these five conclusions the study of the ancient versions of the Greek Bible cannot fail to be regarded as of more importance than is generally recognised. If the three CXVill INTRODUCTION. or four dozen known Greek codices of the Prophets be not really independent, but coincide here and there in palaeographical error, then those versions in which these errors are not found have a great independent value. We ought not to regard them as merely secondary authorities to be used as supports to one side or another when the Greek Mss are divided, but rather as primary authorities whose variants are worthy always of careful attention and sometimes of adoption, even when the Greek MSS are unanimous on the other side. Finally, may it not be asked whether what has just been said has not a bearing on our view of the authorities for the text of the New Testament? If the Greek codices of the Prophets, in spite of their variations, be not wholly independent in text, and coincide in errors from which some of the early versions are free, is it impossible that the same may be the case here and there in the New Testament? If here and there B falls from its habitually high standard of purity of text and admits interpola- tions, may not that be the case elsewhere than in Isaiah? The general character of the ‘Neutral’ text so often represented by B alone stands on a sure basis, but B may here and there desert that text by an interpolation or by a substitution which may not necessarily be self-betraying. These however are but secondary considerations compared with the general result, that in the Old Testament as in the New the text of our oldest MSs as a whole is proved by the evidence of the versions to be immensely superior to the later eclectic texts com- monly used in the Greek-speaking churches from the middle of the fourth century. These later revisions sometimes preserve valuable fragments of older texts which would otherwise have been lost altogether, but it is for such fragments alone that these re- censions are valuable, and not for their continuous text. Additional Note on the “Altercatio Simons et Theophili.” THE Altercatio Simonis Judaei et Theophili Christiani, a work of the 5th cent., has been shewn by Harnack (Texte und U. τ, pt 3) to be a recasting of a much earlier document, probably the lost Dialogue of Jason and Papiscus. Moreover the earlier form of the Altercatio exercised a very important influence upon African writers in their choice of Messianic proof- texts from the Old Testament. As this is especially the case in 8. Cyprian’s Testimonia and in the tract adversus Iudaeos commonly ascribed to Tertullian, it becomes important to consider what influence the lost Dialogue, so far as we can recover it from the A/tercatio, may have had upon the Biblical text in those works. If the text of the 7'estimonia were dependent upon the original of the Altercatio, it would cease to be our primary authority for the oldest ‘ African’ Version. Fortunately the Biblical text of the Vestimonia appears in the vast majority of cases to be entirely uninfluenced by any extraneous source. Whatever circumstances may have guided 8. Cyprian in his choice of passages, he seems to have verified them most accurately from his Bible, and variations in the Testimonia from the ordinary printed texts of the Lxx have generally MS support. Moreover several of the favourite 2nd cent. proof-texts which rest on a corrupt reading are significantly absent from 8. Cyprian’s compila- tion ; Harnack (p. 107) notices for instance that the well-known “ Dominus regnauit a ligno” (Ps οχν 10) is not found in it. We may therefore assume with confidence that the text of the Testimoniu is also the text of S. Cyprian’s Bible. Nevertheless the influence of the lost Dialogue remains a very probable explanation of the rare lapses into inaccuracy which occur now and then in the Zestimonia. The texts in the Altercatio are not unfrequently quoted quite loosely; it is not greatly surprising to find there Deut. xxviii 44 (οὗτος ἔσται εἰς κεφαλήν, σὺ δὲ ἔση εἰς οὐράν) in the form: Eritis gentes in caput, incredulus autem populus in cauda. But the same strange paraphrase is found in Jest 1 211, Similarly the 1 This striking resemblance is not noticed by Harnack, though it seems one of the strongest arguments for the dependence of the Testimonia upon some form of the Altercatio. This paraphrase also occurs in Commodian, possibly not directly quoted from the Testimonia. B. ὶ ΟΧΧ ADDITIONAL NOTE, inaccuracies in the quotation of Esai xxix 11, 12 (Test 1 4) may be partly due to the Dialogue which lies behind the Altercatio. Much the same results seem to come from the comparison of the tract adv Iudaeos with the Altercatio, though the quotations in the Testimonia reach a higher standard of accuracy than those in adv Judaeos. The question of the authorship of this curious compilation would need a detailed study. As is well known, about half the work consists of extracts from the third book of Tertullian against Marcion; the remainder has been shewn to be dependent upon an early form of the Altercatio by Harnack, who however accepts the ascription of the whole to Tertullian. But to the Biblical critic the authorship is chiefly of importance as determining the date, and from the character of the independent Biblical quotations alone this must be placed at least as early as 8. Cyprian?, and probably earlier still. Whether therefore the tract be compiled by Tertullian or not is a comparatively secondary con- sideration, as in either case it belongs to the earlier stages of the African Church. The quotations of Tyconius appear to be quite independent of any form of the Altercatio. 1 Dr Noeldechen’s study on this Treatise (Texte und U. xu, pt 2) has only come into my hands as these sheets are passing through the Press. He not only accepts the traditional authorship, but places the date in the earlier part of Tertullian’s literary activity. On this hypothesis Tertullian used his book against the Jews as material for his larger work against Marcion. 2 See above, p lxviil. LIBER REGVLARVM eC OINALE. R cod. Remensis 364, saec. ix. γ cod. Vaticanus Reginensis 590, saec. x. M cod. Modoetianus, saec. ix—x. D the excerpt from Rule v in the commentary of John the Deacon. Eug the quotations from the Rules made by 8. Augustine in de Doctrina Christiana 111 30 ff. As there is no critical text of this work yet published, I have cited S. Augustine by the excerpts of Eugippius (from Knoell’s edition, Vienna 1885). The preface of Tyconius is quoted by S. Augustine, but not included in Eugippius’ extracts. All readings of R and V are given, but I have not recorded all the singular readings and omissions of M. The numeration in the margin gives the pages of the Mawima Bibliotheca Veterum Patrum tom vi, the edition used by Sabatier. LIBER REGVLARVM TYCONII. 49 NECESSARIVM duxiante omnia quae mihi uidentur libellum vee regularem scribere, et secretorum legis ueluti claues et (M) luminaria fabricare. sunt enim quaedam regulae mysticae quae uniuersae legis recessus obtinent et ueritatis thesauros 5 aliquibus inuisibiles faciunt ; quarum si ratio regularum sine inuidia ut communicamus accepta fuerit, clausa quaeque patefient et obscura dilucidabuntur, ut quis prophetiae in- mensam siluam perambulans his regulis quodam modo lucis “1 4ug tramitibus deductus ab errore defendatur.4 ro = Sunt autem regulae istae : I. De Domino et corpore eius. II. De Domini corpore bipertito. III. De promissis et lege. IV.. De specie et genere. 15 V. De temporibus. ΥΙ. De recapitulatione. VII. De diabolo et eius corpore. I. D&E DOMINO ET CORPORE EIVS. Dominum eiusne corpus, id est Keclesiam, Scriptura lo- 20 quatur, sola ratio discernit, dum quid cui conueniat persuadet Titulus. INCIPIT LIBER REGVLA|RVM Tycontr R rubro; IN NOMINE DNI ἸΝΟΙΡῚΤ | THICONT (THICONTI V4) REGVLA LIB.1.|DE DNI CORPORE BIPERTITO. Wat ot 1—9 Necessarium ...... defendatur] ap Aug de Doct Christ 11 30; lec- tiones excerpsi e cod Vat Pal 188 saec ix 2 regularem] RV*M; regulare Aug (ms); regularum Vcorr, Aug (edd) legis] M Aug; leges V; om ἢ 11—17 I Iletc] om V* 13 promisis ἢ 14 speciae V* et sic aliquando 18. titulum non habent huic regulae RV 19 eiusne] eiusque V loquitur Veorr 20 cui] cuique V B. 1 Esai liii 4, 5, 6 1b 10,11 ef Dan ii 34,35 ef Ioh xvii 5, 24 “ Dan ii 35 2 LIBER REGVLARVM TYCONII. uel quia tanta est uis ueritatis extorquet. alias una persona ἘΥ conuenitur quam duplicem esse diuersa duorum officia edocent. Sic per Esaiam: Hie inquit peccata nostra feret et pro nobis dolet, ipse uulneratus est propter facinora nostra, et Deus tradidit ewm pro peccatis nostris, et cetera quae in Dominum conuenire omnis Ecclesiae ore celebratur. sequitur autem et dicit de eodem: Ht Deus uult purgare illum a plaga et wult Deus a dolore auferre animam evus, ostendere ili lucem et formare illum prudentia. namquid ei quem tradidit pro peccatis nostris wult ostendere lucem, et eum formare prudentia, cam ipse sit lux et sapientia Dei, et non corpori eius? qua re manifestum est sola ratione uideri posse quando a capite ad corpus transitum facit. Danihel quoque lapidem de monte praecisum et impegisse in corpus regnorum mundi et in puluerem commoluisse Domi- num dicit, montem uero effectum et impleuisse uniuersam ! terram corpus elus. non enim—sicut quidam dicunt im con- tumeliam reeni Dei inuictaeque hereditatis Christi, quod non sine dolore dico—Dominus totum mundum potestate et non sui corporis plenitudine occupauit. dicunt enim eo monte mundum impletum, quod liceat Christiano in omni loco, quod antea non nisi in Sion licebat offerre. quod si ita est, non opus erat dicere ex lapide montem effectum et in- crementis mundum cepisse. Dominus enim noster Christus ante mundi constitutionem hance habuit claritatem, et cum homo in illo Dei filius fieret non paulatim ut lapis sed uno tempore accepit omnem potestatem in caelo et in terra, lapis autem inerementis factus est mons magnus et crescendo terram omnem texit. quod si potestate implesset uniuersam 2. diuersa] om ἢ 3 edocet V* 4. sic] pr IN sata (sic) R rubro 5 ipse] pret VM 6 eum] illum V 7 dominum] dm R omni V . . 5 - r ecclesiae R, et sic aliquando 8,9 illum purgare V 9 aufere R (sic) 15. corporix R* 14 faciat V 15 danihel] pr in DANTELO R rubro; daniel R hoe loco praecisum] precissum R et] om V 16 puluere R commoluisse] comminuisse V 28. antea] ante ea R 25 coepisse R 27 in illo] ille V 29 magnus] om V 30 implesset] implesse ἢ unr ie) 30 REGVLA PRIMA. 3 ΕΥ̓, terram non corpore, lapidi non compararetur. potestas res (Mt est inpalpabilis, lapis uero corpus palpabile. nec sola ratione manifestatur corpus non caput crescere, sed etiam apostolica auctoritate firmatur: Crescimus mquit per omnia in eum qui 5 est caput, Christus, ex quo omne corpus constructum et conexum per omnem tactum subministrationis in mensuram untus cuius- que partis incrementum corporis facit in aedificationem sut. et iterum: Non tenens caput, ex quo omne corpus per tactus et contunctiones constructum et subministratum crescit in incre- το mentum Dei. non ergo caput, quod ex origine idem est, sed corpus crescit ex capite. Ad propositum redeamus. scriptum est de Domino et elus corpore—quid cui conueniat ratione discernendum— : Angelis suis mandauit de te ut custodiant te in omnibus 15 wis tuts, in manibus ferant te ne offendas ad lapidem pedem | tuum. super aspidem et basiliscum ambulabis, et conculcabis leonem et draconem. quoniam in me sperauit eripiam eum, protegam wlum quoniam cognowt nomen meum. inuocabit me et exaudiam eum, cum ipso sum in tribulatione, eripiam 20 et glorificabo eum. longitudinem dierum adimplebo eum et ostendam alli salutare meum. numquid de cuius obsequio mandauit angelis suis Deus eidem ostendit salutare suum, et non corpori elus ? Fuyscs = [terum: SSvcut sponso imposuit mihi mitram et sicut “1 kuy sponsam ornauit me ornamento. unum corpus dixit utri- usque sexus sponsi et sponsae, sed quid in Dominum quid in Ecclesiam conueniat ratione cognoscitur. et idem Dom1- nus dicit in Apocalypsi: Hgo swm sponsus et sponsa. et iterum: Haverunt obuiam sponso et sponsae. 30 Εὼὺ iterum quid capitis quid corporis ratione discernen- dum sit per Esaiam declaratur: Sie dicit Dominus Christo 1. potestas]+enim V; pr quia M 3 manifestatur] monstratur V 8 per tactus] peractux V*; per tactum Veorr M 14 te 2°] om V* 17 eum] illum V 18 inuocauit RV, wide Sabat. ad loc; ἐπικαλέσεται LXX 19 exaudiam] pr ego V ipso] eo V eripiam]+eum V 20 longitudinem]longitudinex V*; longitudine RVcorr; μακρότητα Lxx (codd) 21 obsequiux V* 22 palutars suum V* vid 25 ornamentum V* vid unum] unus R* vid 27 in eccla V*M 28 sponsus] uide p 1151 30 quid corporis] & corpori V 31 isaiam V 1—2 Eph iv 15, 16 Col ii 19 Ps xe 11—16 Esai Ixi 10 Ap xxii16,17 Mt xxv l Esai xlv 1 + LIBER REGVLARVM TYCONII. meo Domino cuius ego tenui dexteram ut exaudiant ewm RV gentes—sequitur et dicit quod non nisi corpori conueniat— ee et dabo tibi thesauros absconditos, inuisibiles apertiam tubi, ut scias quoniam ego sum Dominus quit uoco nomen tuum Deus Israhel, propter Iacob puerum meuwm et Israhel electum 5 meum. propter testamenta enim quae disposuit patribus ad cognoscendum se Deus aperit corpori Christi thesauros 1coii9,10 inuisibiles, quod oculus non widit nec auris audiuit nec in cor hominis ascendit, sed obdurati hominis qui non est in corpore Christi; Ecclesiae autem rewelawit Deus per Spuri- 10 tum suum. ista quidem, quamuis hoc quoque Dei gratia sit, adhibita tamen ratione aliquando facilius uidentur. Sunt alia in quibus huiusmodi ratio minus claret, eo quod 5116 in Dominum siue in corpus eius recte conueniat dictum ; quam ob rem sola et maiore Dei gratia uideri possunt. 510 15 Mt xxvidt in Kuangelio: A modo inquit widebitis filum hominis seden- tem ad deateram uirtutis et uencentem in nubibus caelt. alio loco dicit non uisuros uenientem in nubibus caeli nisi in Mt xxiv30 nouissimo tantum die: Plangent se omnes tribus terrae, et tunc uidebunt filium hominis uenientem in nubibus caeli. utrum- 20 que autem fieri necesse est, sed primo corporis est aduentus, id est Ecclesiae, ingiter uenientis in eadem claritate inuisi- bili, deinde capitis, id est Domini, in manifesta claritate. 5] enim diceret Modo uidebitis uenientem, solius corporis intel- legendus esset aduentus; si autem Videbitis, capitis aduentus. 25 nune uero A modo inquit widebitis uenientem, quoniam corpore suo iugiter uenit natiuitate et similium passionum claritate. si enim renati Christi membra efficiuntur et membra corpus efticiunt, Christus est qui uenit, quoniam natiuitas aduentus Toh i9 est sicut scriptum est: Inluminat omnem hominem uenrentem 30 Zecl i 4 in hune mundum. et iterum: Generatio uadit et generatio 1 meo domino] dno meo V δ᾽ electum] dilectum R 6 testa- menta] testa V* 9 obdurati homines V* 10. ecclesiae] eccla V* reuelabit V* vid 11 gratiae di V 12 ali- quanto R 14 in dno...in corpore V 10. a modo] ammodo R; modo V 19 plangent se] plangentes V 24, 25 intelligendus V*M 25 capiti V 26 corpore] corpori BR 27 similium]+ea V passionem V* mox corr claritatem V*M 28 corpus] pr quae V Ἶ ~ REGVLA PRIMA. 5) RV went. et iterum: Sicut audistis qua antichristus uenit. (™) iterum de eodem corpore: Si enim iste que uent alium LIesum praedicat. unde Dominus cum de signo aduentus sui interrogaretur, de illo aduentu suo coepit disputare qui 5 ab inimico corpore signis et prodigiis imitari potest. Cauete inquit ne quis uos seducat; multi enim wenient in nomine meo, id est in nomine corporis mei. nouissimo autem ad- uentu Domini, id est consummationis et manifestationis totius aduentus eius, nemo ut aliqui putant mentietur. sed το quo plenius ista dicantur ordini suo relinquimus. Nee illud erit absurdum quod ex uno totum corpus uolu- mus intellegi, ut fillum hominis Ecclesiam; quoniam Ecclesia, id est filii Dei redacti in unum corpus, dicti sunt filius Dei, dicti unus homo, dicti etiam Deus sicut per apostolum : Super r50mne qui dicitur Deus aut quod colitur,—qui dicitur Deus Keclesia est, quod autem colitur Deus summus est,—ut on templum Det sedeat ostendens se quod ipse est Deus, id est quod ipse sit Ecclesia. quale si diceret: im templum Dei sedeat ostendens se quod ipse sit Dei templum, aut: in Deum 20 sedeat ostendens se quod ipse sit Deus. sed hune intellectum synonymis uoluit obscurare. Danihel de rege nouissimo in Deum inquit locus evus glorificabitur, id est clarificabitur; ueluti Ecclesiam in loco Ecclesiae, in loco sancto, abominationem wastationis in 25 Deum, id est in Ecclesiam, subornabit. et Dominus totum populuin sponsam dicit et sororem; et apostolus uirginem sanctam, et aduersum corpus hominem peccati. et Dauid totam Ecclesiam Christum dicit: Paciens miseri- cordias Christo suo Dauid et semini evus in aeternum. et 3 iesum] ihm RM; xpm V 5 imitare R 7 id est] idé V* 9 mentietur] metietur V* mox corr 10 quo] quod R dicentur V* ordine V* 11 absordum R (cf p 2614) 15 qui dicitur 1°] Reorr (2a p m); quod dicitur R*vid V 17 templum] RV*; templo V’M sedeat] redeat R* (sedeat R*) ipse est] ipse sit VM 18 templo VM 19 ostendit V 21 synonymis] scripsi, suadente W R Smith: si non nimis R (ex sinonimis); non nimis nouimus V obscurare.|] sic punctum habet BR 22, 23. danihel...clarificabitur] supra ras in R 22 rege] regno R 23, 24 in loco ecclesiae] om V*; add Veorr 24 abominationem] abominatione RV 25 subornauit RV 28 christum] om V*; habet in marg misericordiam V* vid 29 in aeternum] usque in saeculum V 1 Joh ii 18 2Co χὶ 4 Mt xxiv 4 2 The ii 4 cfDanxi 36,38 ef Dan xi 31; Mt xxiv 15 Cant v 1 2Co xi 2 2 The ii 3 Ps xvii 51 6 LIBER REGVLARVM TYCONTI. apostolus Paulus corpus Christi Christum appellat dicens : RV 1coxiit2 Sicut enim corpus unum est, membra autem habet multa, (M) omnia autem membra ex uno corpore cum sint multa unwm corpus est, sic et Christus, id est Christi corpus quod est coi2t Keclesia. iterum: Gaudeo in passionibus pro uobis et repleo 5 quae desunt pressurarum Christi, id est Ecclesiae. nihil enim emtx25 defuit Christi passionibus, quoniam sufficit discipulo ut sit cf1The 1119 sicut magister. sic ergo aduentum Christi pro locis accipi- emus. item in Exodo omnes filios Dei unum filium et omnes primogenitos Aegypti unum primogenitum esse 510 τὸ Ex iv22,23 Peo dicente cognoscimus. Dices inquit Pharaoni: Haec dicit Dominus, Filius meus primitiuus Israhel. diai autem, Dimitte populum ut serwat mihi; tu autem noluistc dimittere eum. wide ergo, ecce ego occido filium tuum primitiuum. οἱ Psixxix 15,16 Dauid uineam Domini unum filium sic ait: Deus wirtutum is conuertere, respice de caelo et wide, wsita uineam tuam. οἱ perfice eam quam plantauwt dextera tua et in filium conrobo- raste tobi. Et apostolus filiuam Dei dicit qui filio Dei mixtus est: Roil-4 Paulus serwus Lesu Christi, wocatus apostolus, segregatus in 20 euangelium Dei quod ante proniserat per prophetus suos in scripturis sanctis de filio suo, qui factus est ei ex semine Dawid secundum carnem, qui praedestinatus est filius Dei in uirtute secundum Spiritum sanctitatis ex resurrectione mor- tuorum Lesu Christi Domini nostri. si diceret de filio suo 25 ex resurrectione mortuorum, unum filium ostenderat ; nune autem de filio inquit swo ex resurrectione mortuorum Tesu Christi Domini nostri. sed qui factus est filius Dei ea re- 1 dicens] om V(M) 2 unum corpus V 6 presurarum R; praes- suram V* ecclesiae] ecclesia V* 8 magister]+eius VM 10 aegypti unum] aegyptiorum V 11 dicit inquit R; dicis inquit V* (dices νυ) 12. primitiuus meus V 18. dimitte] demitte R; dimittere V* populum] populum meum V demittere R 14 eum] eam R 16 uisita] pret V tuam] istam V 17 in filium] filium hominis quem VM; wide Introd p exi conroborasti] confirmasti VM 19 filio do V 20 uocatus apostolus] om RM 21 euangelio V* 23 praedistinatus V* semp 24 uirtutem RV sanctitatis] sanctificationis V 24—p 7,16 mortuorum,,.generaui te] R supr ras, litteris minorib. sed ab antiqua manu 25 suoj]+ut V 28 sed qui] sed quis V*vid M est] sit VM ex resurrectionem V* REGVLA PRIMA. if RV surrectione Christi apertius ostendit dicens de filio qui factus () est οἱ ex semine Dauid secundum carnem, qui praedestinatus est filius Dei. Dominus autem noster non est Dei filius praedestinatus (quia Deus est et coaequalis est Patri) qui ex 5 quo natus est hoe est, sed ille cui secundum Lucan dicit in baptismo: Filius meus es tu, ego hodie generaui te. Qut ex Le τὶ 35 semine Dauid, mixtus est principali Spiritui et factus est psi 51 ipse filius Dei ex resurrectione Domini nostri Iesu Christi, id est dum resurgit in Christo semen Dauid; non ille de quo 10 ait ipse Dauid: Sic dicit Dominus Domino meo. itaque facti eSiuv1 sunt duo una caro. Verbum caro factum est et caro Deus, toni, 13 quia non ex sanguine sed ex Deo nati sumus. apostolus dicit: Hrunt duo in carne una. sacramentum hoc magnuni Eph ν 81, 32 est,ego autem dico in Christum et in Keclesiam. wnum nam- rs que semen promisit Deus Abrahae, ut quanticumque Christo miscerentur unus esset in Christo, sicut Apostolus dicit : Omnes uos unus estis in Christo Lesu. st autem uos Unus Gal iii 28, 29 estis in Christo Tesu, ergo Abrahae semen estes et secundum promissionem heredes. distat autem inter wnwm estis et unus 20 estis. quotienscumque alter alteri uoluntate miscetur ww sunt, sicut Dominus dicit: Hgo et pater unum suns. quo- toh x30 tiens autem et corporaliter miscentur et Im unam carnem duo solidantur wnus sunt. Corpus itaque in capite suo filius est Dei, et Deus in cor- pore suo filius est hominis, qui cotidie nascendo uenit et crescié ef Eph ii 21 τὸ σι in templum sanctum Det. templum enim bipertitum est, cuius pars altera quamuis lapidibus magnis extruatur destruitur, 1 dicens] om V filio]+ suo VM 2 praedistinatus RV* et infr 3 autem] etenim V; enim M noster] V supr lin non est] R supr lin di filius praedistinatus R; praedistinatus di filius V(M) 4 quia...patri] Vinmg; om M 5 natus] creatus V lucan] R; lucam VM (secunda V supr lin) 10 ait | sic dicit x x x xdns V*; post ait add in mg ipse dauid Veorr 11 est] in V supr lin 12 sumus] sunt V* mox corr M 14 christum...ecclesiam] xpo...ecclesia VM 5 xpi V 17 unus] unum RVM utroque loco 20 quotiescumque R unum] pr uni V 21, 22 quotiens] quoties R; quotienscumque V 22 miscentur] Reorr V; misexxxx R* 23 unus] unum V sunt. corpus] sic diuidit RM 24 capite suo corpore ἢ 27 destruitur] V'M; destruatur R; distruitur V* 5 LIBER REGVLARVM TYCONII. efMtxxiv2 neque in eo lapis super lapidem relinquitur. istius nob ef2Theii7 jugis aduentus cauendus est, donec de medio eius discedat ™ Ecclesia. 1. De DOMINI CORPORE BIPERTITO. Regula bipertiti corporis Domini multo necessarior et a 5 nobis tanto diligentius perspicienda et per omnes Scripturas ante oculos habenda est. sicut enim ut supradictum est a capite ad corpus ratione sola uidetur, ita a parte corporis ad partem, a dextera ad sinistram uel a sinistra ad dexteram, transitus reditusque ut in supradicto capite claret. 10 Esai xly 3 ff Dum enim dicit uni corpori: Thesauros inuisibiles ape- riam tibi, ut scias quoniam ego sum Dominus, et assumam te, et adiecit: 7. auteni me non cognouisti quoniam ego sum Deus et non est absque me Deus, et nesciebas me; numquid licet unum corpus adloquatur in unam mentem conuenit thesauros 15 imusibiles aperiam tibi, ut cognoscas quia ego sum Deus propter puerum meum Lacob, et tu autem me non cognouisti 7 in eandem et non accepit Iacob quod Deus promisit? aut in unam mentem conuenit tu autem me non cognouisti et nesciebus me? nesciebas enim non dicitur nisi ei qui iam 20 scit, non cognouisti autem illi dicitur qui, licet ad hoe uocatus sit ut cognosceret, et eiusdem corporis sit uisibiliter, et Deo cfEsaixxix labs adpropinguet, corde tamen longe separatus sit. huic dicit tw autem me non cognouisti. 1. relinquetur VM 2 caxendus V* eius] cf 1453 3 ecclesia] add DE DNO ET CORPORE EIVS REGVLA | DE DNI CORPORE BIPER- t1r0 R rubro; EXPLICIY LIBER PRIMYs . || INCIPIT LIB. II. | DE CORPORE DNI BIPERTITO V; FINIT M 5 multa R 9 dextera] R sic semper; dextra V et sic saepius 10 transitus reditusque ut] reditus V 11,12 aperiam tibi inuisibiles V 12 dns R, sine uirga; ds V adsumam V* 16 quia] quoniam V 18 eandem] eadem V accipit R 20 enim] autem R 21 = illi autem V dicitur] dr Reorr; dic R* vid 23 labiis]+quidem V huic] hie V* REGVLA SECUNDA. 9 RV Iterum: ‘Ducam caecos in wam quam non nouerunt, et Hsai xiii 16 861 senutas quas non nouerunt calcabunt, et faciam dllis tenebras in lucem et praua in directum. haec uerba faciam et non q Ew derelinquam eos. ipsi autem conuerst sunt retro.’ numquid 5 quos dixit non derelinquam idem conuersi sunt retro, et non pars eorum ? Iterum dicit Dominus ad Iacob: Noli metuere quia tecwm ksai xtiii5—s sum. αὖ Oriente adducam semen tuum et ab Occidente colli- gam te. dicam Aquiloni adduc, et Africo noli uetare ; adduc 10 filios meos de terra longinqua et filias meas a summo terrae, omnes in quibus uocatum est nomen meum. in gloria enim mea paraut illum et finai et fect illum, et produar plebem caecam, et ocult eorum sunt similiter caeci et surdas aures habent. numquid quos in gloriam suam parauit idem sunt 15 caecl et surdi ? Iterum: Patres tui primo et principes eorum facinus ad- Esaixtii2i— miuserunt in me et inquinauerunt principes tur sancta mea, et dedi perire Iacob, et Israhel in maledictum. nunc audi me puer meus Iacob, et Israhel quem elegi. ostendit illum Iacob 20 dedisse perire et Israhel maledictum quem non elegerat. Iterum: Finai te puerum meum, meus es tu Israhel, ποτ obliwisct met. ecce enim deleui uelut nubem facinora tua et sicut nimbum peccata tua. conuertere ad me et redimam te. numquid cuius peccata deleuit, cui dicit meus es tu et ne sui 25 obliuiscatur commemorat, eidem dicit conuertere ad me? aut alicuius antequam conuertatur peccata delentur ? Iterum: Scio quoniam reprobatus reprobaberis; propter Esai xwviiis,9 nomen meum ostendam tibi dignitatem meam, et praeclara mea superducam tibi. numquid reprobato ostendit dignitatem 30 Suam et praeclara inducit ei ? Iterum : Von senior non angelus, sed ipse conserwaurt 608, Esai lxiii 9,10 Esai xliv 21, 29 5 an 4 eos] V supr ras 4,5 numquid...retro] V ad cale pag 8 ab occidentem V* vid 9 africum V* vid 11 gloriam...meam RM (=V); 12 paraui R! supr ras (apxxxR*) et feci] om V 16, 17 ammiserunt R 20 maledictum] pr in V 24 cuius] om V*; alicuius Ὁ 25 eidem]+et V 27 scio] om BR reprobaueris ἢ 30 suam add δὰ super lin praeclara]+sua V 31 conseruauit] conseruabit R; considerauit V eos] illis V Es: It Esai xxxiii 20 Esai xxxiii 23 Cant i 5 Eph v 27 Ro ii 24 Cant iv 7 Cant id Ps exix 5—7 10 LIBER REGVLARVM TYCONTI. propter quod diligeret eos et parceret illis ; ipse redemit eos et assumsit illos et exaltawt illos omnes dies saeculi. ἐρϑδὶ autem contumaces fuerunt et exacerbauerunt Spiritum Sanc- tum. quos omnes dies saeculi exaltauit quo tempore con- tumaces fuerunt aut exacerbantes Spiritum Sanctum ? Iterum aperte Deus uni corpori firmitatem et interitum promittit dicens: LMierusalem ciuitas diues, tabernacula quae non commouebuntur, neque agitabuntur pali tabernaculi tua in aeternum tempus, neque funes eius rumpentur. et adiecit : Rupti sunt funes tut quia non ualuit arbor nauis tuae, incli- nauerunt uela tua et non tollet signum donec tradatur im perditionem. Iterum breuiter bipertitum ostenditur Christi corpus: Busca sum et decora. absit enim ut Ecclesia quae non habet maculam aut rugam, quam Dominus suo sanguine sibi mun- danit, aliqua ex parte fusca sit nisi in parte sinistra per quam nomen Det blasphematur in gentibus. alias tota speciosa est, sicut dicit: Vota speciosa es provima meu et reprehensio non est vn te. etenim dicit qua de causa sit fusca et speciosa : ‘Vt tabernaculum Cedar ut pellis Salomonis.1 duo taber- nacula ostendit, regium et seruile: utrumque tamen semen Abrahae; Cedar enim filius est Ismahel. alio denique loco cum isto Cedar, id est cum seruo ex Abraham, diutur- nam mansionem, sic ingemescit Ecclesia dicens: Hew me quoniam peregrinatio mea longinqua facta est, habitaui cum tabernaculis Cedar, multum peregrinata est anima mea. cum odientibus pacem eram pacificus, cum loquebar illis debella- bant me. non possumus autem dicere tabernaculum Cedar praeter Keclesiam esse. ipse autem dicit tabernaculum Cedar et Salomonis unde fusca swm inquit et decora; non 1 eos] illos V utroque loco parceret] parcet R 2 assumpsit R (sic); adsumpsit V* 3 exaceruauerunt V* 4,5 fuerunt contumaces V 5 exacerbantes] exaceruauerunt V* 8 agitabunt RV 11 non tollet] noll& R 19. ostendit breuiter bipertitum V 15 sibi] om V 17 alias] alia V* 18 est...speciosa] om V*; add V* supr lin 19 non] nulla V 20 ut 10] & V*; fusca sum et speciosa ut Hug tabernacula Bug caedar V semp pelles Lug cod opt 21 tamen] om V*; add V" in mg 22. ismahel V (plene); ismahel R (sic) 24 ingemescit] ingemit V 27 loquebar] loquerer V 28 me]+gratis VM pos- sum V dicere autem V RV [Bug] (M) 10 15 § 1 Bug $66 30 REGVLA SECUNDA. 1 RV enim Keclesia in his qui foris sunt fusca est. hoc mysterio (Μὴ) Dominus in Apocalypsi septem angelos dicit, id est Kccle- siam septiformem, nune sanctos et praeceptorum custodes, nunc eosdem multorum criminum reos et pacnitentia dignos ostendit. et in Euangelio unum praepositorum corpus di- uersi meriti manifestat dicens: Beatus {16 seruus quem Mtsxiv 46 adueniens dominus illius inuenerit ita facientem, et de eodem : St autem nequam ille seruus, quem Dominus diwidit in duas et tb 4s, 61 partes. dico numquid omnem diuidet aut findet? denique το hon totum sed partem eius cum hypocritis ponet, in uno enim corpus ostendit. Hoe itaque mysterio accipiendum est per omnes Scrip- turas sicubi Deus dicit ad merita Israhel periturum aut hereditatem suam execrabilem. apostolus enim copiose ita disputat, maxime ad Romanos, in parte accipiendum quic- quid de toto corpore dictum est. Ad Israhel inquit quid xo x21 dicit? Tota die expands manus meas ad plebem contradicen- tem. et ut ostenderet de parte dictum, Dico, inquit, Numquid Ro xi1,2 reppulit Deus hereditatem suam? absit. nam et ego Isra- 20 helita sum ex semine Abraham tribu Beniamin. non reppulit Deus plebem suam quam praesciuit. et post quam docuit quem mn - σι ad modum haec locutio intellegenda esset, eodem genere locutionis ostendit unum corpus et bonum esse et malum dicens: Secundum Huangelium quidem inimict propter wos, 56- Ro xi 2s cundum electionem autem dilectt propter patres. numquid idem dilecti qui inimici, aut potest in Caifan utrumque conuenire 4 ita Dominus in omnibus Scripturis unum corpus seminis Abrahae in omnibus crescere et florere atque perire testatur. τὸ on 1 qui] quae V* vid; q M 2 apocalypsim V dicit] om V*; add V corr supr lin 4 eosdem]+et V 9 numaquid in V supr ras 9,10 diuidit...findit...ponit V 10 non totum] pr totum V_._ partem... ponet] cf Hug 867 11 corpus ost.] ras in V 12 mysterio] corpus V 13 ad merita] merito V*; ob meritum V corr; ob merita M 16 quid] om V 19 hereditatem] plebem V 20 abrahae V 21 presciit V 22 loquutio R semp intelligenda V*M esset] esse V* 25 patres| pares V* 26 in caifan] M; in cain: R (sic); in causa V 27 in omnibus] omnibus gentibus VM 28 testatur] add EXPLICIT DE BIPERTITO DNI CORPORE | INCIPIT PROMISSIS (sic) ET LEGE REGVLA R rubro; EXPLICIT .LIBER .SECYNDVS. | INCIPIT LIBER . III . DE PROMISSIS ET LEGE V; DE CORPORE DNI BIPERTITO EXPLC. | INCIPIT DE PROMISSIS ET LEGE M IL LIBER REGVLARVM TYCONII. 11. D&E PROMISSIS ET LEGE. 52 Auctoritas est diuina neminem aliquando ex operibus RV legis iustificari potuisse. eadem auctoritate firmissimum est (ἢ numquam defuisse qui legem facerent et iustificarentur. Ro iii 19, 20 Scriptum est: Quaecumque lea loquitur his qui in lege 5 sunt dicit, ut omne os obstruatur et subditus fiat omnis mundus Deo, quia non tustificabitur ex lege omnis caro in conspectu Rovill etus. per legem enim cognitio peccati. iterum: Peccatwm Galiils —-westrt non dominabitur, non enim estis sub lege. iterum: Lt nos in Christum credimus ut tustificemur ex fide et non ex 10 operibus legis, quia non iustificabitur omnis caro ex operibus Galiii2,2 legis. iterum: δὲ enim data esset lex quae posset wiurficare, omnt modo ex lege esset iustitia. sed conclusit Scriptura omnia sub peccato ut promissio ex fide Lesu Christi daretur credentibus. sed dicet quis: A Christo et infra non iustificat 15 lex, suo tamen tempore iustificauit. huic occurrit auctoritas apostoli Petri, qui cum gentes a fratribus sub iugo legis Acxvl0 cogerentur sic ait: Quid temptatis Dominum inponere uolentes iugum super collum discentiwm quod neque patres nostri Roviis neque nos potuimus portare. et apostolus Paulus: Cum 20 essemus inquit in carne passiones peccatorum quae per legem sunt operabantur in membris nostris ut fructum afferrent Philiiié ΟΥ̓. et contra idem apostolus dicit: Zustitia quae ea lege est conuersatus sine querella. quodsi tanti apostoli auctoritas deesset, quid dici potuit contra testimonium Domini dicentis: 25 this? — Hece were Israhelita in quo dolus non est. quod etsi Domi- nus hoe testimonium non dignaretur perhibere, quis tam sacrilegus, quis tam tumore stuporis elatus diceret Mosen et 3 iustificare R 4 numquam] non V ὃ scriptum est] om V*; add Veorr supr lin 5,6 dicit qui in lege sunt V 6 subditus] subiectus V 7 iustificatur V 8 cognitio] agnitio V pec- catum] peccatx R* mox corr 10 in xpo V* et] om V* 11 quia] a qui R (a ab antiqua manu) 12 possit uiuificari V* 18 esset] esse V* 18 uolentes] om V*; add V* supr lin 22 adferent V* 23 morti] mortui R 25 dicentis] dicens V* 26 et] om ἢ 27 testi- monio V* 28 stupore ἢ mosen] R (sic); moysen V RV (M) 5 10 15 20 25 30 REGVLA TERTIA. 13 prophetas uel omnes sanctos legem non fecisse aut justi- ficatos non esse? cum et Scriptura dicat de Zacharia et uxore elus: Hrant iusti ambo in conspectu Dei ambulantes m omnibus mandatis et custificationibus sine querella; et Dominus non uenerit wocare tustos sed peccatores. Lex autem quomodo iustificare potuit a peccato, quae ad hoe data est ut peccatum multiplicaretur? sicut scriptum est: Lex autem subintrawt ut multiplicaretur peccatum. illud autem scire debemus et tenere: numquam omnino inter- ceptum esse semen Abrahae ab Isaac usque in hodiernum diem. semen autem Abrahae non carnale sed spiritale, quod non ex lege sed ex promissione est. alterum enim semen carnale est, quod est ex lege a monte Sina quod est Agar in serwitutem generans. tlle quidem qui de ancilla carnaliter natus est, qui autem ex libera ex promissione. non esse autem semen Abrahae nisi quod ex fide est apostolus dicit: Cognoscitis ergo quoniam qui ex fide sunt hi sunt filic Abrahae? et iterum: Vos autem fratres secundum Isaac promissionis filii estis. Semen ergo Abrahae non ex lege sed ex promissione est, quod ex Isaac iugiter mansit. si autem constat semen Abrahae ante legem fuisse, et illud esse semen Abrahae quod ex fide est, constat et quia numquam fuit ex lege. non enim potuit et ex lege esse et ex fide. lex enim et fides diuersa res est, quia lex non est fidei sed operum sicut scriptum est: Lex non est ex fide, sed Qui fecerit ea wiuet in eis. Abraham ergo fide filios semper habuit, lege numquam. Non enim per legem promissio est Abrahae aut semini eius ut heres esset mundi, sed per iustitiam fidet. st enim qui per legem wpsi sunt heredes, euacuata est fides, abolita est promissio ; lex enim tram operatur. si ergo nec fides nec promissio Abrahae destrui ullo modo potest, ab ortu suo 2 et] om V zaccharia V 4 iustificationibus]+di V querela R*; quaerella V* 10 isaac] R*; issac R*: fortasse scribendum Isac in hodiernum diem] ad hodiernum V 11 non carnale] add Veorr supr lin 13 sina] sinai R seruitute V 14 dejJex V 18 autem] om V* 20 isaac] issac R® 21 semen abrae V 22 et] om V 28 et 1°] om V 25 est ex] et ex R* mo corr 26 semper filios V 27 per legem] ex lege V 29 euacuata] uacua V abolita] et uacua V 31 ullo modo] om V [πιο 10 Mt ix 13 Ro vy 20 Galiv 24 Th 23 Gal iii 7 Gal iy 28 Gal iii 12 Ro iv 183—15 1b ef Gal iii 17 1D 18 Th 21 Ro iii 31 Gal iii 10 Gal iii 19 Gal iii 11 14 LIBER REGVLARVM TYCONII. iugiter mansit. nec data lege inpedita est quo minus a M) Abrahae filii secundum promissionem fide generarentur. dicit enim apostolus post Cccc et Xxx annos datam legem non obfuisse nec destruxisse promissionem. Sz enim ex lege, non iam ex promissione ; Abrahae autem per repromissionem 5 donawit Deus. et alio loco: Lex ergo aduersus promissa? absit. videmus legem ad promissionem non pertinere nec aliquando alteram in alteram inpegisse sed utramque ordinem suum tenuisse. quia sicut lex numquam fidei obfuit, ita nec fides legem destruxit, sicut scriptum est: Legem ergo de- strumus per fidem? absit, sed legem statuimus, id est firmamus, inuicem namque firmant. Ergo ΠῚ Abrahae non ex lege sunt, sed ex fide per repromissionem. quaerendum autem quem ad modum hi qui ex operibus legis negantur potuisse iustificari, in lege positi et legem operantes iustificati fuerint. quaerendum praeterea cur post promissionem fidei, quae nullo modo destrui potest, data est lex quae non est ex fide, ex cuius operibus nemo iustificaretur quia quotquot ex operibus legis sunt sub maledicto sunt. scriptum est enim: Maledictus qui non permanserit in omnibus quae scripta sunt in libro legis ut faciat ea. Apostolus denique huic quaestioni prospiciens, cum assereret omni modo filios Abrahae dono Dei semper fuisse per fidem non per legem factorum, ex alterius persona respondit 5101 dicens: Quid ergo lex factorum ? id est, si ex fide filii cur data est lex factorum, cum sufticeret promissio generandis filiis Abrahae et fide nutriendis, quia Tustus ex fide wut? ante quam enim se interrogasset Quid ergo lea 1 impedita R 2 fide} fidem V*; fidei Vcorr 9. quadrin- centos et triginta V 4 distruxisse V* 5 iam non V re- promissionem] promissionem V* mox corr 6 promissa] + di V 7 uidimus V promissionem] promissa V 8 impegisse R utraq. LV 9 numquam fidei] fide” numquam R (ef p 35°) 10 distr- V semp 14 promissionem V quemammodum R (vid Appa m1) hi R 15 lege] legem V* 10 legem] pr in V* 17 quae] quem V 21 permanserit] manserit V 23 questioni RV corr 24 adserer& V* 25 personam V* 26,27 id est...factorum] V supr lin 28 nutriendis] nutriendi V - on un REGVLA TERTIA. 15 RV ec iam dixerat ut uiuerent qui ex lege iustificari non Io 20 τὸ on ) possent hoe modo: Quoniam autem ex lege nemo dustificatur apud Deum, tustus autem ex fide uiuit. ostendit propterea dictum esse per prophetam ew fide wuit, ut manifestum fieret quem ad modum uiuerent qui legem facere non potu- issent. Sed minus liquet quid sit Justus ex fide wiwit. non enim potuit quisquam iustus in lege positus uiuere nisi opera legis fecisset et omnia opera; sin minus maledictus esset. dedit Deus legem: dixit Non concupisces. statim occasione accepta peccatum per mandatum operatum est omnem concupiscentiam. necesse est enim passiones pecca- torum quae per legem sunt operari in membris eius qui in lege est. propterea enim data est ut abundaret peccatum, quia uirtus peccati lex. wuenundatus autem sub peccato iam non quod uult operatur bonum, sed quod non uult malum, consentit enim leqi secundum interiorem hominem. expug- natur autem altera lege membrorum trahiturque captiwus neque aliquando liberari potuit nisi sola gratia per fidem. est autem crimen magnum perfidiae non adtendisse genus armorum quibus uiolentia peccati expugnaretur: contra magnificae fidei est Inquisisse et uidisse. est ergo sacrilega mens et male de Deo sentiens quae, cum legem nullo modo humanitus posse fieri et ad uleciscendum paratam uideret, non intellexit esse aliquod remedium uitae, nec fieri potuisse ut bonus Deus qui sciebat legem non potuisse fieri alterum witae aditum non reliquisset, et aduersum homines quos ad uitam fecerat undique uersum uitae uias clusisset. 2 possint V* autem] ait R 3 deum] R* vid; dnm ἨΔ autem] om V* 3, 4 ostendit...uiuit] add V ad cale pag 5 quem- ammodum Τὰ potuissent] possint V*; possent V*® 7 liquet] lick Vv uiuet Veorr (uiuit V*) 10 dixit] pr et V 11 occasio- nem acceptam V* peccatum] om V* 14 abund& R; habundar& Vi 10 non quod] quod non V* non 2°] in V_ supr lin 18 altera lege] alteram legem R; aliter lege V 19 sola gratiam V* vid 20 attendisse V* 21 contra] & e contra V*; 6 contra M 22 mag- nifice RV 28 legem] lege R 24 ad ulciscendum] adulescendum R; ad ulciscendo V* mox corr 25 esse] om R*; add R* supr lin remedio V* fortasse recte 27 alteram R aduersus V* vid 28 clausisset V (et infr clausisse) Gal iii 11 Ro vii7, 8 ef 1b 5 Ro v 20 1 Co xv 56 ef Ro vii 14— 23 16 LIBER REGVLARVM TYCONIIL. hoe fides non tulit, non admisit, sed cum infirmitate carnis RV et uirtute peccati urgueretur dedit Deo claritatem. sciens " Dominum bonum et iustum et uiscera miserationis suae contra opera manuum suarum non clusisse, intellexit esse = iter ad uitam et faciendae legis remedium uidit. Deus 5 enim cum diceret Non concwpisces non nudauit quem ad modum id prouenire posset, sed seuere atque decise dixit Non concupisces: quoniam id fide repperiendum reliquit. τ Si enim mandaret a se prouentum postulari, et legem de- struxerat et fidem. ut quid enim legem daret, si legem in τὸ omnibus facturum polliceretur ? aut quid fidei relinqueret, si fidem auxilium pollicendo praeueniret? nunc autem bono efRoviils fide dedit legem ministram mortis, ut amatores uitae fide uitam uiderent, et iusti fide uiuerent qui opus legis non ex 53 sua uirtute sed ex Dei dono fieri posse crederent. lex enim 15 a carne fierl non potest; quaecumque facta non fuerit punit. Quae ergo spes homini faciendae legis et fugiendae mortis Ro vii7-9 nisi opis et misericordiae Dei, quam fides inuenit? Caro legit Dei subiecta non est, neque enim potest. qui autem in 20 carne sunt Deo placere non possunt. wos autem non estis in carne sed in spiritu, st quidem Spiritus Dei in uobis est. st quis autem Spiritum Christi non habet, hic non est eius. ostendit Spiritum Dei et Christi idem esse. ostendit praeterea qui Spiritum Dei habuerit in 2 carne non esse. 51 ergo unus est Spiritus Dei et Christi, prophetae et sancti qui Spiritum Dei habuerunt Spiritum Christi habuerunt. 51 Spiritum Dei habuerunt, in carne non fuerunt; si in carne non fuerunt, legem fecerunt: quia σι caro est inimica in Deum et legi eius subiecta non est ; 30 1 adm-K hoe loco (vid Appx 11) 1, 2 carnis et uirtute] om R 2 ur- gueretur] R*V*; argueretur Reorr; urgxer&ur V nuné 4 non]add V supr lin 6 denudauit V nunc; -abit V* vid 6,7 quemammodum R 7 possit V* dicise V* 8 concupiscis V* relinquit V* 9,10 distruxerat V* 10 si]+se M 11 facturum] factorum VM relinqueretur V 13 fide] fidem R 15 dono] donum V* 16 quae- cumque] quicamque V*; quae cum Veorr 18 hominis V* vid 19 opis] V*; opes R Veorr 27 qui] quo V (=quoniam) 29 si in carne non fuerunt] om V fecerunt] pr non R REGVLA TERTIA. 17 RV qui ergo ad Deum confugit accepit Spiritum Dei, quo accepto mortificata est caro; qua mortificata potuit facere legem spiritalis, liberatus a lege: quia iusto non est lex posita; et 1Timis iterum: Si Spiritw Dei agimini non estis sub lege. Gal v 18 s Qua re manifestum est quia patres nostri qui Spiritum Dei habuerunt non fuerunt sub lege. quamdiu enim quis in carne est, id est Spiritum Dei non habet, dominatur eius lex. si autem tradiderit se gratiae, moritur legi et facit in illo legem Spiritus, mortua carne quae legi Dei subiecta esse ronon potest. quod enim gerebatur id etiam nunc geritur. non enim quia sub lege non sumus cessauit interdictio illa concupiscentiae et non magis aucta est; sed nos in reuelatam gratiam concurrimus per fidem, edocti a Domino opus legis de eius misericordia postulare et dicere: Fiat uoluntas tua, Mt νι 10, 18 15 et Libera nos a malo; illi autem in non reuelatam per eandem fidem coacti metu mortis, quam ministra lege parato gladio intentari uidebant. Lex data est donec ueniret semen cui promissum est et Gal iii19 euangelizaret fidem. antea uero lex cogebat in fidem, quia 20 sine lege non possit exprimi fides ad exquirendam Dei gra- tiam, eo quod peccatum uirtutem non haberet. data uero lege passiones quae per legem sunt operabantur in membris Ro vis nostris urguentes in peccatum, ut uel necessitate urgueremur in fidem quae imploraret gratiam Dei in auxilium tolerantiae. 25 custodiam carceris passi sumus, legem minantem mortem et undique uersum insuperabili muro ambientem, cuius ambitus sola una ianua fuit gratia. huic ianuae custos fides praeside- bat, ut nemo illum carcerem effugeret, nisi cui fides aperuis- set; qui hance ianuam non pulsaret intra septum legis more- zoretur. legem paedagogum passi sumus, qui nos cogeret 2 qua] quix V* 3 lex] om V 4 spiritu] spm V 5 est] om V 11 cessauit]+enim V* mow eras 19 euangelizare V in fide V 20 sine] siue R ad exquirendam] adquirendam R 21 uirtutum R 28 urguentes] V*; urgentes V*; urgentem R urgeremur RY* 24 in fide V inploraret V in auxilio V 26 insuperabile V 27 custus V 27, 28 praesidebat] presidebat* R (sic); cf p 2010 ubi ‘ur’ irrepsit ante ‘ut’ 29 qui] pr et V septum] sepultum V* B. 2 Ib ef Ro x 4 Gal iii 23, 24 Ro v 20 ef Eph i 10, Eph ii 17 18 LIBER REGVLARVM TYCONII. studere fidei, qui nos cogeret in Christum. dicit enim aposto- lus propterea datam legem, ut nos custodia sui concluderet in fidem, quam futurum erat reuelari in Christum qui est finis legis, quo wixerunt omnes qui fide gratiam Dei ex- quisierunt. Prius inquit quam ueniret fides, sub lege cus- todiebamur conclusi in eam fidem quam futurum erat reuelart. lew itaque paedagogus noster furt im Christo, ut ex fide wustifi- caremur. Lex inquam fidei erat demonstratrix. sed dicit quis: Si in utilitate fidei data est lex, cur non ab origine seminis Abrahae, si quidem iuge fuit? re uera iuge fuit: iugis et fides ut genitrix filiorum Abrahae, iugis et lex per dinoscen- tiam boni et mali. sed post promissionem filiorum Abrahae, multiplicatis eis secundum carnem, multiplicandum erat et semen Abrahae quod non est nisi ex fide. quae multiplicatio euenire non posset sine adiutorio legis multiplicatae, ut mul- titudo in fidem necdum reuelatam ut iam dictum est uel necessitate deduceretur. prouidentia itaque Dei factum est augendo gubernandoque semini Abrahae, ut seueritate et metu legis multi compellerentur in fidem, et semen fulciretur usque ad fidei reuelationem. Lew autem subintroiuit ut mul- tiplicaretur peccatum. ubi inquit muliplicatum est peccatum superabundamt gratia. non dixit data est sed swperabunda- vit. ab initio enim data est per Christum fugientibus legis molestias atque dominium. abundauit autem multiplicata lege, superabundauit uero in omnem carnem reuelata in Christum, qui ueniens restawrare quae in caelo et quae im terra euangelizauit fidem his qui prowime et qui longe, id est peccatoribus Israhel et gentibus. iusti enim Israhel ex fide in eandem fidem uocati sunt. idem namque Spiritus, eadem 1 xpoV 2 nos] non V concludere V* 3 xpoV 4 uixerunt] fixerunt R fide gratiam] fidem gratiae V δ inquit] inquid V* et sic plerumque 7, 8 iustificaremur] iustificaréur R 10 ab originix V* 15 nisi] om V 16 posset] posse R; possit V adiutorium V* ut] et V 17 ut iam] sicut iam V 18 factum est] sem e V (= sanctum est) 20 fuleeretur V* 21 subintroiuit]) subintrauit VM 22 inquid V* 23 gratiam V data est] nata év 93,24 superhabundauit V* 26 lege] legem V reuela- tam R 30 eandem] eadem V RV (M) on - 5 τῷ ο τὸ 5 REGVLA TERTIA. 19 RV fides, eadem gratia per Christum semper data est, quorum ple- ™) nitudinem ueniens remoto legis uelamine omni genti largitus est, quae modo non genere a futuris differebant. aliter enim humquam fuit semen Abrahae. 5 Quod si quisquam praeter haec iustificatus est, filius Abra- hae non fuit. quoniam filius Abrahae dici non potest, si ex lege et non sicut Abraham ex fide iustificatus est. ab eadem namque imagine gratiae et spiritus in eandem transisse Eccle- siam docet apostolus dicens: Nos autem omnes reuelata facie 2 co iii 1s 10 gloriam Dei speculantes in eandem imaginem commutamur a claritate in claritatem. dicit et ante passionem Domini glo- riam fuisse et negat ex lege excludi, id est exprimi, produci, effici, potuisse. unde manifestum est ex fide fuisse. Vbi ergo πὸ το] inquit gloriatio? exclusa est. per quam legem? numquid 15 operum? non: sed per legem fide. Quid enim Scriptura roivs dicit? credidit Abraham Deo et deputatum est οἱ ad iustitiam. m gloriam ew eadem gloria transiuimus quae non fuit ex cf 2 ( iti1s lege. st enim ex operibus, fuit gloria, sed non ad Dewm. οἵ Ro iv 2 Ktenim impossibile est sine gratia Dei habere aliquem 20 gloriam. una est enim gloria et uno genere semper fuit. nemo enim uicit nisi cui Deus uicerit, quod non est in lege sed qui fecerit; in fide autem infirmum facit Deus aduersa- rium nostrum, propterea ut que gloriatur in Domino glorietur. 1.0031 51 enim quod uincimus nostrum non est, non est ex operibus 25 sed ex fide, et nihil est quod ex nobis gloriemur. nihil enim habemus quod non accepimus. si sumus, ex Deo sumus, ut magnitudo uirtutis sit Dei et non ex nobis, omne opus nos- trum fides est, quae quanta fuerit tantum Deus operatur nobiscum. in hoc gloriatur Salomon, scisse se non ex homine gosed ex Dei dono esse continentiam. Cwm sclut inquit Sap viii 21 2 gente R 8 imaginem R spiritus] spui V* vid; spu Vnune eadem V* 9 dicens] dicxxx R* reuelatam faciem V 10 eadem V* 14 inquid V* gloriatio]+ tua R numquid] pr et V 16 deputatum] reputatum V est] om V ad] in V 17 in gloriam] om in V 18 gloria] gloriam V* ; habet gloriam Vecorr deum] dnm R 19 aliquem] aliquam V 20 gloria] gloriam V* 22 deus infirmum facit V 23 utlom V 25 et nihil] nihil V 20. accipimus R 29 nobiscum] scripsi ; in nobis. cum RV se] om V 80. continentiam] pr omnex V; hominis continentiam Veorr 2—2 Ese 1b 1Coi 29 1 Co i 28—31 Eph ii 8—10 Tob xiv 4, 5 Ps exlii 2 3 Regn viii 46 Ps16 Proy xx 9 Ps cii 4 20 LIBER REGVLARVM TYCONII. quoniam aliter non possum esse continens nisi Deus dederit, et hoc RV ipsum autem erat sapientiae, scire cuius esset hoc donwm, adi Dominum et deprecatus sum. iudicio Salomonis credendum est non ex operibus sed gratia Dei omnes iustificatos, qui scierunt opus legis a Deo impetrandum quo possent gloriari. dicit autem apostolus quem ad modum omnis caro non glo- rietur in conspectu Dei: mali omni modo quod Deum non cognouerint, iusti quod non suum sed opus Dei sint. Inu- tilia inquit et abiecta elegit Deus, quae non sunt ut quae sunt euacuaret, ut non gloriatur omnis caro in conspectu Dei. ex ipso autem uos estis in Christo Iesu, qui factus est nobis sapientia a Deo et wustitia et sanctimonia et redemptio, ut se- cundum quod scriptum est: qui gloriatur in Domino glorietur. et iterum: Gratia estis saluati per fidem. et hoc non ex uobis, Det donum est ; non ex operibus ne forte quis glorietur. ipsius enim sumus figmentum creati in Christo. Sic nulla caro aliquando ex lege, id est ex operibus, iusti- ficari potest, ut omnis iustus ex Deo gloriam haberet. est aliud quo nemo glorietur in conspectu Dei. Deus enim sic suis operatur ut sit quod et dimittat, nemo est enim mundus a sorde nec si unius diet sit wita eius. et Dauid dicit: Non introeas in iudicio cum seruo tuo, quoniam non tustificabitur coram te omnis uiuens. et Salomon in prece dedicationis templi: Von est inquit homo qui non peccawit, iterum: Tibi soli deliqui, et: Quis enim gloriabitur castum se habere cor, aut quis gloriabitur mundum se esse a peccato? parum fuit de casto corde, id est a cogitationibus, nisi et a peccato mun- dum se nemo gloriaretur. omnis uictoria non ex operibus sed Dei miseratione conceditur, sicut scriptum est: Qui coronat 1 quoniam] quia V 2 autem] om V hoe donum esset V 3 depraecatus ἢ 5 impetrandum] implendum V possint V 6 quemammodum R 8 opus dei] di opus V sint] R*; sunt R* 10 euacuaret ut] conieci; euacuar&éurut R*; euacuarentur ut Reorr V; euacuet Sp 567 not τεκαταργήσῃ: cf p 17% in conspectu di omnis caro V 11 nobis] uobis V 18. glorietur] glorisetur V (sic) 19 quo] quod V 20 demittat R 23 coram te] in conspectu tuo V prece dedicationis] praedicationis V 25 deliqui] de- linqui V (sic); peccaui R et: quis] om et V 27 corde casto V a 2°] om V 28 se] om V ex] om V 29 qui te coronat V 5 20 25 54 REGVLA TERTIA. yA! RV te in misericordia et miseratione. et mater martyrum filio (™) suo sic dicit: Vt in illa miseratione cum Jratribus te recipiam. iusti autem perfecerunt uoluntatem Dei uoto atque conatu quo nituntur et concupiscunt Deo seruire. 5 Non est bene et melius in lege, quae si iustificasset omnes iusti unius essent meriti, quia parem de omnibus exigit ob- seruationem; sin minus operaretur maledictio. sin autem disparis erant meriti—quis quantum credidit sibi dari tantum gratiae Dei miserantis accepit,—ergo transformati a gloria in 10 gloriam sicut a Domini Spiritu, id est ex eodem in eundem. tale est enim quia post Christum fides data est quale quia et Spiritus Sanctus, cum semper omnes prophetae et iusti eodem Spiritu uixerint. non enim aliter uiuere potuerunt quam Spiritu fidei. quotquot enim sub lege fuerunt occisi sunt, 15 quia littera occidit Spiritus autem wmuificat. et tamen dicit Dominus de eodem Spiritu: Nisi ego abiero alle non ueniet, cum et apostolis iam dedisset eundem Spiritum. apostolus autem sic dicit eundem Spiritum apud antiquos fuisse : Ha- bentes autem eundem Spiritum fider, sicut scriptum est: credidi 20 propter quod locutus swum. eundem Spiritum fidei dixit habu- isse eundem qui dixit: credidi propter quod locutus sum, et id confirmat dicens: Lt nos credimus ideoque et loquimur. dicendo et nos ostendit et illos eodem Spiritu fidei credidisse. unde manifestum est quia haec iusti non ex lege sed Spiritu 25 fidei semper habuerunt. Et quicquid per Dominum uenit plenitudo est, cuius pars fuit per eundem, sicut paruulus qui, cum nihil minus habeat a uiro, tamen uir non est, et per incrementa non nouorum sed eorundem membrorum in eum uenit plenitudo corporis, ut 1 miseratione et misericordia V 2 in illa] illa V fratri- bus]+tuis V 5 bene]om V iustificassent R*, sed n exp Reorr 7 sin autem] si autem V 8 dispares erant R; disparis erat V 9 ergo] om V a] om V 10 domini] di V 11 et]omV 17 apostolis] apostolos R; apl:s V nunc 18 sic dicit] xxdicit V* aput V* 19. sicut] βίου V* moz corr in scribendo 20 loquutus R 20, 21 eun- dem spiritum...locutus sum] om R 20 fidei] V supr lin 22 ideo- que] propter quod R ; ef Nov de Trin p 630 24 spiritu] spx R*; spu BR nune 26 dominum] dont R 29 eorundem] eorum R 2 Mach vii 2S 2 Co iii 18 2 Co iii 6 Toh xvi7 2 Co iv 13 2 Co iv 13 1b ef Ioh vii 39 ef Ephi13 Ro iv 21 22, LIBER REGVLARVM TYCONII. sit perfectus idem tamen qui fuerat paruulus. re uera non erat RV Spiritus Sanctus ante passionem Domini, sed in illis qui per ™) ipsum praesentem credebant, ut in ipso uictore et cuncta perficiente signati perficerentur. nam iusti quos hic inuenit habuerunt Spiritum Sanctum, ut Symeon et Nathanael et 5 Zacharias et Helisabeth et Anna uidua filia Fanuhel. Promissio ergo a lege separata est, neque cum sit diuer- sum misceri potest, nam conditio infirmat promissionem. cogimur autem nos loqui ea quae sine igne doloris audire non possumus. dicunt enim quidam, qui promissionum firmi- 10 tatem et quae ex lege est transgressionem nesciunt, promisisse quidem Deum Abrahae omnes gentes, sed saluo libero arbi- trio, si legem custodissent. et si pericula imperitiae quorun- dam in eorum salutem patefacere prodest, sed cum de Deo omnipotente sermo est moderari dicenda debemus, ne silenda 15 refutando memoremus, et ex ore nostro aliena licet audiantur. quare cum tremore loquentes sua cuique pericula conside- randa relinquimus. Manifestum est praescisse Deum futuros de libero arbitrio quos Abrahae promisit aut non futuros, alterum est duorum : 20 si futuros finita quaestio est, si non futuros fidelis Deus non promitteret. aut si hoc est statutum apud Deum tune pro- missos dare si promissi uelint, profecto diceret, ne seruus eius credens quia quod promisit Deus potens est et fucere ludificaretur Abraham. promissio autem illa est quae nihil 25 conditionis incurrit, sim minus nec promissio est firma nec fides integra. quid enim stabile remanebit in Dei promis- sione aut in Abrahae fide, si id quod promissum et creditum est in eorum qui promissi sunt penderet arbitrio? ergo et Deus alienum promisit et Abraham incaute credidit. ut quid 30 1 non erat]+in eo V 3 in ipso] ipso V 5 simeon V nathanael] Reorr; nathanithel R* vid; natanahel V 6 helisabeth] R*; helizabeth Reorr; elisab&h V 8 nam] non V 9 cogemur R 11 transgressione V* 14 in eorum] iustorum V salute V 10 refutando] reputando V 17, 18 consideranda] om R 19 prae- xscisse V* 21 fidelis] fideles V 22. statutum] statum R* mow corr 28. uelint] uellent V 24 deus] om V et] om V 27, 28 quid... aut] R supr ras; (Qxxxxxx .., R*) 29 penderet] pend& ἢ REGVLA TERTIA. 23 RV etiam ipsa promissio debitum post modum facta est dicente ™) Deo: Benedicentur in te omnes gentes terrae, pro eo quod audisti wocem meam et non pepercisti filio tuo dilecto propter me? quia autem ex his quibusdam facile est et aduersum 5 Abrahae meritum liberi arbitrii calumnia strepere, etiam post mortem ipsius Abrahae debitorem se eius confirmat Deus, et propter eum se statuturum quod eius filio promitte- bat dicens: Ho tecwm et benedicam te: tibi enim et semani tuo dabo terram hanc; et statuwam iurationem meam quam turaur 10 Abrahae patri tuo, et multiplicabo semen tuum sicut stellas caeli, et dabo tibi et semini tuo omnes gentes terrae, pro eo quod audimt Abraham pater tuus wocem meam. ecce firmatum est debitum Abrahae, non enim potuit per liberum arbitrium post mortem amittere quod uiuus meruerat. ι8 Noluerunt autem gentes credere. quid faciet Abraham cui debetur? quomodo accipiet fidei et temptationis suae debitum, cuius debitore Deo securus fuit ? cui si dictum esset Dabo quod promisi et reddam quod iuraui si uoluerint gentes, non crederet sed expectaret fortuitum. si conditione opus 20 est cum operario esse potest non cum mercede. operarius enim potest uelle accipere aut nolle, non merces reddi aut non reddi. omnes enim gentes in mercedem fidei datae sunt Abrahae sicut Deus dicit: Merces tua multa est. non enim si futuri essent et non quia futuri erant promisit. quia non 25 propter fidem Abrahae placuit Deo saluas fore omnes gentes, quas non ante fidem Abrabae sed ante mundi constitutionem possedit. sed quaesiuit fidelem cui id donaret ex quo esset quod futurum statuerat. Abraham ergo non id meruit ut essent sed ut per ipsum essent qui futuri erant quos Deus 30 elegerat, et conformes imaginis filii sui futuros esse praeul- derat. in Genesi namque de praescientia Dei omnes gentes 1 ipsa] in ipsa R 1,2 dicente deo] dicendo V (sic) 4,5 quia autem...abrahae] R supr ras (Qxxxx ... R*) 4 quia] ne qui V quibusdam] quibus V 5 meriti V 0. eius] ipsius V 7 statu- turum] staturum R 14 uiuus] iuuus R* 10 debetur] debitur R post ras 17 debitore] debere V 19 expectare V* moa corr 21 merces] mercis V ut infra 23 mercis R*V 27 idj]om R*M 28 quod] cui id V 29 sed ut per ipsum essent] om R Gen xxii 18, 16 Gen xxvi3--5 Gen xv 1 Ro viii 29 24 LIBER REGVLARVM TYCONII. Gen xviii 18," Abrahae promissas Scriptura testatur dicens: Abraham au- RV tem fiens fiet et erit in gentem magnam et multam, et benedi- (M) Ib οἵ Esaii 19 Ro iv 15, 16 1Timi9 centur in eo omnes gentes terrae. sciebat enim quia disponebat Abraham filiis suis et domur suae post se, et custodient was Domini facere iustitiam et tudicium, ut superducat Deus in Abraham quaecumque locutus est ad eum. Inuenimus autem et conditiones ut: δὲ me audieritis et uolueritis. ubi praescientia Dei, ubi firmitas promissionis in huiusmodi conditionibus ? dicit etiam apostolus propterea ex fide et non ex lege datam esse promissionem ut firma esset promissio. Lex inquit tram operatur ; οὐδὲ enim non est lex neque transgressio est. propterea ex fide ut secundum gratiam firma esset promissio omni semini. recte ut firma esset pro- missio, adiecta enim conditione non est firma. satis enim stultum est et proteruum credere in totum corpus conuenire quod bipertito corpori dicitur. absit ut his dicat Deus si me audieritis quos sciebat audituros, et quos antequam faceret nouerat in imagine Dei perseueraturos, quos et promisit. non est data conditio, id est lex, nisi impiis et peccatoribus, ut aut ad gratiam confugiant aut iustius puniantur si irritam fecerint. ut quid lex ad iustos quibus lew posita non est, qui propitio Deo legem sine lege faciunt, qui liberi Deo seruiunt, qui ad imaginem et similitudinem Dei et Christi uiunt? uolentes boni sunt. qui enim sub lege est metu mortis non est aper- tus homicida; non est talis misericors, non est imago Dei. displicet illi lex sed metuet ultricem, nec perficere potest, quod non uoto sed necessitate faciendum putat. tradatur necesse est propriae uoluntati, ut uoluntatis profecto prae- mium recipiat qui animam non miscuit uoluntati Dei. dis- 4 domui suae] domus suae V 4,5 et custodient...facere] ut custo- diens.,.faceret R (sed ¢f uxx) 7 et 1°] om R; ut ΒΡ supr lin 9 etiam] enim V 11 inquid V* 14 adiecta] aiecta V* condicione V (wid Appx 11) 15 et proteruum] & ppeum V (=et propter eum); V» exp has litteras corruptas 17 et]om V 18 in] om V 19 data data V* (corr a V*) 20 irritam] irritum V 20,21 fecerint ut] fecerunt R*, -rint ἘΝ 21 non est posita V 22 qui liberi deo seruiunt] om RM 24, 25 non est apertus homicida] om V 26 metuet] timet V 27 tradatur] traditur R 28 ut uoluntatis] V*; om R; ut uoluntas Veorr profecto] pro facto V 29 dei] om R 10 15 20 25 RV (M) Io 15 20 55 25 30 REGVLA TERTIA. 25 plicet illi quod Deus uoluit. etenim uoluntate malus est qui necessitate bonus est. lex operi inpedimento est non uolun- tati, non est coniunctus Deo qui si mali poena non esset malum sequeretur; nec uoluntatem Dei facit qui gemit quod non suam faciat. et non est misericors qui timet esse crude- lis: sub lege est, seruus est. non furtum odit sed poenam metuit. furetur autem necesse est persuasus et uictus, quia carnalis est sub uirtute peccati, Spiritum Dei non habens. qui autem amat bonum imago Dei est et fide dominica wiuit, ut heres iam non sit ancillae filius qui accipit legem in timorem, sed liberae secundum Isaac qui non accepit spiritum seruitutis in timorem sed adoptions filiorum clamantem Abba pater. qui diligit Deum non timet seruiliter. scriptum est: Timor non est in dilectione, sed conswummata dilectio foras muttit timorem. quoniam timor poenam habet, qui autem timet non est consummatus in dilectione. timor enim seruilis cum odio est disciplinae, filii autem cum honore patris. Aliud est timere ex lege, aliud honorare pro ueneratione tremendae Dei maiestatis. eiusmodi similes sunt patri suo qui in caelis est, commemorati et edocti amant bonum ode- runt malum. non metu fugiunt malum, non necessitate faci- unt bonum; sine lege sunt, liberi sunt, ipsi promissi sunt. non ipsis dicitur Si me audieritis. cui dicitur Si me audieritis potest et non audire; numquid conuenit in eum quem Deus ante mundum praeuidit auditurum? et iusti quidem quos Deus praesciwt sunt in ista lege. dicitur et ipsis Si me audieritis, sed alia causa, non quia possunt non audire, sed ut semper solliciti sint suae salutis, incerti exitus sui. non enim securus est unusquisque ex numero se esse praesci- torum, apostolo dicente: Ne ipse reprobus fiam. non est ergo illis irae operatrix ista lex sed fidei exercitium, quo iugiter 2 impedimento R 5 suam] sua R et] om V 7 quia] qui V 9 et] om V 10 ut...sit] et...est V accipit] accepit V 11 timorem] timore V 12 in timore V adoptionem V 10 dilectione] dilectu V 18 honorare] om V 21,22 faciunt] faciant V* 28 cui dicitur si me audieritis] om V 24 et non] etenim V conueniet V 25 ante] om V 20. praesciuit] praesciit V 27 alia] ad alia R 28 incerti] et certi V 29, 30 praescitorum] praesciturum V* 31 ope- ratrix|rix V* (sic) mow corr quo] quod ἢ ef Gal iv 30 Ro viii 14 1 Ioh iv 18 Ro viii 29 1 Co ix 27 1b Ioh xiii 17, 18 Ex xvi 28 ef Esai xlviii 18, 19 26 LIBER REGVLARVM TYCONII. Dei gratiam quaerant laborantes ut perficiatur quod in illis RV Deus praeuidit, et de libero arbitrio fuerint ad uitam desti- nati. alias inpossibile est non audire eum quem Deus audi- turum praeuidit, promisit, iurauit. In quam uero partem lex proprie conueniat, licet uni detur corpori, Dominus in Euangelio declarat dicens aposto- lis: St haec scitis beati estis si feceritis ea. non de omnibus uobis dico; ego scio quos elegi. magna breuitas ostendentis unum corpus et separantis! si enim diceret: Non de uobis dico, aut: Non de omnibus dico, non ostenderet unum corpus. nune autem non de omnibus uobis dico ostendit quia et si non de omnibus de illis tamen dixit, sicut quis dicat Non de toto te dixi, duo autem corpora mixta sunt uelut unum, et in commune unum corpus laudatur aut increpatur. sicut in Exodo, cum quidam contra uetitum sabbati exissent manna colligere, ait Deus Moysi: Quousque non uultis audire legem meam, cum Moses semper audierit ? Quid de illa lege dicemus quae aperte promissioni uidetur aduersa ? sicut scriptum est in Esaia: Sz me audisses Israhel, esset sicut harena maris numerus twus. ecce imcrepatur Israhel quod uitio suo non fuerit factus sicut harena. super- est intellegere quia si semper non audierit semper exiguus erit. et ubi firmitas promissionum ? sed hoe fit quia prius uolumus intellegere quam credere et fidem rationi subicere. 51. autem credamus omni modo ita fieri ut Deus iurauit, dabit rationem fides quam perfidum est rationem quaerere, et in- tellegemus firmitatem magis esse promissionum quam puta- mus infirmitatem. hoe enim dictum s? me audisses Israhel commemoratio est iustitiae Dei et conformatio promissionum, 1 gratia V* 2. libero] libéro R (sic) fuerint] fuerunt R ad uitam] in uitam V 5, 6 uni detur] uidetur R 7 scitis] V» supr ras 10 aut non de omnibus dico] om R ostendere V* 18 autem] enim V uelut] ut R (=uel); uelat V 14 commune] commone R (cf p 5!!); commate V 15 sabbati] sabbatis V exissent] exisse ut V*; exisset ut V corr 16 colligeret V 17 moses] moyses V 18 dicimus V 19 sicut] om V esaia] isaia V> 20 arena V 20, 21 maris...sicut harena] om R 21 harena] arena maris V 24 sub- icere] RV; subiecere R* 20 rationem] rationes V 26, 27 intelle- gimus V 10 15 20 σσι REGVLA TERTIA. Oi) RV ne quis putaret non libero arbitrio sed dispositione Dei quos- dam factos ad mortem quosdam uero ad uitam. propterea praesentibus dixit si me audissetis, ut manifestum fieret post promisit, ut harenam futuros quia praeuidit audituros. ante 5 Dominum enim Christum, cum de hoe dictum est, numquam fuit semen Abrahae sicut harena maris. quod probare facile est. primum quia in Christo promisit hanc multitudinem : Non in seminibus quasi in multis sed quasi in uno, et semint Gai iii 16 tuo quod est Christus. deinde quia omnes gentes promisit, το quod ante Christum fieri non potuit. et si fuit ante Dom1- num numerus filiorum Israhel sicut harena maris, sed cum falsis fratribus qui non sunt filii Abrahae. non enim quia omnes ex Abraham omnes filii Abrahae aut quia ex Israhel ii Israhel. sicut apostolus, cum se anathema optaret pro ct Ro ixs tt 15 Israhel quorwm esset filiorum adoptio et testamenta, ostendit non esse huiusmodi filios Abrahae, sed de affectu carnalis necessitudinis doleret quod ex ipso numero non essent, non quod promissio Dei excidisset, dicens: Mon tamen eacidit Ro ix ὁ. 8 sermo Dei, non enim omnes qui sunt ex Israhel hi sunt Israhel 20 neque quia sunt semen Abrahae omnes filiz, sed in Isaac uoca- bitur tibi semen; id est non qui sunt filti carmis hi sunt filrr Dei, sed filit pronassions deputantur in semen. Ergo in antiqua multitudine non fuit Abrahae semen, nisi illi qui secundum Isaac fidei et promissionis filii erant. etiam 25 hoc exemplum inducit: δὲ fuerit numerus filiorum Israhel Ro ix 2 sicut harena maris, reliquiae liberabuntur, id est exiguum. et: Nist Dominus Sabaoth reliquisset nobis semen sicut Sodoma 1 29 essemus. ipsae reliquiae fuerunt semen Abrahae, ne omnis Tudaea ut Sodoma esset. iterum cum assereret numquam 30 Deum hereditatem suam reliquisse sed sicut in aduentu Do- mini pars Israhel salua facta est ita semper fuisse.. Quid Roxits 1. ne quis...sed] om V 2 adjaut V* uero] xxxxero V* 8. post] quia quos V 4 harenam R semp; V hic, et infr futuros] +ideo promisit V 5 de hoc] hoc V 7 hance] hune V* 13 ex israhel] om ex V 14 ii Israhel] conieci: uel irt R; omnes israhel V optaret]+esse V 18 excedit R 21 hij hii RV 24 etiam] &iam V*; &ijam woluit V corr 28 ipsae] ipse V (e pro ae saepe occurrit in V et wice versa) lb ef Esai xlviii 18, 19 Os xii 2—4 28 LIBER REGVLARVM TYCONII. inquit dicit responsum? reliqui mihi septem milia uirorum RV qui non curuauerunt genua Bahal. sic nunc religiuae secundum (M) electionem gratiae saluae factae sunt. dicendo sic nunc in hoc tempore ostendit et ante sic factum in Israhel ut reliquiae, id est modicum, saluum fieret. 5 Si autem nec fides nec ratio persuadet, sed ei qui pro- missus fuerat dictum est: Sz me audisses Israhel, esset sicut harena maris numerus tuus. et Iacob qui ante quam nasce- retur electus est, idem de libero arbitrio post modum repro- batus est, sicut Osee dicit: Iudicitum Domini ad Iudam ut το uindicet in Iacob secundum uias eius, et secundum studia eius retribuet et. quia In utero supplantamt fratrem suwm et in laboribus suis inualwit ad Deum, et inualuit cum angelo et potens factus est. siautem constat in Iacob dilectum consum- masse, non est idem qui in laboribus inualwit ad Deum et 15 ef Gen xxv23 supplantator, sed duo in uno corpore. figura est enim dupli- cf Gal iv 24 οἵ Deut xxxii 15 Gen xxvii 35 cis seminis Abrahae, id est duorum populorum in uno utero matris Ecclesiae luctantium. unus est secundum electionem de praescientia dilectus, alter electione suae uoluntatis ini- quus. Iacob autem et Esau in uno sunt corpore ex uno 20 semine. sed quod perspicue duo procreati sunt ostensio est duorum populorum. Et ne quis putaret ita perspicue fore separatos duos popu- los, ostensum est ambos in uno corpore futuros in Iacob, qui et dilectus uocatus est et fratris supplantator expressus. 25 itaque in duobus quantitas expressa est non qualitas separa- tionis. ceterum ambo qui separati sunt in uno futuri ante quam diuiduntur ostensi sunt. et Isaac Venit inquit frater tuus cum dolo et accepit benedictionem. nisi ista locutio mys- tica sit breuiter ostendentis duo in uno corpore, nonne contra 30 rationem est ut benedictionem in proximum dolosus acce- 1 inquid V responsum]+ diuinum V 2 genua] genu V 8. gratiae] om V dicendo] dicente R 9 electus] relictus V* mox corr idem de] id est de R; idem V; saepe in MSS idem (idé) wiz differt ab id est (id 6) 10 osee] osse R (ef issac p 13!° not) 12 sup- plantabit V* 19 alter] aliter V* electionem V* 21 ostensio] ostentio R: ad Gal iv 24 cf Tert adv Mare V ii 284 28. perspicue] Veorr; xxxspicuxx V* 28 diuidantur V 29 dolo et accepit] dilectaccepit V* loquutio R 31 dolosus] dolos V*; dolose V* REGVLA TERTIA. 29 RV perit, Scriptura dicente: Qui non iurauit proximo suo in dolo, (M) iste accipiet benedictionem a Domino? numquam autem Iacob, id est Ecclesia, uenit ad benedictionem non comitante dolo, id est falsis fratribus. sed non quia innocentia et dolus simul 5. ueniunt ad benedictionem simul benedicentur, quia qui potest capere capit, et unum semen pro qualitate terrae prouenit. Non est autem contrarium quod malum fratrem uidetur supplantasse, quia non dixit in utero supplantawt Ksaw sed fratrem suum. Esau autem ubique signum est et nomen το malorum, Jacob autem utrorumque, illa ratione quod pars mala simulet se Jacob et sint duo sub uno nomine. pars autem bona non potest se simulare Esau: inde est hoc nomen malorum tantum, illud uero bipertitum. ceterum de libero arbitrio nec Iacob omne semen bonum nec Esau omne malum, 15 sed ex utroque utrumque. ex Abraham ita bipertitum semen ostensum est. natum est unum ex ancilla in figura, ut osten- deretur et seruos futuros ex Abraham, et recessit cum sua matre. post quam wero recessit inuentum est in alterius semine, quod est ex libera, quod est ex Israhel qui accepit 20 legem in monte Sina, quod est Agar in seruitutem generans. illic in eodem populo secundum Isaac ex libera promissionis filvi, id est sancti et fideles, multi procreati sunt. separatis itaque a credentibus figuris Ismahel et Esau, in uno populo totum post modum prouenit. illic ab origine utrumque Tes- 25 tamentum Agar et Isaac, sed pro tempore alterum sub alte- rius nomine, delituit et delitescit, quia neque reuelato nouo quiescit uetus generando. non enim dixit Agar quae im senectute generautt, sed Quae est Agar in seruitutem generans. Oportet autem ambos simul crescere usque ad messem. 30 sicut ergo tunc sub professione veteris Testamenti latuit 1 scriptura] scriptum-éR suo] om V 5 benedicuntur V 6 capit] capiat V 9 et]lomR 10,11 utrorumque...pars mala] R supr ras 10 quod] quo R 11 sint duo sub] sine dubio V 12 inde] om VY, spatio relicto 16 natum] natune V* unum] unam Y* 17 et seruos] etiam seruos V 20 in seruitute R 21 secundum] secundi V 21,22 ex libera...fideles] R supr ras 23 ismahel et] conieci: irt (=israhel) R; israhel et V 25 isaac] R*V; issac R® 20 dilituit et dilitescit R; delituit et delitiscit V 27, 28 in senectute ...est agar] om V 29 ambos] ambo V Ps xxiii 4, 5 ef Mt xix 12 Gal iv 24 Mt xiii 30 30 LIBER REGVLARVM TYCONII. nouum, id est gratia quae secundum Isaac promissionis filios RV generaret ex libera, quod in Christo reuelatum est; ita et nunc optinente nouo non desunt seruitutis ΠῚ generante Agar, quod Christo iudicante reuelabitur. confirmat apostolus Esa id nunc quoque inter fratres geri quod tunc inter illos gere- 5 Gal iv 28-29 batur dicens: Vos autem fratres secundum Isaac promissionis filvi estis. sed sicut tune qui secundum carnem natus est per- sequebatur spiritalem, ita et nunc. et necessario addidit : Ib Ib 30 Quid dicit Scriptura? eapelle ancillam et filium eius, non enim coheres erit filius ancillae cum filio liberae. quod autem τὸ dixit sicut tune persequebatur ita et nunc, non est inane. apostolus enim interpretatus est persequebatur. nam Scrip- efGenxxi9 tura dicit: Ludebat Ismahel cum Isaac. numquid fratres qui circumcisionem Galatis praedicabant aperte illos et non per lusum, id est sine indicio persecutionis, insequabantur ? 15 ς sicut ergo Ismahel genere ludendi persecutorem dixit, ita et 56 istos, qui filios Dei uelut per communem utilitatem, id est disciplinam legis, a Christo separare et matris suae Agar filios facere militant. ef Gal ii 4 Alia enim non est causa qua filii diaboli inrepant ad ea- 20 plorandum libertatem nostram, et simulent se fratres et in Paradiso nostro uelut Dei filios ludere, quam ut de subacta ἴσαν τὸ. libertate filiorum Dei glorientur; qui portabant cudiciwm qualescumque uli fuerint, qui omnem sanctum persecuti sunt, cf Ac vist. U1 prophetas occiderunt, qui semper Spiritui Sancto restite- 25 Phil itis rund ; mimict crucis Christi, negantes Christum in carne dum cf 2 Theiig, e1US membra oderunt, corpus peccati, filius exterminti in mys- lerium facinoris, qui ueniunt secundum operationem Satanae Eph vil2 07, omnt wirtute signis et prodigiis falsitatis, spiritalia nequi- 1. gratia quod V 3 nouo non desunt] nouande sunt V filii] fili V 7 = filiij fili V qui] quae R* mow corr natus] naxtus Nag 9 quid] sed quid V 10 cum] om V 12 interpraetatus R, et sic aliquando 14 circumcisionem] circumcisionis V*; -ones Veorr 15 insequabatur V 16 ismahel]+de V dixit] xxxit R* 17 communem] commoné R (ef supra p 2614) 18 matris] matri V 20 inter Alia et enim rasura in R inrepant] increpant V 21 simulant R 22 paradyso V ut] om V 23 portabant] RV*; portabunt V* 26 incarnem Ν᾽ 27 filius exterminii] V* vid, filii exterminii V nunc; filius .«8.. extermini R 27, 28 mysterium] V; ministerium R 29 signi R REGVLA TERTIA. 91 RV tiae in caelestibus, quos Dominus Christus quem in carne per- 2 The iis secuutur interficiet spiritu oris sui et destruet manifestatione aduentus swi. tempus est enim quo haec non in mysteriis sed aperte dicantur, inminente discessione quod est reuelatio cf2 The ii 5 hominis peccati, discedente Loth a Sodomis. IV. DE SPECIE ET GENERE. De specie et genere loquimur, non secundum artem rhetoricam humanae sapientiae, quam qui magis omnibus potuit locutus non est, ne crucem Christi fecisset inanem si cf1 Coit ro auxilio atque ornamento sermonis ut falsitas indiguisset. sed loquimur secundum mysteria caelestis sapientiae magisterio Spiritus Sancti, qui cum ueritatis pretium fidem constituerit mysteriis narrauit in speciem genus abscondens, ut in ueterem Hierusalem totam quae nunc est per orbem, aut in unum 15 membrum totum corpus ut in Salomone. sed hoc tam occul- tum est quam cetera quae non solum specie breuiante sed etiam multiformi narratione occultantur. quam ob rem Dei gratia in auxilium postulata elaborandum nobis est, et Spiritus of sap vii 22, multiplicis ingressus legendi eloquiumque subtile, quo, dum ad efsirit 20 inpedimentum Sellen speciel genus aut generi speciem inserit, genus speciesne sit facile uideri possit. dum enim speciem narrat ita in genus transit ut transitus non statim liquido appareat, sed talia transiens ponit uerba quae in 1,2 persecuntur] R (sic); p sequantur V (sic) 3 quo] quod V in mysteriis] om in V 5 Sodomis] add EXPLICIT REGVLA ET PROMISSIS ET LEGE | INCP DE SPECIE ET GENERE R rubro; EXPL* DE PROM+ ET LEGE || INCIP+ DE SPECIE ET GENERE: | LIBER ἼΠΠῸ V; nulla diwisio sectionum in M 7 artem] uirtutem V; om M 8 r&horicam RV 12 cum] quo V 13 mysteriis] mysterii V 15 tam] non V; non tam M 10. speciae R sic aliquando breuiante] uerbiante V 17 multiformis V 19 wmultiplici V eloquiumque...ad] om R eloquium . que V nunc _suptile V quo dum] scripsi: quod V 20 generi speciem] R nune; generis speciem R*vid V 21 sit] si V possit uideri V 22 non] R supr lin Aye LIBER REGVLARVM TYCONII. utrumque conueniant, donec paulatim speciel modum ex- ἘΝ cedat et transitus dilucidetur, cum quae ab specie coeperant (Μὴ) non nisi in genus conuenerint. et eodem modo genus relinquit in speciem rediens. Esa Aliquando autem ab specie in genus non supradicto modo 5 sed euidenter transit et supradicto more reuertitur. ali- quando supradicto modo transit et euidenter reuertitur simili ordinis uarietate, aut ab specie in genere aut a genere in Ib specie finit narrationem. aliquando redit ex hoc in illud non semel, et omnis narratio nec speciem excedit nec genus τὸ praeterit im utrumque conueniens. haec uarietas trans- lationis et ordinis exigit fidem quae gratiam Dei quaerat. Sic Deus per Ezechielem loquitur et regressui eorum qui ab Hierusalem capti et disparsi fuerunt gentium iungit aduentum, et in terra quam patres nostri possiderant ς exprimit mundum. septem enim gentes Abrahae promissae Fresxxvi figura est omnium gentium. actus est inquit ad me sermo Domini dicens: fili hominis, *domus Israhel habitawit in terra ὃ Bus et polluerunt illam in uia sua et im idolis suis et peccatis suis ; secundum inmunditiam menstruatae facta est wia eorum 20 ante faciem meam. et effudi tram meam super eos, et disparsi illos inter nationes et uentilaui eos in regiones, secundum uias eorum et secundum peccata eorum iudicaui 605. et ingressi i Eu sunt inter nationes quas ingressi sunt illic, et polluerunt nomen meum sanctum, dum dicunt ips. Populus Domini hie, et de terra sui egressi sunt. et peperci illis propter nomen meum sanctum quod polluerunt domus Israhel in nationibus - 5 n 5 2 cum quae] cumq: RV 6 more] modo YM reuertitur] reuert&ur R 8,9 in speciem V 12 quae] que R*; qui Reorr 18 sic deus] sed ds R; sic dicit dns V*; ds M xxxzechielem R*; hiezechielum R»; ezechielum V regressui] regibus V 14, 21 dis- parsi V*; dispersi R Veorr fuerant VM 15 in terram RM possiderunt V*M; possederunt Vcorr 17 inquid V* 18 fili) filii R, wid Appx πὶ habitabit V* 19, 20 (pol)luerunt...secundum] supr ras in R 19 illam] illum V et peccatis] et in peccatis R* vid, mox corr 19, 20 peccatis suis] om suis V 22—24 et uentilaui...inter nationes] om V 22, 23 secundum uias eorum et] om R* ; add R* 24 illic et pollerunt R; et polluerunt illic V 25 hic] hi V; ef auct ad Nouat § 10 26 sui] sua V REGVLA QVARTA. 33 ou im quas ingresst sunt illic. propter hoc dic domui Israhel : haec (My | dicit Dominus, non uobis ego facio domus Israhel, sed propter nomen meum sanctum quod polluistis in nationtbus in medio 800. in quas ingressi sunt illic. incipit iungere genus: SEt 5 sanctificabo nomen meum sanctum illud magnum quod pollutum est inter nationes quod polluistis in medio earwm, et scient gentes quonam ego sum Dominus, dum sanctificor wm uobis ante oculos eorum, et accipiam uos de gentibus et con- gregabo uos ex omnibus terris et inducam wos in terram το uestram. aperte excedit speciem: Ht aspergam uos aquam mundam et mundabimint ab omnibus simulacris uestris, et mundabo uos et dabo uobis cor nouuwm, et spiritum nouwm dabo im uobis, et auferam cor lapideum de carne uestra et dabo uobis cor carneum, et spiritum meum dabo in uos, et faciam 15 ut in tustitis meis ambuletis et iudicia mea custodiatis et faciatis. et habitabitis in terra quam dedi patribus uestris, et eritis mihi in populum et ego ero uobis in Deum, et mundabo Ἵ Εἰ wos ex omnibus inmunditiis uestris.1 adtingit speciem non tamen relinquens genus: Ht uocabo triticum et multiplicabo 20 wllud et non dabo in uos famem, et multiplicabo fructum ligna et quae nascuntur in agro, ut non accipiatis ultra obprobrium Jamis in nationbus. et reminiscemini uias uestras pessimas et cogitationes uestras non bonas, et odio habebitis eas ante faciem eorum in iniquitatibus uestris et in abominationibus 25 eorum. non propter uos ego facio, dicit Donuinus ; notum est uobis, confundimini et reuertimint de wis uestris, domus Israhel. haec dicit Adonai Dominus: in die qua mundabo uos ab omnibus iniquitatibus uestris et inhabitart faciam ciuitates,—in figura terrae Iudae quae bellis uastata fuerat 3° promittit innouarl mundum quia Deo recesserat,—et reaedi- 8 Ε 1 in] om R*; add ἌΡ 4 iungere] ungere R 5 meum sanctum] tr R illud] illum V 6 eorum ἢ 7 dum] qui V 10 aspergam] adspergam Lug 10,11 aquam mundam] V (sic); aqua munda R Lug; aquam munda Lug (cod): cf Lev v 9; Nu viii 7 Cod Lugd 11. simulachris V Lug (cod opt) 18 uobis] uos V 14 wos] uobis R* 18 immunditiis Lug attingit V 22 re- miniscimini R 23 odio habebitis] odietis V 24 abhominationibus Reorr 27 adonai dominus] dns adoneae dns R 28 faciam R*; faciem RP 290 figura] figura R B. 3 Esa Ib 34 LIBER REGVLARVM TYCONII. ficabuntur deserta et terra quae eaxterminata fuerit coletur, propter quod fuit exterminata sub oculis omnis praetereuntis. et dicent: Terra illa quae fuerat exterminata facta est sicut hortus deliciarum, et ciuitates desertae et demolitae munitae consederunt. et scient gentes quaecumque derelictae fuerint in circuitu uestro quia ego sum Dominus. aedificaui demolitas et plantaui exterminatas, quia ego Dominus locutus sum et Sec. Apostolus quoque in ingressu Jacob promissum esse Ro xi 25,26 introitum gentium sic interpretatur dicens: Donec plenitudo Th 28 Eze xxxvii 21—28 gentium intret, et sic omnis Israhel saluabitur. sicut scriptum est: Veniet a Sion qui liberet et auferet impietates ab Lacob, et eodem genere locutionis redit in speciem dicens: Secundum Euangelium quidem inimicit propter uos. Item in Ezechiele incipit ab specie quae conueniat et in genus, et finit in solo genere ostendens terram patrum mundi esse possessionem. Haec dicit Dominus, Ecce ego accipiam omnem domum Israhel de medio gentium in quas ingressi sunt illic, et congregabo eos ab omnibus qui sunt in circuitu eorum et inducam eos in terram Israhel. et dabo eos in gentem in terra mea et in montibus Israhel, et princeps unus erit eorum. et non erunt ultra in duas gentes nec dimdentur ultra in duo regna, ne contamanentur adhuc in simulacris suis. et liberabo eos ab omnibus iniquitatibus eorum quibus peccauerunt in ets, et emundabo eos, et erunt mihi in populum et ego Dominus. ero lis in Deum. aperte transit in genus: Ht seruus meus Dawid princeps in medio eorum erit, pastor unus omnium qui in praeceptis meis ambulabunt et wudicia mea custodient et facient ea. οἱ inhabitabunt in terra sua quam ego dedi seruo meo Lacob ubi habitauerint patres eorum, et inhabitabunt in ea 1. fuerit] fuerat V 2 fuit] om R 4 hortus] ortus V ὃ con- siderunt R 9 in ingressu] ingressu R 12 liberet et auferet] eripiat et auertat R (=Vq) 18 loquutionis R 15 ezechiele] hiezechielo R* supr ras; ezechielo V* vid; ezechiel V nune 20 inducam] ducam R terram] terra R 20, 21 terra mea] tra mea V 21 montibus] omni- bus R 22. duos V* mox corr 23 ne] nec ἢ simulachris V (sic) 24,25 et emundabo] om et V 26 aperte] V*; a parte V> 28 ambulant V 30 habitauerunt V inhabitabunt] habi- tabunt V RV M) τὸ on 30 REGVLA QVARTA, 35 RV ipst, ef Dawid seruus meus princeps eorum in saecula. et disponam illis testamentum pacis et testamentum aeternum erit cum illis, et ponam sancta mea in medio eorum in saecula et erit habitatio mea in eis, et ero illis Deus et ipsi erunt mihi 5. populus, et scient gentes quia ego sum Dominus qui sanctifico eos, dum sunt sanctr in medio eorum in saecula, dicit Dominus. Item illic regressui dispersionis Israhel gentium inserit aduentum, et Aegypti heremum figuram populi deserti in quo Ecclesia nune esse manifestatur, et quod idem mali, roquamuis una cum populo Dei ex gentibus reuocentur in terram Israhel, tamen in terra Israhel non sint. Viwo ego Eze xx31—38 dicit Dominus si respondero uobrs, et si ascenderit in spiritum uestrum hoc. et non erit quem ad modum dicitis uos: Erimus sicut gentes et sicut tribus terrae ut serwiamus lignis 15 et lapidibus. wiuo ego, dicit Dominus, nisi in manu forti et brachio excelso et in ira effusa regnabo super uos, et educam uos de populis et recipiam uos de regionibus in quibus dispersi estis in manu forti et brachio excelso in ira effusa, et 57 adducam wos in desertum populorum, et disputabo εἰς ad wos 20 facie ad faciem, quem ad modum disputaui ad patres uestros in deserto terrae Aegypti sic vudicabo uos, dicit Dominus. et redigam uos sub wrgam meam et inducam uos in numero, et eligam wmpios de uobis et desertores, quoniam ex transmt- gratione eorum educam eos et in terram Israhel non intrabunt, 25 et cognoscetis quia ego sum Donunus. Item illic captiuitati montium Israhel promittit Deus ubertatem et multiplicationem populorum usque in finem. Quoniam dederunt inquit terram tuam sibi in possessionem Eze xxxvi cum tucunditate inhonorantes animas, ut exterminarent in 2 test. pacis et] om R 3 et ponam] ponam et R 4 eis].illis V 6 sancti] sancta V; τὰ ἅγιά μου LXX 7 yregressui] regressio R dispersiones V* 8 aegypti] aegyptum V (sic), ‘a’ exp δὰ (sic fere semp) ficuram]+fuisse V 9 esse] est V; exp V* 11 terram] Vcorr; terra RV* 17 uos] om R utroque loco 18 et in ira] et om RV 19 in deserto V illic] illis V* corr in scribendo 21 sic] sicut V* mow corr 22 sub uirga mea V, cf Roensch 412 28. impios] im supr ras in R 24 eos] uos R in terra R 25 cognoscitis R 20 captiuati V* 28 dederunt inquit] tr R mox corr inquid V* 29 iocunditate V ut] atque V 3—2 36 LIBER REGVLARVM TYCONII. uastationem ; propterea profetare super terram Israhel et dic RV montibus et collibus et riwis et nemoribus: haec dicit Dominus, a Ecce ego in zelo meo et in tra mea locutus sum, propter quod obprobrium gentium portastis. ecce ego leuabo manum meam super nationes quae sunt in circuitu uestro, hi iniwriam suam 5 accipient; uestri autem montes Israhel uuam et fructum ues- trum manducabit populus meus qui adpropinquat wuenire. quia ecce ego super wos et respiciam super uos et colemini et seminamini, et multiplicabo super uos totam domum Israhel usque in finem, et habitabuntur ciuitates, et quae deso- το latae erant aedificabuntur. Item illic uelut in nouissima resurrectione prima signifi- Eze χχχνῇ catur. Locutus est inquit ad me Dominus dicens: fili hominis ossa haec omnis domus Israhel est. wpsi dicunt: arida facta sunt ossa nostra, interiit spes nostra, expirauimus. propterea 15 profetare et dic: haec dicit Dominus, Ecce ego aperiam monu- menta uestra et educam uos de monumentis uestris et inducam uos in terram Israhel, et scietis quia ego Dominus cum aperiam sepulchra uestra et educam de monumentis populum meum, et dabo Spiritum meum in uos et wiuetis, et ponam uos super 20 terram uestram et sciretis quia ego sum Dominus. numquid cum perspicue surrexerimus tune sciemus Dominum, et non nune cum per baptisma resurgimus ? aut mortui poterunt dicere: Arida facta sunt ossa nostra, aut merito mortuis id promissum esse credamus? quod est enim sacramenti ne in 2 ambiguum ueniret aperuit Deus. nam de nouissima carnis resurrectione neminem Christianum credimus dubitare. οὐ Dominus per Iohannem has resurrectiones manifestat dicens: Tonv 2429 Amen dico uobis quia qui uerbum meum audit et credit ei qui me misit habet witam aeternam, et in cudicium non uenit sed 30 Esa Ib un 1. profetare] prophetare RV*; propheta V*, wide p 4018 et Appx τι 3 meo] mea R* 4 portastis] portatis V leuabo] zelabo R 5 hijomR 6 accipiunt R 7 manducauit V* apro- pinquat V*; appr- Vcorr 8 et respiciam super uos] om V 9 semi- namini RV 16 prophetare R; propheta V 20 uiuitis R 22 cum perspicue] perspicue V*; perspicue cum Vcorr surrexerimus] M ; surreximus R nunc, surre supr ras; resurrexerimus V 23 potuerunt R 24 aut] ut R 26 ambigum V* 28 per] secundum VM 80. et supr ras in V uenit] ueniet V REGVLA QVARTA. 37 RV transit de morte ad witam. amen dico uobis quoniam uenit ἡ hora et nunc est quando mortui audient wocem filii Der et qui audierint uiuent. sicut enim Pater habet uitam in se, sic dedit Filio witam habere in se. οἱ potestatem dedit οἱ et iudi- 5 cium facere qua filius hominis est. 1ungit nouissimam resur- rectionem: Nolite mirari hoc, quia ueniet hora in qua omnes qui mm monumentis sunt audient uocem filii Det, et exient qua bona fecerunt in resurrectionem witae, qui male fecerunt in resurrectionem wdicw. primo dixit Mortur qui audierint το wiuent, secundo Omnes qui in monumentis sunt eaent. Item quod in uno homine totum corpus significetur, in Regnorum promittit Deus Dauid Salomonem dicens: Swsct- 2 Resn vii 12 tabo semen tuum post te qui erit ex utero tuo et parabo regnum eius. tpse aedificabit mihi domum. ista et in speciem et in 15 genus conueniunt. excedit speciem dicens: Lt dirigam thronum eius usque in aeternum. iterum in utrumque: Ego ero et in patrem et ipse erit mihi in filium. et δὲ uenerit intustitia eius arguam eum in uirga hominum et in tactibus filiorum hominum ; misericordiam autem meam non auferam 20 ab eo sicut abstuli a quibus abstuli e conspectu meo, et fidelis οί domus eius. iterum excedit speciem: Ht regnum eius usque in aeternum in conspectu meo, et thronus eius erit confir- matus usque in aeternum. quod autem widetur in excessu speciei thronum Christi promittere in aeternum, thronum 25 filii hominis promittit, ita corporis Christi, id est Hcclesiae. non enim propter Dauid promisit Deus regnaturum Chris- tum, qui ante constitutionem mundi habuit hanc claritatem. οἵ Yon xvii 5, 24 et per Esaiam sic dicit Deus Christo: Magnum ἐϊδὲ erit gsaixtixs 1 transit] transiet Vcorr de] a V 2 quando] quo R* vid audient] audiunt R 3 habet uitam] tr V 4 567 semetipso V 6 mirare ἢ 7 filii] fili V, wid Appx τι 8 qui]J+uero R(=V9); +autem V male] mala V 8—16 male fecerunt...in aeternum] h supr ras in char minore 10. secundo...exient] R ad cale pag 11 uno hominem V (sic) 14 aedificauit V* 14,15 ista...genus] om V 15 excedit] pr et Reorr (supr lin) V 10. iterum] item V 17 patre ΠΟΥ 18 tactibus] scripsi; actibus RV: ἁφαῖς Lxx 20 6 con- spectu meo] conspectumeo V*; conspectti met Veorr 21 iterum] item R 22 usque] om V meo| eius R 24 specie V 25 fili V* promittit ita] conieci; promitti R; promi & ita V*; pro- misit & ita Vcorr 27 habuit] promisit V 28 esaiam] R*V*; isaiam Reorr Vcorr inter deus et christo ras in R 38 LIBER REGVLARVM TYCONIL istud, ut woceris puer meus et statuas tribus Iacob et Israhel ἮΝ dispersionem conuertas ; ecce posur te in testamentum generis in lumen gentium, ut sis in salutem usque in nouissemum terrae. quid maius filio Dei uocari puerum eius et Israhel Esa dispersionem conuertere, aut per eum factum esse ipsum Israhel et caelum et terram et quae in eis sunt uisibilia et inuisibilia? sed ei dicit magnum esse qui filio Dei mixtus est ex semine Dauid. omnis enim promissio Abrahae et Ib Dauid ipsa est, ut semen eorum miscereretur ei cuius sunt omnia, et esset coheres in aeternum, non ut propter ipsos regnaret Christus qui est omnium rex a Patre constitutus. Quid dicemus de Salomone? cum Deo est, an post idola- triam reprobatus est? si cum Deo dixerimus, impunitatem on - ο spondebimus idolorum cultoribus. non enim dicit Scriptura paenitentiam egisse Salomonem, aut recepisse sapientiam. 15 ς si autem reprobatum dixerimus, occurrit uox Dei quae dicit ne terrae quidem regnum Salomoni auferre propter Dauid, 3 Regn xill sicut scriptum est in Regnorum: Disrumpens disrumpam regnum tuum de manu tua et dabo eum seruo tuo. uerum in diebus tuis non faciam haec propter Dawid patrem tuum; de 20 manu filir tut accipiam eum. werum omne regnum non acci- pram, sceptrum unum dabo filio tuo propter Dauid seruum meum, et propter Hierusalem ciuitatem quam elegi. quid enim prodest Dauid, si propter eum filius eius regnum terrae consequeretur caeleste perditurus? quo manifestum 2 est cum Deo esse Salomonem, cui ne regnum quidem terrae 2 Regn vii ablatum est propter Dauid, quod et dixerat: Arguam in Ixxxviii 33 wirga hominum delicta evus, imrsericordiam autem meam non auferam ab eo. quod si neque reprobatus est neque idolorum cultores regnum Dei possident, manifestum est figuram fuisse 30 cf 3 Regn iv Ecclesiae bipertitae Salomonem, cuius latitudo cordis et σσι 2 conuertas] Reorr; conuertax R* 3 ut sis] et sis V in salute R 4 puerum eius] puer meus V 10 coheredes V* non ut] ut non ἢ 12 dicimus V salamone R 12,13 idolatriam] RV (sic semper); uid Appx τὶ 18 inpunitatem V 15 salamonem R aut] Reorr ; axx R* 10. si autem...uox dei] R supr ras oceurr® R 17 salomoni auferre] salamoni auferre R; aufert salomone V*; auferret salomone Vcorr 21 omnem regnum V* 25 caelesti V* vid 26 salamonem R ne] om V 27 arguam]+eum V 28 delicta] peccata V misericordia,.,mea V 91 salamonem KR altitudo cor R REGVLA QVARTA. 39 RV sapientia sicut harena maris et idolatria horribilis. Ddasrwm- ( ) nens inquit disrumpam regnum tuum de manu tua, werumta- 10 τὸ σι men in diebus tuis non faciam; de manu fila tut accipram illud. sufficeret disrumpam, quid disrumpens disrumpam ? aut quomodo de manw Salomonis, si dicit Non faciam in diebus tuis sed de manu filii tui accipiam illud ? iugis opera- tionis est disrumpens disrumpam, sicut Benedicens benedicam et multiplicans multiplicabo semen tuum. ostendit enim sem- per futurum Salomonem in filio, id est in posteris, cuius pos- tumis Salomonis temporibus non auferet Deus regnum sub promissa patrum, sed corrigit illud usque in aeternum et aufert iugiter, secundum idolatriam Salomonis im suo peccato perseuerantis. alias quomodo de manu Salomonis disrum- pens disrumpit aut non disrumpit, si non nune est Salomon in filiis bonus aut malus? quod autem dicit: Verwm non omne regnum accipio in speciem redit, incipiens aliam figuram in filio Salomonis et seruo. In Hiesu Naue quoque sic Dominus manifeste in uno homine futurum corpus ostendit, sed hoc loco malum tan- tummodo. Peccauit inquit populus et transgressus est testa- mentum quod disposuc ad illos, furati sunt de anathemate, miserunt in uasa sua, cum solus Achar de tribu Tuda id fecisset. quod corpus semper futurum intellegens Hiesus sic ait, cum eum occideret: Haterminet te Deus sicut et hodie. Illud etiam multo necessarium est scire, omnes omnino ciuitates Israhel et gentium uel prouincias, quas Scriptura alloquitur aut in quibus aliquid gestum refert, figuram esse Keelesiae: aliquas quidem partis malae, aliquas bonae, aliquas uero utriusque. ergo si sunt aliqua quae etiam in gentes 2 inquid V* 2,3 uerumtamen] uerum V 4.- 0 suffi- ceret...accipiam illud] om V 5 et 10 salamonis R 9 salomonem R* sic; salamonem R# 9, 10 postumi R 10 auferet] aufert V sub] secundum V 11,12 utaufert V 12 idolatria V sala- moni R 13 alias] alios V* salomonis R et sic infra 14 aut non disrumpit] om R 18 hiesu] R? IHu V sic] +dicit V manifeste] RV* vid; manifestans Vecorr 19 ostendi V 20 inquid V* 21 denathemate V* 22 achar] achan M; axxxx V*; acham Vcorr tribu iuda] tribuloda R* 28 hiesus] ihs RV 28 partis] partes V malae|]+tantum V 29 ergo si sunt] et si sint V 3 Regn xi 11, 1 9 4 Ge xxii 17 3 Regn xi 13 Tes Naue vii 11 10 25 40 LIBER REGVLARVM TYCONII. quae foris sunt uideantur conuenire, in parte tamen quae RV intus est conuenitur omne corpus aduersum, sicut in Israhel captiuo promittitur gentibus ad Dominum reditus. inpossibile est enim legem loqui 61 qui in lege non est; de eo loqui τὸ potest, non tamen ad ipsum. οὖ si alicubi sine ista occasione nominis Israhel specialiter alienigenas alloquitur, intus omni modo credendi sunt, quoniam, et si eueniebat specialiter quod profetatum est, Ecclesia tamen est. proprietas denique a non omnibus speciebus euenit. nam et Damascus et Tyrus —quae et Sor—et aliae multae usque nunc extant, quas τὸ Dominus penitus tolli nec restaurari dixerat. In alienigenis autem ciuitatibus Ecclesiam conueniri apertum est in Ezechiele, cui cum Deus diceret praedicere interitum in Theman, quae est Esau, et in Dagon, quod est idolum Allophylorum, intellexit parabolam esse aduersus 15 ς Brexx45— Hierusalem et templum. actus est inquit sermo Domini ad me dicens: filt hominis confirma faciem tuam super Theman, respice in Dagon, profetare in siluam summam 58 Nageb, et dices saltut Nageb: audi werbum Domini; haec dicit Dominus, Ecce ego incendo in te ignem, et comedet in te 20 omne lignum wiride et omne lignum aridum. non eatinguetur flamma incensa, et conburetur in ea omnis facies in ea a Subsolano usque ad Aquilonem, et cognoscet omnis caro quia ego Dominus succendi illud, non extinguetur ultra. et diai: non, Domine. ipsi dicunt ad me: nonne parabola est haec 2 quae dicitur? et factus est sermo Domini ad me dicens: prop- on on 1 partem R* mox corr 2 conuenitur] conuiuitur V* 3 pro- mittit ἢ dominum] dm V 5 adipsum tamen non V 51 alicubi] si alicui R; sine alicubi V 0 alienigena R 8 prophetatum RV ecclesia] 600] V (sic aliquando, sine terminatione) 9,10 tyrus quae] tyrusque R; tirus quae V 10. sor] soor V aliae] aliquae V 11 dominus] ds V 18 hiezechielo R; ezechielo V cul cum] quidim V* vid 15 allofilorum V: wid Appx τὶ aduersum V 16 factus] factum RV inquid V* 18 profetare] V; pro- ph&are R 19 et dices saltui nageb] om V 20 incendo] R*; incendio Reorr; incendam V commed& R 22 flamma] ΡΥ ἴῃ θὰ ἢ incensa] incensio R oms facies R in ea 2°] om V 22, 23 a subsolano] absolano R 23 usque] & usque V* cognoscet] Vcorr ; cognoscit RV* 20 factus est]+inquit V (sic) REGVLA QVARTA. 41 RV terea filt hominis profetare et confirma faciem tuam ad Hierusalem, respice in sancta eorwm, et profetabis super terram Israhel. haec dicit Dominus, Ecce ego educam gla- dium meum de uagina sua, et disperdam de te iniquum et 5 iniustum. sic exet gladius meus de wagina sua super omnem carnem a Subsolano usque ad Aquilonem, et sciet omnis caro quia ego sum Dominus, qui emisi gladiwm meum de wagina sua, non egredietur ultra. Confirma inquit faciem tuam super Theman et respice in Dagon, et interpretatus est to dicens: confirma faciem tuam ad Hierusalem et respice wm sancta eorum, et ostendit non omnem Hierusalem dicens: disperdam de te iniquum et iniustum, et ita futurum genera- liter ait: sic exiet gladius meus super omnem carnem a Sub- solano usque ad Aquilonem. ostendit in Hierusalem esse 15 Theman, quam illic Deus interficiet et Dagon et omnia exe- crabilia gentium, operante filio Dauid Salomone in filiis suis. quae etiam euidenter deiecta templa Dei et demolita atque spiritaliter exusta proiecit in torrentem, id est saeculum, qui nascitur filius Dauid Iosias, ut disrumpatur altare in Bethel, 20 sicut scriptum est: Altare altare, haec dicit Dominus: ecce filius nascitur domui Dawid, Losias nomen allt. Nineue ciuitas alienigenarum bipertitae Kcclesiae figura est, sed quia ordine lectionem interpretando persequi longum est, sat erit id quod in speciem conuenire non potest 25 dici. Hrat inquit Nineue ciwitas magna Deo, cum esset aduersa Deo, ut metropolis Assyriorum quae et Samariam deleuit et omnem Iudaeam semper obpressit. sed in figura Ecclesiae praedicante Iona, id est Christo, omnis omnino liberata est. eadem Nineue omnino in sequenti profetia 30 peritura describitur, cui praedicans Dominus signum est 1 prophetare RV*; propheta V* 2 respice in] respiciens V__— prophe- tabis RV 4 iniquum]inimicum V 8 egredietur] regredietur V* sed supr γᾳ8 inquid V* 11 omnem hierusalem] omnexxxxxxx V* 12 ini- quum] inimicum V οὐ ita] ita V 15 interficiet] interfecit V 17 quae] qua V 18 qui] V*; q Veorr 21 nascetur V 22 alien- arum V bipertito R 23 ordinem R 24 sat] satis V specie V 25 dici] dicere V inquid V magna deo] magna di R; magna ado V 217 post deleuit ras in V oppressit V 28. omnino] pr omnis R 29 proph&ia R; propheta V 30 cui] cum R est] om R Eze xx 46 Ib xxi 2 1b 3 Ib 4 3 Regn xiii 2 Ton iii 3 cf Mt xii 40 42 LIBER REGVLARVM ΤΥΟΘΟΝΙΙ. Tonae in uentre cett. atque ut et ipse profeta ostendat non RV esse illam ciuitatem specialem, interponit aliqua quae speciel Nahitis modum excedant. Non erat inquit finis gentilibus alius, 1b 16 cum esset ciuitas unius gentis. et iterum: Multiplicasti mercatus twos super astra caeli, id est super Ecclesiam. οὖ 5 Ib 19 iterum: Super quem non euenit malitia tua semper? naumquid potuit unius ciuitatis malitia super omnem hominem aut semper uenisse, nisi illius quam Cain fratris sanguine funda- efGeivi7 wit nonmine filit sui, id est posteritatis ? Manifestius adhue docet profeta Eeclesiam esse Nineue. τὸ Sophiits— Het eatendet inquit manum suam in Aquilonem—id est popu- lum solis alienum aduersum Meridiano—et perdet Assy- rium, et illam Nineue exterminium sine aqua in desertum, et pascentur in medio eius greges, omnes bestiae terrae. et chameleontes et hericit in laquearibus eius cuba- 13 bunt, et bestiae wocem dabunt in fossis erus, et corui in portis eius, quomam cedrus altitudo eius. ciuitas contemnens quae habitat in spe, quae dicit in corde suo Ego sum, et non est post me adhuc! quomodo facta est in eaterminium pascua bestia- rum! omnis que transit per illam sibilabit, et mouebit manus 20 suas. O inlustris et redempta ciuitas, columba quae non audit uocem, non recepit disciplinam. in Domino non est confisa, et ad Deum suum non adpropinquauit, principes eius im ea ut leones frementes, vudices eius ut lupt Arabiae non relinquebant tn mane. profetae eius spiritu elati wiri 2 on coutemptores, sucerdotes eius profanant sacra et conscelerant legem. Dominus autem iustus in medio ews non faciet tniustum. 1 co&i RV propheta RY — ostendat] V*; ostendit Vcorr 3 in- quid V gentilibus] genti gentibus R 6 euenit] uenit Vi 9 posteritas R* 10 profeta] R* (sic); profecta R*; propheta V 11 inquid V 12 aduersus V meridianum Vcorr per- dat ἢ 19. ponet] addidi; θήσει LXx illam nineue] illa nineue R; illud nineue V sine] siue V 14 greges] gentes R; gregis V 15. cameleontii V hericii] ericii R; hirci V 19 exter- minio V pascua] ciuitas R 20 sibilauit R 21 inlustras Ne 22 audit] RV*; audiuit Veorr 28 deum] dnm V 24 eius 1°] om V* in ea ut] ineant R 25 relinquebant] relinquebunt V*; relinquent V* prophetae RV spiritu elati] in spu uelati R 26 profanant] prophetant V 27 medio} templo V faciet] facit R REGVLA QVARTA. 43 RV Aegyptus item bipertita est. Hece inquit Dominus sedet super nubem leuem et uent in Aegyptum.—unubes corpus est spiritale post baptisma et claritas ΠῚ hominis; primus est enim aduentus Domini iugiter corpore suo uenientis, sicut 5 dicit: A modo widebitis uenientem in nubibus caelii—Ht com- minuentur manufacta Aegypt: a facie illius, et cor tipsorum minorabitur in illis. et exurgent Aeqypti super Aegyptios, et expugnabit homo fratrem suum et homo proaimum suum, et expugnabit ciwitas supra ciwitatem, et exurget id est Aegyp- το tus super Aegyptum, et lex supra legem, sensus scilicet diuersitate sub una lege, et turbabitur spiritus Aegyptiorum in tpsis, et cogitationes eorum dispargam. et postquam nunc generl speciem nunc genus speciel miscuisset adiecit dicens : Die autem illo erit altare Domini in regione Aegyptiorum, et 15 titult ad terminos etus Domino. erit autem in signum in aeternum Domino in regione Aegyptiorum. non dixit Dece- bit esse altare ad terminos Aegypti in aeternum, sed Erit. Ezechiel uero apertius ostendit totum mundum esse Aegyptum dicens: O dies! quia prope est dies Domini, dies 20 finis gentium erit. et ueniet gladius super Aegyptios. et iungit speciem: Lt erit tumultus in Aethiopia, et cadent uulnerati in Aegypto, et cadent fundamenta eius, Persae et Cretes et Lydit et Lybies et omnes commisticr, et filrr testa- menti mei gladio cadent in ea cum ipsis. Hoc autem factum 25 est, cum post excidium Hierusalem descenderent in Aegyp- tum et ecciderentur illic a Nabuchodonosor secundum Hiere- miae profetationem. fiet autem et generaliter nouissimo die, quando cum Aegyptis filii testamenti ceciderunt, Aegyp- tiorum more uiuentes. 30 Item per Ezechiclem minatur Deus regi Aegyptiorum et 3 baptismum Vecorr fili V 6 facie] faciex x V* 7 minorabitur | R*; inmorabitur R* aegypti] RV (sic) 8 et homo proximum suum] om BR 9 expugnabit] pugnauit V*; -bit Vcorr supra] super V id est] RV*; om Vecorr 12 dispergam RV, cf pp 45°, 5271 nune] om V* 15 in signum] om in R 16, 17 decebit] licebit V 18 hiezechiel R; ezechihel V 21 in] om V 23 ertaes α' lidii & libii V commisticii Vs 26 et occiderentur] ut occiderent R nobocodonosor R; naboc- R* 27 prophetationem RV 28 aegyptis] RV*; aegyptiis Veorr ceciderunt] R*V*; ceciderint Reorr Veorr 29 more] morte V* 30 ezechihelum RVcorr; ezechielum V* Esai xix 1 Mt xxvi 64 Esai xix 1—3 Esai xix 19, 20 Eze xxx 2— 4.4. LIBER REGVLARVM TYCONII. elus multitudini, quod essent terribiles in sanctos, inter RV incircumcisos deputari, quod non conuenit nisi in eos qui Eze xxii 32 5101 circumceisione, id est sacris, blandiuntur. Quoniam igitur dedit timorem suum super terram uitae, dormiet in medio meircumcisorum cum uulneratis gladio Farao et omnis multi- 5 tudo eius cum ipso, dicit Dominus. item illic a genere ad Frexxxii3~ speciem: Haec dicit Dominus, Circumiaciam super te retia populorum multorum, et extraham te in hamo meo, et extendam te super terram. campt tui, et constituam super te omnes aues caelt, et saturabo omnes bestias uniuersae τὸ terrae, et dabo carnes tuas super montes, et satiabo sanguine tuo colles, et rigabitur terra ab lis quae de te procedunt. a multitudine tua in montibus uepres inplebo abs te, et cooperiam caelum cum eatingueris, et obscurabo astra eius; solem in nube contegam et luna non lucebit lumen eius. omnia quae lucent lumen in caelo obscurabuntur super te, et dabo tenebras super terram tuam, dicit Dominus. iungit speciem: Ht exas- perabo cor populorum multorum, cum ducam captiuitatem tuam im nationes in terram quam non noueras. excedit spe- ~ on ciem: Ht contristabuntur super te multae nationes, et reges 20 earum mentis alienatione stupebunt cum uolabit gladius meus super facies eorum in medio eorum, Ferit ad+ ruinam suam ex die ruinae tuae. redit ad speciem: Quoniam haec dicit Domi- nus, Gladius regis Babylonis uenit tibi in gladis gigantum, et deiciam wirtutem tuam, pestes a nationibus omnes, et perdent 2 contumeliam Aegyptt et conteretur omnis wirtus eius. in genus: Ht perdam omma pecora eius ab aqua multa, et non σι 1, 2 inter cireumcisos V 4 uitae dormiet] uitae dormir& V*; om uitae Veorr 5 cum uulneratis] seripsi: cum uulneratus R; uulne- ratus V pharao R 6 item] et V supr ras 7 circumiacium V* super te retia] super tertiam V 8 extrahunt V* hamo 1160] amoneo V*; amo meo Vcorr 9 replebuntur] suppleuit Sabat.; om RV 11 montes] oms R 18 implebo V 15 luna] R* lunae Reorr V 16 lumen] V*; lumina R; lumine Veorr; πάντα τὰ φαίνοντα φῶς LXX super te] om V 18 ducu V* vid 19 tuam] ὑπ V* 21 alienationes R uolauit R 22 erit ad rui- nam] RV: ef p 45"; προσδεχόμενοι τὴν πτῶσιν LXX 28. tuae] suae R ad] in V 24 babilonis V in gladiis}] gladius R 25 deie- ciam R pestis R omnis R 20 contumelia R eius] eortm eius V (sic) 27 eius ab] om V REGVLA QVARTA. 45 RV turbabit eam pes hominis ultra, et uestigium pecorum non cal- cabit eam. tunc requiescent aquae eorum, et flumina eorum ut oleum abrbunt, dicit Dominus. species: Et dabo Aegyptum in interitum, et desolabitur terra cum plenitudine sua et dis- 5 pargam omnes inhabitantes eam. genus: Et scient quia ego sum Dominus. Operiam inquit caelum cum extingueris, et wz xxxii τ, 5 obscurabo astra eius; solem in nube contegam, et luna non lucebit lwmen eius. omnia quae lucent lumen in caelo obscura- buntur super te, et dabo tenebras super terram tuam. in pas- ro sione Domini non in terra Aegypti tantum fuerunt tenebrae, ef Le xxiii 45 sed in toto orbe. sed nec capta Aegypto obstipuerunt gentes, expectantes rumam suam ex die ruinae eius. Eze xxxii 10 Nam et de Sor scriptum est: Haec dicit Dominus ad Sor, Eze xxvil5— Nonne a uoce ruinae tuae in genutu wulneratorum, dum inter- 15 fictuntur gladio in medio tui, commouebuntur insulae? οἱ descendent a sedibus suis omnes principes maris, et auferent mitras et uestem uariam suam despoliabunt se. in stupore mentis stupebunt et tumebunt in interitu tuo, et ingemescent super te, et accipient super te lamentationem, et dicent tibi: 20 Quomodo destructa est de mari ciwitas illa laudabilis, quae dedit timorem suum omnibus inhabitantibus in ea! et time- bunt insulae ex die ruinae tuae. iterum de eadem: In die Eve xxvii 27 ruinae tuae ad clamorem uocis tuae gubernatores tui timore — timebunt, et descendent de nauibus omnes remiges tui, et wec- 59 tores et proretae maris super terram stabunt, et ululabunt super te woce sua, et clamabunt amarun super te, et inponent super caput suum terram, et cinerem sternent, et accipient super te lamentationem fila eorwm, lamentam Sor: Quantuin 4,5 dispargam] V*; dispergam RVcorr 5 eam] in ea V 6 operam inquid V* extinguaeris V* 7 luna] scripsi, uid supra; lune R; lunae V 8 lucent lumina R 8, 9 obscurabunt Υ 11 obstupuerunt R 12 expectantes] expugnantes ἢ 18. sor] soor V scriptum] pr sic V 14 a uoce ruinae tuae] a ruinaXuae V 15 insulae] in sole V* 16 descendent] discedent Vv 17 uariam suam] aurium suum V dispoliabant V*; -bunt Vcorr 18 stupebunt...inge(miscent)] R supr ras 20 quae] qui V 22 in- sulae] insyle R 23 gubernatoris ἢ 23, 24 timore...remiges tui] om ἢ 26 uocem suam RV 28 filii eorum] scripsi ex Lxx; filiorum RV lamentam] lamentum V sor] R semp, V hic 40 LIBER REGVLARVM TYCONTI. inuenisti mercedem de mart! satiasti gentes multitudine tua, RV et a commixtione tua locupletasti omnes reges terrae. nunc autem contrita es in mart, in profundo aquae comnuixtio tua, et omnis congregatio tua im medio tut. ceciderunt omnes remiges tur, omnes qui inhabitant insulas contristati sunt super 5 te, et remiges eorum mentis alienatione stupuerunt, et lacrima- tus est uultus eorum super te. mercatores de gentibus exibila- bunt te; perditio facta es, et ultra non 6715. in aeternum, dicit Donainus. numquid in unam insulam conueniunt quae dicta sunt, aut sola potuit locupletare omnes reges terrae? sed τὸ aliqua relinquimus locis oportunis, quibus etsi strictim dican- tur uideri possunt. Tyrus bipertita est, sicut per Esaiam, qui post multa Esai xxiii 15 speciel et generis hoe quoque adiecit dicens: Hit post sep- tuaginta annos Tyrus sicut canticum fornicariae. accipe citharam, uagulare, ciuitas fornicaria oblita ; bene citharizare, multa canta, ut tut commemoratio fiat. et erit post septua- ginta annos respectionem faciet Deus Tyri, et iterum restitue- tur in antiquum <, et erit commercium omnibus regnis terrae>. numquid credibile est uniuersa regna terrarum Tyrum uenire 50 negotiandi causa? quod si ueniant, quae utilitas praedixisse {01 futura Tyro commercia omnibus reqnis terrae, si non Tyrus = un Ecclesia est in qua orbis terrarum negotium est aeternae uitae ? 1b 18 sequitur enim et ostendit quod sit eius negotium dicens: Ht erit negotiatio eius et merces sancta Domino. non enim illis 2 colligitur, sed illis qui habitant in conspectu Domini. omnis negotiatio eius edere et bibere et repleri in sugnwm memoriale in conspectu Domini. si ergo negotiatio eius sancta Domini, quomodo potest omnibus esse regnis, nisi ubique fuerit ista σι Tyrus ? 30 1 mercede R 3 contrita] contristata V 4 congratio R 5 insulas] siluas R 7 mercatores]+eorum V 7,8 exhibilabunt V*; exsibilabunt Vcorr 8 te] ἃ BR es et] est V*; es Veorr 11,12 dicuntur V 13 iesaiam Reorr 15 fornicariae] fornicari R 16 cythara Υ uagulare] R, ῥέμβευσον Lxx; angulare V citharizari R; cytharizare V 17 multaj]+canticaV 18. facitdnsR 19 οὐ eri... terrae] om RV 20 \tyrum] tyro R 22 futuro R commertia R 23 qua] quo R orbis] omne V 25, 27, 28 negotiatio] negotia R 25 mercis ΠΥ ἢ 27 aedere V* memoriale] memoriae V 29 regni V REGVLA QVARTA. 47 RV = Sequitur enim et aperte ostendit quid sit Tyrus dicens: Ecce Dominus corrumpet orbem terrarum et uastabit ulwm et Esai xxiv 1 nudabit faciem eius. disparget eos qui inhabitant in eo, et ertt populus sicut sacerdos,—num illius orbis cuius negotiatio 5 sancta Domino ?—et famulus sicut dominus et famula sicut domina. et erit emens sicut uendens, et qui debet sicut ille cur debetur, et qui fenerat sicut alle qua feneratur. quia corrup- tuone corrumpetur terra et uastatione uastabitur terra, os enim Domini locutum est ista. planait terra, corruptus est orbis 10 terrae, planxerunt alti terrae. terra autem facinus admisit propter eos qui habitant in ea, quia transierunt legem et muta- uerunt iussa, testamentwm aeternum. propterea ergo male- dictio comedit terram, quia peccauerunt qui inhabitant in ea. propter hoc egentes erunt qui inhabitant terram,—numquid illi egentes esse possint, quibus in omnibus regnis terrae of Esai xxii negotiatio est edere et bibere et repleri, non quodam tempore, sed in signum memoriale in conspectu Domini ?—et relin- quentur homines pauct. lugebit witis, lugebit winum, gement omnes quorum vucundatur anima, cessawit tucunditas tym- 20 panorum, cessauit inpudicitia et diwitiae impiorum. namaquid sanctorum cessabit uox citharae? confusi sunt, non biberunt uinum, amarum factum est sicera ets qui bibunt illud. deserta est omnis ciuitas, claudent domos ne introeant. ululate de uino ubique, cessauit omnis tucunditas terrae, et relinquetur 2s ciuitates desertae, et domus derelictae peribunt. haec omnia erunt terrae in medio gentium. si deserta est omnis ciuitas, on quae sunt gentes in quarum medio ista sunt ? 3 eos]+his V disperget RV, cf pp 45°, 5271 4 num] numquid R negotio R 6 uendens] pr et V quid debet V* 8 et] e V* 9 ista] haec V corruptus] curuatus V 10 admisit] amisit V 11 inhabitant V* vid quia] qui R 12 iussa testamenti aeterni V 18 comed& BR habitant Vcorr 14 propter hoc] numquid illi R erunt] erant V 15 possunt V 10 nego- ciatio R 17 memoriale] memoriae V 18 gemant V 19 io- cundator V*, iocundatur Vcorr 19, 20 cessauit] scripsi, πέπαυται LXX; cessabit RV utroque loco 19 iocunditas V 19, 20 tympanorum] tympano cum V 22 uinum] RVcorr; xxxx V* 615] illis V deserxo V* 23 claudent domos] plaudent oms V 23,24 de uino] diuino V 24 cessabit V iocunditas V 27 sunt 2°] faciant V 48 LIBER REGVLARVM TYCONII. Etsi aliqua horum uidentur et iam perspicue fieri, tamen RV omnia spiritalia sunt. omnem ciuitatem desertam spirita- liter mortuam dicit, sed Tyri illus meretricis, non cuius est Esai xxiv6 negotiatio sancta toto orbe. quod autem dixit relinquentur homines pauci—saluo utique statu—eorum qui peribunt. pauci relinquuntur ex eis quos spiritaliter mortuos dicit, qui per re- cordationem uixerint, quos Ecclesia non interfecerit, sicut multis in locis legimus. sed quia propositum nobis implendum est duobus contenti sumus exemplis. minatur Deus ignem ex igni Israhel regi Assyriorum, id est aduerso corpori, et dicit 10 Fsaix16—19 arsurum uelut stipulam, paucosque ignem fugituros. Mzittet inquit Dominus Sabaoth in tuum honorem ignominiam, et im claritatem tuam ignem ardentem, tet ardebit+ lumen Israhel tet erit abit ignis, et sanctificabit illud in flamma ardente— scilicet lumen Israhel—et manducabit quasi faenum siluam. in illo die ardebunt montes, et per praeripia fugient, quast qua fugit a flamma ardenti. et qu remanserint ab ilis erunt numerus, et puer scribet illos. Qui remanserit inquit ab illis, non ab igni, non enim potest ignis qui conburit ardere ; qui autem ex conbustis superauerint ignis efficientur. et in 20 Zacharia legimus illos remanere quos Ecclesia non occiderit, quod ad se conuertantur ; ceteros uero spiritaliter cruciatibus interficere, si quidem stantibus oculos eruat, et carnes tabes- Zech χἱν 11-- cere faciat. Habitabit mquit im Hierusalem confidens. οἱ on - τσ 1 et iam perspicue] imperspicue V*; perspicue Vcorr 3 est] ‘hierusalem: om V 4 negociatio R tota R quod autem dixit] R; ihs autem V (sic), fortasse omnia a prima manu 5 peribunt] perimunt™ V 6 relinquuntur] relinquentur V 7 uixerunt V ecclesia] ecclesi- asticus V interficerit R sicut] si V 8 praepositum Vv nobis] orbis V 10 assiriorum V 10, 11 dicit arsurum uelut] dicitur syrum uel ad V* (dicit ad Veorr pro dicitur) 11 fugituros] futurus V 12 tuum honore ignominia V* vid 13, 14 et ardebit...ignis] debebat esse ‘ardebit. et erit lumen Israhel ut ignis’ 14 erit 101] Vcorr; ardebit V* vid; erit tibi R scificauit R flammam ardentem R 15 manducauit R 10. praeripia] precipitia V 17 fugit] fugiat R ardente V 19 non ab igni] om V comburit R 20 superauerit R et] om V 21 yremanere] remeare V 22 cruciantibus R 23 oculos seruat R 24 hierusalem] irl V REGVLA QVARTA. 49 RV haec erit strages qua caedet Dominus populos, quotquot mili- tauerunt aduersus Hierusalem: tabescent carnes eorum stan- tibus eis super pedes suos, et oculi eorum fluent a foramint- bus eorum, et lingua eorum tabescet in ore eorum. et erit simula die alienatio magna super illos, et adprehendet wnus- quisque manum proaimi sui, et timplicabitur manus etus manut proxime eius,—id est caecus caecum ducens. et Judas proehabitur in Hierusalem, et colliget wires omnium populo- rum, aurum et argentum et uestem in multitudinem nimis. et 10 haec erit strages equorum et mulorum et camelorum et asino- rum et omnium pecorum quae sunt in castris illis, secundum stragem istam. et erit quicumque relicti fuerint ex omnibus gentibus uenientibus super Hierusalem, et ascendent quotquot anms adorare regem Dominum omnipotentem, celebrare diem 15 festum scenopeguae. Aelam alienigenarum est. huic speciali iungit generalem, monstratque bipertitam. Haec dicit Dominus, Confringantur arcus in Aelam principatus eorum. excedit speciem: Lt superducam quattuor uentos a quattuor cardinibus caeli, et 20 dispergam illos per omnes uentos caelt, nec erit gens quae illuc non ueniat, quae expellat Aelam. redit in speciem: Lt terrebo illos coram inimicis eorum qui quaerunt anwnas eorum, et superducam in eos secundum tram indignationis meae, et nuttam post eos gladium meum, donec consumat eos. 25 lungit genus: Ht ponam sedem meam in Aelam, et perdam 1 haec] Veorr; haxx V* cedet V dominus] ds V quodquod V* 2 hierusalem] irl V 4 eorum 1°] suis V linguae...tabescent R 5 illos] eos V adprehendit V* 6 impliabitur] implebitur V 8 praeliabitur R uires] uiros V 9 aurum] pr et V in multitudine nimia V* 10 haec] om Veorr mulorum et] multorum V 11 pecorum] om R illis] illius R 18 gentibus] om V*; add in mg quotquot] quodquod V* 14 dominum omnipotentem] scripsi; ihm dm potentem R; dnm dm omipotentem V caclebrare V 15 scenophegiae R; scinofegiae V* ; scenofegiae Vcorr 16 elam V hoc loco huic] hie V 17 monstrat quae V (sic) confringantur] con- fringanair V 18 in] bis seripsit V* excedit] pr et V et] om V 22 eorum] R supr lin 23 secundum] se- cum R B. 4 Hier xxv 35 9 —wve 50 LIBER REGVLARVM TYCONII. imde regem et potentes ; eritque in nouissimis diebus auertam RY captiuitatem Aelam, dicit Dominus. numquid credendum est (™) non fuisse gentem quae non uenerit ad expugnandam Aelam, aut illic sedem Domini, cuius captiuitatem auertit, nisi Keclesiae sit figura ? 5 Aliquae uero species sinistrae tantum sunt, ut Sodoma, Fsaiil0 5]οαὺ scriptum est: Audite uerbuin Domini principes Sodo- Αραδ — morum, et: Quae uocatur spiritaliter Sodoma et Aegyptus, ubi et Dominus eorum cruci fixus est. ex his Sodomis exiet Loth, 2Theiis quod est, Discessio, ut reueletur homo peccati. Babylon ciui- 10 tas aduersa Hierusalem totus mundus est, qui in parte sua, Fsai xiiil quam in hac Hierusalem habet, conuenitur. Visto inquit aduersus Babyloniam, et dicit aduersum orbem terrarum uen- Fsai xiii2— turos sanctos Dei milites. Tollite signum et ewaltate wocem ilis. nolite timere exhortamini manus, aperite magistratus, 15 quia ecce ego praecipio. sanctificatt sunt, et woco eos ; gigantes ueniunt tram meam lenire, gaudentes simul et iniuriam Jfacientes. wox multarum gentium in montibus similis gentium multarum, uoxr regum et gentiwm collectarum, cum Babylonem gens et rex Medorum euerterit. sequitur enim et dicit qui 2° sunt isti reges, et quae Babylon. Deus Sabaoth praecepit genti bellatrici uenire de longinquo de summo fundamento caeli, Deus et bellatores eius corrumpere uniuersum orbem terrae. ululate, proximus est enim dies Domini, et contritio a Deo aderit. propter hoc omnes manus resoluentur, et omnis 25 anima hominis trepidabit. turbabuntur legati, parturitiones 1 regem] Vcorr; regenxx V*; reges R eritque] erit V auertam] agvernam V 3 quae] qui R uenerit] nouerit V 4 auertit] uertit V 5 ecclesiae] ecclesiasticus V* ; ecclesiastica Veorr figu- rae R 6 aliquae] quae V 7 audit V* 7,8 sodomorum] sodomam V* 8 uocatur] secatur V 11 aduersa] aduersus V qui] om V 12. hierusalem habet] israhel haec V inquid V* 13 babyloniam] babylonem V aduersus V 14 exaltate] exultate V uocem] uicem V 15 illis] illius R 10 sanctificati] pr qui R uoco eos] uocé V 17 ueniant R lenire] cf Cyp 785'4: linire V; mitigare R 18 similis] similes V 19 collecturum V* cum babylone V 20 euerterit] euenerit R 21 sunt] sint V precipit R 22 -fundamenta V 20. legati] ligati R RV (M) Ὁ Io 60 15 20 25 REGVLA QVARTA. 51 enim alos habebunt quasi mulieris parturientis, et patientur curcumstantiam ; alius ad alium expauescent, et facies eorum sicut lamma commutabuntur. ecce enim dies Domini insana- bilis wenit indignationis et irae, ponere orbem terrarum deser- tum, et peccatores perdere ex eo. diem Domini ex quo passus est dicit, ex quo spiritaliter interficitur mundus, interfi- ciente exercitu Dei, dum eius lumen iniqui non uident, sicut sequitur dicens: Stellae enim caeli et Orion et omnis ornatura cael lumen non dabunt, et tenebrescet oriente sole + lumen et + non permanebit lumen eius. et infligam orbi terrae mala et muustis peccata eorum, et perdam iniuriam scelestorum et iniu- riam superborum humiliabo. et erunt qui remanserint—id est quos supradicti milites non occiderint—honorati magis quam aurum quod non tetigit ignem, et homo honoratus ert magis quam lapis ex Sufir. caelum enim indignabitur et terra commouebitur a fundamentis suis propter animationem wrae Domini, in die qua aderit indignatio eius. iungit spe- ciem: Ht erit qui relicti sunt quasi capreola fugiens, et sicut ous errans et non erit qui colligit, ut homo ad populum swum conuertatur, et uenire in tribum suum festinet. qui enim inci- derit superabitur, et st qui collecti sunt gladio cadent. et filiae eorum im conspectu eorum t+cadentt, et domos eorum diripient, et uxores eorum habebunt. ecce excito uobts Medos, qui non computant pecuniam, neque auro opus est illis. subtiliter adstringit genus ; cul enim hosti non opus est auro nisi Eccle- 1 enim] om V mulieres parturientes R patientur] parietas V 2 circumstantia V aliam V 6 interficietur ἢ 8 sequitur] seruentur V caeli] om R et orion] exteriore V omnis] omnes V ornatura] conieci, cf. Roensch 42: creatura R; ex ea rura V; ὁ κόσμος LXx 9 tenebrise& R; tenebrescit V oriente sole lumen] R; om V, spatio relicto circiter xxv litterarum 9, 10 lumen et...eius] καὶ ἡ σελήνη οὐ δώσει τὸ φῶς αὐτῆς LXX 10. orbi] mortui V 18 supradicti] supputadicti V occiderit V 14 homo] pr non V erit] fuerit R 15 sufir] sophyr R 10. suis] om V propter] propterea V aminationé R 17 in- dignatio] cf Lxx; indignationis RV 18 capriola V 19 colligat V 20, 21 incederit V 21, 22 filiae earum V* vid 22 domus V 24 conputant V 25 adstringit] scripsi; aut stringit R; item in- serit V (Μὴ hosti] ostis V; hostis M auro|]+et argento V ecclesiae] ecclesiasticus V 4—2 52 LIBER REGVLARVM TYCONII. siae quae spiritali fruitur uita? Sagzttationes wwuenum con- RV fringent, et filiis uestris non nuserebuntur, et super nepotes uestros non parcent ocult eorum. Omnia spiritaliter, sicut de eadem Babylonia scriptum Psexxxvig est: Felia est qui obtinebit et conlidet paruulos tuos ad petram. 5 neque enim regem Medorum quod obtinuerit aduersum Baby- lonem dixit felicem, et non Ecclesiam quae obtinet et conlidet filios Babylonis ad petram scandali. obtinet autem, sicut 2Theii7 — Scriptum est: Qui obtinet modo, donec de medio fiat. et post multa speciei et generis in clausula periochae aperte ostendit 10 omnes gentes esse Babylonem et eas in terra atque im monti- Esai xiv 22— bus suis, id est in Ecclesia, perdere. Haec dicit Dominus, Ponam Babylonem desertam, ut inhabitent herici in alla, et erit in nihilum, et ponam illam luti uoraginem in perditionem. haec dicit Dominus Sabaoth dicens, Quomodo dix sic ert, et 15 quomodo cogitawi sic perseuerabit, ut perdam Assyrios in terra mea et in montibus mers, et erunt in conculcationem. οἵ auferetur ab eis iugum eorum, et gloria ab wmeris eorum auferetur. haec cogitatio quam cogitauit Dominus in orbem terrae totum, et haec manus alta super omnes gentes orbis 20 terrae. Deus enim sanctus quod cogitauit quis disparget, et manum ilam fortem quis auertet? quotienscumque autem post excidium minatur ruinae ciuitatis habitationem bestia- rum et aulum inmundarum, spiritus inmundos dicit habita- turos in hominibus quos Spiritus Sanctus deseruerit. non 2 enim hance iniuriam possunt interfecti habitatores aut ruina on sentire. 1. spiritali] spiritalit~ V 5 qui] quod R optinebit V collidebit V tuos] suos ἢ 6 aduersus V 7 eccle- siam] aecclesiasticus V collidet V 8 optinet V 9 qui] quod R 10 specie V in clausula periochae] scripsi; in clausa perichae R; clausula periocae V 10,11 omnes ostendit omnes V*, omnes 2° nunc eras 18 desertum V ericii V 14 illam] illud V 16 quomodo] quem ad modum V perseuerauit ἢ 17 conculecatione V 18 aufertur V ab] R supr ras humeris ὟΝ 20, 21 orbis terrae] R supr ras 21 disparget] dispergit R; ar disgit V (sic) et] om R 22 quotiescumque R 24 et auium inmundarum] om V 25 5888 sps V (sic) deseruit R 20 ruinam ἢ RV (M) 10 15 25 REGVLA QVARTA. 53 Sermones inquit Amos, quos widit super Hierusalem ; et coepit: In tribus impietatibus Damasci et in quattuor non auersabor eam, eo quod secabant serris ferrets in utero habentes. et iterum: In tribus impietatibus Idwmaeae et in quattuor non auersabor eam propter quod persecutus est in gladio fra- trem suum. et multas alias ciuitates alienigenarum in Ec- clesiae figuram conuenit. ubicumque autem Idumaeam, Theman, Bosor, Seir nominat, fratres malos significat ; sunt autem possessiones Esau. serras uero ferreas homines dicit duros et asperos, qui secant parturientes Ecclesias. Item omnes gentes quae sub caelo sunt in ciuitate Dei iram Dei bibere et illic percuti Hieremias testatur dicens: Sic dicit Dominus Deus Israhel, Accipe calicem wini meri de manu mea, et potabis omnes gentes ad quas ego mitto te, et woment et insanient a facie gladi, quem ego mitto in medio illarum. et accept calicem de manu Domini, et potaut gentes ad quas misit me Dominus ad ipsas: Hierusalem et ciuitates Tudae et reges eius et principes evus, ut ponerentur in desola- tionem et in deuastationem et in sibilationem; et Farao regem Aegypti et pueros eius et potentes eius et wniuersum populum eius et omnes promiscuos eius; et reges omnes alienigenarum, Ascalonem et Gazam et Accaron et quae contra faciem Azoti ; et Idwmaeam, et Moabitatem, et filios Ammon, et regem Tyrr et regem Sidonis, et reges qui trans mare sunt, et Dedan et Theman et Bosor, et omnem circumtonsam a facie, et ommes promiscuos qui commorantur in deserto, et omnes reges Aelam, et omnes reges Persaruwm, et uniuersos reges a Subsolano qui longe et qui iuata sunt, unumquemque ad fratrem suum, et omnia regna terrae quae supra faciem terrae sunt. et dices lls: 30 Sie dicit Dominus omnipotens, Bibite et inebriamine et womite, 2,4 quatuor R 4 idumeae RV* 7 idumeam RVcorr 9 autem] R*; aut R? 11 quae] qui R in ciuitate Dei] om BR 12 bibere] uiuere V* 15 uoment] uenient ἢ 16 accipi R 18 et reges] om et R 18, 19 desolatione...deuastatione ...Sibilatione V 19 pharao regi R 20 et 3°] om V 21 promiscuos] praemiscuos V 22 ascalonem] asalonem V* 23 idu- meam V* moabitem V 24 sidoni R 25 a faciae V* 20. premiscuos RV aelam] helam R; elam V 29 supra] super V 80. sic] haec V Amil Ib3 Ib 11 Hier xxxii 15 —29 54 LIBER REGVLARVM TYCONII. et cadetis et non surgetis a facie gladu, quem ego mitto in RV medio uestrum. et erit st noluerint accipere calicem ita ut bibant, dices: Sic dicit Dominus, Bibentes bibetis, quia im ciuitate in qua timuocatum est nomen meum super ipsam incipio uexare uos, et wos purgatione non eritis purgati, quia Hier sxxii_ gladium ego inuoco super inhabitantes super terram. Potabis inquit Hierusalem, ciwitates Iudue et reges evus et principes Ib 26 eius; deinde dicit: Ht uniuersa regna terrae quae super faciem terrae sunt, ut ostenderet ab speciali Hierusalem transitum fecisse ad generalem, in qua sunt omnes gentes terrae quas τὸ Ib 29 illic Deus percutiet, sicut et interpretatus est dicens: Quo- niam in ciuitate in qua inuocatum est nomen meun in psa incipio uexare wos, et wos purgatione non eritis purgatt. num- quid Hieremias, cum esset in corpore, qui de Iudaea et carcere numquam nisi in Aegyptum tractus, perspicue adiecto 1 mero in calice ut potum dare omnibus gentibus quae sub caelo sunt, aut nunc praeter Ecclesiam profetat? quodsi tune quoque et nunc in Ecclesiam locutus est, manifestum est et omnes gentes ilicubi Hieremias loquitur conueniri in principali eorum parte. si quid enim summum Satanas in 20 corpore suo, 51 quid dextrum, si quid graue habet, caelestibus miscuit ut bellantium est mos fortibus fortes opponere. unde cf Eph viz apostolus dicit non esse sanctis pugnam aduersum humana, sed aduersus spiritalia nequitiae in caelestibus. σι on 1 caditis R 2 erit] erint V (sic) 6 ego...in(habitantes)] supr ras in KR terram] terra ammon R 7 iudaR 18 purga- tione ἢ eritis] estis R 13,14 numquit V* 14 iudaea et] iudeae V 15 aiecto V 10 utj]id V dare] RV: fortasse pro daret, sed cf Roensch 445; Priscillian 421 quae] qui ἢ 17 praeter] per V 17, 18 profetat...ecclesiam] om R 17 prophetat V 18 ecclesia V locutus] R (sic); locus V 20 enim] om R 20, 21 in corpore...graue] si quid graue si quid dextrum in suo corpore V 22 est] on R 23 pugna V aduersum] aduersus V humana] humanitatem V 24 caelestibus]+ EXPLICIT DE SPECIE | ET GENERE | INCIPIT DE TEMPORIBVS | REGVLA R (rubro); + EXPLICIT DE SPECIAE. ET GENERE. AMEN || INCIPIT DE TEMPORIBYS. LIB | QVINTVS V REGVLA QVINTA. 5D V. DE TEMPORIBUS. ΕΥ̓ Temporis quantitas in Scripturis frequenter mystica est (M) tropo synecdoche, aut legitimis numeris, qui multis modis positi sunt et pro loco intellegendi ; synecdoche uero est aut a 5 parte totum, aut a toto pars. Hoe tropo cccc annos seruiuit Israhel in Aegypto. nam δ Ὁ Sdicit Dominus Abrahae: Sciens scies quia peregrinum erit semen tuum in terra non sua, et dominabuntur eorwm et affli- gent annis cocc; Exodi autem Scriptura dicit cccc XXX annos 10 fuisse Israhel in Aegypto. an non omne tempus seruiuit ? quaerendum ergo, ex quo tempore: quod inuenire facile est. dicit enim Scriptura non seruisse populum, nisi post mortem 1 Ὁ Ioseph.1 Mortuus est inquit Ioseph et omnes fratres eius et omnes saeculi illius, fila autem Israhel creuerunt et multipli- 15 cate sunt et cydaer fuerunt et praeualuerunt nimis, multipli- cabat autem eos terra. exsurrexit autem rex alter super Aegyptum qui ignorabat Loseph, et diait genti suae: Ecce gens filiorum Israhel magna multitudo, et walent super nos; sDuenite ergo circumueniamus eos. *si autem post mortem 20 Joseph coepit seruire populus, ex CcCcc et XXX annis, quibus in Aegypto moratus est, deducimus LXXX annos regni Ioseph —regnauit autem a XXX annis usque in CX,—et erunt reliqui 2 temporis] temporum V supr ras M mystica est] mysticae sunt R 3 tropo synecdoche] M Hug 872; tropo cyNekAoKe Aug cod Pal 188; -TPOTTWCYNEKAW KH: R; tropo sinedoche V 4 synecdoche] «cyN€KAWKH R; sinedoche V est] post totum VM 6 cccc] quadrin- gentos V et sic semper annos] om ἢ 7 dictum est Abrahae peregrinum: sic incipit D; uid Introd p xx dominus] ds V scies] sciexs V (sic) 8, 9 adfligent eos VM 9 annis] annos D exodo D σσοσσ et xxx ἢ 10 Israhel] om V . in aegyptum D an...seruiuit] om D 11 ergo] + est D facile est] om est D 12 enim] dns R 18. mortuus...io- seph] om V 15 cydaei] cydei R; cythei V; χυδαῖοι Lxx nimis] om Vv 19, 20 quod si tune coepit: sic rursus incipit 1) 20 cccc et xxx] D; quatrigentis & triginta R; quadringentis & triginta V quibus] pr ex V 21 moratus] demoratus V diducimus Vcorr LXxx] septuaginta D 22 autem] enim V XXX annis] quadragesimo anno D, sed cf p 64 cx] centesimo decimo D Ge xv 13 οἵ Ex xii 40 Ex i 6—10 ef Ge xli 46; 125 aa δ0 LIBER REGVLARVM TYCONII. seruitutis [srahel anni ΟΟΟῚ,, quos Deus dixit cccc. si autem RV omni tempore peregrinationis suae seruiuit Israhel, plus est (Mt) quam Deus dixit; si ex morte Ioseph secundum Scripturae sanctae fidem, minus est. quo manifestum est centum a toto partem esse, nam post CCC annos pars aliorum centum anni sunt: propterea dixit CCCC annos, Sic in omni summa temporis, ut puta post nouem dies prima hora decimi diei dies est, aut post nouem menses Sap ΥἹ 1,2. primus dies mensis est, sicut scriptum est: In utero matris figuratus sum caro decem mensuum tempore coagulatus tn 10 sanguine. sicut autem in prima parte culusque temporis totum tempus est, ita et nouissima hora totus dies est,’ aut 12 reliquiae mille annorum mille anni sunt. sex dies sunt mundi aetas, id est sex milia annorum. in reliqulis sexti diel, id est M annorum, natus est Dominus, passus et resurrexit. 1 itidem reliquiae M annorum dictae sunt mille anni primae resurrectionis. sicut enim reliquiae sextae feriae, id est tres horae, totus dies est, unus ex tribus sepulturae Domini, ita reliquiae sexti diel maioris quo surrexit Ecclesia totus dies Mtxii40 est, id est M anni. hoc enim tropo constant tres dies et tres 20 noctes. noctis autem et diei XXIIII horae unus dies est, nec adiciuntur noctes diebus nisi certa ratione. alias dies solos efGalils dicimus, sicut Apostolus dicit mansisse apud Petrum diebus XV: numquid opus erat dicere totidem et noctibus? 510 61 Geis enim scriptum est: Vespera et mane dies unus. quod si nox 25 σι © on 1 israhel] om DM anni cccL] anni -cccct: R; annis trecentis quin- quaginta V* (anni trecenti...Vcorr); anni ccctx D quos] quod V 2 omni tempore] omnem tempus V*; omne tempus Vcorr isra- hel] om D 3,4 secundum...fidem] om 1) 4 quo manifestum est] quos manifestatum D 6 cccc] quadringintos VD 7 sic] si hic V 8 prima...dies] om V diei dies] om dies D 9 mensis]+decimus V; pr mensis M 10 decem mensuum tempore] decimmenst V; decem mensium D coagulatus]+sum DM 11 autem] enim D cuiusque temporis] cuiusquam temporis D; cui:temporis M; temporis cuiusq- temporis cuiusq+ V (sic) 12 totum] om V est 1°] om D ita et] RDM; ita in V nouissima] RD ; +ut nouissima VM dies sit VM 18 sunt 1°] sint VM 14 sex milia] V; vie R reliquis V* 15 m] mille V semper 10 itidem] idem V 19 surrexit] resurrexit V 20 id est] om V constat V 21 horae] hore ἢ unus dies] unum tempus V 22 alias] RV»; alius V 23 aput V* 25 uespere R REGVLA QVINTA. ἔν RV et dies unus dies est, nouissima hora diei et totum diem et noctem transactam retinet. similiter et nouissima hora noctis totam noctem et diem futuram: hora enim pars est utriusque temporis. hora qua sepultus est Dominus pars est 5 sextae feriae cum sua nocte quae transierat, et hora noctis in qua resurrexit pars est inminentis diel. ceterum si neque in die praesenti nox est praeterita neque in nocte praesenti dies crastinus, non die resurrexit Dominus sed nocte. quoniam dies ab ortu solis est, sicut scriptum est: Luminare maius initium Ge is το diet; Dominus autem ante solis ortum resurrexit. nam Marcus dicit: Oriente sole, non orto sed oriente, id est ad Mexvi2 ortum eunte; Lucas autem: Diluculo. sed ne de hac locutione !«*v1 ambigeretur alteri euangelistae aperte noctem fuisse testan- tur. nam Matheus nocte dicit uenisse mulieres ad monu- οἵ Mt xxviii1 15 mentum et uidisse Dominum, Iohannes uero cwm adhuc tene- ton xx1 brae essent. si autem Dominus ante solem, id est ante initium diei resurrexit, nox illa pars est inlucescentis 616]. quod et competit operibus Dei, ut non dies obscuretur in noctem sed nox lucescat in diem. ipsa enim nox inlumina- 20 tur et efficitur dies, quod est figura eorum quae facturus erat in Christo, gquoniam Deus qui dixit de tenebris lumen fulgere 2 co iv ὃ fulsit in cordibus nostris, qui inluminauit tenebras, sicut scrip- tum est: Tenebrae tuae sicut meridies erunt, et: Now tran- RA 43 siuit, dies autem adpropinquauit ; sicut in die decenter ambu- 25 lemus. prius est enim quod carnale est, deinde quod spiritale. 1 Co xv Ὁ Dies ergo primus et nouissimus a toto pars est. solus medius plenus fuit a uespera in uesperam secundum Dei conditionem atque praeceptum, sicut Mosi dicit in Leuitico a uespera in uesperam obseruari diem sabbatorum. quidam Lev xxiii 32 30 autem putant ex die computandum, quoniam Dominus tres ef mt xii 40 dies et noctes dixit, non tres noctes et dies. sed hoe non 1 unus dies] unum tempus V diem totum V 2 trans- actum V* 3 noctem] om V futura V 5 quae]qui R 5,6 in qua] quae V*; qua Vcorr 6 imminentis R 12 delu- culo R loquutione R 13, 14 alter euangelista...testatur R 18 noctem] nocte V 17 est] erat V inluciscentis RV 18 ob- scuraretur V 19 diem] die V 20 facturus] facta V 24 adpropin- quabit V die] diem V 27 dei] VReorr; dixm R* 28 moysi V in leuitico] om V 29 obseruari] obscuraui V 30 putant] dicunt V 58 LIBER REGVLARVM TYCONII. longa ratione destruitur. si enim ex die initium sepulturae, RY in nocte finis; si autem in die finita est, a nocte coepit. nam si dies utrimque concluditur, plus erit unus dies. Di- cunt praeterea non posse in die noctem esse praeteritam nec in nocte diem futurum, sed separatos tres dies et noctes 5 oportere adsignari, computantes primum diem quo cruci fixus est, alterum trium horarum separatarum, tertium sabbati —erit dominicus dies quartus! qui autem hance circumuen- tionem uitant consentiunt a nocte quidem computandum, sed noctes a diebus debere separari, dicentes in tribus horis tenebrarum inportunarum primam noctem, alteram sabbati, tertiam inlucescentis dominici. noctes quidem ueluti tres sunt, sed dies duo: primus in tribus horis post tenebras, secundus sabbati! non enim qui separatos dies promittit potest dicere in nocte qua resurrexit fuisse diem futurum. quod si in id consensit, consentiat necesse est in reliquis die1 - ο = on sextae feriae fuisse noctem praeteritam. quasi tenebrae inportunae fuerunt, tres tamen horae lucis eiusdem sunt diel, nec amiserunt ordinem suum, quo minus pars esset diel ac noctis suae. taceo tres horas tenebrarum noctem esse 20 non potuisse, quod praeter ordinem fuerint conditionis Dei. quicquid enim signi est non turbat elementorum rationalem SRenseu Cursum. non enim quia stetit sol et luna in diebus Hiesu et Kzechiae solus sol reuersus est; aliquid cursus inter solem et lunam mutilatum est et detractum uel additum diei ac nocti, 2 et noua exinde coepit temporum aut neomeniae supputatio, Geild quam statuit Deus in sole et luna esse in tempora dies et annos, sicut in Genesi scriptum est. multo magis in illo die nihil turbatum est, cul non sunt adiectae tres horae tenebra- σι 2 in noctem R si autem finis R 9. utrimque] utrumq. RV 4 noctem esse] t7 V 5 in noctem V* vid 7 separatarum | reparatarum V 8 dominicus] dni V 12. inluciscentis V* dominice V* ; dominicae Vcorr uelut R 14 separatos] separatus V* promittit] R; promit Veorr; promitxxx V* 10. con- sensit] consentit V reliquiis Vcorr 17 quasi] quae si Veorr 19 amiserunt] admiserunt V 20 horas] horae V* 22 signi] signis R rationalem] rationale R; rationabilem V 23 in diebus] om in V ihu RV et 2°] aut V 25 additum] addictum V* ac] aut V 27 in solem et lunam V tempora] temporum V REGVLA QVINTA. 59 RV rum ut essent XV horarum, sed pars ipsius diei obscurata est [ 1) Eug - : (M) —Sexta in nonam. quod si non solem obscuratum et rursum ostensum diem dicimus, quod nomen, quem ordinem damus ipsi 4161 qui fuisse dicitur inter sextam feriam et sabbatum, Snisi bis sabbatum fuit et ebdomadas illa octo dies habuit ? certe, si contentio ratione minime sedari potest, compendio probamus tres horas tenebrarum non pertinere ad sepulturam Domini, eo quod adhuc uiueret. non enim potuit esse im corde terrae nisi ex quo mortuus est et sepultus est, quod το factum est in tribus horis sextae feriae intra duodecimam. quoniam post occasum solis non licebat Iudaeis sepelire, cum esset cena pura initium sabbati, sicut lohannes dicit: Ldlic ergo propter cenam puram Ludaeorum, quoniam proximum erat monumentum, posuerunt Iesum. dies autem noctibus 15 dignitate non nouitatis ordine praeferuntur, ut omnes mas- culi primogenitis, sicut dictum est: Genwit filios et filias et obiit, cum contra legem sit naturae ut omnes illi masculos primum genuisset. nobis autem totum tempus dies est; omnia noua sunt, figurae transierunt. 20 Ex legitimis numeris sunt septenarius, denarius, duode- narius. idem autem est numerus et cum multiplicatur, ut LXX, DCC; uel totiens in se, ut septies septeni uel decies deni. sed aut perfectionem significant, aut a parte totum, aut simplicem summam. perfectionem, ut VI spiritus Ec- δ Ἐπ clesiae, aut ut dicit: ὃ Septies in die laudabo te," aut: Septies 873 tantwm recipiet in isto saeculo. similiter decies, ut alius euangelista dicit: Centies tantwm recipiet in isto saeculo. οἱ 1 esset V 1,2 xv horarum,..nonam] quindecim nam V 4 inter sextam] interfectam V*; intersectam Vcorr et sabbatum] et sabbatorti Vi 5 nisi bis sabbatum] nisi si uis sabbatum V ; nisi sabbata R ebdo- madas] ebdomada V 6 si] sic V compedio R 8,9 incor V 9 est et] uel V 10 horis sextae] hore sexte V ᾿ duode- cima V 12 cena pura] caena pura R; pura cena V* (pura caena Veorr) initiux V* sabbatis V 13 caenam R 14 erat] fuerat V 15 nouitatis ordine] nouitaordiné R*, mox corr 17 cum] quod Υ 20 nu- meri sunt V* 21 autem est] tr V 22 septuaginta uel septin- genti V toties R septeni] .vi. R uel] aut V 23 a toto parte R, wid infra 24 aut]MVcorr; ut V*; aut R (sic) ut] & V* 24,25 ecclesiae]+septem V 25 laudabo te] V Hug; laudé dixit tibi R; laudem dixit M 20 decies] denarius VM Mt xii 40 Joh xix 42 cf Ge v 4 ef Ap i4 Ps exviii 164 Le xviii 30 Me x 30 00 LIBER REGVLARVM TYCONII. Danihel angelorum et caeli uel Ecclesiae innumerabilem RV Dan viil0 multitudinem denario numero complexus est dicens: Milies (M) nilia apparebant illi et decies milies decies milia circumsiste- psixviils bant. et Dauid Currus inquit Dei decies milies tantum. et Pscivs de omni tempore Dauid: Jn mille saecula. item per duode- 5 efApviid narium de omni Ecclesia dictum est CXLUU. et duodecim Mtxix23 tribus omnes gentes, sicut: Judicabitis x11 tribus Israhel. ἃ parte totum est, quoniain certum tempus legitimis numeris Apiitlo — difinitur ut in Apocalypsi: Habebitis pressuram X dies, cum significet usque in finem, LXX autem annos in Babylone to idem tempus esse importunum est nunc probare. Praeter legitimos etiam numeros, quodcumque tempus 1n quodcumque numero frequenter breuiauit Scriptura, sicut supradictum tempus Hora appelatum est, dicente apostolo ; sig =«Nouissima hora est; et Dies, sicut: Ecce nunc dies salua- 15 (esi) tionis; et Annus, sicut per Esaiam: Praedicare annum Domini acceptabilem. quoniam non ille quo Dominus prae- dicauit solus fuit acceptabilem, sed et iste quo praedicat, 2Covi2 — sicut dictum est: Tempore accepto exaudiwi te, quod aposto- lus interpretatur: Hece nunc tempus acceptabile. finis de- 20 Leivi9 nique huius anni diem iudicii iunxit dicens: Praedicare Psixivlz2 annum acceptabilem et diem retributionis. et Dauid Bene- dices inquit coronam anni bonitatis tuae. Aliquando hora dies et mensis annus est, sicut in Apoca- Apixis — lypsi: Parati in horam et diem et mensem et in annum, quod 25 Ib 10 est tres anni et dimidius. ibidem, menses pro annis: Datwm est ev laedere homines mensibus quinque. aliquando dies Ap xi3 denario numero C dies sunt, sicut in Apocalypsi: Dies M CCLX, nam milies ducenties centies et sexagies centeni centumui- 2 milies] mille V 3 apparebunt V milies] milias R decies milia] denaria V 4 currus] cursus R 8 totum est] toto V*; totum Vcorr certum] centum V 9 ut] om ἢ apocalypsin V x] decim V* 10 annos] om V babyloné R 15 sicut] om Ἀπ 15, 16 saluationis] salutationis V; salutis M 17 domini] dnm V*; dno Veorr 21 diem] idem V 22 annum]+dni V 23 bonitatis] benignitatis V 24, 25, 28 in apocalypsin V 25 et in] om in V 26 dimidium V menses} mensis R 27 laedere] ledere RM ; delere V mensibus] menses V 28 centum dies V 29 οἱ] om V centini ἢ centumuiginti] centies R REGVLA QVINTA. 61 RV ginti sex milia dies sunt, qui fiunt anni CCCL mensibus trice- (Μὴ norum dierum. ibidem, unus mensis denario numero centum menses sunt, ut: Ciutatem sanctam calcabunt mensibus XLI, nam XLII centeni Ti et CC menses sunt, qui sunt anni CCCL. 5 Tempus aut annus est aut centum anni, sicut Tempus et tempora et dimidiwm temporis, quod est aut tres anni et dimidius aut cccL, item unus dies aliquando centum anni sunt, sicut de Ecclesia scriptum est iacere in ciwitate ubi et Dominus eius cruci ficus est tres dies et dinidium, et: Oportet 10 filium hominis Hierusalem tre, et multa pati a senioribus et principibus sacerdotum et scribis, et occidi, et post tres dies resurgere; ipse enim tertio surrexit. Generatio aliquotiens et C anni sunt, sicut Dominus dicit Abrahae: Quarta autem generatione reuertentur huc. in 15 Exodo uero non de seruitutis sed de totius peregrinationis Ap xi 2 Ap xii 14 cf Ap xi 8,9 Mt xvi 21 Ge xy 16 tempore dictum est: Quinta autem generatione ascendit Ἐχ xiii1s populus ex Aegypto, id est post cccc et XXX annos. item 62 generatio aliquotiens X anni sunt, sicut Hieremias dicit: Hritis in Babylonia usque ad generationes VIL. 20 Ternarium numerum eundem esse, qui et denarius,—id est plenus,—in Euangeliis deprehenditur. nam Matheus dicit tribus seruis creditam Domini substantiam ; Lucas uero X, quos X in tres redigit, dum et ipse a tribus dicit exactam rationem. 25. Aliquotiens unus dies M anni sunt, sicut scriptum est: Qua die gustaueritis ex arbore morte moriemint. et VII dies primi Vi anni sunt; sex diebus operatus est Dominus et requieut ab omnibus operibus suis die septimo, et benediart et sanctificauit lum. Dominus autem dicit: Pater meus usque 30 nunc operatur. sicut enim mundum istum sex diebus opera- tus est, ita mundum spiritalem, qui est Ecclesia, per sex milia annos operatur, cessaturus die septimo quem benedixit, fecitque aeternum. 1 fiunt] sunt V 1,2 trecenorum V*; trigenorum Vcorr 7 cen- tum] V2; centeni V*; om R 12 tertio]+die V 13, 18, 25 ali- quoties R 14 reuertetur V huc] hoc V* 15 sed de totius] om R*; add R* 20, 21 id est plenus] idé plenius V 21 in euangelio V 27 dominus] ds V 30 nunc] modo V 81 ecclesiam V* vid 32 operatur] operator R 88. aeternum] prin R Baruch vi 2 ef Mt xxv 1l4ff ef Le xix 13 ff Ge ii 17 Ge ii 2,3 Toh v 17 62 LIBER REGVLARVM TYCONITI. Hoe est quod Dominus inter cetera mandata nihil aliud Rv crebrius praecepit, quam ut obseruemus et diligamus diem sabbatorum. qui autem praecepta Dei facit sabbatum Dei diligit, id est septimum diem quietis aeternae. propterea Deus hortatur populum non intrare portas Hierusalem cum 5 onere in die sabbati, et minatur portis et intrantibus per eas enter exeuntibus, sicut Hieremiae mandat dicens: Vade sta in portis filiorum popul tui, in quas ingrediuntur reges Tuda et egrediuntur, et in omnibus portis Hierusalem, et dices ad eos: Audite werbum Domini qui intratis in portas istas. haec τὸ dicit Dominus, Custodite animas uestras, et nolite tollere onera in die sabbatorum et nolite exire portas Hierusalem et nolite efferre onera de domibus uestris in die sabbatorum, sicut man- daw patribus uestris; et non audierunt in auribus suis, et indurauerunt ceruicem suam super patres suos, wt me non 18 audirent neque percipirent disciplinam. eritque si me audie- ritis, dicit Dominus, ut non inferatis onera per portas ciuitatis huius in die sabbatorum, ut non faciatis omne opus uestrum, et sanctificetis diem sabbatorum, et intrabunt per portas ciwitatis huius reges et principes sedentes in sede Dawid et ascendentes 20 in currus et equos, tpst et principes eorum, wiri Iuda et qui inhabitant Hierusalem. et habitabitur ciwitas haec in aeter- num, et uenient de ciuitatibus Iuda et +ciwtatibust+ Hierusa- lem, et de terra Beniamin et de terra campestri et de terra quae ad Austrum, adferentes holocausta et incensa et manna 25 et tus, ferentes laudationem in domum Domini. et si me non audieritis ut sanctificetis diem sabbatorum, ut non portetis onera neque intretis per portas Hierusalem in die sabbatorum, et succendam ignem in portis eius, et consumet itinera Hieru- salem et non extinguetur. sufficeret breuiter mandasse non 30 Hier xvii21 Operari sabbatis; ut quid Nolite inferre onera per portas Hierusalem? aut si opus erat et operis speciem dicere, quid 1 hoc]id V 10 inj om V 18 efferre] ferre V 14 audierunt] obaudierunt V Τ1ύ, 17 audieritis] quesieritis R 17 honera V-— 21 equos R; equus V* et qui] om et V 23 ciuitatibus 2°] pr de R; κυκλόθεν LXX 25 olochausta V 26 domum domini] domum R; domodni Vv 28 in die sabbatorum] om V 29, 30 hierusalem]+in die sabbatoru: R 81 honera V 82. dicere quid] diceret id V REGVLA QVINTA. 63 RV Nolite inferre per portas? non enim aliqui per muros et tecta infert onera in ciuitatem. Hierusalem bipertita est, et portae eius bipertitae. per portas inferorum exitur de Hierusalem sancta, et per easdem 5 intratur in maledicta. qui autem per portas intrant caeli intrant in aeternam Hierusalem, ut reges in curribus et in cf Hier xvii2s equis sedentes in sede Dawid, sicut per Esaiam: Adducent Esai xvi 20 fratres uestros ex omnibus gentibus donwm Donino cum equis et curribus in splendore mulorum cum umbraculis in sanctam 10 ciuitatem. sanctae portae ciuitatis Hierusalem Christus est, et uicarii elus custodes legis, interficientes uero prophetas et ct Mt xxiii 37 lapidantes missos ad se. porta diabolus est, et wicari eius pseudoapostoli praedicatores legis, clawes regni caelorwm fMtxvils, alto sensu abscondentes. ipsi sunt portae quae non wincunt 15 Lcclesiam, quae supra petram fundata est, quoniam firmum τινα τὸ fundamentum Dei stat, sicut scriptum est: Cognowt Dominus qui sunt eius. si quis autem per praecepta praesidentium οἵ Mtxxiii2f cathedrae Mosv introut, per Christum intrat—ipsius enim sunt praecepta, ipse exponit onus peccatorum suorum—, et 20 sine illo intrat in requiem sabbati. si quis uero non per praecepta sed per facta praesidentium cathedrae intrat, fiet filius gehennae magis quam illi, et requiescentibus uniuersis 10 15 qui ante sabbatum manna collegerunt, ille cum onere suo cf Ex χυ δῇ inuenietur in die sabbati, in quo non est manna colligere 25 neque onus exponere. quia nolunt audire uocem fila Dei clamantis in Ecclesia et dicentis: Venite ad me omnes qui Mt xi2s oneratt estis, et ego wos requiescere faciam. Isti sunt fures qui non per lanuam ueram sed per portas efIoh x1f suas intrant in suam Hierusalem, et succendet Deus ignem Hier xvii 27 2 infert] inferre V honera V 5 autem] aut R 6 aeternam] aeterna R; aeternt V 8 fratres uestros] ff V (sic) domino] do V 9 splendorem R mulorum] multorum R; multarum V 10 sanctae portae] tr V ciuitati V 11 uicari V* 12 diabolus] R*vid V; diaboli Reorr uicarius V 14 uincant V 15 supra p&ra R 16 dominus] ds V 17 praesidentium] prae- sentiu V 18 moysi V 20 intrat] pr non V 21 cathedrac] cathedra R; cathedrae moysi V fiet] om V 22 illi] ipsi V 23 colligerunt V* onere] honore V* ; honere Veorr 24 inue- niatur V 29 succendit V 64 LIBER REGVLARVM TYCONII. im portis Hierusalem, et conburet itinera eius et non extin- RV guetur. ignis enim qui specialis Hierusalem portas exussit (™) extinctus est; apostolus autem sabbatum et alia legis man- Coliilé data figuram esse futuri sic ait: Nemo ergo wos iudicet in cibo et potu aut in parte diet festi aut neomeniae aut sabbato- rum, quod est wumbra futurt. Multis in locis unius temporis diversi euentus in speciem separatim descripti duo tempora fecerunt, quasi ex ordine se insequentia; in genere autem uno tempore est uterque Ge xli26 euentus. sic XIII anni sub Ioseph ubertatis et sterilitatis τὸ VII anni sunt tantum, id est omne tempus a passione Th 46 Domini, in cuius figura factus est Ioseph dominus Aegypti cum esset XXX annorum; qui sunt itaque nobis VII anni ubertatis et saturitatis, id est ceteris VII sterilitatis et famis. ef Le vi20f isto enim tempore minatur Dominus diuitibus famem, paupe- 15 ribus uero saturitatem promittit. haec bona et mala duplicis temporis uno tempore futura testatur Scriptura Exodi, qua efExx23 manifestum est omnium plagarum Aegypti inmunem fuisse Israhel, et per tres dies tenebrarum lumen habuisse. quod nunc spiritaliter geritur, sicut Deus eidem Faraoni postea 20 on Bze xxxii8 Comminatus est dicens: Dabo tenebras super terram tuam. Aliquotiens unum tempus in multas diuidet partes, quarum singulae totum tempus sint. sic annus quo fuit Noe in area diuiditur inter omnes numeros. quotiens tamen temporum mentio est, quaternarius numerus_ specialiter 25 tempus est a Domini passione usque in finem. quaternarius est autem quotiens aut plenus est, aut post tertium pars quarti ut ΟΟΟΙ, aut tres et dimidium. ceteri uero numeri pro locis intellegendi sunt; signa sunt enim, non manifestae Geviit definitiones. XL ergo dies diluuil tempus est. nam isti sunt 30 1 comburet V 4 uos]om V 8 descripti] describit V* vid; describi Veorr ordixne V nune 10 anni] annis V iosephx V* 11 4] om V 12 figuram R 14 id est] idem V ceteri V septem sterelitatis R 16, 17 promittit. haec...futura testatur] sic diuidit R; V iungit promittit et haec, et disiungit futura et testatur 17 qua] quia V 20 pharaoni R 22 aliquoties R unum] “τ R 24 archa R 24, 27 quoties R 27 est autem] om est ἢ 28 ccou] σοὶ, R; trecenti quadraginta V aut] aut: R dimidio V numeri] nam V 29, 30 manifeste definitionis R; manifeste de- finitiones V 80. dies diluuii] tr V tempus] pr totum V RV (M) Io 20 REGVLA QVINTA. 65 cccc anni in Aegypto, et XL anni in heremo, et XL dies ieiunii Domini et Moysi et Heliae, quibus in heremo ieiunat Ecclesia, id est abstinet a mortuorum uoluptatibus; id est XL dies quibus manducat et bibit Ecclesia cum Domino post resurrectionem, 1d est XL anni quibus erat Ecclesia manducans et bibens sub Salomone, pace undique uersum_ profunda, premente tamen eodem bipertito Salomone, sicut eadem Keclesia dicit: Pater tuus oppressit nos. XL dies fuit aqua statu suo et totidem defecit dies, et defectio aquae decimo mense, id est perfecto tempore, conpletur. sed in genere non ita est, ut quodam tempore inualescat et deinde deficiat : quoniam quo tempore inualescit carnaliter eodem deficit spiritaliter, ut ipsa elatio sit defectio usque dum perficiatur tempus, sicut mundus regnans ponitur sub pedibus Ecclesiae, id est filii hominis. qui sunt itaque ΧΙ, dies, id est CL, in Ezechiel ; namque xt diebus exsoluit peccata Iuda, et Israhel CL, quod est unum atque idem. et septimo mense sedit arca, idem tempus; et deficiebat aqua usque in decimum mensem, idem tempus. exiuit de arca duodecimo mense; hic est annus libertatis Domini acceptabilis, quo conpleto manifesta- bitur Ecclesia mundi pertransisse diluuium. Vnaquaeque pars huius anni idem annus est. quale si diceret, Exiuit de arca quadragesimo die, aut, Mense septimo aut decimo; sunt enim istae partes recapitulationis ab initio usque in finem. sicut ab Adam usque ἔπος, id est Ecclesiae translationem, VII generationes, quod est omne tempus; 1 cccc] quadrigenti V 2 heliae] eccla V heremo] herimo R; eccla V leiunant V 3 id est 2°] idem V 4 dies] dieb. v* 5 id est]om V anni] annis V*; annis Veorr (=anni sunt) 6 uersum] uessum R profunda] om R; profundi V* vid 7 praemente R eodem] eo V 8 dick V 9 statu] pr in VM dies] ubis V*; ut bis V> 9—12 decimo...quo tempore] R supr ras 10 com- pleretur V 12 quo tempore] tempore V*; tempore quo Vcorr defecit RV* 14 sicut] sic VM regnans] repugnans M 15 id est 1°] V* ; exp V® fili V* id est 2°] idem V 10 hiezechiel R; ezechihel V diebus] dies V 17 idem...arca] om R 20 completo V 22 idem] id est RM 28 exiuit] exiit V 24 decimo] add EXPLICIT LIBER QVINTVS « || INCIPIT LIBER + VI . DE RECAPI|TVLATIONE + V sunt...recapitulationis] Recapitulationis sunt enim ista partes V (sic); sunt autem partes istae recap. M 25 enoch RM B. 5 ef Aci3,4 3 Regn ii 46a 3 Regn xii24p οἵ Ge vii 17 Ge viii 6 οἵ Ge vii 17, 24 ef Eze iv 4—6 Ge viii 4 1b5 ef Ib 6 ef Le iv 19 Le xvii 29—32 66 LIBER REGVLARVM TYCONTI. rursum ab Adam usque ad Noe, id est mundi reparationem, X RV generationes, quod est omne tempus; et a Noe usque ad nti Abraham X generationes. nam et ¢ anni quibus arca fabri- 63 cata est omne tempus est quo Ecclesia fabricatur, et eo tempore in dilunio pereuntibus uniuersis gubernatur. Quod prudentibus plenius inuestigandum data uia re- linquimus; quoniam, ne copia Scripturae foret in interpre- tando et ea quae hunc intellectum forte impediunt remouendo, singula persequenda non putauimus alio properantes. on VI. DE RECAPITULATIONE. Io Inter regulas quibus Spiritus legem signauit quo luminis uia custodiretur, non nihil custodit recapitulationis sigillum ea subtilitate, ut contimuatio magis narrationis quam re- capitulatio uideatur. Aliquotiens enim sic recapitulat: Tune, Ila hora, Ilo die, 15 Eo tempore; sicuti Dominus loquitur in Kuangelio dicens: ὃ Die quo eatit Loth a Sodomis pliut ignem de caelo et perdidit sEuysis omnes ; secundum haec ον τέ dies filvi hominis, quo reuelabitur. illa hora qui erit in tecto et uasa eius in domo non descendat tollere ila, et qui in agro similiter non reuertatur retro, 2° meminertt uxoris Loth. numquid illa hora qua Dominus Ἵ Ew reuelatus fuerit aduentu suo non debet quis conuerti ad ea quae sua sunt et uxoris Loth meminisse, et non antequam reueletur ? Dominus autem illa hora qua reuelatus fuerit 7 nej]necR 7, 8 foret in interpretando] interpretando fore& V* (for& Veorr) 8 remouenda V 9 singula persequenda] posuit V ante et ea quae... alio] alibi V properantes] add EXPLICIT REGVLA | DE TEMPORIBVS | INCIPIT REGYLA | DE RECAPITVLATIONE R rubro (de sectionum diuisione codicis quo usus est Aug non satis liquet) 11 spiritus] sps (s supr ras) R legem] lege VM 18 ea] & R 15 aliquoties R 10. sicuti] sicut ἢ 17 die qua VM (ef Introd p XXxviii) exiit] exiuit V 18 erit dies] R Aug; erunt dies V, sed supr ras; erunt omnes dies Hug fili V 19 illa hora] in illa hora Bug descendat] Hug; discendat V; descendet R 29. uxori V REGVLA SEXTA. 67 RV jussit ista obseruari, non solum ut abscondendo quaerentibus gratiorem faceret ueritatem, sed etiam ut totum illud tempus diem uel horam esse monstraret. eadem itaque hora, id est tempore, ista obseruanda mandauit, sed antequam reueletur : 5eadem quidem hora, sed in qua parte horae ratione cog- noscitur. Aliquotiens autem non sunt recapitulationes huius modi sed futurae similitudines, sicut Dominus dicit: Com wderitis Mtxxiv 15, 16 quod dictum est per Danihelem prophetam, tunc qui in Tudaea 10 sunt fugiant in montes, et inducit finem. quod autem Danihel dixit in Africa geritur, neque in eodem tempore finis. sed quoniam, licet non in eo tempore finis, in eo tamen titulo futurum est, propterea Tune dixit, id est cum similiter factum fuerit per orbem, quod est discessio et reuelatio hominis 2 The iis 1s peccatt. hoe genere locutionis dicit Spiritus in Psalmis: Cum auerteret Dominus captiuitatem Sion facti sumus uelut Ps exxv 1—3 consolati. tunc repletum est gaudio os nostrum et lingua nostra exultatione. tune dicent in gentibus: Magnificawt Dominus facere cum illis, magnificawit Dominus facere nobis- 20 cum, facti sumus laetantes. dicendum erat: Cum auerterit Dominus captiuitatem Sion, tune dixerunt in gentibus ; nune autem: Cum auerteret inquit tune dicent in gentibus. nos enim gentes quorum captiuitatem auertit. sicut et illorum in figuram tempus habemus dicentes: Magnificawit Dominus facere cum eis, magnificauit Dominus facere nobiscum. de similitudine itaque tempus suum et nostrum unum fecit et iunexit dicens: Twne dicent in gentibus, id est cum similiter gentibus fecerit. Nec illud praetereundum puto, quod Spiritus sine mysteriis 30 uel allegoria aliud sonare aliud intellegi uoluit, sicut per Iohannem: Multi pseudoprophetae prodierunt in hoc mundo. 1 10h iv 1—3 τὸ on 2 faceret] faciat R 7 aliquoties R recapitulationis V 9 danihelti V 11 dixit] om R in 2°] om V 12 quoniam] quo non iam R 15 loquutionis R 10 auerterit V 18 in gentibus] inter gentes V 20 dicendum erat] dicendo uera V 21 in gentibus] lugentibus V 23 et] om V 25 eis] illis V 25,26 de similitudine] dissimilitudine R; per similitudinem M 27 iunxit V 30 alligoria R 31 multi] multa R hune mundum V 5—2 68 LIBER REGVLARVM TYCONII. in isto cognoscite Spiritum Dei: omnis spiritus qua soluit Tesum et negat in carne uenisse de Deo non est, sed hic de antichristo est, quod audistis quoniam uenit, et nunc in isto mundo praesens est. numquid omnis qui non negat Tesum in carne uenisse Spiritum Dei habet? sed hanc negationem in opere non in uoce esse, Tet unumquemque non ex pro- fessione sed ex fructibus intellegi debere, in omni ipsa epistula, qua non nisi de fratribus bonis et malis scripsit, 11h ii3,4 subtiliter admonet eodem genere locutionis, sicut dicit: Jn isto cognoscimus quoniam cognouimus eum, si praecepta eius custodiamus. qui autem dicit quoniam cognowit ewm, et mandata eius non seruat, mendax est. numquid ex professione dixit intellegi fratrem qui Deum nescit, et non ex operibus ? ltohii9 οὗ iterum: Qui dicit se in luce esse, et JSratrem suum odit, in 1toniv20 tenebris est usque adhuc. et iterum: Qui dixerit quoniam diligit Deum, et fratrem swum odit, mendax est. si enim ut dicit digit Deum, doceat operibus, adhaereat Deo, diligat Deum in fratre. si credit Christum incarnatum, quiescat effohitt Odisse membra Christi. si credit Verbum carnem factum, quid persequitur Verbum in carne? si credit quod dixit Dominus: Mtxxv 40; Quamdiu fecistis uni ex istis Sratribus meis minimis in me credentibus, mihi fecistis, non operetur malum Christo in carne, id est in seruis eius, quoniam Dominus et Ecclesia ef Eph v31,82 UNG caro est. in qua carne si credit esse hominem, cur non diligit, aut—quod crudelius est—cur odit, sicut seriptum est: Ltohiit415 Qut non diligit fratrem suum permanet in morte, et: Qui Sratrem suum odit homicida est? aliud maius et euidentius signum agnoscendi antichristi non esse dixit, quam qui negat Christum in carue, id est odit fratrem. tale est autem quod 1 in isto] isto R spiritum] sps V 4 omnes V*M negant R 5 uenisse] uenire ἢ 7 ipsa] om V 8 epistola V de fratribus] fratrib. R ; de fructibus V 9 ammon& R; admonet V loquu- tionis R 14 odit frem sui V 16 diligit deum] diligo dnm R odit fremsuiiV 18 deum]dnmR_ fratrem RV 19 odisse] odire V verbum carnem] pr uerbum carnem factum quid persequitur in carne V carnem factum] carnefactum RV 20 si credit] om V 24 non] om V* 26 aut V 21 minixxmis V suum] om V in mortem V* 27 et] 28 agnoscendi] cognoscendi V antichristi R plene 29 christum] om V id est] idé V quod dicit] om R RV (M) 21 terram] Veorr; terra RV* suos et] suos sed R 27 dominus] xet dns ds V 28 et meridianum] meridianam R 30, 81 et sol...nobis] om V Ps exiii 4 Zech ii 13 Esai v 6 Ps xcvi 2 Toel iii 17 Eze xxxv 14 Cant i7 Toe] ii 20 Sap v 6 Mal iv 2 74 LIBER REGVLARVM TYCONIL. sanitas in pinnis eius, sicut scriptum est. malis uero meridie (R)V nox erit, sicut scriptum est: Dum sustinent ips lumen factae sunt illis tenebrae, dum sustinent fulgorem obscura nocte ambulauerunt ; palpabunt sicut caecus parietem, et quasr cur non sunt ocult palpabunt, et cadent meridie quasi media nocte. 5 Amwiig iterum: Occidet sol meridie et tenebricabit super terram" dies “τὶ Mieniig © luminis, iterum: Propterea now erit uobis de uasione, et tene- brue uobis erunt ex diuinatione, et occidet sol super prophetas, et obscurabit super eos dies luminas. Huic populo ex Austro comminatur Deus, sicut per τὸ rve xxvii2e Ezechielem Sor increpat dicens: Spiritus Austre contriut te. Canivig 851 etiam confringere permittit, dicens: Haurge Aquilo, et uent Auster perfla hortum meum, et defluent unguenta mea, exurgenti nequam spiritui resistit Spiritus Sanctus qui Domini hortum perflat, et elicluntur unguenta, id est odor 15 suauitatis offertur. et per Ezechielem iterum ex reliquiis populi mali sic dicit Deus adducere super populum suum kvexxxix1 partem eiusdem populi, quod est mysterium facinoris: Lecce F ego super te Gog, principem Ltos Mesoc et Lobel. et congregabo te et deducam te et ponam te a nourssimo Aquilone, et adducam 20 te super montes Israhel ; et perdam arcum tuum de manu tua sinistra, et sagittas tuas de manu tua dextera, et deiciam te super montes Israhel. hoc autem geritur a passione Domini, quoadusque de medio eiusdem mysterii facinoris discedat Ecclesia quae detinet, ut in tempore suo detegatur impietas, 2 2Theiiés 5100 apostolus dicit: Ht nune quid detineat scitis, ut im suo tempore detegatur. mysterium enim iam operatur facinoris, tuntum ut qui detinet modo, quoad usque de medio fiat; et tunc reuelabitur ile impius. et in Hieremia legimus pecca- Esai lix 9, 10 on 1. pinnis] pannis V*; pennis Veorr 2 erit]est V 3 dum sustinent] om V obscuram nocte R 4 quasi] V, sed casu paene ewanuit 0 occidit RV tenebricabit] tenebri- βοδαϊ R super terram] add rrinir LipeR tyconn R rubro. his uerbis desinit codex 11, 16 ezechiheli V 11, 12 te. si] conieci: theis V (sic) 18 hortum] orta V 14. exurgente...spm V* 15 domini] dm V* ort V 10. iterum] idem V*; item Vcorr reliquis V* 21 te super] scripsi: super tem V*; super te Vecorr montes] montem V 28 qui] quid V* detinet] scripsi: detinens detinet V"; detinens ὃ detineat Veorr : ef Introd p li REGVLA SEPTIMA. 15 V tores Israhel in Aquilone conueniri, Domino dicente: Vade et lege sermones istos ad Aquilonem et dic, Conuertere ad me domus Israhel, dicit Donunus. meridianum uero pars est Domini, sicut et in lob scriptum est: A meridiana parte 5 germinalit tibt wita; Aquilo diaboli: utraque autem pars in toto mundo. Ascendam inquit super nubes, ero similis Altissimo, nunc autem ad inferos descendes in fundamenta terrae. qui wide- rint te mirabuntur super te et dicent: Hic est homo qui con- το citat terram, commouet reges, qui pont orbem terrae totwm desertum. numquid in diabolum conuenit Qui widerint te mirabuntur super te, aut in regem nouissimum cum ad inferos descenderit ? ipso enim ad inferos descendente non erit qui miretur mundo finito. non enim dicent: Hic est homo qui 15 incitauit terram, mouit reges et posuit orbem terrae totum desertum, sed Jncitat et Commouet et Pont. hominem enim totum corpus dicit tam in regibus quam in populis, cuius hominis superbi partem cum Deus percutit et ad inferos deicit dicimus: Hic est homo que incitat terram, conmouet 20 reges, scilicet sanctos. Qui pont orbem terrae totum desertum. inridentium uox est, non confirmantium, sicuti: Qui dissoluit templum et in triduo wlud suscitat ! Diait enim: Fortitudine faciam, et saprentia intellectus auferam terminos nationum, et fortitu- 25 dinem illarum uastabo, et comminuam ciuitates cum habitan- tubus ; et totam orbem comprehendam manu uelut nidum, et uelut oua derelicta auferam, et non erit qui effugiat me aut contradicat mihi. numquid ista quae sibi promittit ualet 65 implere? Ponit quidem orbem terrae totum desertum, sed 30 orbem suum; Ciwitates autem destruait, utique sui orbis. est enim bipertitus, mobilis et inmobilis, sicut Para- lipomenon: Commoueatur a facie Domini omnis terra. etenim fundawit orbem terrae qui non commouebitur. 14 miretur] meretur V* 20 sanctos] ses V* (=sanctus) 22 sicuti] conieci: sicut ubi V* ; sicut ibi Veorr 23 et] om V 23, 24 forti- tudinem.,.sapientiam V 25 comminuxx x V* 81 in) addidi ; om V 31, 32 paralypomenon V Hier iii 12 lob xi 17 Esai xiv 14— 1 Esai xiv 17 Mt xxvii 40 Esai x 13, 14 Esai xiv 17 1 Par xvi 30 Esai xiv 17 Zech i 15 Esai i 25 Ps liv 21 Esai lviii 3 Ps viii 3 Ro xii 19 Esai xiv 18 Ib 19 Pro xiv 28 Esai xiv 14 1b 16 76 LIBER REGVLARVM TYCONII. Abductosque non soluit. potest istud in speciem conue- nire, quod captiuos in nullo relaxasset, sed inmitis raptu aestimans principari tota in eos uteretur potestate; quod obiurgat Deus dicens: Ego quidem tratus sum modice, ipsi autem adiecerunt in mala, uerumtamen in figuram gene- ralitatis facta et dicta sunt, et spiritaliter implentur dum hi qui dominantur humilitatis subditos—aut temptationis causa uel merito sibi subditos—sine respectu pietatis atque com- munis conditionis affligunt, quibus non sufticit potestas, sed ea inmoderatius uti contendunt, quod culpat dicens: Perse- quentes retributionem, et iterum: Hatendit manum suam et in retribuendo. parum est enim quod inimicus est; adhuc gestit et in subditum uindicare, sicut scriptum est: Omnes subditos uobis conpungitis; dissimulans odisse Dominum inimicum et uindicatorem, quod per uindictam, quam soli 5101 Deus exceptauit, aliquid deitatis usurpet. Scriptum est enim: Mihi windictam et ego retribuam, dicit Dominus. Omnes reges terrae dormierunt in honore, homo in domo sua. Reges sanctos dixit, nam non omnes reges uel priuati in domo sua dormierunt, sicut sancti in domo quam delege- runt. Zu autem protectus es in montes uelut mortuus abona- natus, cum omnibus qui ceciderunt inserti gladio et descendunt ad inferos. diabolo dicit Provectus es in montes, in quibus sedet. denique non dixit Mortuus, sed Velut mortuus abom- natus; adhuc enim uiuit, licet ipse in suis gladio perimatur et ad inferos descendat. sicut enim Dominus quicquid sui patiuntur se pati dixit, ita et diabolus ipse in suis inculeatur, ipse abominatus confringitur, sicut scriptum est: In diminu- tione populi comminutio principis. diabolus ab homine suo non separatur; nec homo in quo diabolus non est potest dicere: Evo similis Altissimo, nec de diabolo dici: Hic homo qui incitat terram, nisi in homine fuerit. sicut Dominus homo non dici potest nisi in homine, nec homo Deus nisi in 1. abductoque V* istud] Veorr; inquit V* (sic) 2 captiuis V raptu] raptum V 7 temptationis] temptationib. V 10 culpatx γ" 10 exceptabit V 17 uindicta V* vid 31 de diabolo] Vcorr ; diaboli V* Υ Ιο "- σσι on 30 REGVLA SEPTIMA. {{| Υ Christo. sed quid in quem conueniat pro locis obseruan- dum est. Iterum corpus ipsius diaboli conuenit dicens: Sicut rsaixiv20, 21 uestimentum sanguine consparsum non est mundum, ita nec tu 5. eris mundus, quia terram meam perdidisti et plebem meam occidistt. non eris in aeternum tempus semen nequam ; para filios tuos interfici peccatis patris tui, ut non resurgant. hic ostendit non conuenire in speciem. rex enim Babylonis qui terram Domini uastauit et populum occidit, id est Nabucho- το donosor, mundus obiit, in aeternum uiuit; corpori dicit sui cuiusque temporis parare quos genuerit interfici peccatis eius, quo ipse qui conuenitur genitus est. nouissimis enim rex non filios sed fratres habere potest, neque welut mortuus cum ad inferos descenderit, sed mortuus. ts Per Ezechielem sic Deus increpat regem Tyri, id est omne corpus aduersum: Quoniam exaltatum est cor tuwm, et Pzexxviii2— diwisti: Deus sum ego, habitationem Dei habitaw in corde maris. tu autem homo es et non Deus, et dedisti cor tuum tamquam cor Dei. numquid sapientior es tu Danihele? 20 Sapientes non arguerunt te sapientia sua? numquid sapientia tua aut doctrina tua fecisti tibi wirtutem, et aurum et argentum thesauris tuis? numquid in multa doctrina tua et mercatu tuo multiplicasti wirtutem tuam <, et exaltatum est cor tuum im uirtute tua>? propterea haec dicit Dominus, Quoniam dedisti 35. cor tuum sicut cor Dei, propter hoc ecce ego induco super te alienos, pestes ex gentibus, et exinanient gladios suos super te et super decorem doctrinae tuae, et wulnerabunt decorem tuum in perditionem, et deponent te, et morieris morte wulneratorum im corde maris. numgqud dicturus es in conspectw inter- 30 ficuentiwm te: Deus sum ego? tu uero homo es et non Deus ; in multitudine incircumcisorum peribis in manibus alienorum, qua ego locutus sum, dicit Dominus. < et fauctus est sermo Domini ad me dicens: Fili hominis, accipe lamentum super 3 in]om V diaboli] dicaboli V sicut] pr quomodo uenisti V ; constat uenisti ex uesti(mentum) ortum esse, et cf p 71? 4 conspersum Vcorr 7 interfice V 9 uastabit V* 15 ezechihelii V 19 danihelo V 22 mercatu)] Vcorr; prin V* 23, 24 et exaltatum...tua] om V; suppleui ex p 794 26 alienos] alienas V; ef infra p 1935 31 multi- tudinem V 32 seq et factus est...dominus] om V; suppleui ex p 8050 ff. Eze xxviii 2 ef Mt xxiv 5 Eze xxvii 25, 4 78 LIBER REGVLARVM TYCONII. principem Tyri, et dic illi: haec dicit Dominus,> Tu es V signaculum similitudinis, et corona decoris in delictis paradisi Dei fuisti, omnem lapidem optimum habens in te alligatum,—sardium topazium smaragdum et car- bunculum et saffirum et iaspin et argentum et aurum ets ligyrium et achaten et amethystum chrysolithum et beryllum et onychinum,—et auro replesti thesauros tuos et apothecas tuas cum cherubim posut te in monte sancto Dei, fuisti in medio lapidum igneorum, abisti sine macula in diebus tuis ex qua die creatus es 10 , donec inuenirentur iniquitates tuae in te a multitudine negotiationis tuae. implesti promptuaria tua cniquitate, et peccasti et wulneratus es a monte Det, abduait te cherubim de medio lapidum igneorum. exaltatum est cor tuum in decore tuo, corrupta est doctrina tua cum decore tuo. propter multi- 15 tudinem peccatorum et iniqirtatem negotiationis tuae contamina sancta tua; educam ignem de medio tii, hic te deuorabit. et dabo te in cinerem in terra tua in conspectu omnium widentium te, et 20 omnes qui te nouerunt inter nationes contristabuntur super te: perditio factus es, et non eris in aeternum. Quoniam exaltatum est inquit cor tuum, et dixisti: Deus sum ego, habitationem Dei habitawi in corde maris. et in hominem conuenit Lygo sum Christus et in diabolum, qui in 2 corde maris, id est populi, habitat, sicut Deus in corde sanctorum suorum sedet. populus in corde maris, id est in uoluptate uel altitudine saeculi. habitat, sicut in alio loco dicit Deus eidem ciuitati: Satiata et onerata es nimis in corde maris. in aqua multa deduxerunt te remiges tut ; 3° spiritus Austri contriut te in corde maris uirtutis tuae. on 3 paradysi V habens] V; habes p 8151, sed cf Arnob 4 et topa- zium et] topadia V tantum 6 ligorium V achatim V 6, 7 ametistum crisolitum et berillum et onichinum V 8 apotecas V in te...es tu] om V; suppleui ex pp 8138, 838 10 tu] om V 11 tu] om V 12. prumptuaria V* 13 peccasti] peccatis V; uid p 8859 monte] morte V et abduxit] om et V 14 igneorum] inferorum V 16, 18 tuorum...tuorum] om V; suppleui ex p 845,8 18 contaminaui] conieci ex p 844; contaminata sunt V 20 in cinere V 23 inquid V* 24 habitatione V 29 onerata) coniecit Sabat.; honorata V, ef p 0853 Vv 5 Io T5 REGVLA SEPTIMA. 79 Tu autem homo es, et non Deus. et diabolus in homine homo dictus est, sicut Dominus dixit in Euangelio: Inimicus homo hoc fecit, et interpretatus est dicens: Qui ea seminat diabolus est. homo diaboli Deus esse non potest. propterea in utrumque conuenit: 76. homo es et non Deus. Dedisti cor tuum tamquam cor Dei. numquid sapientior es tu Danthele? in Danihele totum corpus est Ecclesiae, quia non potest esse homo peccati sapientior in negotiis uitae, sicut ille sapzentior est in suo quam filii lucis. potest etiam im speciem conuenire, quoniam Danihel specialiter confudit regem Babylonis in figura, qui prophetico Spiritu regem superbum ad confessionem unius Dei Ecclesiae maiestate prostrauit, qui confessione suarum uirtutum et caelesti sapientia Babylonis superstitiones euertit. Sapientes te non arguerunt sapientia sua? non solum enim Danihel sapiens, sed etiam tres pueri, qui regem et omne regnum elus cum ipsis dus suis unum Dominum asserendo eiusdem Dei praesente uirtute confuderunt. idem nunc usque generaliter eiusdem tam externas quam intestinas 20 Babylonis tenebras lumine ueritatis disrumpunt. 25 Numquid in scientia tua aut sapientia tua fecisti tibi uirtutem, et aurum et argentum thesauris tuis? numquid in multa scientia et mercatu tuo multiplicasti tibi uirtutem tuam, et exaltatum est cor tuum in wirtute tua? putant enim superbi et beneficiorum omnipotentis Dei ingrati sua uirtute aliquid posse et sapientia ditari, nescientes scriptum esse: Non leuibus cursus, non fortibus proelium, neque sapienti panis. et iterum: Numquid magnificabitur securis sine concisore ? et non quidem prudentibus diuitiae, et non scientibus gratia. 30 haec enim non sunt in nostra potestate, sed a Deo con- feruntur. Quid enim habes quod non accepisti? si autem accepisti, quid gloriaris tamquam non acceperis? et iterum: Non glorietur sapiens in sapientia sua. Propterea haec dicit Dominus, Quoniam dedisti cor tuum 35 sicut cor Dei, propterea ecce ego induco super te alienos, pestes 7 danihelo V utroque loco ecclesia V* 11 figuram V 12 ecclesiae] ecclesiastica V ; cf Appx τι 13 prostrabit V 17 “suis” diis V 22 uirtute V 23 et mercatu] in mercatu V Eze xxviii 2 Mt xiii 28 Ib 39 Eze xxviii 2,3 ef Le xvi 8 Eze xxviii 3 Eze xxviii 4, 5 Eccl ix 11 Fsai x 15 1Coiv7 Hier ix 23 Eze xxviii 6, 7 ef Nu xxv 1ff Eze xxviii 7 1b8 Eze xxviii 9; ef Ps xxi 23 1b 9,10 1b 11—13 efGevl Agg ii 22—24 80 LIBER REGVLARVM TYCONII. ex gentibus, et evinanient gladios suos super te et super decorem scientiae tuae. etsi potest in speciem conuenire, quod reges saeculi per suam superbiam dominos se appellari patiuntur, tamen hoc quoque conuenit in genus. frequenter enim in- ducit Deus in Ecclesiam alienigenas, et multos in mortem uulnerant. sed etiam occulta persecutione multos inducit ex gentibus, in quibus temptet populum suum, et occidat nequam partem simul cum eis sicut Maziam. Et uulnerabunt decorem tuum in perditionem. aliquos enim non in perditionem sed cum spe sanitatis uulnerant. Ht deponent te, id est humiliabunt, et morierts morte wulneratorum in corde maris. non diceret uulnerato Morieris morte uulneratorum, nisi quia non aperte uulneratur et moritur ; sed ipse est, in quibus uulneratur. Numquid narrabis in conspectu interficientium te: Deus sum ego? id est numquid diuini generis titulis terrebis eos quibus traditus fueris occidendus tam spiritaliter quam earnaliter?2 Zu wero homo et non Deus; im multi- tudine incircumcisorum peribis in manibus alienorum, quia ego locutus sum, dicit Dominus. nunc aperuit quo genere se ille dicat Deum, dum minatur et in multitudine incireum- cisorum periturum manibus alienorum, quod non conuenit nisi in eum qui sibi circumcisus uidetur. rex enim Tyri mortem solam potuit timere, non ne ab incircumcisis aut cum eis moreretur. Et factus est sermo Domini ad me dicens: Fili hominis, accipe lamentum super principem Tyri, et dic εἰ: haec dicit Dominus, Tu es signaculum similitudinis, et corona decoris in paradiso Der fursti. numquid diabolo factus est paradisus, ut ipse quod paradisum perdiderit increpetur? homo fuit in delictis paradisi, ipse est signaculum similitudinis, qui ad similitudinem Dei factus est. signaculum autem ad decorem dixit, sicut per Aggeum dimicantibus huius aduersum se fratribus promittit Deus Ecclesiae dicens: Ego commouebo caelum et terram, mare et aridam. et conuertam currus et 5 in morte V 7 occidat. Nequam V (sic) 8 partem simul cum eis] conieci ; persimiles V 15 narrabis] wid Introd p li; pr narrans V 18 es] om V; cf p 1739 30 paradyso V, et sic infra 33 dimicanti V* Vi on μι ur 25 30 35 REGVLA SEPTIMA. 81 V sessores, et descendent equi et sessores eorum unusquisque in gladio ad fratrem suum. in illo die, dicit Dominus omnipo- tens, accipiam te Zorobabel filium Salathiel seruum meum, et ponan te signaculum, quoniam te elegi, dicit Dominus onni- 5. potens. Zorobabel omne corpus est, etenim exinde nusquam legimus commotis supra se uenisse Zorobabel. hic est autem ex tribus, qui sub Dario meruit aedificare οἱ By Bean Hierusalem. ipse quoque in figura fundauit domum Dei et perfecit, sicut idem Dominus dixit: Manus Zorobabel funda- Zeen iv 9 το werunt domum hanc, et manus eius perficient eam. quod est autem signaculum hoc et corona specie, sic Deus promittit Ecclesiae dicens: Videbunt gentes ciustitiam tuam, et reges Wsailxii2—4 claritatem tuam, et wocabunt nomen tuum nouum, quod Dominus nominabit illud. eris corona specter in manw Domini, et 15 diadema regni in manu Dei tut. tu etiam non uocaberis Dere- licta, et terra tua non wocabitur Deserta ; tebi envm nomen uo- cabitur Voluntas mea, et terra tua Orbis terrarum. homo est itaque signaculum similitudinis et corona speciet, cuius pars in ¢f Be xxviii 2,13 ipso decore diuinae similitudinis et deliciis paradisi, id est 20 Ecclesiae, perseuerat. altera uero pars, ne in aeternum wiuat, cf Ge iii 2,24 inter ipsam et arborem flamimeus ensis euoluitur. Adam nam- oro y 14 que, sicut apostolus dicit, wnbra est futuri; sic et in fratres ant diuisus est in Cain et Abel. Omnem lapidem optimum habens in te alligatum,—sardium Eze xxviii 13 25 et topazium et smaragdum et carbunculum et saffirum et vaspin «οἱ argentum et aurum et ligyrium et achaten et amethys- tum et chrysolithum et beryllum et onychinum,—et auro re- plesti thesauros tuos et apothecas tuas in te. haec et in diabo- lum conueniunt et in hominem. isti enim duodecim lapides 30 et aurum et argentum omnesque thesauri diabolo adhaerent delegati. denique habes in te alligatum, et iteram apothecas twas in te, sicut corpus Domini a sanctis ornatur, promittente Deo et dicente: Htolle oculos tuos in circuitu et ude omnes Fs xix 1s, 19 3 salatihel V 6 uniuersis] addidi, cf 63°, 66° ; om V 7 tribus] scripst: tribu V 14 nominauit V et] addidi ; om V 17 uoluntas] uoluptas V 19 paradysi V 22 in] scripsi; hi V 25 topadiu V iaspin et] iaspen V 26, 27 lygiriii et achathen et ametistu et crisolitu et berilla et onicinu V 28 apotecas V 31 apotechas V B. 6 ef Ap xxi 10, 20 ef Gei25 ef Ro vi 16 Tob xli 21 ef 2 Tim ii 20 Ro ix 21 Ap xvii4 ef Eze xxviii 11: cf Mt vi 21 82 LIBER REGVLARVM TYCONII. jilios tuos, collecti sunt et wenerunt ad te. wino ego, dicit Do- minus, quia omnibus illis indueris, et superinpones alos tibr sicut ornamentum nouae nuptae; quia deserta tua et diruta et quae ceciderunt nunc angustiabuntur ab inhabitantibus. et τὰ \/ Apocalypsi eadem ciuitas duodecim lapidibus fundata con- 5 struitur. Omnem inquit lapidem optimum, et enumerauit duodecim, ut ostenderet in duodenario numero perfectionem. omnia enim quae fecit Deus bona sunt: horum diabolus usum non naturam mutauit. et omnes homines excellentis sensus et potentis ingenii aurum sunt et argentum et lapides pretiosi secundum naturam, sed eius erunt in cuius obsequio natura suis fruuntur, quoniam cut se adsigna- uerit quis in obedientiam, seruus est eius curt obaudit, siue peccati siue custitiae. ita fit ut et diabolus habeat aurum et argentum et lapides pretiosos ; omnia quidem non sua secun- dum originem, sed sua secundum uoluntatem. nam et in lob scriptum est de diabolo: Omne aurum maris sub eo est. et apostolus uwasa aurea et argentea dicit esse quaedam in contumeliam. non enim sicut quidam putant omnia lignea et jictilia reprobauit, cum ex eis sint aliqua in honorem, ipso dicente figulum luti aliud quidem fingere in honorem aliud vero in contumeliam, et ex ligno, aliud ad praeparationem escae aliud in sacrilegium. ex auro et argento, id est ex magnis perspicuis, dixit inmundos. nam et in Apoca- lypsi meretrix, id est corpus aduersum, purpura cocco et auro et argento lapidibusque pretiosis ornatur, habens poculun aureum in manu plenum execrationum et inmunditiarum totius terrae, ista sunt ergo diaboli ornamenta, lapides pre- tiosi quibus lapides igneos imitatur. et homo in se habet thesauros tam facinorum quam perspicuos. ipse enim suorum portator est, quem facultates suae uelut compedes ligauerunt. praeter illa quae ab utroque sexu corporis diaboli ornanda eduntur, etiam his quae defossa habent insitum est cor; wbi enim erit thesaurus, illic erit et cor hominis. uetus enim 3 nuptiae V* 5 apocalypsin V 9 excellentisensu V 11,12 uoluntate non] addidi 13 in oboedientia V 18 uasa aurea &e] cf Aug Retract ii 18 18, 19 in contumelia V 20,21 in honore V utroque loco 22. in contumelia V 23 escae] aesce V 24 et 1°] om V 24,25 in apocalypsin V I on 25 E 3° NY σι to 15 20 30 REGVLA SEPTIMA. 83 homo et terra e1us unum corpus est, quoniam ipse quoque terra est. unde apostolus non solum ea, quae corpore admitti possunt, sed et auaritiam membrum esse possidentis ita de- finiuit dicens: Mortificate itaque membra uestra quae in terra sunt,—fornicationem, inmunditiam, passionem, concupiscen- tiam malam, et auaritiam, quae est idolorum seruitus,—prop- ter quae uenit wra Der. Ex qua die creatus es tu cum cherubim inposua te in monte sancto Dei, id est in Christo uel in Ecclesia: a medio lapi- dum igneorum fuisti, id est hominum sanctorum, qui adunati montem Dei faciunt. angeli enim alterius substantiae lapi- des dici non possunt, quia corpus non habent. Abzsti sine macula tu in diebus tuis ex qua die creatus es tu, donec inue- nirentur iniquitates tuae in te a multitudine negotiationrs tuae. lapides Ecclesiam dicit Petrus: At wos fratres tamquam lapi- des wiui coaedificanunt domus spiritalis, quam domum igneam esse et hanc in malos fratres ardere sic dicit Deus: Hrit domus Lacob ignis, domus autem Loseph flamma, domus uero Hsau stipula ; et exardescent in illos et comedent eos, et non erit ignifer in domo Esau, quoniam Dominus locutus est. cum enim peccat homo, deicitur de monte Dei, et non erit ignifer amisso Spiritu, et succenditur in cinerem. Peccasti et walneratus es a monte Dei, et abduait te cheru- bim de medio lapidum iqgneorum. cherubim ministerrum Dei est, quod exclusit uniuersos malos de Kcclesia, sed spiritaliter. qui enim uestitum nuptialem non habet, hic in saeculo exclu- ditur de medio recumbentium. denique in tenebras, id est in obdurationem, mittitur, donee in ignem aeternum descendat. futuro enim saeculo nemo miscebitur choro sanctorum qui postea excludatur. Exaltatum est cor tuum in decore tuo, corrupta est scientia tua in decore tuo. corrupta est enim scientia eius qui sciens prudensque errat, et studio affectatae sapientiae asserit dis- simulata ueritate mendacium, sicut Spiritus dicit: Cum 1 et terra] inter & et terra spatium trium Litterarum in V 3 auaritia Vv 8, 24 (2°) cherubin V 15 ecclesia V 16 domus spiritales V igneum V* 17 in malos] om in V 28 discendat V 20 choro] coro V 6—2 Col iii 5, 6 Eze xxviii 14 Ib 15, 16 1 Pet iid Abd 18 οἵ Eze xxviil 18 Ib 16 ef Mt xxii 11 ff Eze xxviii 17 Ro i 21, 22 Eze xxviii 17 Thren ii 1 Eze xxviii 18 Mt xiii 45 Mt vi 20 Mt xxv 14 ef Eze xxxviii 13 Esai xxiii 18 1 Tim vi 6 Mt xii 35 Ro iid Eze xxviii 18 sai i 13, 14 Ize xxviii 18 ef 2 The ii 7 δι LIBER REGVLARVM TYCONII. cognouissent Deum, non ut Deum magnificauerunt aut gratias egerunt, sed nugati sunt in cogitationibus suis, dicentes se esse sapientes. corrupta est scientia eius qui alios docet, se ipsum non docet. corruptus est decor qui generi suo operum similitudine non respondet. Propter multitudinem peccatorum tuorum in terram pro- tect te, in conspectu regum dedi te dehonestarr. et diabolus proiectus est in terram, id est in hominem, et homo de sub- limitate Ecclesiae in conculcationem, sicut Hieremias dicit : Deiecit de caelo in terram gloriam Israhel. In conspectu regum: Christianorum dixit, quorum pedibus conculcatur diabolus et homo eius. Propter multitudinem peccatorum tuorum et iniquitatem negotiationis tuae contaminaui sancta tua. widetur ueluti principalem titulum exprobrasse corpori diaboli negotia- tiones—magis dicit et thesauros—spiritalis nequitiae. sicut enim spiritalis iustitiae negotiatio est thesaurus, ut Dominus dicit: Simile est regnum caelorum homini negotiatori, et iterum: Thesaurizate uobis thesauros in caelo, iterum Dedit seruts suis substantiam suam ut negotiarentur, iterum Nego- tiationes Carthaginenses resistent tibi, iterum Negotiatio eius et merces sancta Domino, et apostolus Hst inquit negotiatio magna pretas ; ita spiritalis nequitia negotiatio est, thesaurus peccatorum, sicut Dominus dicit: Homo malus de thesauwro cordis emittit mala, et apostolus: Thesaurizas tubi tram in die wae. Propter iniquitatem inquit negotiations tuae contaminetur sancta tua. qui enim non recte sanctitate Dei utitur, suam efficit, sicut Deus dicit de sabbatis suis: Sabbata uestra odit anima mea. Educam ignem de medio tui, hic te deuorabit. ignis Ec- clesia est, quae cum discesserit e medio mysterii facinoris 1 deum] dnm V utroque loco 3 eius] eorum V 4 eius] addidi ; om V 5 similitudinem V* moa corr 0 in terra V 10 deiecit] V* vid; deieci V corr 14 negationis V 15 exprobasse V 15,16 negotiationes] conieci ; negotiationis V 16,17, 28 spiritales V 21 chartaginienses V* ; chartaginenses V corr resistent] V ; ἐροῦσιν Lxx 27 inquid V* 28 scitatem V suam] sua V 32 mysteriis vi σι 67 » σι τὸ on 3° REGVLA SEPTIMA. 85 V tune pluet ignem Dominus a Domino de Ecclesia, sicut scrip- ΤΟ τὸ un σι tum est: Sol exortus est super terram, et Loth intrauit in Segor. et pluit Dominus super Sodomam et Gomorram sulphur et ignem a Domino de caelo. hic est ignis quem supra dixit: Domus Lacob ignis, domus autem Esau stipula ; et exardes- cent in eos et comedent illos, et non erit ignifer in domo Esau. in Genesi iterum scriptum est: Cum contereret Deus omnes ciutates in circuitu, commemoratus est Deus Abrahae, et emisit Loth e medio subuersionis, cum subuerteret Deus ciui- tates in quibus habitat in eis Loth. numquid Loth non merebatur propria iustitia liberari, ut diceret Scriptura: Commemoratus est Deus Abrahae, et emisit Loth e medio sub- uersionis ? aut in ciuitatibus habitabat, et non in ciuitate, ut diceret: Ciwitates in quibus Loth habitabat? sed prophetia est futurae discessionis. memor enim Deus promissionis ad Abraham eiecit Loth de omnibus ciuitatibus Sodomorum, quibus ueniet ignis ex igni Ecclesiae, quae de medio eorum educetur. Et dabo te in cinerem in terra tua, id est in hominibus, uel ipsos homines in terra sua, qui in terra Dei esse nolue- runt. Jn conspectu omnium widentium te, id est intellegen- tium. numquid diabolus uideri potest nisi in homine ? Et omnes qui te nouerunt inter nationes contristabuntur super te. cum enim Dominus percutit aut detegit malos, contristantur qui eorum auxilio fulciri solent, corporis 58] parte debilitata. Perditio facta es, et non eris in aeternum. * * * 19 in cinere V* 21 omnium] hominum V 23 te nouerunt] tenuerunt V 27 in aeternu V* vid Subscriptio. EXPLICIT DE DIABOLO ET CORPORE EIVS | LIBER SEPTIMVS V Ge xix 23, 24 Abd 18 Ge xix 29 Eze xxviii 18 Ib 19 MEMORIA TECHNICA for the Rules of Tyconius, from a 13th cent ms at Laon (Depart- mental Catalogue of 1849, vol i, 88). See JZntrod p xxi. Regula prima caput nostrum cum corpore iungit. corpore de uero loquitur mixtoque secunda. tertia describit quid lex quid gratia possit. quarta genus speciem totum partemque rependit. tempora disiungit maiora minoraque quinta. sexta refert iterum que primo facta fuerunt. septima serpentis sibi membra caputque resoluit. Variants of the Roman mss Pal 841 (14th cent) and Vat 4296 (15th cent). 2 corpore...secunda] nomine iustorum notat altera facta malorum Vat deseribit] distinguit Pal mw rependit] reuoluit Pal; resoluit Vat 5 disiungit] distinguit Pal; commutat Vat 7 5101] tibi Vat resoluit] reflectit Pal APPENDICES. THE MONZA EPITOME. ; ; c—2 (Coden Modoetianus, saec. 1x—x, n°. --- .) Note. The spelling and punctuation is that of the ms, but the con- tractions have been expanded throughout. Words in brackets are written above the line in the ms. The numbers at the side refer to the pages of this book. The sections not taken from the Book of Rules but from S. Augustine are printed in italics. See Jntrod. pp xxvii, XXxVi—xxx1x. (f. 206 v.) Hexplicit tract. in epistola Pauli ad Hebreos. “." Vi. TICONTI 1 REGVLAE: Necessarium dixi ante omnia quae mihi uidentur libellum regularem scribere et secretorum legis ueluti claues et luminaria fabricare ; Sunt enim quaedam regulae mysticae quae uniuerse legis recessus obtinent. et ueritatis thesauros aliquibus inuisibiles faciunt; Quarum si ratio regu- larum sine inuidia ut communicamus accepta fuerit. clausa quaeque patefient. et obscura dilucidabuntur. ut quis prophetiae inmensam siluam perambulans his regulis quodammodo lucis tramitibus deductus ab errore liberetur ; Sunt autem regulae istae: de domino et corpore eius. de domini corpore bipertito. de promissis et lege. de specie et genere. de 2 temporibus. de recapitulatione. de diabolo et eius corpore. Ecce esaias dicit. peccata nostra feret et pro nobis dolet et ipse uulneratus est propter facinora nostra et deus tradidit eum pro peccatis nostris et cetera quae domino conueniunt. Sequitur autem de eodem et deus uult purgare illum a plaga et uult deus a dolore auferre animam eius. ostendere illi lucem et formare illum p(ru)dentia ; numquid ei quem tradidit pro peccatis nostris uult ostendere lucem et eum formare prudentia cum ipse sit lux et sapientia dei et non corpori eius? quare manifestum est sola ratione uideri posse quando a capite ad corpus transitum facit ; Danihel quoque lapidem de monte praecisum dominum dicit. et implesse uniuersam terram corpus eius. non enim sunt audiendi qui potestate illum dicunt creuisse quia dominus ante mundi constitutionem hance habuit potestatem et cum homo in illo dei filius fieret, non paulatim ut lapis sed uno tempore accepit 3 potestatem in caelo et in terra *.: (f. 207r.) Quod si potestate non corpore 90 APPENDIX I. implesset terram, lapidi non compararetur quia potestas. res est inpal- pabilis. lapis uero res est palpabilis ; Nec sola ratione manifestatwr corpus non caput crescere sed etiam apostolica auctoritate. confirmatur. Cre- scimus inquid in eum qui est caput christus ex quo omne corpus con- structum et conexum per omne tactum subministrationis in mensuram uniuscuiusque partis incrementum corporis facit in edificationem sui. et iterum non tenens caput ex quo omne corpus per tactum et coniunctiones constructum et subministratum crescit in incrementum dei. Non ergo caput quod ex origine idem est. sed corpus crescit ex capite: Ad propositum redeamus ; Scriptum est de domino et cius corpore quid cui conueniat ratione discernendum; Angelis suis mandauit de te et cetera usque ostendam illi salutare meum. numquid de cuius obsequio mandauit angelis suis deus eidem ostendit salutare swum et non corpori eius? Item. sicut sponso inposuit mihi mitram et sicut sponsam ornauit me ornamento ; Vnum corpus dixit utriusque sensus sponsi et sponsae. Sed quid in domino quid in ecclesia conueniat ratione cognoscitur. Idem dicit in apocalypsi. ego sum sponsus et sponsa. et iterum. exierunt obuiam sponso et sponsae. Iterum quid capitis quid corporis ratione discernendum sit, per esaiam declaratur. Sic dicit dominus christo meo domino cuius ego tenui dexteram ut exaudiant eum gentes. Sequitur et dicit quod non nisi corpori conueniat ; et dabo tibi thesauros absconditos inuisibiles aperiam tibi ut scias quoniam ego sum dominus qui uoco nomen tuum deus israhel propter iacob puerum meum et israhel electum meum; propter testamenta enim quae disposuit patribus.(ad)cognoscendum se deus aperit corpori christi thesauros inuisibiles quod occul-us non uidit &e usque nec in cor hominis ascendit id est obdurati hominis qui non est in corpore christ ; Jeclesie autem reuelauit deus per spiritum suum ; Sunt enim in quibus haec ratio minus claret eo quod siue in dominum siue in corpus elus minus conuenit dictum. quam ob rem sola et maiora dei gratia uideri possunt ; A modo inquid uidebitis filium hominis sedentem ad dexteram uirtutis et uenientem in nubibus ceeli ; Non uisuros uenientem in nubibus celi nisi in nouissimo tantum die plangent se omnes tribus terrae ; et tune uidebunt filium hominis uenientem in nubibus caeli; Vtrumque autem fieri necesse est. Sed primo corporis est aduentus id est secclesiae iugiter uenientis in eadem claritate; Si enim diceret modo uidebitis uenientem, solius corporis intelligendus esset aduentus ; Si autem uidebitis capitis aduentus, Nune uero a modo inquit uidebitis uenientem quoniam corpore suo iugiter uenit natiuitatem et similium passionum claritatem. Si enim renati christi membra efficiuntur et membra corpus efficiunt, christus est qui uenit. quoniam natiuitas aduentus est ut illud inluminat &e. usque in hune mundum. Item generatio uadit et generatio uenit. Item. sicut audistis antichristus uenit. Item de eodem corpore : si enim iste qui uenit alium iesum predicat. unde dominus cum de signo aduentus sui interrogaretur‘ de illo aduentu suo cepit disputare qui ab i(ni)mico corpore signis et prodigiis imitari potest. cauete inquid ne quis uos -τ THE MONZA EPITOME. 91 seducat. multi enim uenient in nomine meo id est in nomine corporis mei. Nouissimo autem aduentu domini id est consummationis et manifestationis totius aduentus elus nemo ut aliqui putant mentietur; Nec illud erit abssur+dum quod ex uno totum corpus uolumus intelligi ut filium hominis ecclesiam. quoniam ecclesia id est ΠΠῚ dei redacti in unum corpus. dicti unus homo dicti etiam deus. sicut per apostolum: super omne quod dicitur deus aut quod colitur. quoniam ecclesia dicitur, summus adoratur ut in templo dei sedeat ostendens se quod ipse sit deus id est ecclesia. quale si diceret in templo dei sedeat ostendens se quod ipse sit templum. aut in deum sedeat (f. 207 v.) ostendens se quod ipse sit deus. et dominus totum populum sponsam dicit et sororem et apostolus uirginem castam et aduersum corpus hominem peccati. et dauid totam ecclesiam christum dicit : faciens misericordias christo suo dauid. et semini eius in aeternum. et apostolus corpus christi christum uocat ; Sicut enim corpus unum est. membra autem habet multa. omnia autem membra ex uno corpore cum sint multa unum corpus est sic et christus. id est christi corpus quod ecclesia. Item. subpleo quae desunt pressurarum christi id est ecclesiae. nihil enim defuit christi passionibus quoniam sufficit discipulo ut sit sicut magister eius. Sic ergo aduentum christi pro locis sentiemus. legimus in exodo omnes filios dei unum filium. Israhel filius meus primogenitus. Item ibi omnes promitiuos unum primitiuum. Ecce ego occido filium tuum primitiuum. Et david uimeam domini unum filium. uineam de egypto &c usque fillum hominis quem confirmasti tibi. et apostolus filium dicit qui filium dei mixtus est paulus seruus christi iesu segregatus in euangelio dei ὅσο usque iesu christi domini nostri. si diceret de filio suo ex resurrectione mortuorum unum ostenderet. nunc autem de filio inquit suo ex resurrectione mortuorum iesu christi domini nostri. Sed quis factus sit filius dei ex resurrectione christi apertius ostendit dicens. de filio suo qui factus est ἄς usque secundum carnem qui predestinatus est filius dei. dominus enim noster non est predestinatus filius dei qui ex quo natus est hoc est. sed ille cui secundum lucam dicit in baptismo. filius meus es tu ego hodie genui te: Qui ex semine dauid mixtus est principali spiritui et factus est ipse filius dei ex resurrectione domini nostri iesu christi id est dum resurgit in christo semen dauid. non ille de quo ait ipse dauid. Dicit dominus domino meo ; Itaque facti sunt duo una caro. uerbum caro factum est et caro deus. qui non ex sanguine sed ex deo nati sunt; Apostolus dicit. erunt duo in carne una quod interpretatur in christo et ecclesia. Vnum namque semen promisit deus abrahae‘ ut quanticumque in christo miscerentur! unus esset in christo. unde apostolus. omnes uos unum estis in christo iesu; si autem uos unum estis in christo iesu{ ergo abrahae semen estis. et secundum promissionem heredes. Distat autem inter unum estis et unus estis. quotiescumque alter alteri voluntate myscetur * ut illud ego et pater unum sumus unum sunt. Quotiens autem et corporaliter myscentur et in unam carnem duo solidantur unus sunt ; Corpus itaque in capite suo filius est dei. et deus 9 1¢ - APPENDIX I. in corpore suo filius est hominis qui cotidie nascendo uenit et crescit in templum sancti dei. Templum enim dei bipertitum est cuius pars altera quamuis lapidibus magnis extruatur destruitur ; neque in eo lapis super lapidem relinquetur. Istius nobis iugis aduentus cauendus est donec de medio eius discedat ecclesia ἢ FINIT Regula bipertiti corporis domini multo necessarior est et a nobis diligentius perspicienda et per omnes scripturas ante oculos habenda est sicut enim supradictum est. a capite ad corpus ratione sola uidetur. ita a parte corporis ad partem. a dextera ad sinistram uel a sinistra ad dexteram transitus reditusque ut in supradicto capite claret. Dum enim dicit uni corpori. thesauros inuisibiles aperiam tibi ut scias quoniam ego sum dominus et assumam te et adiecit. tu autem me non cognouisti et nesciebas me. numquid licet unum corpus adloquatur in unam mentem conuenit et thesaurorum dei apertio et dei ignorantia? non cognouisti autem illi dicitur‘ qui licet ad hoe uocatus sit ut cognoscat et eiusdem corporis sit uisibiliter et deo labiis appropinquet longe tamen corde separatus est. Item. ducam czecos in uiam quam ignorauerunt. et semitas quas non nouerunt calcabunt et faciam illis tenebras in lucem. Haec verba faciam et non derelinquam eos. Ipsi autem conuersi sunt retro : numquid quos dixit non derelinquam idem conuersi sunt et non pars eorum : Item dicit dominus ad iacob. Ab oriente adducam semen tuum et ab occidente colligam te. dicam aquiloni da et austro noli prohibere et paulo post. in gloriam enim meam (f. 208 r.) paraui illum et finxi et feci illum. et produxi plebem caecam et oculi eorum sunt similiter caeci et surdas aures habent. numquid quos in gloriam suam parauit idem sunt caeci et surdi; Item dedi perire iacob et israhel i() maledictum. nune audi me puer meus iacob et israhel quem elegi ; ostendit illum iacob et israhel perire quem non elegit; Item scio quoniam reprobatus repro- baberis. propter nomen meum ostendam tibi dignitatem meam. Numaquid reprobatio ostendit dignitatem suam? Item. breuiter bipertitum osten- ditur christi corpus. fusca sum et decora. Absit enim ut ecclesia qui non habet maculam aut rugam aliqua ex parte fusca sit nisi in parte sinistra per quam nomen dei blasfematur in gentibus alias tota speciosa est sicut dicit. tota speciosa es proxima mea et macula non est in te; quare fusca sit et speciosa ostendit. ut tabernaculum cedar ut pellis salomonis. duo tabernacula ostendit regium et seruile utrumque tamen semen abrahe. cedar enim filius est ismahel. cuius serui abrahe cohabitationem sanctus deplorat dicens. eu mihi quia incolatus meus prolongatus est. &c usque inpugnabant me gratis ; Non possumus autem dicere tabernaculum cedar praeter ecclesiam esse unde cedar et salomonis inde fusca et decora, non est fusca ecclesia in his qui foris sunt. hoc mysterio dominus in apocalypsi Septem angelos dicit id est ecclesiam septiformem nune sanctos et pre- ceptorum custodes nune eosdem multorum criminum reos et penitentia dignos ostendit. Et in euangelio unum prepositorum corpus diuersi meriti manifestat dicens ; Beatus ille seruus quem cum uenerit dominus THE MONZA EPITOME, 93 inuenerit sic facientem. De eodem. si autem nequam fuerit diuidet eum dominus et partem eius cum hypocritis ponet. non omnem sic diuidet aut findet. denique non totum sed partem eius cum hypocritis ponet. In uno enim corpus ostendit. Hoc itaque mysterio accipiendum est per omnes scripturas sicubi deus dicit. ob merita. israhel periturum aut hereditatem suam execrabilem. Apostolus enim copiose ita disputat maxime ad romam in parte accipiendum quicquid de toto corpore dictum est ad israhel inquid quid dicit. tota die expandi manus meas ad populum non credentem. et ut ostenderet de parte dictum. dico inquid numquid reppulit deus hereditatem suam? absit. nam et ego israhelita sum &c usque presciuit: Et post quam ostendit quem ad modum. haec locutio intelligenda esset‘ eodem genere locutionis ostendit unum corpus et (26)bonum et malum esse dicens. ὃ non de omnibus uobis dico ; Magna breuitas ostendentis unum corpus et separantis. si enim diceret non de uobis dico (11)aut non de omnibus dico non ostenderet unum corpus. * Secundum euan- 12 13 14 15 gelium inquit inimici propter uos. secundum electionem autem dilecti propter patres. Numuid idem dilecti. qui inimici? aut potest in caifan utrumque conuenire? Ita dominus in omnibus scripturis unum corpus seminis abrahae omnibus gentibus crescere et florere atque perire testatur ; DE CORPORE DOMINI BIPERTITO EXPLICIT. INCIPIT DE PROMISSIS ET LEGE : Auctoritas est diuina nemine aliquando ex operibus legis iustificari potuisse. eadem firmissimum est nuimquam defuisse qui legem facerent et iustificarentur. Scriptum est quaecumque lex loquitur his qui in lege sunt loquitur ut omne os obstruatur et subditus fiat omnis mundus deo quia non iustificabitur ex lege omnis caro in conspectu eius. Item. si enim data esset lex quae posset iustificare et reliqua usque credentibus “." Sed dicit quis. a christo et infra non iustificat lex. suo tamen tempore iustificauit. Huic occurrit petrus. quid temptatis jugum imponere super ceruices nostras &c usque 111, (f. 208 ν.) Qui(s) uero tam peruersae mentis est qui neget moysen uel reliquos sanctos legem fecisse? Sed quomodo eos lex iustificauit qui ad hoc data est ut peccatum multi- plicaretur. lex autem subintrauit ut habundaret delictum ; ΠΙᾺ autem scire debemus et tenere numquam omnino interceptum esse semen abrahae ab isaac usque nunc. semen autem abrehae non carnale sed spiri- tale quod non ex lege sed ex promissione est ut illud quoniam qui ex fide sunt hi sunt filii abrahae. si autem constat semen abrehae ante legem fuisse et ex fide£ constat et quia numquam fuit ex lege ; Non enim potuit ex lege esse et ex fide. lex enim et fides diuersa res est‘ quia lex non est fidei sed operum. ut illud lex non est ex fide sed qui fecerit ea uiuet in eis ; uidemus legem ad promissionem non pertinere nec aliquando alteram in alteram inpegisse. quia sicut lex numquam fidei obfuit‘ ita nec fides legem destruxit. ut illud legem ergo destruimus per fidem? absit. sed legem statuimus id est firmamus. Inuicem namque se firmant. Non enim potuit quisquam iustus in lege positus uiuere nisi opera legis fecisset et omnia. Sin maledictus esset neque aliquando liberari potuit nisi sola η4 _ ~ 19 APPENDIX 1. eratia per fidem. est autem crimen magnum perfidiae non adtendisse genus armorum quibus uiolentia peccatorum expugnaretur. e contra magnificae fidei est inquisisse et uidisse bonum deum qui sciebat legem non posse fieri alterum uitae aditum relinquisse. deus enim cum diceret non concupisces $ non nudauit quem ad modum id prouenire posset sed seuere atque decise dixit non concupisces. quoniam id fide reperiendum reliquid. Si enim mandaret a se prouentum postulari et legem destruxerat et fidem. ut quid enim legem daret si se legem in omnibus factorum polliceretur ? aut quid fidei relinqueret si fidem auxilium pollicendo pro- ueniret? nunc autem bono fidei legem ministram mortis ut amatores uitae fide uitam uiderent et iusti fide uiuerent. qui opus legis non ex sua uirtute sed ex dei dono fieri posse crederent: Dicit enim apostolus propterea datam legem ut nos custodia sui concluderet in fidem quam futurum erat reuelari in christum qui est finis legis qua uixerunt omnes qui fide gratiam dei inquisierunt prius inquit quam ueniret fides sub lege custodiebamur conclusi in eadem fidem. quam futurum erat reuelari ; lex itaque pedagogus noster fuit in christo. lex fidei erat demonstratrix ; Sed dicit quis si in utilitatem fidei data est lex cur non ab origine seminis abrahae. si quidem iuge fuit. re uera iuge fuit iugis et fides ut genetrix filiorum abrahae. Tugis et lex per dinoscentiam boni et mali. sed post promissionem filiorum abrahae multiplicatis eis secundum carnem multi- plicandum erat et semen abrahae quod non est nisi ex fide ; Quae multi- plicatio euenire non posset sine adiutorio legis multiplicate ut multitudo in fidem necdum reuelatum ut iam dictum est uel necessitate deduceretur. prouidentia itaque dei factum augendo gubernandoque semini abrahae ut seueritate et metu legis multi conpellerentur in fidem et semen fulciretur usque ad fidei reuelationem. lex subintrauit ut abundaret delictum et reliqua usque gratia. non dixit ut daretur sed ut abundaret gratia; ab inicio enim data est per christum fugientibus legis molestias atque domi- niam. Idem namque spiritus cadem fides et gratia per christum semper data est quorum plenitudinem * ueniens remoto legis uelamine omni genti largitus est. si quis absque fide iustificatus est, non fuit filius abrahae ; quoniam filius abrahae non ex lege sed ex fide iustificatur : non est bene et melius in lege! qui si iustificasset omnes iusti unius essent meriti quia partem de omnibus exigit observationem ; Cogimus autem loqui ea qui sine igne doloris (f. 209r.) fari non possumus. dicunt enim quidam promis(is)se deum abrahae omnes gentes sed saluo libero arbitrio si legem custodissent ; Non enim si futuri essent et non quia futuri erant promisit. quia non propter fidem abrahae placuit deo saluas fore gentes quas non ante fidem abrahae sed ante mundi constitutionem possedit. sed quisiuit fidelem cui donaret ex quo esset quod futurum statuerat ; Abraham ergo non id meruit ut essent sed ut per ipsum essent qui futuri erant quos deus elegerat ; Quid enim iusto lex qui propitio deo legem sine lege faciunt qui ad imaginem dei uiuunt. uoluntate enim boni sunt. Non est misericors qui timet esse crudelis, non furtum odit sed penam timet ; 31 33 34 THE MONZA EPITOME. 95 qui autem amat bonum imago dei est ut iam non sit ancillae filius. quia timor non est in dilectione: De eo quod iacob et esau in uno sunt corpore et ex uno semine propter duos populos futuros in uno corpore. De eo quod numquam iacob id est ecclesia uenit ab benedictionem non comitante dolo id est falsis fratribus sed non simul innocentia et dolus benedicantur. * De specie et genere loquimur non secundum retoricam humanae sapientiae quam qui magis omnibus potuit locutus non est ne crucem christi fecisset inanem. si auxilio atque ornamento sermonis ut falsitas indiguisset. Sed loquimur secundum mysteria caelestis sapientiae magi- sterio spiritus sancti: Qui cum ueritatis pretium fidem constitueret mysteriis narrauit in specie genus abscondens. aut in ueterem hierusalem totam qui nune est per orbem. aut in unum membrum totum corpus ut in salomone; Si hoc non tam occultum est quam cetera quae non solum specie breuitate sed etiam mortiformi ratione occultantur ; Quam ob rem dei gratia in auxilio postulata elaborandum nobis est. Dum enim speciem narrat ‘ ita in genus transit‘ ut transitus non statim liquide appereat. sed talia transiens ponit uerba qui in utrumque conueniant. donec paulatim speciei modum excedat et transitus dilucidetur. cumque ab _ specie coeperant non nisi in genus conuenerint. et eodem modo genus relinquid in speciem rediens ; Aliquando autem ab specie in genus non supradicto modo sed euidenter transit et supradicto modo reuertitur; Aliquando supradicto modo transit et euidenter reuertitur simili ordinis uarietate ut ab speciae in genere. aut a genere in specie finit rationem. Aliquando secedit ex hoe in illud non semel et omnis narratio nec speciem excedit nec genus preterit in utrumque conueniens. haec uarietas translationis et ordinis exigit fidem quae gratiam dei quaerat deus per ezechielem egressui eorum qui ab hierusalem capti et dispersi fuerant gentium iungit aduen- tum. et in terram quam patres nostri possiderunt exprimit mundum ; Septem enim gentes abrahae promissae figura est omnium gentium ; factus est inquit sermo domini ad me dicens. fili hominis domus israhel habitauit in terra et polluerunt illam in uia sua et in idolis suis. et post aliqua incipit iungere genus: et sanctificabo nomen meum secundum quod pollutum est inter gentes. et scient gentes quoniam ego sum dominus dum sanctificor in uobis ante oculos eorum. Adtingit speciem non tamen relinquens genus. et uocabo triticum et multiplicabo illud ; In figura uero terrae iudeae qui bellis uastata fuerat promittit inuocari mundum qui a deo recesserat cum dicitur: Reaedificabuntur deserta et terra quae exterminata fuerat coletur. Apostolus quoque in regressu iacob promissum esse introitum gentium sic interpretatur. donec plenitudo gentium intraret ἄς usque fiet. sicut scriptum est. ueniet a sion qui liberet et auferat impietates ab iacob. Et eodem genere locutionis redit in speciem dicens: Secundum euangelium inimici quid est propter uos ; Item. in ezechelo (f. 209 v.) Incipit ab specie qui conueniat in genus et finit in solo genere. ostendens terra patrum mundi esse possessionem. 96 36 39 56 APPENDIX I. haec dicit dominus. ego accipiam omnem domum israhel de medio gentium. et post aperte transit in genus: et seruus meus dauid princeps in medio eorum. Item illic. ueluti in nouissima resurrectione prima significata est. fili hominis ossa haec domus israhel est Ipsi dicunt arida facta sunt ossa nostra et paulo post. ecce ego aperiam. monumenta uestra et scietis quia ego dominus. numquid cum perspicue surrexerimus cognoscemus dominum et non nunc cum per baptismum resurgimus. aut mortui possunt dicere. Arida nostra sunt ossa? duas enim resurrectiones dominus ostendit secundum iohannem. Item in uno homine totum corpus ostenditur dicente deo ad dauid de salomone. suscitabo semen tuum post te et parabo regnum eius. et excedit speciem dicendo. Et dirigam thronum eius in aeternum. quae promissio ecclesiae congruit magis quam christo. Mani- festum est salomonem sapientem et idolatrem figuram fuisse ecclesiae bipertite cotidie disrumpit(ur) regnum salomonis in malis et cotidie solidatur in bonis. In achan totum corpus malum intelligitur. Ilud etiam multo necessarium est scire omnes omnino ciuitates israhel uel gentium uel prouintias quas scriptura adloquitur. aut (in) quibus aliquid gestum refert figuram esse ecclesiae. aliquas quidem partis male aliquas bonae. aliquas utriusque. Babilon inimica hierusalem totus est mundus. Subtiliter inserit genus cum dicit. ecce excito uobis medos qui aurum non quirint. quis enim hostis aurum non quaerit nisi ecclesia? ubicumque autem idu(m)eam. theman. bosor. seir. nominat. malos significat. serras uero ferreashomines durissimos qui secant parturientes ecclesias. temporum quan- titas frequenter in scripturis mystica est tropo sinecdoc(h)e aut legitimis numeris qui multis modis positi sunt et pro loco intellegendi. sinecdoc(h)e uero aut parte totum est aut a toto pars. hoc tropo dictum est et adfligent eos annis. CCC qui post mortem ioseph coepit seruire populus ex CCCCXXX annis deducemus LXXX annos regni ioseph. Regnauit autem a XXX annis usque in .cx. et erunt reliqui seruitutis anni cccL quos dixit cccc. si autem omni tempore peregrinationis suae israhel seruiuit plus est quam deus dixit. Si autem ex morte ioseph secundum scripturae fidem minus. quo manifestum est eum a toto parte esse nam post ccc annos pars aliorum annorum. Ο propterea dixit cccc annos. Sic in omni summa temporis ut puta post vitit dies prima hora xmi. diei dies est et post vit menses primus dies mensis. mensis est ut illud. x mensuum tempore coagalatus sum in sanguine. Sicut autem in prima parte cuius temporis totum tempus est ita et nouissima. ut nouissima hora totus dies sit aut reliquiae mille annorum mille anni sint. sex dies sunt mundi aetas id est VI annorum in reliquiis sexti die id est mille annorum natus est dominus passus resurrexit. Itidem reliquiae mille annorum dictae sunt mille anni primae resurrec- tionis. Sicut enim reliquiae vi feriae id est ΠῚ hore totus dies est unus ex tribus sepulturae domini‘ Ita reliquiae vi diei maioris quo resurrexit ecclesia totus dies est id est mille anni. hoc tropo soluitur quod dominus 59 tertia die surrexit. Ex legitimis autem numeris. denarius. x11 denarius idem autem est numerus cum multiplicantur ut Lxx. pec. Sed aut 60 61 62 64 65 66 THE MONZA EPITOME. 97 perfectionem significant aut a parte totum aut simplicem summam per- fectionem, ut vi spiritus ecclesiae, aut ut dicit septies in die laudem dixit. aut septies tantum recipies in hoc saeculo, similiter denarius ut centies recipies in hoc saeculo. Et danihel decies milies dena milia. et dauid. currus dei decies milies tantum. Item per duodenarium cxiiit milia (f. 210r.) et x1 milia tribus omnes gentes sicut ludicabitis x1r tribus israhel ap(ar)te totum est. quoniam certum tempus legitimis numeris definitur ut in apocalypsi; habebitis pressuram x diebus cum significet usque in finem. ponitur hora pro tempore ut illud nouissima hora est — di- es ut illud ecce dies salutis annus ut illud, predicare annum domini. aliquando hora dies et annos et mensis est. sicut in apocalypsi. parati in horain et diem et mensem et annum quod est ΠῚ anni et dimidius. Ibidem menses pro annis. datum est ledere homines mensibus. v. aliquando dies denario numero .c. dies sunt. sicut in apocalypsi dies cc.Lx. Nam milli dies ducentes centeni et sexagies centeni CCXXII. dies sunt. qui fiunt anni ccch. mensibus tricenorum dierum. I[bidem unus mensis denario numero .c. menses sunt. ut ciuitatem sanctam calecabunt mensibus xL duobus. centeni mm & Cc menses sunt. qui sunt anni cccL. Sicut per vr dies fecit mundum corporalem. ita per ΝῚ milium annos edificat spiritalem id est ecclesiam sanctificaturus vir quem benedixit fecitque aeternum. Ideoque precipitur ut pondus peccati non inferatur per portas hierusalem. In genere autem uno in tempore est uterque euentus sic XIII anni sub ioseph ubertatis et steritalitatis. Isto enim tempore minatur dominus diuitibus famem pauperibus uero saturitatem promittit. uno in tempore egyptus percutitur israhel saluatur. De eo quod xu. dies diluuii. cccc anni in egypto xt in deserto et xu dies ieiunii et XL quibus apparet post resurrectionem manducans et xt diebus aqua in statuto suo totidem defecit; Nam in genere quo tempore inualescit carnaliter eo deficit spiritaliter. quia elatio defectio est sic mundus repugnans ponitur sub pedibus ecclesiae id est filii hominis; Qui sunt itaque xt dies idem ct dies ; ezechihel namque xu diebus exsoluit peccata iudae et israhel ΟἹ, quod est unum atque idem tempus. et viImo mense sedit arca. Item tempus est et deficiebat aqua usque in Xmum mensem. Item tempus est exiuit de arca. xtImo mense. hic est annus libertatis domini acceptabilis ‘ quo conpleto manifestabitur ecclesia mundi pertransisse diluuium. Vna- quaeque pars huius anni id est annus est. quale si diceret exiuit de arca. x1(mo) die. Aut mense vir.mo., aut x.mo sunt autem partes istae recapitu- lationis. sicut ab adam usque enoch id est ecclesia. translationem VII generationes quod est omne tempus. rursum ab adam usque ad noe quod mundi reparatione. x generationes quod est tempus. et a noe usque abraham x generationes. nam et .c. anni quibus arca fabricatur omne tempus est quo ecclesia edificatur ; Inter regulas quibus spiritus lege signauit quo luminis uia custodiretur non nihil custodit recapitulationis sigillus ea subtilitate ut continuatio magis narrationis quam recapitulatio uideatur. Sic enim aliquoties recapitulat‘ tun. illa hora, illo die. eo B 7 98 68 APPENDIX I. tempore. ut illud. die qua exiit loth &c!; Ht in genesi plantawit deus paradisum in quo posuit et produwit adhue de terra lignum. Ita dignum uidetur ut postea factum sit quam posuit deus hominem &c. Item in eodem libro cum commemorantur generationes filiorum noe hi fildi cham in tribubus suis secundum linguas suas; Hoe autem quod adiunctum est et erat omnes terra labium unum. ita dictum uidetur ut eo tempore quo dispersi fuerunt super terram una fuerit lingua omnibus quod omnino superioribus repugnat ac per hoc recapitulando dictum est fit ista recapitulatio obscurius ut illud die quo extit loth a sodomis et paulo post secundwm haee erunt dies filii hominis quo reuelabitur in illa hora qui erit in tecto de. numquid cum dominus fuerit reuelatus tunc ista seruanda sunt ne respiciat retro et non potius isto tempore? recapitulatio est; tempus ergo ipsum (f. 210 Vv.) q(uo) euangelium predicatur quousque dominus reueletur hora est in qua oportet ista seruart quia et ipsa reuelatio ad eandem horam pertinet qui die vudicii terminabitur ut illud filioli nouissima hora est. Aliquoties autem non sunt recapitulationes sed futurae similitudinis ut illud cum uideritis quod dictum est per danihelum prophetam. tune qui in iudea sunt fugiant in mentes et inducit finem ; Quod dixit in africa geritur. neque in eo tempore finis sed in eo tamen titulo futurum est propterea dixit tune. id est cum similiter factum fuerit per orbem. id est reualatio antichristi ; Et dauid ipso genere locutionis cum auerteret dominus captiui &e usque tunc repletum est gaudio os nostrum et usque laetante* per similitudinem tempus suum et nostrum [u]num fecit. Nec illud pretereundum puto quod spiritus sine mysteriis ali[u]d [sonare] aliud intelligi uoluit. Omnis spiritus qui negat iesum in carne uenisse. &e usque in isto mundo est numquid omnes qui non negat spiritum * *? ista negatio non in uoce sed in opere est ;° Timothei- Omnes homines saluos fieri tamquam diceretur nullum hominem fiert saluum nist quem fieri ipse uoluerit. Non quod nullus sit hominum nisi quem saluum fiert uelit sed quod nullus fiat nisi quem uelit et ideo sit rogandus ut uelit quia necelsse] est fiert si uoluerit. De orando quippe deo agebat apostolus cum hoc diceret ; Sie enim intelligimus quod dictum est qui inluminat omnem. et reliqua. id est qui inluminantur siue de omnibus gentibus ut illud decimatis omne olus ; Et illud obsecramus ut oretis pro scriptore ut deum omnipotentem habeatis protectorem et ego Liuthprandus scripsi hoe librum “." ' What follows in italics is from Aug de Doct Christ iii 36 (= Eug 873—875). * ‘habet’ is supplied by a later hand. * The passage in italies which follows is from Aug Enchirid 103. ORTHOGRAPHY. THE aim of an editor should be to reproduce the text of his author, even in matters of spelling, but in the case of a 4th cent. African writer like Tyconius it is very difficult to say what that spelling was likely to have been. I had therefore no other course than to be generally guided by the two mss R and V. But it is improbable that 9th cent. mss should have entirely retained the spelling of a 4th cent. author; the first question therefore is to try to isolate any peculiar element in the Mss themselves. One of the most satisfactory methods of doing this is to compare the spellings of our mss with the mss of the Vulgate whose provenience is known. There is every probability that a learned scholar like S. Jerome would prefer correctness ; irregular spellings therefore in an Irish or Spanish Ms probably represent the local usage. In this section Bp. Wordsworth’s notation has been used for the Vulgate Mss of Mt Me and Le, but with italic instead of roman capitals. 1. Spellings in cod. R. Cod. R was given by Hinemar to the Cathedral Library at Reims. It can hardly be earlier than the middle of the 9th century, but the ms bears no external marks of its origin. The most noticeable peculiar spellings are those generally classed as Irish. SS for S osse R 281° issac ἘΜ 13120, 9925, ete [=DL Me xii 26, D having usually zssaac] precissum KR 3218 [for caesum Me xv 15, DP (RP) have cessum] cf. dissimilitudine R 67” for de similitudine. S for SS promisis R 113 [= Lpt 1 (not D) Le xxiv 49] presurarum R Οὐ [=D (HEptRk H Y) Lc xxi 23] similarly guatuor R 53? * [=D3/, Ept"/, 18, R/,| querela R* 134 [=J (K)V dt Was well as (D) EptQ]. TE for I in compounds of zacere. subiecere R®* 2674 [=D Le x 17] deieceretur R 111" . similarly zesaiam Reorr 704 [=A Mt viii 17, (Z) Mt xiii 14, ᾧ Mc i 2]. 7—2 100 APPENDIX II. O for U commone(m) R 2613, 30% [= DEptL@Q Mc vii 2, 5] absordum R 61] [sordus D passim, Hpt Me vii 32] nobocodonosor R* 4350 salamon R4/, 38 and 2/, 39 (also R* 39°) [=D LZ passim] sophyr (Zougeip) R 51". Traces of the hand of the archetype of R may be seen in the confusions of SS for RS wessum for wersum R 65%, RS for RR cursus for currus R 604. Other spellings rather suggest the 9th cent. French schools, such as quoties, loquutus, sequutus, ete (loguutionis R 34%). Obstupuerunt (R 45") may be either Irish or French, and the same is true of domw (R 70”), which occurs in V23/,, as well as in D®/,, Q!5/, R'/,, Mt*/s,, the first-named Ms being the best representative of Alcuin’s recension. Hardly any other of Bp. Words- worth’s Mss have domu but these. In Old Latin mss domu is never found in the Irish ms 7, but it occurs in d Ac xvi 34, and in & Mt viii 6 iacet domu mea stands for βέβληται ἐν τῇ οἰκίᾳ (cf the Vulgate mss DZ but no other authority). R has also a decided tendency to AMM- for ADM-. Thus we find con- stantly quemammodum', ammonere; also ammodo R 410 for a modo, but admisit R 16}. There is also a tendency to -ti- for -ci- and -si- in R. Thus besides con- ditio (228, 347, 9, 4, etc), we find commertia 4653 and ostentio 2871. Other noteworthy spellings are actenus 73% (comp. ertcit 4215, and Le xii 20 d), alligoria 67°° and herimo 65°, antichristi (plene) 6875, archa 64”, clusisset 15, clussise 16* (but claudent 4778), demitte(re) 615, insyle 4555, tuncait 67%, praeliabitur 495 (also supported by A VY and Z?), sterelitatis 6414. Many ancient forms have no doubt been corrected out of R. Thus pro- fecta R* 42” (profeta R*) is good evidence for the spelling with f in R’s ancestry, though propheta is the form in R elsewhere. Similarly fii for filiz (nom. pl.) occurs nowhere in R, though it is frequent in V. But the vocative Jili has also become ili in R 3218, possibly by the same process. Asswmpsit (sic) R 10: points to the spelling asswmsit adopted by Bp. Wordsworth. i shews here and there a tendency to drop syllables, as absolano 40% for a subsolano, and illanineue or illamneue R 4215 (there is often no difference ' Prof. Sanday suggests in Studia Biblica 11 324 that quemammodum is a good test word. The evidence in Mt Me Le may therefore prove of interest. Mt xxiii 37 YF KV XZ? Z* is the contemporary corrector of Me iy 26 Y TK ΖΡ B. M, Havrl 1775 (6th or 7th cent). Le vili 47 AYFG H Mt CT xZ? xiii 84 y XZ Y the Lindisfarne Gospels. xxi 14 ¥ I Z M is the Ambrosian Gospels (6th cent), xxii4 M Y 1 Vil apparently the best ms of the Vulgate. xxili 55 1 XZ ORTHOGRAPHY. 101 between m and nz in the hand of the ms) for i/am ninewe. This may explain the curious reading cain. R 1130 for catifan}. On the whole, from the affinities of R with Irish and Alcuinian spellings we may conjecture that it was written in northern France, and copied from a Ms in an Irish hand. 2. Spellings in cod. V. The orthography of V does not afford so many indications of local use. In spite however of the blunders of the scribe there is some reason to believe that most of the peculiarities of orthography in V are derived from its predecessor, not introduced into the text of Tyconius for the first time in our Ms. Thus the constantly recurring inguwit is spelt inquid by V*, but in 4030, where ¢nquit is wrongly inserted by V, the spelling is not tnaguid but inquit. In other words, the spelling zxqguid in V’s ancestry is older than the insertion of tnquit in 40°6, Moreover many of the variations from the ordinary orthography are not those common in 9th and 10th cent. Mss, but those which we find in the Mss of the Old Latin. Thus enquid V* (e.g. 321°), quodquod V* 49418, but guotquot V 141. cf also numquit V* 54™, hoc (=huc) V* 6114. Zaccharias V 13? (not 22°) is well supported both in the O. L. and vg. dispargere ΝᾺ 45°, 527! (not 47°). ‘Betacism’ is not uncommon, e.g. uwiwere V* 5812 for bibere; uerbiante V 31" for breuiante. Cod. V is given to false aspiration. Thus amoneo (for amo meo) V* 448 [amum Mt xvii 27 M*J CT H Oc @ ΠΝ] arena V 269 21 (not 391) [arenam Mt vii 26 J 7 V* Ept L W |} olochausta V 62% ortus V 344, 7418, 15 [fortum Le xiii 19 a ὃ R W, see Rénsch 463] but humeris V 5238 [Mt xxiii 4, Le xv 5 codd. mult incl CT@O?/,| honera V 621", 632 23 (but onera 62) [=CT OD Ept LR. PT for BT occurs in optinere V 52%8 [optentu (Mt xxiii 14 7,) Mc xii 40 ὁ OW | suptile V 31 — [suptus Le viii 16 2]. 1 A more serious fault in R, which hardly concerns Orthography, is the occa- sional substitution of an entirely different word. Instances are gentes R 4211 for greges, ciuitas R 4219 for pascua, siluas R 46° for insulas, and mitigare R 50" for lenire. 102 APPENDIX II. TI for CI or SI is not found in V, except in the well-known misspelling conditio for condicio (so V*/,, but condicione V 2411). MM for DM is not found in V, but the following instances seem to suggest that this spelling may have occurred in its ancestry. admonet V 68°, ammonet R amisit V 47%, admisit R admiserunt V 58", amiserunt R. Compare aiecta V* 24", aiecto V 54! for adiecta, adiecto. Spellings of a less ancient type are deatra V 8° ete intelligere V* 4” etc, but not e.g. 5” epistola V 688 [=6?/, in eae ad ΓΕ, tocunditas V 3539, 4715, 24 spiritales, e.g. V 84 ter for spiritalis. Possibly illum V 33° (for illud) may be only a blunder, yet see Rdnsch 276 ; inimicum V 41" 12 (for criqguum) may be a relic of the spelling znicum [Le xvi 10, 11 ὦ 7]; charismatum is spelt chrismatum V* 69°, but carismatumV 69". 3. Spellings adopted in this Edition. The rule of following the Mss in matters of spelling has been very generally followed in this edition, even in such cases as idolatria, Matheus and conditio. The spelling ¢dololatria is assured in Tertullian, but hardly in any later Latin writer!, Matheus on the other hand is rarely met with earlier than the 9th cent. Conditio is the spelling of R and of νύ, and V has no general ten- dency to confuse ‘ti’ and ‘ci’. Moreover Tyconius himself uses the word of the Cosmos in a sense half way between ‘contract’ and ‘creation’. He says (p. 58) the three hours of darkness at the Crucifixion were ‘ praeter ordinem conditionis Dei. quicquid enim signi est non turbat elementorum rationalem cursum’. If the incorrect derivation of condicio from condere ‘to create’ were accepted by Tyconius, he would probably spell the word ‘ conditio’ as in this edition. With regard to the termination -i for -ii, I have adopted Aegypti 437 and reliquis 58' on the authority of RV*, but to print fii for filiz, which often occurs in V*, seemed to be introducing needless confusion. 11 occurs in R. 3218 for filv. In questions of assimilation I have generally followed R. The interchange of F and PH causes much difficulty. The best represen- tative of the African text / has always F for d, except in Capharnaum Mt iv 13, Me ix 38. A good test word is profeta, which I have almost always spelt thus in the text of Tyconius. It is true that both R and V have generally 1 See Koffmane, Gesch. εἰ. Kirchenlateins 37. ‘Idolatria’ also occurs in Priscil- lian 215, ORTHOGRAPHY. 103 propheta, but each Ms independently testifies to the original presence of profeta in their ancestry. Thus R¥ has profecta 42", a mistake which would only arise from the spelling profeta, and in 427° V has prophetant for pro- fanant, which points to an intermediate corrupt reading profetant. Fanuhel is the spelling of RV in 225, and therefore I have adopted Farao wherever V* supports it. On the other hand scenophegiae R 4915 (scinofegiae V*) has no good support, neither from the O. L. nor the good Mss of the Vulgate. With regard to the spelling of the names /esus and Christus I have followed the authority of Bp. Wordsworth, to whose exhaustive note on Mt i 1 I must refer the reader. Possibly however the form Hiesus is the best attested for African documents, and that is the spelling of R 3915 in the name of Joshua. Elsewhere both R and V use the ordinary contractions. 4. The name ‘ Tyconius’. The name Tyconius appears to be quite unique. I have not been able to find an instance of it in the Corpus Inscriptionum Latinorum, though the names Tychon and Tyche occur in all sorts of spellings. Unfortunately the treatises of S. Augustine against the Donatists and his book de Doetrina Christiana, iv which he mentions our author, have not yet appeared in the Vienna Corpus Script. Eecl. Latt., so that the spellings in the ancient Mss of these works are not easily ascertainable. The passages of de Doct Christ 111 required for this purpose are however found in Eugippius, of which the leading MS (Knoell’s V, saec. vii) appears to be very carefully written. The following spellings occur. It will be seen at a glance that the oldest of each of our three main sources for the name of our author—mss of the Book of Rules itself, mss of S. Augustine, and Mss of Primasius—confirm the spelling with -YCO-. I have therefore uniformly printed Tyconius, not Tychonius or Ticonius. 1. mss of the Book of Rules. Tyconius Rk Thiconius V and its copy P Ticonius M Tichonius O and Editions. 2. mss of Augustine de Doct Christ 111 and of Eugippius. Tyconius Hug codd-opt (incl V saee. vii) Tychonius Hug codd. Aug cod pal 188 saec, ix Ticonius dug cod B. M. addl 11873 Tichonius later mss and edd of Aug. 3. Mss of Primasius’ commentary on the Apocalypse. Thyconius Bodl. Douce 140 (the oldest Ms of Primasius) Ticonius other Mss, INDEX OF BIBLICAL QUOTATIONS. In this list the Psalms and the chapters of Jeremiah are uniformly given according GENESIS 1 505 114 5857 110 579 ii 2,3 61°" ii 17 6176 11 22, 24 8129 iv 17 429 vili 4, 5 0517 xv 1 2373 xv 13 557 xv 16 0113 xviii 18, 19 241 xix 23, 24 852 xix 29 857 xxi 9 308 xxii 18, 16 23+ xxii 17 397 xxv 23 721 XxXvi 3—5 238 ΧΧΥΪΙ 35 2828 EXODVS i 6—10 5518 iv 22 6§u xii 40 55° xiii 18 6116 xvi 28 2616 to the Greek numeration. LEVITICVS xxiii 32 57” NVMERI xxv l 807 IESVS NAVE vii 11 3970 vii 25 3974 REGNORVM II vii 12—16 37? vii 14, 15 38°7 REGNORVM UI ii 46a 65° iv 25 3831 viii 46 2074 xi 11—13 3818 xi 11, 12 891 xi 13 8915 xii 24p 658 xiii 2 4120 PARALIPOMENON I xvi 30 7553 ESDRAE III iv 13 817 IOB ΧΙ ΤΠ 754 xiv 4, 5 2029 xli 21 8217 PSALMI ii 6 7228 vili 3 76 xvii 8 29 xvii 51 528 xxiii 4, 5 291 xlv 3 1233 10 2074 114 τ liv 21 101} lxiv 12 6072 xvii 18 00: lxxi 3 7231 Ixxix 15, 16 615 ΧΟ 11:10 81: xevi 2 737 cli 4 2079 civ 8 60° cix 1 7 exiil 4 731 exvili 164 59 οχὶχ 5—7 104 exxv 1—3 6716 Cxxxvi 9 52° exlii 2 2071 PROVERBIA xiv 28 7678 xx 9 20 ECCLESIASTES 14 431 1χ 11 7976 CANTICA 15 1014 20 ἘΠ 7318 INDEX OF BIBLICAL QUOTATIONS. 105 iv 7 1018 iv 16 7412 vl 56 SAP. SALOMONIS Vv 6 7330 vi 1—4 728 vii 1, 2 569 vii 22, 23 3118 vili 21 1030 SIRACIDAE i τ 3119 OSEE ΧΙ 2-4 2810 AMOS 11,.39, 11 53} viii 9 74° MICHA iii 6 14 IOEL ii 20 {5:9 1117 738 ABDIAS 3,4 7217 18 8817, 85° IONA iii 3 415 NAHVM iii 3, 16, 19 428 SOPHONIAS ii 13—il 5 4211 AGGAEVS ii 2224 80": ZECHARIAS 115 764 ii 13 134 iv 9 819 xiv 11—16 48% 100 MALACHIAS iv 2 7331 ESAIAS i 10 50? 113, 14 8459 119 247 i 23 76 v6 738 x 13; 14 7539 9.6 1S 7928 x 16—19 4811 ΧΠΗΙῚ δ013 ΧΠῚ 95. 18 504 XIV =o 7013 xiv 12, 13 718, 7210 xiv 13, 14 7220 xiv 14—17 757 xiv 16 7144, 7519, 7631 xiv 17 751,59. 76) xiv 18, 19 xiv 20, 21 χῖν 29. 97 χὶν 25 ΧῈΣ 1 5 xix 19, 20 XXL 15 — 17 xxiii 18 xxiv 1—13 Xxix 13 XXxlii 20 XXxiii 23 xlii 16, 17 xiii 5—s xliii 27—xliy 1 xliv 21, 22 xly 1 ff xlv 3 ff xlviii 8, 9 xlviii 18, 19 xlix 6 xlix 18, 19 liii 4, 5, 6 liii 10, 11 lviii 3 lviii 10 lix 9, 10 7618 773 521: 7930 431,5 481 401 4023, 4715, 8.431 472 8253 107 1010 gl Ω7 010 9:1 391 gil 927 2619, 287 378 8199 INDEX OF BIBLICAL QUOTATIONS. lxi 10 374 lxii 2—4 81:3 lxiii 9, 10 931 Ιχνὶ 20 637 HIEREMIAS lii 12 751 ix 23 7933 xvii 1927 627 ΧΥΙ 21 6231 Xvii 25 636 XVii 27 6379 Xxv 35—39 4017 Xxxll 15—29 5318 XXxil 18, 26, 29 54° THRENI lil 8410 BARVCH vi 2 6119 EZECHIEL iv 4—6 6516 xx 31—38 851} xx 45—xxi 5 4010 xx 40 418 Xxi 2, 3, 4 410 xxvi 15—18 4518 Xxvli 25, 26 789 Xxvii 26 74u XXvil 27—36 45~ Xxvili 2—19 (HEY XXviil 2 78, 791 XXVili 2, 3 796 XXVili 3 7g! Xxvili 4, 5 7921 Xxvili 6, 7 795: xxvili 7, 8 809 ΧΧΥΠῚ 9, 10 80! Xxvili11—13 8038 XXvili 12, 13 81:8 XXvili 18 813 Xxvlii 14—16 838 Xxvili 16 8328 Xxvili 17 8331, 846 Xxvili 18 8413, 27,31, g519 INDEX OF BIBLICAL QUOTATIONS. xxvili 19 8523 XxK -Ὁ 4319 xxxii 3—15 447 ΧΧΧΙ 7:9 45° xxxii 8 642! xxxii 10 4512 XXXxil 32 443 ΧΧΧΥ 14 7312 xxxvi 5—10 3578 Xxxvi 16—36 3217 xxxvil 1JI—14 368 Xxxvi 2I—28 3417 Xxxvili 13 845) Xxxix 1—4 7418 DANIEL Ἵ 34, 35 215 li 35 2539 vii 10 602 xi 31 δ᾽ ΧΙ 50; 98 52 MACHABAEORVM Ii vii 29 21? SEC. MATTHAEVM v 19 6917 vi 10, 13 1714 vi 20 8415 vi 21 8255 vii 21 694 vii 25 6315 ix 13 135 χ 25 67 xi 28 6376 xii 35 8424 xii 40 4130, 5620,5730,598 xili 28 792 xiii 30 2979 xiii 39 798 xiii 45 84:8 xvi 18, 19 6313 xvi 21 619 xix 12 295 xix 28 607 xxii 11 ff 8326 xxiii 2 ff Xxlil 37 Xxiv 2 xxiv 4 xxiv 5 xxiv 15 xxiv 15, 16 xxiv 30 xxiv 46 ff xxv 1 xxv 14 xxv 14 ff xxv 40 xxvi 64 xxvii 40 xxviii 1 107 6317 63 81 5? 7825 524 678 419 116 339 8419 615: 6871 416. 485 Ὁ: 5714 SEC. MARCVM x 30 xvi 2 5927 57 SEC. LVCAN 10 ili 22 iv 19 xvi 8 ΧΥΙ 29—32 xvili 30 xx 13 fh xxiv 1 13° 76 6016.21, 6529 79° 6617 59” 6123 57'" SEC. IOHANNEM 19 114, 18 147 ν Alef ν 24—29 vil 39 x 30 xiii 17, 18 xvi 7 xvii 5, 24 xix 42 ΧΧ Al 430 qi 1225 6129 3629 29! 71 267 2116 276, 377-7 59} 511" ACTA APOST. vii 51 xv 10 30% 1217 108 INDEX OF BIBLICAL QUOTATIONS. PETRI I xi 4, 5 27° i 88:5 xi 25, 26 3410 xi 28 1124, 3415 IOHANNIS I xii 19 101: ΤΥ ‘a xiii 12, 13 573 ii fe a AD CORINTH. I = apis 117 818 πὰ τ ΤΕ 68% i 28—31 au ivi_3 6731 191 ee aA oa ii 9, 10 48 iv 8 8035, 6916 ne’ tee iv 18 95} meat ss an eae xii 3—5 6922 ν 21 708 xii 3 697 xii 12 62 ἢ xv 46 57° AD ROMANOS aa 1518 11 620 i 21, 22 83% AD CORINTH. II ii 5 84:5 ii 24 107 nue ia iii 19, 20 12! 118 ohio iii 27 191: ue ce iii 31 14:0 WAS ore iv 2 1918 Laie GOT iv 3 1915 τ a iv 18. 1ὅ 1327 πες ον iv 15, 16 241| aa ἘΝ AD GALATOS v 14 81:1 118 56% ν 20 138, 154, 1822 ii 4 302 vi 14 127 ii 16 128 vi 16 8213 iii 7 13% vii 5 1219, 1512, 172 iii 10 14 vii 7, 8 1510 iii 11 1438, 152 vii 14. 93 15 iii 12 13% vii 22 69° iii 16 278 viii 7—9 16! iii 17, 18 143 viii 15 251: iii 19 1426, 1718 viii 29 2330 iii 21 145 ix 8 2714 iii 21, 22 12:1 ix 6—8 2718 iii 23, 24 18° ix 21 8231 iii 28, 29 ΤΙ ix 27, 29 2725 iv 23 1344 x4 183 iv 24 1315, 2821, 2920 x 21 1116 iv 28—30 308 xi 1,2 1118 iv 28 1318 INDEX OF BIBLICAL QUOTATIONS. v 10 8059 ν 18 15: AD EPHESIOS i 10 1827 ii 8—10 2014 ii 17 1857 ii 21 7 iv 15, 16 34 v 27 1044 v 31, 32 713, 6824 vi 12 30%, 5433 AD PHILIPPENSES i17 09: 118 70! iii 6 122 iii 18 3028 AD COLOSSENSES i 24 6° 1 16 644 i119 38 111 5, 6 834 AD THESSAL. I 1119 68 AD THESSAL. II 13 57, 30?7 314,50 6714 ii 4 ᾿Ξ ii 6—8 ii 7 18 ii 9 109 7426 82, 3077, 52%, 845 31) 8038 AD TIMOTHEVM I 19 vi 6 173, 242! 8422 AD TIMOTHEVM II 11 19 63h ii 20 8218 iii 5 69° AD TITVM 110 6092 APOCALYPSIS 14 5924 ii 10 609 ii 26, 28 7128 ix 10 6076 ix 15 602° ΧΙ 2 01: xi 3 6078 xi 8 505 xi 8, 9 618 ΧΙ 14 61° xvii 4 8225 xxii 16, 17 Be) 71:9 INDEX OF LATIN WORDS. For the Latinity of the Biblical quotations in the Book of Rules see Introd. lxix—cv. Achar 39” ad (=ob): ad merita 111° adhaerere 81: adiutorium 1810 adsignari 58° adstringere 51° aduersus (adj.): adu. corpus, pars 5”, 504, 721, 7559, 82%; ciuitas adu. Deo 41°, Meridiano 42!" adunatus : 7223, 8310 aetas, see mundus affectata sapientia 83% affectus 2710 ait 61, 710 3974 alicubi 40° alienigenae 409,15, 4122, 4918, 538, 805 alio properantes 66°; a. tendens 70* aliquotiens 61.18.25, 6422, 66, 677 allegoria 67°° Allophyli 4015 altitudo saeculi 7855 altus: a. sensu 6314 adunati montem...faciunt amatores uitae 10} antichristus 68°, 70* ars rhetorica 317 baptisma 36™, 43°; baptismo 75 bellans 54° bellum 33° bipertitus: bip. corpus Christi 1!°, 8°, 1015. 2416. bip. templum 755; bip. Tacob, semen Abraham 29!.); bi- pertita Ecclesia 5851, 4155, Aegyptus 431, Tyrus 46", Aelam 4917, Hierusalem 63°; bip. Salomon 657, lucifer 71°, orbis 75"! blandiri 44° breniare 3110, 60!" Caifas 1139 Cain 428, 815 capere 2° captiuitas 3576 carnaliter 65! causa 2577, 30%, 4631, 767 charismata 69° cherubin ministerium Dei 83°4 chorus sanctorum 83%" Christus, see Keclesia Christus quem accepimus 71°" circumuentio 58§ clarere 41, 810 clarificare δ᾽ claritas 4°%.°%,27, 162, 43% clausula 52!° coaequalis 74 coheres 38!° commemoratio 2679 communiecare 1° INDEX OF LATIN WORDS. compendium 59° conculeari 84!! conculeatio 84° conditio 228.76, 2319, 247.9,14,19| 769; Dei conditio 5728, 5851 conformatio 2679 conscientia: secundum e. 697 consequens 691% consummare in aliquo 2814 consummatio 58 continuatio 66! conuenire alicui 4°; quid cui conueniat 150, 519 conuenire in Keclesiam, genus, spe- ciem, etc. 27, 327, 414, 1126, 2415, 9524, 26°, 3213.11, 3415, 3715, 401, 4124, 442, 469, 537, 7211, 750, 761, 771.(3)8, 78%, 795,10. 8024, 8159 6. in unam mentem 815,19 conueniri in aliqua (parte) 405,15, 50%, 5419 751 copia Scripturae 667 copiose 114 corporaliter 753 corpus in capite 753 cruciatus 48% Dagon idolum 40", 411° debilitatus 85:0 definitio 64°° defossus 82°" delegatus 81°! delegere 767° delitescere 292° demonstratrix 189 dignari 12°7 dilueidari 17, 32° dimicari 8099 dinoscentia 18!” dispositio 27! distat 719 ditari 7930 diuturna mansio 10” dominari alicwius 177, 7214, 734, 767 dominicus (dies) 58°!"; fide dom, 25° dominium 18” dum 1°, 79, 310%.) 21, 517, 6123, 0513 (usque dum), 76°, 8051 taba ebdomadas 59° Ecclesia: filium hominis Εἰ. 5132, 725, 37%, 65); qui dicitur Deus E. est 5°; totam E. Christum δ᾽ ὃ; mundum spiritalem qui est Εἰ. 611 edere: ornanda eduntur 82°" eicere 851° elaborandum 3118 elatio 651° elementorum cursus 5872 elici 74! eloquium 5119 esca 82”° est (‘it is permitted’) 6374 Euangelia 617! euangelista 57!, 5957 euidentius 68°" euolui 81?! exceptare 761 excessus 3772 excidium 4325, 5275 excludere 1913, 8325.30 execrabilis 1114, 4115 exercitium 25} exponere 63!9, % fabricare 1°, 66%, 7374 facile uideri 415, 312! facinus 8220 facultates (τὰ ὑπάρχοντα) 82"; see sub- stantia Fanuhel 22° feria: sexta f. 5617, 57°, 5817, 503,10 fortuitum 23! fulciri 182°, 85% generalitas 76° generaliter 411", 43°7 sloria 192°; gloriam habere 19°’, 2018 habitator 527° hactenus 73! Helisabeth 22° heremus 358, 051." humanitus 1574 ibidem θ0 56, 61°; sce illic 112 idolatria 3813, 391,15 idolum 4015: idolorum cultores 9819, 59 ignis doloris 22° illic (never ibi) 297.°4, 857,56 3612, 4115, 4856, 446 504, 5815, 5411, 71°7 illieubi 541% imperitia 2219 impunitas 9819 in: in nullo 705, in omnibus 11°, in Regnorum 5171", 5815 incarnatus 6818 incaute 2290 incrementum 274,°9, 2155 inculeari 76°7 incurrere: nihil conditionis ine, 2276 indigere 31!” inducere 959, 27%, 6710 80° ingemescere 10*4 inlucescere 57!", 58!” inluminare 57}, ** inminens 57° inmoderatius 76!” innouari 33°9 inpalpabilis 3? inpedimentum 25°, 9150 inpingere 145 inportunus 58.15, 60” inridentium uox 75”! insequi 30!°; tempora se insequentia 64° instar 73% intellectus 31°"; (‘ signification’) 5°°, 668 intentari 177 interceptus 13° introit...intrat 0815 inualescere 65!,12 iugis, -e 8°, 1811, 396 iugiter 4°°.°7, 13°, 141, 2531, 3912, 434 legitimi numeri 553, 5929, 008,15 liberum arbitrium 221.19, 262, 271, 289; calumnia lib. arbitrii 23° liquido 3159 Lucas: secundum Luean 7° lucifer 7174.9 ludificari 22° luminaria 1° magis dicere 8416 INDEX OF LATIN WORDS. magisterium 311! magnificus 1572 magnitudo 1957 maiestas: 600]. maiestate 79! mandare 16°, 627, 674, 69°7 manere: iugiter mansit 13°, 14! manna 261, 632°, 24 mansio 1074 martyr 21+ Maziam 808 merere 2314, 817; mereri 85!) Meridianum 4215, 73°58, 75°; pars me- ridiana 7917 metropolis 4150 militare 5015 ministerium 8374 ministra: lex m. mortis 16!°.17!8 miscere 24°, 4815. filio Dei, Christo, etc., misceri 619, 77:16 22, 228, 2613, 387.9, 83%, alicui uoluntate m. 7°? miserans 21° miseratio 16° mobilis et inmobilis 75* mos: more 32°, 43% Moses 2617, Mosen 1258, Mosi 57°8, but e.g. Moysi 261° multiformis 9117 mundus 6130,81. 6521, 7374; m. aetas 5614, mundus regnans 65/4, m. reparationem 001, mundo finito 7513 mundus (adj.): Nabuchodonosor mundus obiit 77!” mysterium 111", 313,118, 6729 mysticus 2859, 55° natiuitas aduentus 4°; uenit natiuitate 427 -ne 119. 317) necessarior 8° necessarium 39°, ἢ, duxi 1!; necessario 308 necessitate 17°, 1818, 24°7, 25°.21 necessitudo 2711 negatio 68° negotiari 84°"; negotiandi causa 467! neomenia 58° nequam 741!4, 805 nescire and non cognoscere 8” INDEX nudare 16° obduratio 8375 obduratus 4° obiurgare 76+ obsequium 8211 obseruare 5729, 622, 6714, 70!, 771 obseruatio 217 obstupescere: obstipuit 451 obtinere 14, 303, 526 occultari 5117 operarius 237° operatrix 25%1 oportunus 46" ordo 148, 328,12, 58%; ordini relinquere 510; ordine 4123, nouitatis 0. 591; ex ordine 648 ornamentum 8110, 8258 palpabilis 3? parabola 40! parturiens 531° parum 7013: p. fuit...nisi 207° passiones 457: passio Domini 45° perambulare 18 peregrinatio 567, 6115 periocha 52! perseuerare 81°" perspicue 287),2, 5415 perspicuus 827439 plenitudo 21°%.9 populus solis 421? portator 82°! post (conj.) 27° post modum 289, 2924 posteritas 42° praedicator 63! praepositus 11° praescientia 248, 2819 praesidentes cathedrae 631771 primogenitus 610, 591% principalis 84:5 principari 76° pro locis 68, 554, 6429, 729, 771 professio 68% 1°, 698; sub p. ueteris Test. 2930 promittere (‘to set forth’) 584 prophetare 40°, 5417 B. OF LATIN WORDS. 119 prophetatio 4857 prophetia 17, 41°9, 854 propositum 31, 488 proprietas 408 prospicere: huic quaestioni prospiciens 1428 pseudoapostolus 63! quale si diceret...aut 515, 6522 qualitas 2876, 29% quando 213, 438 quantitas 287°, 55 quasi 581’, 648 quiescere 6818 quo (‘in order that’) 5, (31!) 664 quoad usque 7453: rationalis cursus 587? recapitulare 66% recapitulatio 11°, 654, 6612.4; pl. 677 recessus 14 recordatio 487 redigere 513 refert 8957 regularis 1? relaxare 767 renati Christi 453 reniti 71:3 reparatio: mundi r, 66! restaurari 40!! resurrectio 361227, 37°, 5617, 65° resurrectiones 3678 rex nouissimus 5”, 7512, 77° sacramentum 36° sacrilega mens 15” saeculum (‘this world’) 4118, 78°, 80°, 832°; futuro saeculo 837° saturitas 64%, 16 scilicet 43!, 7530 separatim 64° septiformis 11° septum legis 17°? sermo 22), 311° sicubi 1119 sigillum: recapitulationis 5, 661° significari 717 silua: prophetiae inmensam s. 1° 8 114 similitudo 675 76 simplicitatis nomen 70° solidari 759 soluere Iesum 6918 sonare 67% Sor, see Tyrus specialiter 409,7, 64°, 1910 status 48°, 65° strepere 23° strictim 46" sub (with acc., cf. 35”): 3910 sublimitas 848 subornare 5” substantia 834; (=7Td ὑπάρχοντα) 61°, see facultates subtiliter 5174, 6089 summa 567, 5974 superstitiones 7914 supputatio 5876 surgere 36%, 56, 611°; but resurgere occurs 7 times sub promissa See INDEX OF LATIN WORDS. synecdoche 55*:4 synonyma 51 titulus 6713, 8018, 8415 tolerantia 174 translatio 32"; Ecclesiae transl. 657° tropus 55°.8, 562° tumore stuporis elatus 1255 Tyrus quae et Sor 40” uetitum 26% uicarii Christi, diaboli 631)” undique uersum 1555, 177%, 65% uniuersus 83” ; (abl. abs.) 0953, 66°, (81°) uotum: uoto 21°, non uoto 564... 2457, 70° usque dum 6513 ut with inf. 5416; ut puta 567 utique 75% utrimque concluditur 58 Zorobabel 81° CAMBRIDGE : PRINTED BY C. J, CLAY, M.A. AND SONS, AT THE UNIVERSITY PRESS. Peo. AND STUDIES CONTRIBUTIONS TO BIBLICAL AND PATRISTIC LITERATURE EDITED BY J. ARMITAGE ROBINSON B.D. HON. PH.D. GOTTINGEN HON. D.D. HALLE NORRISIAN PROFESSOR OF DIVINITY VOL. 1. No. 2. THE FOURTH BOOK OF EZRA THE LATE PROFESSOR BENSLY AND M. R. JAMES Lirr.D. CAMBRIDGE AT THE UNIVERSITY PRESS London: CO. J. CLAY AND SONS, CAMBRIDGE UNIVERSITY PRESS WAREHOUSE, AVE MARIA LANE. Se . Cambrid ge Pies AND STUDIES CONTRIBUTIONS TO BIBLICAL AND PATRISTIC LITERATURE EDITED BY J. ARMITAGE ROBINSON B.D. HON. PH.D. GOTTINGEN HON. D.D. HALLE NORRISIAN PROFESSOR OF DIVINITY VOL. Ill. No. 2. THE FOURTH BOOK OF EZRA CAMBRIDGE AT THE UNIVERSITY PRESS 1895 Zondon: Ο J. CLAY anv SONS, CAMBRIDGE UNIVERSITY PRESS WAREHOUSE, AVE MARIA LANE. GLASGOW: 263, ARGYLE STREET. LEIPZIG: F. A. BROCKHAUS. NEW YORK: MACMILLAN AND CO. hat POURTE BOOK OF EZRA THE LATIN VERSION EDITED FROM THE MSS BY THE LATE ν ROBERT L. BENSLY M.A. LORD ALMONER’S PROFESSOR OF ARABIC IN THE UNIVERSITY OF CAMBRIDGE WITH AN INTRODUCTION BY MONTAGUE RHODES JAMES Lirt.D. FELLOW AND DEAN OF KING’S COLLEGE DIRECTOR OF THE FITZWILLIAM MUSEUM CAMBRIDGE AT THE UNIVERSITY PRESS 1895 [All Rights reserved] Cambridge: PRINTED BY J. AND C, F. CLAY, AT THE UNIVERSITY PRESS. ΙΝ - MEMORIAM VIRI - ERVDITISSIMI AMICI - DESIDERATI PREFACE. HIS edition of the Latin Version of the Fourth Book of Ezra has been long expected. For many years before his happy discovery of the celebrated ‘ Missing Fragment’ the late Professor Bensly had been engaged upon the text of this remarkable Book. His promise to edit it carried with it the conviction that the edition of so accurate a scholar, peculiarly furnished as he was for the task of grappling with the languages which have contributed to its preservation, must inevitably supersede the labours which others might in the meantime bestow upon its text. The conse- quence of this has been that, although the long lost section has been in the hands of scholars for twenty years, the Latin Version, so far as I am aware, has never until now been printed as a complete whole. When Mrs Bensly put into my hands the materials gathered by the late Professor for his edition, I supposed that my task in preparing them for the Press would be a light one. A specimen of the text and of its apparatus had been in type for nearly ten years: all, as it seemed, was fully prepared for printing. But it presently appeared that, after a second or a third fair copy had been made, Professor Bensly had collated some of the Mss yet again upon this copy, adding certain minutiae and sometimes altering or querying the text which he had constructed. More- over in one or two of the most difficult passages he had still held his judgment in reserve, and had not written out his work in a final form. That the edition has sutfered in consequence of the intervention at some points of another than the master’s hand is an inevitable result. I can only say that the points in question are but few’; 1 The principal passage is the Confessio Esdrae (viii. 20—36). vl PREFACE. that I have endeavoured to be scrupulously faithful to his latest judgments, so far as they could be ascertained ; and that the facts at any rate upon which the decision depends are carefully pre- sented. A far more serious loss is the absence of the introductory matter and of the notes in which he would have discussed the many problems which the Book presents. Of these nothing but stray jottings were forthcoming. I accordingly appealed to one who loves the Book, and venerates the great scholar who spent so large a portion of his life upon it, to introduce it in his own way to what I believe will be a large circle of readers. That the appeal has not been in vain the following pages will shew. In conclusion I wish to express my grateful thanks to Mr H. St John Thackeray of King’s College for the careful Index which closes this volume. J. A. KR. August 22, 1895. TABLE OF CONTENTS. PAGE PREFACE . : : : : : : : : : : : Vv INTRODUCTION : 3 : : : ‘ : F : : xi 1. The Manuscripts. : Ε A : : : , xii 2. The other Versions . Σ : : : : : ᾿ XXil 3. Name of the Book . : : . : : : : Xxiv 4. Ancient quotations of 4 Esdras (iii—xiv) : ; : XXVli 5. Quotations from the Additional Chapters : : XXXViil 6. The text of the Additional Chapters : : : : xliv 7. Character of the Additional Chapters —. : ᾿ . Ixxvili 8. The two texts of the Confessio Esdrae . : : . xxx 9. Other Apocryphal Literature attributed to Ezra. : Ixxxvi 10. Concluding remarks : : ; : ; ; : ΙΧχχὶχ LIBER EZRAE QUARTUS . : ‘ : : ᾿ L : 1 APPENDIX I 4 Esdras i—ii, xv—xvi. The text of C, with the variants of M . : : ς 83 APPENDIX I] 4 Esdras vil 20—36 (1) Inthe Mazarine MS _. : : : : : : 93 (2) Inthe Lyons MS . : ἢ 5 : : : : 99 InpEx oF Latin WorDs. : : : : : : : 95 INDEX OF PRoPER NAMES ; ; : : ; . . Ξ 106 INTRODUCTION. THE text of the Latin version of the Fourth Book of Esdras, printed in this volume, is in a certain sense an editio princeps. For the first time the book appears in print as a whole, in- cluding the long-lost passage in the seventh chapter. It is, moreover, at length presented to the reader in the form attested by the best available manuscripts. It is only within the last thirty years that the mutual relations of our existing authorities for the Latin text have been ascertained ; and previous editors have in consequence fallen into the mistake of using manuscripts which have in fact no independent value of their own. Moreover, in quite recent years, the number of known MSS. which present a complete text of the book has been, by the discoveries of M. Berger, increased from one to five; and, in the construction of the present text, four of these have been employed. The existence of the fifth, as we shall see, was made known so lately that it was impossible to obtain a full text of it in time to be used in the present edition. The text as here given is the work of the late Professor Bensly. His unique achievement—the discovery of a lost chapter of the Bible, in the shape of a long passage in the seventh chapter of this book—is familiar to many who are not professed students of apocryphal literature. It was communicated to the world in a volume entitled The Missing Fragment of the Fourth Book of Ezra, published by the Cambridge University Press in 1875: and to that publication constant reference will be made in this Intro- duction. Much of the information contained in it I shall not reproduce ; for the book is one which no student of 4 Esdras can dispense with. In particular, the notes upon the text of the B. E. G ΧΙ INTRODUCTION. Fragment are of the nature of a full commentary upon the passage, and it does not enter into the plan of this book to furnish any commentary upon the text. I propose in this Introduction to deal shortly with the following topics : The Manuscripts of the Latin Version. The other Versions. The name of the Book. Early quotations. The additional chapters (i., 11., Xv., XV1.). Other literature current under the name of Esdras. 1. The Manuscripts. These are four in number, and are denoted by the letters S, A, C, M. Of certain subsidiary authorities, which are employed in the constitution of a small portion of the text, more will be said hereafter. We will in the first place confine ourselves to the four main authorities. (1) S. This is the Codex Sangermanensis, formerly in the Library of the Benedictine Abbey of 8. Germain des Prés at Paris, now in the Bibliotheque Nationale, where the two volumes of which it consists are numbered 11504, 11505 Fonds Latin. It is dated in the eighth year of Louis le Débonnaire (A.D. 822), and consists of 414 leaves, measuring 191 x 13 inches, in quires of 8 and 10 leaves (the quires being numbered continuously from the beginning of Vol. 1.), in double columns of 54—56 lines each. It is numbered 1273 in C. R. Gregory’s list of MSS. of the Vulgate. Sabatier used it for his text of 4 Esdras in his monu- mental work Sebliorwm Sacrorum Latinae Versiones Antiquae (Rheims, 1743—1749)'. It was collated by Dr Hase for Volkmar’s Esdras Propheta, and by Dr Zotenberg for Hilgenfeld’s Messias Judaeorum. Professor Bensly collated it afresh for the text now printed. ' The Fourth Book of Esdras appears at the end of Tom. iii., along with the Prayer of Manasses and 3 Esdras. Sabatier died in 1742. This volume was printed in 1749, THE MANUSCRIPTS. ΧΙ In 1865 Professor Gildemeister had also collated this MS., and discovered that the “Missing Fragment” had been at one time contained in it, on a leaf which had been (no doubt purposely) cut out in early times; and from this and other indications he drew the indisputable and highly important conclusion that all MSS. of 4 Hsdras which do not contain that passage were ultimately derived from the Codex Sangermanensis: his evidence is given at length by Professor Bensly (pp. 5, 19 sqq.), with additions. This discovery was made before the “Missing Fragment” had been found by Professor Bensly. Codex S. is the oldest known manuscript of 4 Esdras, and is the parent of the vast majority of extant copies. The mutilated quire is no. ΧΧΧΥ͂ΠΙ., and the sixth leaf has been cut out. (2) semis ibi morantur. 959. Hic ergo populus, qui nunc est extra repostus, Siccato fluuio repetet in terra Iudaea. Not much stress can be laid on the difference between 95 (Commod.) and 10 tribes (4 Esdr.) for the Amiens MS. prima manu and the Complutensian both read ‘nouem.’ It is not unlikely that Commodian should have known 4 Esdras : indeed, as we shall see, he has been thought to quote the additional chapters. But as the description of the Tribes is not solely dependent on our book, it is better to class this witness among the uncertain ones. See on this passage Apocrypha Anec- dota, p. 91. ΧΧΧΙΪ INTRODUCTION. Ambrose of Milan is, of all patristic writers, the one who makes the clearest and most copious use of 4 Esdras. Hilgenfeld gives references to almost all the passages: and Bensly (p. 74) has printed those which relate to the Missing Fragment in a revised text. The passages, transcribed at length, are as follows: Ambr. de bono Mortis, x. Siquidem et in Esdrae libris legimus quia cum uenerit iudicii dies, reddet terra defunctorum corpora, et puluis reddet eas quae in tumulis requiescunt reliquias mortuorum : et habitacula, ait, reddent animas quae his commen- datae sunt, et reuelabitur Altissimus super sedem iudicii (4 Esdr. vii. 32, 33). Hae sunt habitationes de quibus dicit dominus multas mansiones esse apud patrem suum, quas suis pergensad patrem discipulis praepararet. Sed Esdrae usus sum scriptis ut cognoscant gentiles, ea quae in philosophiae libris mirantur, translata de nostris. ...Denique et scriptura habitacula illa ani- marum promptuaria nuncupauit ; quae occurrens querelae humanae, eo quod iusti qui praecesserunt uideantur usque ad iudicii diem, per plurimum scilicet temporis, debita sibi remuneratione fraudari, mirabiliter ait coronae esse similem illum iudicii diem, in quo sicut non nouissimorum tarditas, sic non priorum uelocitas (4 Esdr. v. 42). .,.[]lud quoque non reliquit occultum, eo quod superiores uideantur qui ante generati sunt, in- firmiores qui postea. Comparauit enim utero mulieris partus huius saeculi, quoniam fortiores sunt qui in iuuentute uirtutis nati sunt, infirmiores qui in tempore senectutis. Defecit enim multitudine generationis hoc saeculum, tanquam uulua generantis, et tanquam senescens creatura robur iuuentutis suae velut marcenti iam uirium suarum uigore deponit (4 Esd. v. 50—55). Ergo dum expectatur plenitudo temporis, expectant animae remunerationem debitam. Alias manet poena, alias gloria; et tamen nec illae interim sine iniuria, nec istae sine fructu sunt. Nam et illae uidentes seruantibus legem dei repositam esse mercedem gloriae, conseruari earum ab Angelis habitacula, sibi autem dissimulationis et contumaciae supplicia futura, et pudorem et confusionem ; ut intuentes gloriam Altissimi erubescant in eius conspectum uenire cuius mandata temerauerint (4 Esdr. vii. 80—87). Sicut enim prae- uaricatio Adae, ita et confusio ; quoniam sicut ille per incuriam mandatorum caelestium lapsus est, etc...ita et animae peccatorum uibrantis luminis eius splendorem non sustinebunt, quo teste se reminiscentur errasse. xi, (Cf. 4 Esdr. vii. 91—101.) Tustarum autem animarum per ordines quosdam digesta erit lactitia. Primum, quod uicerint carnem, nec illecebris eius inflexae sint. Deinde, quod pro pretio sedulitatis et innocentiae suae, securitate potiantur, nec quibusdam sicut impiorum animae erroribus et perturbationibus implicentur, atque uitiorum suorum memoria torqueantur, et exagitentur quibusdam ANCIENT QUOTATIONS OF 4. ESDRAS (IIL—XIV.). ΧΧΧΙΙ curarum aestibus. Tertio, quod seruatae a se legis diuino testimonio fulcian- tur, ut factorum suorum incertum supremo iudicio non uereantur euentum. Quarto, quia incipiunt intelligere requiem suam, et futuram sui gloriam praeuidere, eaque se consolatione mulcentes, in habitaculis suis cum magna tranquillitate requiescent stipatae praesidiis Angelorum. Quintus autem ordo exsultationis uberrimae habet suauitatem, quod ex hoc corruptibilis corporis carcere in lucem libertatemque peruenerint, et repromissam 510] possideant hereditatem......Denique sexto ordine demonstrabitur iis, quod uultus earum sicut sol incipiat refulgere, et stellarum luminibus comparari ; qui tamen fulgor earum corruptelam iam sentire non possit. Septimus uero ordo is erit, ut exsultent cum fiducia, et sine ulla cunctatione confidant, et sine trepidatione laetentur, festinantes uultum eius uidere, cui sedulae serui- tutis obsequia detulerunt : de quo innoxiae conscientiae recordatione praesu- mant gloriosam mercedem laboris exigui, quam incipientes recipere, cogno- uerunt indignas esse huius temporis passiones, quibus remunerationis aeternae gloria tanta refertur. Hic ordo, inquit, animarum, quae sunt iustorum, quas etiam immortales non dubitauit dicere in quinto ordine ; eo quod spatium, inquit, incipiunt recipere fruentes et immortales. Haec est, inquit, requies earum per septem ordines, et futurae gloriae prima perfunctio (? perfructio), priusquam in suis habitationibus quietae congregationis munere perfruantur. Unde ait Propheta ad Angelum: Ergo dabitur tempus animabus, postquam separatae fuerint de corporibus, ut uideant ea quomodo dixisti[?] Et dixit Angelus : Septem dies erit libertas earum, ut uideant, in septem diebus, qui praedicti sunt sermones, et postea congregabuntur in habitaculis suis. Haec ideo plenius de iustorum ordinibus expressa sunt, quam de passionibus impiorum ; quia melius est cognoscere quomodo innocentes saluentur, quam quomodo crucientur flagitiosi. ...... Non timeamus igitur recipi ab hominibus, non uereamur illum debitum ab omnibus finem in quo Esdras remunerationem suae deuotionis inuenit, dicente ei domino : Tu enim recipieris ab hominibus et conuersaberis residuum cum filio meo et cum similibus tuis (4 Esdr. xiv. 9)....Quis utique prior, Esdras an Plato? Nam Paulus Esdrae, non Platonis, secutus est dicta. Esdras reuelauit secundum collatam in se reuelationem iustos cum Christo futuros, futuros et cum sanctis (? vil. 28). xii. (4 Esdr. vii. 36—42.) Ibimus eo ubi paradisus est iucunditatis,......ubi nullae nubes, nulla tonitrua, nullae coruscationes, nulla ventorum procella, neque -tenebrae, neque uesper, neque aestas, neque hyems uices uariabunt temporum. Non frigus, non grando, non pluuiae, non solis istius erit usus, aut lunae, neque stellarum globi: sed sola Dei fulgebit claritas. Dominus enim erit lux omnium. De Spiritu Sancto, 11. 6. Quia creatur spiritus Hesdras nos docuit, dicens in tertio (vulg. quarto) libro: Et in die secundo iterum creasti spiritum firmamenti (vi. 41). XXXIV INTRODUCTION. De excessu Satyrt, i. 2 (4 Esdr. x. 6—24). Scriptum est enim, in communi dolore proprium uacare debere : neque enim prophetico sermone uni illi mulieri, quae figuratur, sed singulis dicitur, cum ecclesiae dictum uidetur.... Stulta (v. 7. Stulte), inquit, super omnes mulieres, nonne uides luctum nostrum, et quae nobis contigerunt ? quoniam Sion mater nostra omni (ὁ. 7. omnium) tristitia contristatur (v. . add. et humili- tate humiliata est) et luget (v. 1. lugete) ualidissime et nunc, quoniam omnes lugemus et tristes sumus (v. ὦ. sitis), quoniam omnes contristati sumus, tu uero contristaris in filio (v. J. fratre). Interroga terram, et dicet tibi, quoniam haec est quae debeat lugere tantorum casum super ea germinantium (v. /. tan- torum superstes germinum) ; et ex ipsa, inquit, ab initio omnes nati, et alii uenient, et ecce pene omnes in perditionem ambulant, et in exterminium fit multitudo eorum, Et quis (/. ecquis) ergo debet lugere magis, nisi quae tam magnam multitudinem perdidit, quam tu, qui pro uno doles ?... Sed iam audiamus quae scripta sunt: Nunc, inquit, retine apud temetipsum dolorem tuum, et fortiter fer, qui tibi contigerunt casus. Si enim iustificaueris terminum Dei, et filium tuum recipies in tempore, et in mulieribus collau- daberis.... Sed ecce dicentem scripturam audio: Noli facere hunc sermonem, sed consenti persuaderi. Qui enim casus Sion! Consolare propter dolorem Hierusalem. Vides enim, quia sancta nostra contaminata sunt, et nomen quod inuocatum (υ. 1. nominatum) est super nos, pene profanatum est, et iuuenes (ὁ. J. illi: for filii, ed. Bened.) nostri contumeliam passi sunt, et sacerdotes nostri succensi sunt, et Leuitae nostri in captiuitate fuerunt, et mulieres nostrae contaminatae sunt, et uirgines nostrae uim passae, et iusti nostri rapti, et paruuli nostri proditi (1. perditi, Hilg.) sunt, et inuenes nostri seruierunt, et fortes nostri inualidi facti sunt, et quod omnium maius, signaculum Sion, quoniam resignata est de gloria sua, nunc et tradita est in manibus eorum, qui nos oderunt. Tu ergo excute tuam multam tristitiam et depone abs te multitudinem dolorum, ut tibi repropitietur Fortis, et requiem faciat tibi Altissimus requietione (v. 7. requietionem) dolorum. 7 . . eee ~ “* 5 Ep. ad Horontianum, Ep. xxxiv. (4 Esdr. iii. 5, vii. 78). Ambrosius Horontiano salutem...De quo tibi Esdrae librum legendum suadeo, qui et illas philosophorum nugas despexerit ; et abditiore prudentia, quam collegerat ex revelatione, perstrinxerit eas (animas) substantiae esse superioris, Comm. in Lucam (1. 60) : Sic dominus noster Iesus nominatus est antequam natus, cui non angelus sed pater nomen imposuit. Reuelabitur enim, inquit, filius meus lesus cum iis qui cum eo iucundabuntur qui relicti sunt in annis quadrin- gentis. Et erit post annos hos et morietur filius meus (+Christus Jesus : ed. Bened.) et convertetur seculum (vii. 28—30). A Pseudo-Ambrosian fragment is published by Caspari ANCIENT QUOTATIONS OF 4 ESDRAS (III.—XIV.). XXXV (Kirchenhistor. Anecdota, p. 228) under the title Altercatio S. Ambrosii contra eos qui animam non confitentur esse facturam, aut ex traduce esse dicunt. I owe the reference to Harnack, Altchristl. Litteratur, 852. It has two quotations from 4 Esdr. Et Esdras similiter testatur: Nunc de morte sermo est: Quando profectus fuerit terminus sententiae (MSS. terminos terrae sententiae and terminus terrae sententia. Caspari gives Bensly’s text) Altissimi ut homo moriatur, recedente spiratione de corpore, ut reuertatur ad eum qui dedit ei adorare gloriam Altissimi (vii. 78). Item Esdras: Solus enim tu es deus, et una plasmatio nos sumus manuum tuarum sicut locutus es. Quoniam uisitas nunc in matrice plasma- tum corpus et praestas membra, conseruatur in igne et aqua tua creatio, Nouem mensibus patitur plasmatio creaturae tuae ea quae in ipso (M of 4 Esdr. has eam quae in ipsa) creata est ut seruetur. Et quando iterum reddit matrix quae in ea creata fuerint, imperasti ut ex his (so CM) membris, hoe est mammillis, praebeatur lac, fructum mammillarum ut nutriatur, quod plasmatum est in utero (viii. 7—11), Spain contributes two writers—the next in date—who show a knowledge of 4 Esdras, Priscillian and Vigilantius. Priscillian in his 3rd tract (de fide et apocryphis, p. 52, ed. Schepss) has the following passage : Sed argutior diuini mysterii natura quam diabuli, quae, ut quid deus in homine posset ostenderet, reseruari Hesdram uoluit qui illa quae fuerant incensa rescribsit. Quae si uere incensa et uere credimus fuisse rescribta, quamuis incensum testamentum legatur in canone, rescriptum ab Hesdra in canone non legitur, tamen, quia post incensum testamentum reddi nou potuit nisi fuisset scribtum, recte illi libro fidem damus, qui Hesdra auctore prolatus, etsi in canone non ponitur, ad elogium redditi diuini testamenti digna rerum ueneratione retinetur ; in quo tamen legimus scriptum spiritum sanctum ab initio saeculi et hominum et rerum gesta retinentem cor electi hominis intrasse et, quod uix ad humanam memoriam scribti forma retineret, ordine numero ratione repetita, cum per diem loquens et nocte non tucens scriberet, omnia quae gesta uidentur esse uel legimus scribta ad humanam memoriam condidisse. Of Vigilantius we have not the written words, but only the evidence of Jerome, whose language, not so courteous as it might be, seems to impute to him Priscillianist opinions, which there is no evidence to shew that he entertained. Dicis in libello tuo, quod dum uiuimus, mutuo pro nobis orare possumus, postquam autem mortui fuerimus, nullius sit pro alio exaudienda oratio, praesertim cum Martyres ultionem sui sanguinis obsecrantes, impetrare non quiuerint (cf. 4 Esdr. vi. 35). XXXVI INTRODUCTION. Tu uigilans dormis, et dormiens scribis : et proponis mihi librum apocry- phum, qui sub nomine Esdrae a te, et similibus tuis legitur: ubi scriptum est, quod post mortem nullus pro aliis audeat deprecari: quem ego librum nunquam legi. Quid enim necesse est in manus sumere, quod Ecclesia non recipit? nisi forte Balsamum mihi, et Barbelum, et Thesaurum Manichaei, et ridiculum nomen Leusiborae proferas, et quia ad radices Pyrenaei habitas, uicinusque es Iberiae, Basilidis antiquissimi haeretici, et imperitae scientiae, incredibilia portenta prosequeris, et proponis quod totius orbis auctoritate damnatur. Hieron. contra Vigilantium. (Opp. ed. Vallarsius, τι. col. 392, 393.) It is quite possible that to Priscillian may be due the existence of the Spanish text of 4 Esdras, Isidore of Seville, as we shall see, also knows the story of the restoration of the sacred books. Jerome in another passage expresses his views about our book : Prol. in Esdr., ete. Nec quemquam moueat quod unus a nobis liber editus est, nec apocryphorum tertii et quarti somniis delectetur, quia et apud Hebraeos Esdrae Nehemiaeque sermones in unum uolumen coarctantur ; et quae non habentur apud illos, nec de uiginti quattuor senibus sunt, procul abicienda. His other allusions are to the story of the restoration of the books. Last among the patristic authorities who quote 4 Esdras must be placed the unknown Arian who wrote the Opus imperfectum in Matthaeum. In Hom. xxxiv. he says: Dicit enim propheta Ezra (υ.1. Iesaias) uolens omnium sanctorum unam ostendere uocationem et nullam inter eos esse differentiam temporis causa, dicit omnium sanctorum numerum esse quasi coronam ; sicut enim in corona, cum sit rotunda, nihil inuenias quod uideatur esse initium aut finis, sic inter sanctos, quantum ad tempus in illo saeculo, nemo nouissimus dicitur, nemo primus (4 Esdr. ν. 42). We have already seen’ that the Pseudo-Hieronymian Comm. in Marcum quotes our book. I am unable to extend the list of patristic quotations from this portion of the book any further; but in the evidence which I have brought together the greater part of the patristic period is represented. For the legend of the rewriting of the sacred books by Esdras there is early and copious evidence. I have thought it well to 1 See p. xxix. ANCIENT QUOTATIONS OF 4 ESDRAS (IJI.—XIV.). Xxxvil separate those passages which allude to it from the other quota- tions, because, as I have said, it is possible that the author of 4 Esdras and the writers who quote the story were both of them employing a current Jewish tradition. However, in the case of some we have distinct evidence, either that they drew from 4 Esdras directly (as Priscillian, who cites a phrase from the book and whose words I therefore placed among the express quotations), or that they knew the book (as Clement of Alexandria). The writers who mention the legend are : Trenaeus, 11. 21. 2 (24. 1, Harvey): καὶ οὐδέν ye θαυμαστόν, Tov Θεὸν τοῦτο ἐνηργηκέναι, ὅς ye Kal ἐν TH ἐπὶ Ναβουχοδονόσορ αἰχμαλωσίᾳ τοῦ λαοῦ διαφθαρεισῶν τῶν γραφῶν, ...ἔπειτα ἐν τοῖς χρόνοις ᾿Αρταξέρξου τοῦ Περσῶν βασιλέως ἐνέπνευσεν "Ἔσδρᾳ τῷ ἱερεῖ ἐκ τῆς φυλῆς Λευί, τοὺς τῶν προγεγονότων προφητῶν πάντας ἀνατάξασθαι λόγους, καὶ ἀποκαταστῆσαι τῷ λαῷ τὴν διὰ Μωσέως νομοθεσίαν. Clement of Alexandria, Strom. i. 22 (p. 410), in practically the same words “ex illo ipso Irenaei loco,” as Fabricius says : ἐπεὶ kav τῇ Ναβουχοδονόσορ αἰχμαλωσίᾳ διαφθαρεισῶν τῶν γραφῶν, κατὰ τοὺς ᾿Αρταξ. τοῦ Περσ. Bao. χρόνους, ἐπίπνους "Ἔσδρας ὁ ἱερεὺς γενόμενος πάσας ‘ \ > > , , , τὰς παλαιὰς αὖθις avaveovpevos προεφήτευσε γραφάς, And again Strom. i. 21 (392): μετὰ Ἔσδρα...δι’ ὃν γίνεται ἡ ἀπολύτρωσις τοῦ λαοῦ καὶ ὁ τῶν θεοπνεύστων ἀναγνωρισμὸς καὶ ἀνακαινισμὸς λογίων. Tertullian, de cultu feminarum, 1. 3: Hierosolymis Babylonia expugnatione deletis omne instrumentum Judaicae literaturae per Esdram constat restauratum. Jerome, adu. Heluidium, 7 : siue Moysen dicere uolueris auctorem Pentateuchi, siue Ezram, eiusdem instauratorem operis, non recuso. Basil, Ep. ad Chilonem : ἐνταῦθα (1.6. in solitude) πεδίον ἐν ᾧ ἀναχωρήσας "Eodpas πάσας τὰς θεοπνεύστους βίβλους προστάγματι θεοῦ ἐξηρεύξατο. A passage quoted by Fabricius from Chrysostom (Hom. viii. in Ep. ad Hebr.) speaks of the Scriptures having been collected from their remains by Esdras (ἀπὸ λειψάνων συντεθῆναι). This is hardly to be called a reference to our story. Similarly, the Pseudo-Athanasian Synopsis says that Ezra XXXVI INTRODUCTION. preserved copies of the Scriptures privately and afterwards pub- lished them. Leontius Byzantinus, de sectis, p. 428 : ὁ δὲ "Ἔσδρας ἐλθὼν εἰς τὰ Ἱεροσόλυμα καὶ εὑρὼν ὅτι πάντα τὰ βιβλία ἦσαν καυθέντα ἡνίκα ἠχμαλωτίσθησαν, ἀπὸ μνήμης λέγεται συγγράψασθαι τὰ KB’ βιβλία ἅπερ ἐν τοῖς ἄνω ἀπηριθμησάμεθα. Isidore of Seville, Origines, vi. 3: Bibliothecam ueteris testamenti Esdras scriba post incensam legem a Chaldaeis...diuino afflatus spiritu reparauit...totumque uetus testamentum in uiginti duos libros constituit. De Offic. Eccles, τι. 12: practically the same words. De vita et morte Sanct. 1x1. : Esdras sacrae scriptor historiae atque alter lator legis post Moysen. Hic etiam legem incensam ex gentibus renouauit. The passages from Irenaeus, Basil (most certainly), Leontius, and Isidore, seem to shew a knowledge of the form of the story as contained in 4 Esdras. Hilgenfeld also quotes a passage from Jacob of Edessa (cent. vil, Ep. xii. ed. Wright, Journ. Sacred Literature, 1867), which plainly presupposes 4 Esdr, xiv. 44. 5. Quotations from the Additional Chapters. For chapters 1. and 11. the list is a short one. Practically only two authorities known to me make quotations from them. Iam not here speaking of possible obligations to them in other Apoca- lypses. There is one quotation which, though perhaps noticed before now, has not been traced to its true source in these chapters. In the Acts of Silvester’s Dispute with the Jews (largely quoted by George Cedrenus, p. 482: i, 525 Migne), the following among other prophecies is cited : Λέγει ὁ "Eodpas: ᾿Εδήσατέ pe οὐχ ὡς πατέρα τὸν ῥυσάμενον ὑμᾶς ἐκ γῆς Αἰγύπτου. κράζοντες ἐπὶ τοῦ βήματος τοῦ κριτοῦ ἐταπεινώσατέ pe’ κρεμασθῆναι ἐπὶ τοῦ ξύλου παρεδώκατέ με. In the Latin version of these Acts (I copy the passage from a xiith century MS. in the Library of Peterhouse, Cambridge, no. 2. 4, 4) the quotation runs thus: “ Dixit sanctus Esdras : QUOTATIONS FROM THE ADDITIONAL CHAPTERS. XX XIX Vinxisti me non sicut patrem qui liberaui uos de terra Egypti, Clamantes ante tribunal iudicis humiliasti me: suspensum in ligno tradidisti morti me.” It is plainly a translation from the Greek just quoted. Now this passage does not appear in the Vulgate text of the first two chapters: but m one of the MSS. (M) of the Spanish recension of these chapters we find it in the following form (p. 84 of this edn.) 1. 33: Hee dicit dominus omnipotens. Nouissime et in me manus uestras in- iecistis acclamantes ante tribunal iudicis ut me traderet uobis. Accepistis me tanquam iniquum, non ut patrem, qui uos liberaui de seruitute et suspen- sum ligno morti tradidistis. Hec est opera quam operati estis. Ideoque dicit dominus. Redeat pater meus et angeli eius et iudicent inter me et uos. Si patris mandatum non feci, si non feci quae pater meus iussit. iudicio uobiscum contendam, dicit dominus. Hee dicit dominus omnipotens. Domus uestra deserta est. Proiciam uos sicut venti stipulain. This plainly Christian passage is not to be at once rejected as an interpolation because it is Christian, Not less Christian are the whole two chapters. But it must be pointed out: (a) That the Acts of Silvester’s Dispute with the Jews are not a translation from the Latin. (b) That, while the Latin of M goes back to a Greek original, its Greek original is not identical with the passage in the Acts. In other words, the passage in the Acts seems to be a shortened form of the text in M. I had at first imagined that accepistis in M was a rendering of ἐδέξασθε, which was a corruption of ἐδήσατε: but I do not think this will stand. The possible explanations of the phenomena are : (1) That the passage is an interpolation from the Acts of Silvester into the Greek or into the Latin text of Esdras. (2) That the passage is an interpolation into the Greek text of Esdras, used by the author of the Acts. ᾿ (3) Thatit is an integral portion of the Spanish text of Esdras omitted in C by homeeoteleuton between the two occurrences of Hec dicit donunus omnipotens. (4) That it is borrowed from a common source by the authors of 4 Esdras i. 11. and the Acts respectively. This, though ἃ possibility, has no evidence in its favour. xl INTRODUCTION. Both the second and third explanations have some plausibility ; but the first is put out of court by the fact that there is more (and that of the same kind) in the Latin text than is quoted in the Acts, and that the variations of the Greek from the Latin are more easily explained if the Greek is a partial quotation than if it is the | original. Further, all the other quotations in the Acts are genuine save one (which immediately follows this from Esdras, it is true) namely :— ὅτι δὲ καὶ ταφήσεται Ἱερεμίας λέγει" Ἔν τῇ ταφῇ αὐτοῦ ζωοποιηθήσονται ot νεκροί. which I have not as yet traced, though a very similar passage is attributed to Jeremiah in a Latin Passion of St James the Great (Historia Apostolica Pseudo-Abdiae iv. 6); and we must re- member that it is not often found to be the case that passages such as this are merely the invention of the authors who quote them. There is a supposed reference to these chapters in Commodian (Carm. Apol. 897) in the line : Captiuatque prius Tyrum et Sidona subactas (cf. i. 11), which, however, refers not to an act of God on behalf of the Jews—as does the passage in Esdras—but to the exploits of a king from the East, who is the Antichrist of the Jews. The only other authority known to me which clearly employs these two chapters is liturgical. In the Roman Breviary and Missal there are several responses, etc., taken from this source : e.g. the (1) Antiphon for feasts of Martyrs in the Paschal season, Lux perpetua lucebit sanctis tuis, Domine, et aeternitas temporis. which agrees rather with the Spanish text of 11. 35 than with the other. The MSS. CM read et eternitas temporum uobis parata est: SA per aeternitatem temporis. (2) Common of Apostles, Modo coronantur et accipiunt palmam (ii. 46). (3) Office of the Dead, Requiem aeternam dona eis, Domine, et lux perpetua luceat eis (ii. 35). QUOTATIONS FROM THE ADDITIONAL CHAPTERS. xli (4) Introit on Whit Tuesday, Accipite iucunditatem gloriae uestrae, gratias agentes Deo qui uos ad caelestia regna uocauit (ii. 36, 37). I should also like to call attention to the general similarity of i. 7—23 to the Improperia or Reproaches, which the Roman Church recites on Good Friday. It will be found, I think, worthy of remark. But this liturgical use does not help us to a date, interesting as it is in showing that the chapters were popular and well-known, and far-reaching as the influence has been of the phrases borrowed from Esdras. It is just possible, though not really probable, that Irenaeus and Justin may have drawn from these chapters a quotation which is found four times in the works of the former, and once in those of the latter; it is expressly referred by both to Isaiah or Jeremiah. Whatever the source whence they drew it, it will be as well to put the facts together. The passage from Justin is in Dial. 72, and is introduced as a passage which was removed from the book of Jeremiah by the unbelieving Jews, Ἐμνήσθη δὲ κύριος ὁ θεὸς ἀπὸ Ἰσραὴλ τῶν νεκρῶν αὐτοῦ τῶν κεκοιμημένων εἰς γῆν χώματος, καὶ κατέβη πρὸς αὐτοὺς εὐαγγελίσασθαι τὸ σωτήριον αὐτοῦ. Trenaeus has it in the following forms: ii. 20.4. Esaias ait : Et commemoratus est dominus sanctus Israel mortu- orum suorum qui dormierant in terra sepultionis, et descendit ad eos euange- lizare salutem quae est ab eo ut saluaret eos. iv. 22. 1. Hieremias ait: Recommemoratus est...praedormierant in terra defossionis...salutare suum ad saluandum eos. iv. 33.12. Alii autem dicentes : Rememoratus...(om. Israel)...dormierant in terra limi...salutare suum ut erigeret ad saluandum eos. vi. 31. 1. Propheta ait de eo: Commemoratus est dominus sanctorum suorum, eorum qui ante dormierant in terra sepelitionis...salutare suum extrahere eos et saluare eos. The fullest Greek original which we deduce from these several passages 15: ᾿Ανεμνήσθη δὲ κύριος (6) ἅγιος Ἰσραὴλ τῶν νεκρῶν (v. ἰ. ἁγίων) αὐτοῦ τῶν προκεκοιμημένων εἰς γῆν χώματος, καὶ κατέβη πρὸς αὐτοὺς εὐαγγελίσασθαι τὸ σωτήριον αὐτοῦ (v. l. τὸ ἀπ᾽ αὐτοῦ) εἰς τὸ ἐγεῖραι αὐτοὺς καὶ σῶσαι (ῥύσασθαι) > , αὐτούς. ΧΙ INTRODUCTION. With this quotation (which strongly recalls a situation in the Gospel of Peter) two passages in 4 Esdr. 11. should be compared : ii. 16. Et resuscitabo mortuos de locis suis et de monumentis educam illos, quoniam cognoui nomen meum in illis. 31. Filios tuos dormientes memorare (memorabor CM) quoniam ego eos educam de latibulis terrae et misericordiam cum illis faciam quoniam miseri- cors sum, dicit Dominus omnipotens. It will be seen that the point of these verses is very different from that of the quotation in Irenaeus. There the descent into Hell is the central fact; here it is the raising up of the saints out of their graves. The resemblance is really a superficial one. The text of the Esdras passage will be treated further on. There are very few early references to chapters xv., xvl. The first is a supposed one by Tertullian (adversus Marcionem Vv. 16): Sed uobis dico, inquit, qui auditis, (ostendens hoc olim mandatum a creatore : loguere in aures audientium) diligite inimicos vestros, etc. The editors refer these italicised words to xv. 1, Ecce loquere in aures plebi meae: but the resemblance is to my mind not at all convincing, though I cannot point to the true source of the quotation. The next authority is equally, if not more, doubtful. In xvi. 60 the words occur ‘qui extendit caelum quasi cameram,’ and similar phrases are found in Hippolytus (contra Noetum 18, ὁ πήξας ὡς καμάραν τὸν οὐρανόν), and the Apostolical Constitutions Vii. 34 οὐρανὸς δὲ ὡς καμάρα πεπηγμένος : Vil. 35 οἶδεν οὐρανὸς τὸν ἐπὶ μηδενὸς αὐτὸν καμαρώσαντα ὡς λίθῳ κύβον : Vill. 12 ὁ τὸν οὐρ. ὡς Kap. στήσας. But all the passages find a more probable source in Isa. xl. 22 « , « > > c - ὁ στήσας ὡς καμ. τ. OUP. καὶ διατείνας αὐτ. ὡς σκηνὴν κατοικεῖν. Ambrose (Kp. xxix.) comes to our aid again here : Non utique de hoe tecto dicit, sed de illo: extendit caelum sicut came- ram}, These are his words; and it has been pointed out (Bensly, p. 36 n.) that he is not quoting the passage from Isaiah, since in Hexaemeron (vi. 2) he cites that in the form ‘qui statuit caelum ut cameram,’ ' SA read quasi cameram ; CM ut cam. QUOTATIONS FROM THE ADDITIONAL CHAPTERS. xliii It seems, then, that in his time these chapters were already current in the version in which we possess them; and it is prob- able that they were also attached to chapters iii.—xiv. Gildas, however, is the most copious quoter from these chapters. Professor Bensly has printed the passages in extenso (pp. 36—40) and has shewn that they agree with the text of Cod. A as against that of Cod. 5. The document which as a whole most intimately resembles these two chapters is part of the Sibylline Oracles, namely the books xi. (ix.) and xii. (x.), which also approach them in date, But here the resemblances are scattered over an area too wide to admit of full quotation. Some characteristic lines, however, may be given here: For the sidus of xv. 13, 35, 39, etc. compare : Sib. Orac. ii. ϑὅ. λάμψει yap στεφάνῳ λαμπρῷ παρομοίϊος ἀστήρ. ili. 334. ἐν δὲ δύσει ἀστὴρ λάμψει ὃν ἐροῦσι κομήτην; ῥομφαίης, λιμοῦ, θανάτοιό τε σῆμα βροτοῖσιν. v. 155. ἀλλ᾽ ὅταν ἐκ τετράτου ἔτεος λάμψει μέγας ἀστήρ. v. 158. ἥξει δ᾽ οὐρανόθεν ἀστὴρ μέγας εἰς ἅλα δεινήν. xil, 350 (Rzach.) ἀλλ᾽ ὁπότ᾽ ἂν ἀστὴρ παντείκελος ἠελίοιο λαμπρὸς ἀπ᾽ οὐρανόθεν προφανῇ ἔνι ἤμασι μέσσοις. and xiv. 181. The sudden plenty in xvi. 22. ii. 29. καὶ τότε δ᾽ εἰρήνη τε βαθεῖά τε σύνεσις ἔσται καὶ γῇ καρποφόρος καρποὺς πάλι πλείονας οἴσει. The diminution of men xvi. 28. ii, 9ὅ. λεῖψις δ᾽ ἀνθρώπων ἔσται κατὰ κόσμον ἅπαντα, ὡς ἴχνος εἰ κατίδοι τις ἐπὶ χθονί, θαυμάσσειεν, ἀνθρώπου. The ‘rumpheae uolantes’ of xv. 41. in. 672. ἀπ᾽ οὐρανόθεν δὲ πεσοῦσαι ῥομφαῖαι πύρινοι κατὰ γαῖαν. It will thus be seen that, with the possible exception of the Sibylline Oracles, we have no Greek evidence for chapters xv, xvi at all. xliv INTRODUCTION. 6. The Teat of the Additional Chapters. I have already called attention to the fact that these chapters exist in two recensions, which differ from each other materially. One is represented by the French MSS. SA, the other by the Spanish MSS. CM(L). We have now to determine, if possible, which of the two has the best claim to be considered original. It is in chapters i, ii. that the most material differences are to be found, and to them we will for the present confine our attention. The opening words of the first chapter are given in two radically different forms by the two groups of MSS., thus: Frencu (SA) Inc. Liber Ezrae secundus (S) (tertius A) Liber Ezrae prophetae secundus (A SpanisH (CM(L)) Liber Esdre filius Cusi prophete sacerdos (L) Verbum domini quod factum est omits secundus) filii Sarei, ete.—filii Aaron ex tribu Leui, qui fuit captiuus in regione Medorum in regno Artar- xersis regis Persarum. Et factum est uerbum domini ad me dicens: ad Esdram filium Cusi in diebus regis Nabuquodouosor dicens: The genealogy of Ezra given by the French text requires a word or two of comment. It contains nineteen steps exclusive of Ezra himself; and it is derived from the canonical Ezra (vu. 1—5: 3 Esdr, vii. 1, 2) with an addition of three steps (Achias, Finees, Heli) supphed from 1 Sam. xiv. 3, as Hilgenfeld has remarked. It differs materially from the priestly genealogy given in 1 Chr. v. 29 (vi. 1). Nothing whatever of this appears in the Spanish text, where Ezra is simply called the ‘son of Cusi.’ Now this name Cusi or Cushi is not one that occurs in any known genealogy of Ezra: and the question at once arises—why, if the longer genealogy is correct, should it ever have been omitted, and one for which there is no authority substituted for it? To my mind, this consideration furnishes a presumption in favour of the originality of the Spanish text in this particular. But, if the name Cushi forms no part of the historical genea- logy of Ezra, is there any other genealogy to which it is appro- priate? It occurs thrice in the Old Testament. Once, as the THE TEXT OF THE ADDITIONAL CHAPTERS. xlv designation of the messenger who brought David the news of Absalom’s death (2 Sam. xviii.): again, in Jer. xxxvi. 14, as the name of the ancestor of Jehudi (son of Nethaniah, of Shelemiah, of Cushi): lastly in Zeph. 1. 1: “The word of the Lord which came unto Zephaniah the son of Cushi, of Gedaliah, of Amariah, of Hezekiah, in the days of Josiah the son of Amon, king of Judah.” The resemblance of this verse to the opening words of 4 Ksdr. 1. in the Spanish text is obvious and striking. Another radical divergence between the two texts is in the matter of Ezra’s date. The French text places his prophecy in the reign of Artaxerxes king of the Persians. The Spanish, in the days of king Nebuchadnezzar. Here again the French text draws upon the canonical Ezra (vil. 1: “ Now after these things, in the reign of Artaxerxes king of Persia, Ezra the son of Seraiah, ete.”), while the Spanish text is completely at variance with it. The title prefixed to the chapters also calls for some notice. The two French authorities differ among themselves, A calling them the third book, and omitting the word “secundus” in the text, while S calls them the second book in title and text alike. The Spanish authorities also disagree, but less markedly: CM prefix no title (M has at the end expl. liber secundus Esdre scribe: but this applies to the whole of the book) but L has: The book of Esdras the prophet the son of Cusi, the priest (sacerdos). The curious sacerdos in the nominative must have some connexion, one fancies, with the secundus of S. Which is most likely to be original? Do we habitually find such designations as first and second applied to different books by the same author, in the text, not the title? In the New Testament there are such instances; the Acts and the Second Epistle of Peter especially. But in the case of the apocryphal or apocalyptic literature, I do not think we meet with the phenomenon. Enoch has its divisions—the Book of Similitudes, the Book ‘of the Courses of the Lights of Heaven, etc.: but the Apocalypse of Baruch has no specified relation to the older Greek prophecy. In short, the evidence of analogy is scanty. But is the name second book really appropriate to the writing before us? It is, as we have seen, only supported by one primary MS. There 1s nothing in the text of the chapters which makes the name a e2 xlvi INTRODUCTION. probable one: and, as we can see for ourselves, the position in which it appeared was not invariably that of second. It has, in fact, no special fitness, and it is very inadequately supported. On the other hand, we have only the word sacerdos offered to us as an alternative. In L it appears coupled with “ prophete”: Liber Esdre,..prophete sacerdos (L) Liber Ezrae prophetae secundus (5). And we can very easily explain its occurrence in L. For is not the word ‘ prophet’ a very unusual designation for Ezra? Do we, in fact, find Ezra called a prophet anywhere in the Bible or Apocrypha at all save in this one passage? And, on the other hand, is not Ezra the priest a very usual designation? I believe that sacerdos is a correction of prophetae, which has made its way into the text of L and has in S (or an ancestor) been corrected in its turn to secundus. It is possible that the two forms of the name of Ezra which we find in the two texts may have a bearing on the problem. The French form Ezra (ii. 33) is that which is used throughout the canonical book in Codex Amiatinus and in other leading MSS. of the Vulgate: and it is undoubtedly a more correct and Hiero- nymian form than the Hsdras of the Spanish text, which is now also found in the Clementine Vulgate. Thus far, then, in the points with which we have dealt (viz., the genealogy, the name and date of Ezra, the title of the book), the French text seems to be one corrected into agreement with the canonical Scriptures, while the Spanish text has preserved a number of striking divergences therefrom, which therefore have a presumption of originality in their favour. If I am right so far—and it seems to me that it would be difficult to account for the facts on any other hypothesis—we may fairly expect to find similar corrections in other parts of the French text. But we must not expect to find that the French text has preserved no good readings as against the Spanish. This is an important point. The Spanish text is palpably.corrupt in many places: and all that I claim for it—and that provisionally—is a relatively greater originality: not one that extends to every syllable. To proceed with our examination of the two texts: THE TEXT OF THE ADDITIONAL CHAPTERS. xlvil FRENCH. SPANISH. 10,11. Pharaonem cum pueris suis ego Farionem cum pueris suis et et omnemexercitum eius percussi. omne (-em M) exercitu (-um M) Omnes gentes a facie eorum per- elus dimerst in mare. Nonne didi, et in oriente prouinciarum propter uos Bethsaydam ciuitatem duarum populum, Tyri et Sidonis, euerti et ad meridianum duas dissipaui et omnes aduersarios ciuitates Tyrum et Sydonem igni eorum interfeci. cremabi et eos qui aduersum eos fuerunt male interfeci ? The phrase dimersi in mare occurs again in the Spanish text of i. 16, but nowhere in the French text. Its originality is an open question. The next clause is much more startling. Clearly the Spanish text is here the more puzzling of the two. When was Bethsaida destroyed for the benefit of Israel? How can we account for the sudden introduction of it here? This last question it is not difficult to answer. The name of Betlsaida is doubtless borrowed from the passage (Mt. xi. 21) where it is coupled with Tyre and Sidon. Οὐαί σοι Χοραζείν, οὐαί σοι Βηθσαϊδάν: ὅτι εἰ ἐν Τύρῳ καὶ Σιδῶνι, «.7.A. But this clear borrowing from the Gospels does not necessarily entail the con- clusion that the form of text containing it is not the most original. The French text corresponding to these words is “1 have destroyed all nations before them” and this text then proceeds to par- ticularise Tyre and Sidon as having been scattered. If we are to judge between the two texts provisionally on grounds of probability, it seems to me that we must here again decide in favour of the Spanish. Bethsaida might well have been cut out of the text, where it was felt to be absurd, and the far tamer and vaguer reference to “all nations” substituted for it. But the temptation to insert Bethsaida merely because Tyre and Sidon were mentioned seems almost μη. The next divergence is that the French text says that Tyre and Sidon are in oriente, the Spanish ad meridianum. The phrase “in the East” has led to the conjecture that the writer lived in the West (Gutschmid, quoted by Hilgenfeld, p. 206). I fail however to see any motive for the alteration of East to South by the author of the Spanish text: and it has occurred to me that the reading ad meridianum may very possibly be the original one. I take it to be a reference to a book already quoted, that of xlvili INTRODUCTION. Zephaniah (ii. 4) where the Lxx. reads: Διότι Tafa διηρπασμένη ἔσται, καὶ ᾿Ασκάλων εἰς ἀφανισμὸν καὶ "Αζωτος μεσημβρίας ἐκριφήσεται: “Ashdod shall be taken at noon-day.” The am- biguous μεσημβρία was taken to mean the quarter of the compass, not the time of day: and this was further corrected in the French text to “East,” a quarter of the compass which would suggest itself as being more accurate. I pass over some apparently less instructive differences, and come to 15, 16. Et illic murmurastis. Et Et illic murmurastis. Persecutorem non triumphastis in nomine meo uestrum cum exercitu eius di- de perditione inimicorum ues- mersi in mare. et adhuc mur- trorum sed adhuc nunc usque murat populus et ipsi (ipse M) de murmuratis. perditione eorum. Here the Spanish text seems better in its definite mention of the inimici referred to in the French text, and worse in its almost total omission of the clause Ht non—inimic. uestr. which, to my mind, ought to hold its place. The occurrence of murmurastis and murmuratis may well have led to the omission in each text of one sentence. 19. Dedi mannam uobis in escam, Mannam uobis dedi manducare et panem angelorum manducastis. manducastis. The assimilation to the Psalm (Ixxviii. 25) in the French text is natural—more natural, as it seems to me, than the omission of such a phrase if it already existed. Here there is no temp- tation to omit, for there is no absurdity to be got rid of, as was the case in v. 11. 20. Propter aestus folia (foliis A**) Et propter estum arbores uobis foliis arborum wos texi. tectis (tectas M) creaui. The French text may here represent a correction made in order to point the reference to Exod. xv. 27 (the stay at Elim) instead of to a Jewish fable of which the corrector knew nothing. 21. Chananeos et Ferezeos et Philis- | Chananeos, Cettheos, Perezeos, et filios tinos (Philistheos). eorum. The jilios eorwm of the Spanish text is very likely a corruption of an original Filistinos or Filisteos. THE TEXT OF THE ADDITIONAL CHAPTERS. xlix 22. Indeserto cum essetisin flumine In deserto cum essetis in flumine amorreo. amaro, Here the Spanish text has clearly kept the right reading, the reference being to Exod. xv. 23 (the water of Marah). 23. Nonignem uobis pro blasphemiis | Non indigne tuli. dedi. It is difficult to decide between these variants: but that they have a common element in the letters igne is plain: whence I gather that the discrepancy arose in the Latin and not in the Greek original. But whether the more elaborate French text with its contrast between ignis and aqua or the simpler Spanish form be the more original, I confess myself unable to settle. 25. Quoniam me dereliquistis, et Nam qui me dereliquerunt petentes ego uos derelinquam: petentibus misericordiam, non miserebor uobis a me misericordiam non eorum. miserebor uestri. The roughness of the Spanish text has an air of originality : petentes may be an accusative absolute; compare offerentes in Viol. We here approach a mosaic of Biblical quotations : 26. Quando inuocabitis me ego non exaudiam uos (from Proy. i. 28): Erit enim quando inuocaberint me, ego non exaudiam eos, macu- maculaberunt enim animas suas et lastis enim manus uestras san- manus sanguine maculatas ha- guine. bent. Cf. Isa. i. 15, “ your bands are full of blood.’ Here it seems that the French text represents an assimilation to the Biblical source in two points. First, in the use of the second person as against the third : secondly, in the omission of the words “animas suas et.” 26. Pedes uestri inpigri sunt ad Pedes uestri non (+sunt M) pigri ad committenda homicidia. effundendum sanguinem. Cf. Prov. i. 16, Isa. lix. 7, Rom. iii. 15. Here the Spanish text “ad effundendum sanguinem ” is more of an assimilation to Biblical language than the French. On the other hand the French text avoids the clumsy repetition of “sanguis,” and “non sunt pigri” is less smooth and obvious than “inpigri sunt.” ] INTRODUCTION. 30. Ita uos collegi ut gallina filios Ita enim collegi uos, ut gallina pullos suos sub alas suas. suos sub alis suis. Cf. Mt. xxiii. 37, ap. Cypr. Testim. 1. “ colligere filios suos, sicut gallina pullos sub alas.” The African Latin has colligere, not congregare (Vulg.), and omits the verb in the second part of the sentence. [Cypr.] de Jud. incred. “colligere filios tuos, sicut gallina colligit filios suos sub assellas suas.” Aug. qu. in Matth. “congregare fil. tu. sicut gall. congregat filios suos sub alas.” Hence it is clear that the filios of SA is in accordance with an Old Latin tradition, and should be retained in the text. 31. Oblationes mihi cum obtuleritis | _Immolationes mici offerentes(-ibus M), auertam faciem meam a uobis ; uertam (auertam M) oculos meos dies enim festos uestros et neo- a uobis: dies festos et neomenias, menias et circumcisiones carnis sabbata et circumcisiones non repudiaui. mandabi uobis. Isa. 1. 13 “Ne offeratis ultra sacrificium frustra...Neomeniam et sabbatum et festiuitates alias non feram...15 et cum exten- deritis manus uestras, auertam oculos meos a uobis.” Here is a passage which cuts both ways. The Spanish text “oculos meos” is more like the Biblical source than the French. But on the other hand, the French text seems to have corrected a glaring misstatement when it reads “repudiaui” and not “non mandaui uobis.” It is difficult to conceive the converse process : had the author written repudiaut, who could have thought of changing it to non mandawi, which is apparently so false a state- ment ? 32. Ego misi pueros meos prophetas ad uos, quos acceptos interfecistis et laniastis corpora illorum: quo- οὖ laniastis corpora apostolorum : quo- rum sanguinem exquiram. rum animas et sanguinem ex- quiram. Pueros meos prophetas: so in ii. 1 (18). The usual Latin is ‘seruos’: but Cypr. de laps. has “uerba puerorum tuorum pro- phetarum” (Dan. ix. 6): Lucifer 56% “locutus est Dominus in manu puerorum suorum prophetarum ”: 56” “ puer meus Moyses.” Mt. xxiii. 34. ἐγὼ ἀποστέλλω πρὸς ὑμᾶς προφήτας καὶ σοφοὺς καὶ γραμματεῖς. ἐξ αὐτῶν ἀποκτενεῖτε καὶ σταυρώσετε.. «ὅπως ἔλθῃ ἐφ᾽ ὑμᾶς πᾶν αἷμα κιτ.λ. Le, xi, 49. ἀποστελῶ εἰς αὐτοὺς προφήτας καὶ ἀποστόλους καὶ ἐξ αὐτῶν > ~ ‘ lel τ ἀποκτενοῦσιν καὶ διώξουσιν.. «ἵνα ἐκζητηθῇ τὸ αἷμα κιτιλ. THE TEXT OF THE ADDITIONAL CHAPTERS. li The passage in St Luke is evidently the source here, as is seen by the use of exquiram ; and the Spanish text has kept to it more closely than the French, in its retention (as I cannot help calling it) of apostolorum. The wlorum of the French text seems weak. It is more forcible to say “ye have slain the prophets and wounded the bodies of the apostles” than “ye have slain the prophets and wounded their bodies.” The word laniastis is perhaps the equi- valent of τραυματίσαντες in the Parable of the Wicked Husband- men (Le. xx. 10O—12)'. The temptation to get rid of the mention of apostles (here and in 1. 87) from a soi-disant Old Testament prophecy is an evident one: and though I am well aware that the words “Christian interpolation ”—a catchword of modern criticism—lie very ready to the reader’s lip, I am sure that the tendency to make a forgery look more plausible must also be taken into account. We are dealing now with what is in any case a very bald Christian forgery : and the belief is gaining upon me as I examine it, that it was much balder when it left the writer’s hand than it is in the French text. Tt is at this point that the passage, part of which is quoted in the Acts of S. Silvester, occurs in M. I think it most likely that it has been omitted in C by homeeoteleuton, and that it is to be regarded as an integral part of the Spanish text. The omission would be exceedingly easy: we have 32. exquiram dicit dominus. 33 Hec dicit dominus omnipotens, contendam dicit dominus. Hec dicit dominus omnipotens, The omission by homeoteleuton in the French text is also possible; but I incline to believe that the passage, being original, was omitted there of set purpose, as being too obviously Christian. It should be noted that the words “Nouissime et in me manus uestras iniecistis” are an echo of the language of the Parable of the Wicked Husbandmen (Mt. xxi. 37 Nouissime autem misit ad eos filium suum). 1 Or is it possibly a corruption of lapidastis: ef. Mt. xxiii. 37, Le. xill. 34 Jerusalem quae occidis prophetas et lapidas eos qui ad te missi sunt (rods ἀπεσταλμένους πρὸς αὐτήν) ὃ hi INTRODUCTION. 36. Prophetas non uiderunt et me- Profetas non uiderunt, et memores morabuntur antiquitatum eorum. sunt antiquitatum (-is Μὴ eo- 37. Testor populi uenientis gratiam rum. Testantur (testati sunt M) cuius paruuli exultant cum lae- apostoli populum uenientem titia, me non uidentes oculis (populo uenienti M) cum laetitia carnalibus, sed spiritu credent me autem non uidentes oculis quae dixi. carnalibus spiritu credunt et que dixi audierunt. The Spanish text here seems to preserve a parallelism which is lost in the French. Prophets are again coupled with Apostles. But it seems inadequate, God being the speaker, to make Him say, as the French text does: “I bear witness to the grace of the coming people.” I suspect, however, that the French text has rightly retained the words “cuius paruuli exultant.” Their omission in the Spanish text may be accounted for by the sim1- larity between cucws and cum. The original text I imagine to have been: Testantur apostoli populum uenientem cuius paruuli exultant cum laetitia. 39. Quibus dabo ducatum Abraham Cui dabo ducatum cum Habraam, Isaac et Iacob et Osee et Amos Isaac et Iacob, Elia et Enoc, et Micheae et Johelis et Abdiae Zaccaria et Ose, Amos, [06], et Jonae Mice, Abdia, 40. Et Naum et Abacuc, Sophoniae, Soffonia, Naum, Yona, Mattia Aggei, Zachariae et Malachiae (Mathathia M), Abbacuc, et qui et angelus domini uocatus angelos duodecim cum floribus. est. This list of names, curiously bald and inartistic as it is, seems to me to afford a good instance of the way in which our document has been manipulated. In the French text we have a perfectly smooth and straightforward series of persons—the Three Patriarchs and the Twelve Prophets, in the order in which their writings are contained in the LXx. But in the Spanish text, the collection of names is almost miscellaneous. The Three Patriarchs head it: then follow the Two Immortals, eleven of the Twelve Prophets in no recognisable order (for it is probable that “Mathathia” must be regarded as a corruption of “ Malachias,’ and not as the Maccabean hero): the procession being closed by twelve angels with flowers. Whatever the principle which guided the author in his selection, I cannot doubt that it is a more original one THE TEXT OF THE ADDITIONAL CHAPTERS. 111 than the tame and obvious series of the French text. No plausible reason suggests itself to me for the alteration of that text into the Spanish form; while the desire of producing some- thing intelligible might well have operated with just such results as we see in the French text. It is possible that out of the words “ Mathathia...et angelos xii cum floribus” has been evolved the closing phrase “Malachiae, qui et angelus domini uocatus est.” I would note that in a Greek Apocalypse of Baruch, which I hope shortly to print, Angels are introduced “ φέροντες κανίσκια γέμοντα ἄνθη (or avOdv)” which flowers represent the “ ἀρεταὶ τῶν δικαίων. The image is not otherwise known to me. Com- pare also, for the list of names, Sib. Orac. ii. 245: ἥξει Kai Μωσῆς ὁ μέγας φίλος ὑψίστοιο σάρκας δυσάμενος" ᾿Αβραὰμ δ᾽ αὐτὸς μέγας ἥξει, Ἰσαὰκ ἠδ᾽ ᾿Ιακώβ, Ἰησοῦς Δανιὴλ Ἢλίας ᾿Αμβακοὺμ ᾿Ιωνᾶς τε καὶ ovs ἔκτειναν Ἑ βραῖοι, a passage which is so like ours in construction as to suggest a literary connexion with it. ii. 2. Mater quae eos generauit dicit Matrem sibi progeneraberunt que illis. dicit eis. The Spanish text, if original, would obviously call for correction : and I do not see that it is easily accounted for as a corruption of the French. The French corrector may here have made a successful conjecture, just as in cc. ili.—xiv. the scribes of later MSS. have often corrected the text of S quite rightly. Bensly (M. F. p. 24 note) has called attention to the obligation of the writer in this and other similar verses to the Book of Baruch. 8,9. Memorare quid fecerimSodomae (Memorare M) quid fecerim Sodomae et Gomorrae, quorum terra iacet et Gomorrae, quorum terra de- in piceis glebis et aggeribus cine- scendit usque ad infernum. rum, The divergence from the French text is a remarkable one. The words “descendit usque ad infernum” are no doubt a reference to Mt. xi. 23 (usque in infernum descendes: spoken of Capernaum). Here is an assimilation to Biblical language which seems adverse to the originality of the Spanish text. 1 liv INTRODUCTION. am not sure that it is so in reality. The French text here, if more picturesque, is clearly more in accordance with Biblical history, and would be quite intelligible as a learned correction. It is, moreover, quite conceivable that the allusion to the Gospels should have escaped a corrector’s notice. The same passage (Mt. xi. 21) has been already drawn upon by the Spanish text 1B These verses (i. 8, 9) with their abrupt introduction of Assur and Sodom and Gomorrah are curious. I cannot help thinking it remarkable also that they find a parallel in Zephaniah (ii. 9: “Moab shall be as Sodom, and the children of Ammon as Gomorrah : 13, he will destroy Assyria ”). 5 ᾿ i -re M ὩΣ nage cae ee oe conplexa ios tuos et da illis letitiam : ita educam A secunda manu) illos sicut columba que ducit filios cum laetitia sicut columba con- suos confirma pedes eorum. firma pedes eorum. Complectere is a more literary word than conplexare. Educa illos cum laetitia may be right as against the Spanish text: but it may also be a repetition from v. 3 above, where that text gives it correctly. sicut columba. In the Lxx. of Zephaniah (111. 1) a city is, as here, compared to a dove: ὦ ἡ ἐπιφανὴς Kal ἀπολεχλυτρωμένη πόλις, ἡ περιστερά. The Spanish addition, que ducit filios suos may very possibly be an explanatory gloss. The obscurity of the simple columba led the scribes of some late MSS. (followed by Coverdale) to the conjecture columna. Note that filios, not pullos, is here the reading of the Spanish text in a clause omitted by the French. 18. pueros meos Isaiam et Hiere- pueros meos Iheremiam Esayam et miam, ad quorum consilium Danielem ad quorum consilium sanctificaui et paraui tibi arbores sanctificaui te et para (parabo M) XII grauatas uariis fructibus. tibi arbores xu aliis et aliis fructibus. My view is that here the French text presents a phenomenon similar to that of 1. 40. The prophets here mentioned have been placed in their proper chronological order, and Daniel has been omitted ; perhaps as living too near Ezra’s date. The Spanish THE TEXT OF THE ADDITIONAL CHAPTERS. lv sanctificaut te is clearly to be adopted: there would not be much point in sanctifying the twelve trees. Again, grauatas uaritis Jructibus reads like a scholar’s correction of the loose Latin alizs et alus fructibus. Moreover parabo (M) makes the last clause into a promise to send the twelve Apostles, who are thus once more found in connexion with the prophets. vv. 20—23 contain a mosaic of quotations: the words of Isaiah (i. 17) and the works of mercy (Mt. xxv.) are prominent. Note that one MS. (C) of the Spanish text uses sometimes the plural, sometimes the singular (iustificate, iudicate, subministra, tuere, etc.): the plurals are found also in Isaiah (iudicate pupillo, de- fendite uiduam): the other MS. (M) has singulars always; and the French text uses the singular throughout. Is this due to a desire for uniformity ? The Vulgate has (Isa. 1. 17) “iudicate pupillo, defendite uiduam,” but Lucifer and Cyprian “iudicate pupillo et iustificate uiduam.” 21. claudum inridere ΠΟΙ tutare claudum inridere noli sed tuta (-re M) added clauses. mancum et caecum ad uisionem claritatis meae admitte Senem et luuenem intra muros tuos serua. luscum ad uis. οἷν. mee admitte. Senem ete. collige. Infantes tuos custodi: serui et liberi tuiletentur, et caterva tua omnis cum iucun- ditate erit. I am willing to believe that “sed tuta” may be wrong in C: but I see no reason for doubting the genuineness of the three has omitted them. 23. Mortuos ubi inueneris signans commenda sepulchro, et dabo tibi primam sessionem in resur- rectione mea. We shall see in a moment why the French text Mortuos tuos ubi inuenero (in numero om. ubi M) suscitabo : signa pro- spiciam et dabo eis primam ses- sionem in resurr. mea. The two texts give radically ditferent complexions to the beginning of this verse. In the French text it is an injunction, in the Spanish, a promise. But the substance of the words is important. In the French text they are an injunction to bury the dead wherever found, and to sign or seal them: which last may either mean to sign them with the cross or some Christian symbol—or else may mean “seal the sepulchre.” Now it is important to notice that this duty of burying the dead is one lvi INTRODUCTION. of the regular works of mercy. The list of these works is founded upon Matt. xxv. 35, 36, where six of them are enu- merated, namely, feeding the hungry, giving drink to the thirsty, taking in the stranger, clothing the naked, visiting the sick, relieving the prisoners. To these a seventh was added under the influence of the Book of Tobit (cf. i. 20 Vulg. Esurientes alebat, nudisque uestimenta praebebat, et mortuis atque occisis sepultu- ram sollicitus exhibebat): this was the Burial of the Dead. Thus, in the text before us we find the seventh work of mercy symmetrically and smoothly placed at the end of a series of precepts which enjoin the performance of similar duties. Now as to the Spanish text. The sense of it is: “Thy dead in their number I will raise up: I will look upon the signs and will give them the first seat in my resurrection.” We must, I think, prefer the in numero of M to the ubi inuenero of C, in the light of such passages as v. 27 “requiram de numero tuo,” 40 “accipe...numerum tuum,” 41 “inple numerum eorum.” The general thought is practically the same which we have already had in wv. 16 (I will raise up the dead out of their places...for I have seen my name upon them): and a similar promise is to come inv. 31. It is then in the style of our author: are we to regard it as merely an imitation of that style? I own that I do not see any sufficient reason for rejecting it, any more than the three clauses which precede it. But the corrector who, according to my notion, manufactured the French text, had some temptation to get rid of those three clauses if he wished to round off his list of works of mercy with the orthodox ending; while the obscurity of v. 23 would further tempt a corrector, more especially if he happened to mistake signa for an imperative. I cannot, lastly, understand how the French text, smooth and easy as it is, could have got altered into the Spanish form. 29. Manus meae tegent te ne filiitui Me tremunt (Mater uult M) omnia: gehennam uideant. oculi mei geennam uident. This pair of readings, like the last, can only be explained on the hypothesis of an intentional alteration. The Spanish text gives us a sentiment like some of those in Esdras’ prayer in ὁ. vill, (e.g. v. 23: cuius aspectus arefacit abyssos), or those in ce. xvi. (58: qui scrutat abyssum). THE TEXT OF THE ADDITIONAL CHAPTERS. lv It is probably quite right and genuine in the form in which C presents it. The French text has altered it because its connexion with the context was not superficially obvious. But that con- nexion is a real one. The elect are not to fear the nations, because God, who is omnipotent, is on their side. In M there is an undoubted corruption: and this may have been before the French corrector and induced him to make his changes. 31. Filios tuos dormientes memorare oe { morientes memorabo M f Filios tuos s 4 quoniam ego (om. A) eos educam (dormientes memorabor C { latilibus 8 quoniam ego illos exquiram de lati- e u terrae et miseri- ΩΤ ΠΝ . . [9] c TeeboliauA. confirmare M tudine terrae, et 2 confirma mare C in amplitudine glorie tue et mise- fac M faciam C cordiam (+meam 5 , ’ > xii. ἐπανάληψις περὶ τῆς ἀποκει- 2 Peiv. ἐπανάληψις περὶ κακίας av- θρώπων αἱρετικῶν. 70 Ὑ1 a. μονικοῦ σεβάσματος. μένης ἁγίοις δόξης. ἐν ᾧ περὶ ἀποχῆς δαι- ε ACO. περὶ διαφορᾶς ἐδεσμάτων Kat ἀποχῆς δαιμονικοῦ σεβά- σματος. 2 Co ad init. καὶ περὶ τῆς μεταδοτικῆς Jas ii. καὶ πράξεως ἀγαθῆς μεταδοτι- ἀρετῆς. κῆς. 10 ἵν. καὶ διαθέσεως μεταδοτικῆς. vi. καὶ τῆς τοῦ σώματος ἀπο. 1 Pe ἡ. περὶ ἀποθέσεως φαύλων θέσεως καὶ ἐπαναλήψεως. , πράξεων καὶ ἐπαναλήψεως a , a TOV ἐν πνευματι καρπων. 20 EUTHALIANA. Eph 1. περὶ τῆς ἐν Χριστῷ ἐκλογῆς 1 Pe viii. εὐχὴ ὑπὲρ τελειώσεως τῶν ἡμῶν καὶ εἰσαγωγῆς καὶ πιστευόντων. τελειώσεως. 8. 401. εὐχὴ ὑπὲρ τελειώσεως κ-.τ.λ. Phili. καὶ εὐχὴ τελειώσεως. 2 Thes i. καὶ εὐχὴ ὑπὲρ τελειώσεως αὐτῶν k.T.X. 1 Thes il. περὶ ἀφίξεως τῆς αὐτοῦ. Ac xxiv. καὶ ἀφίξεως Παύλου εἰς Μακεδονίαν. 3 Jo ill. περὶ ἀφίξεως αὐτοῦ πρὸς αὐτούς. ἬΝ Ν a > , Ld 4 , > et, > , a vi. περὶ τοῦ αἰφνιδίως Fev 2 Pe iv. α΄. ἐν @ ὅτι αἰφνιδίως ἥξει Χριστόν, ὥστε δεῖν εὐτρεπί- Χριστός... ὥστε δεῖν εὐτρεπί- é eS τ ζεσθαι σπουδῇ k.T.A. ζεσθαι πάσῃ ἀρετῇ. It is worth while to note also the occurrence in the chapter summaries of two somewhat striking words which Euthalius uses of himself: συμπεριφορά, Ro c. v. a’ and β΄ (cf. Ζ. 405, 428); and συμμετρία, Jas c. il. (cf. Ζ. 409 ad fin.). It would seem then either that Euthalius must have based his later work most carefully upon the Pauline summaries which he had previously borrowed, or that his indebtedness to his unnamed predecessor cannot have been so great as his modesty would lead us to suppose. Further Interpolations. Some further insertions into the Euthalian apparatus, as found in Zacagni’s Edition, may conveniently be noticed at this point. On p. 425, after the ὙὝ πόθεσις of the Acts, we find a piece entitled ᾿Αποδημίαι ἸΙαύλου τοῦ ἀποστόλου. It commences ᾿Απὸ Δαμασκοῦ ἤρξατο and ends ὕστερον ἐν αὐτῇ τῇ Ῥώμῃ ἐμαρτύρησεν. This is little more than a list of places visited by S. Paul. In Oecumenius (Morel wt supra 1. 193) the same piece goes on further to speak of the Festival of S. Paul at Rome (ef. Z. 522 f.). No one will, I think, be disposed to claim this piece for Euthalius. Again on pp. 513 ἢ, at the close of the Catholic Epistles, we have three supplementary sections: (1) A series of stichometrical calculations and a colophon EUTHALIANA. 27 concerning the correction of the book in the Caesarean Library. Of this we shall speak further below (see p. 34). (2) ᾽ἘἘπίγραμμα τοῦ ἐν ᾿Αθήναις βωμοῦ, with a note upon it. This Inscription is cited by Oecumenius on the Acts ad loc. (3) Πλοῦς Παύλου τοῦ ἀποστόλου ἐπὶ “Ρώμην. 12 lines. This is the ‘ Navigatio Pauli, referred to already (pp. 5, 9). It is found in various positions in MSS: sometimes at the end of the Acts, and sometimes at the end of the Pauline Epistles. Here it is peculiarly out of place. Critical Results of this Examination. We have thus found reason to suspect the genuineness of a large portion of the materials which Zacagni has collected under the name of Euthalius. The Tables of ἀναγνώσεις, to which are appended the notes which are the sole ground for crediting Euthalius with stichometrical labours; the Short Tables of Quota- tions, with some minor lists attached to them; the Pseudo- Athanasian argumenta; the second system of chapter numeration for the Acts; and the further interpolations just mentioned :—all these must be cleared away if we are to get a true conception of the original Edition of Euthalius. What remains deserves to be carefully edited: but no edition will be complete which does not also give us the spurious matter, which is of considerable importance for the history of the Euthalian tradition and therefore, though indirectly, for the textual criticism of the Acts and Epistles. We may probably accept as genuine: (1) The three Prologues (Paul. Act. Cath.). (2) The Full Tables of Quotations. (3) The Chapter Summaries, with the little prefatory note prefixed to those of the Acts. I have said nothing of the Martyriwm Pauli, for that will require a separate consideration. CHAPTER. LE: THE DATE OF EUTHALIUS, AND TRACES OF HIS INFLUENCE. The Martyrium Pault. THE Martyrium Pauli, which occurs in some Greek and some Armenian codices immediately after the Euthalian Prologue to the Pauline Epistles, plays so important a part in the controversy as to the date of Euthalius that it is necessary to subject it to a thorough examination. I am not aware that the genuineness of this little section, which stands by itself with a title of its own, Μαρτύριον ἸΙαύλου τοῦ ἀποστόλου, has ever been seriously dis- cussed. The dust raised by the controversy as to whether Euthalius is the author of the main portion of it which contains the earlier date, or of the added part which contains the later date, has blinded critics to the necessity of offermg a reason for attributing to him any share in its composition at all. Yet when we have read steadily through the whole of the Prologue, it is hard to understand why this little appendix should be given us: for Euthalius has already discussed at some length the chronology of 8. Paul by the aid of the works of Eusebius. More- over its absence from certain MSs, Greek and Armenian, is in itself suspicious. Zacagni, too, tells us that in his Codex Urbinas (=Ac 79 P 90 saec. xi.) it is found without the Euthalian Prologue, and called “ Prologue to the fourteen Epistles of S. Paul.” A slight comparison of its phraseology with that of the Prologue disposes of Zacagni’s view that it is the work of the ‘early Father’ from whom Euthalius borrowed his chapter-divisions for it is redolent of Euthalius: the only question is whether it is not too redolent. EUTHALIANA. 29 Let us set side by side certain sentences of the Prologue and the whole of the Martyrium, excepting the added portion which contains the later date. PROLOGUE TO PavLINE EPISTLES. Z. 522 Αὐτόθι οὖν 6 μακάριος ἸΤαῦλος τὸν καλὸν ἀγῶνα ἀγωνισάμενος, ef > , ~~ ~ © , ὥς φησιν αὐτός, τῷ τῶν ἱερονίκων ΄ ’ , Χριστοῦ μαρτύρων στεφάνῳ κατεκο- ,ὔ « ΄ σμήθη. Ῥωμαῖοι δὲ περικαλλέσιν οἴκοις καὶ βασιλείοις τούτου λείψανα καθείρ- > ΄ > ” , c , Eavtes ἐπέτειον αὐτῷ μνήμης ἡμέραν πανηγυρίζουσι τῇ πρὸ τριῶν καλαν- δῶν Ἰουλίων, πέμπτῃ Πανέμου μηνός, τούτου τὸ μαρτύριον ἑορτάζοντες. Z. 532 Ἔνθα δὴ συνέβη τὸν Παῦλον τριακοστῷ ἕκτῳ ἔτει τοῦ σωτηρίου πάθους τρισκαιδεκάτῳ δὲ Νέρωνος μαρ- ρ p δὲ Νέρωνος pap τυρῆσαι, ξίφει τὴν κεφαλὴν ἀπο- τμηθέντα. Z. 533 Περὶ δὲ τῆς δευτέρας (ἀπο- λογίας), ἐν ἣ καὶ τελειοῦται τῷ κατ᾽ > " , , αὐτὸν μαρτυρίῳ, φησίν" κιτιλ. Ἔστιν οὖν ὁ πᾶς χρόνος τοῦ κη- puypatos Παύλου κ-τ.λ. Z. 529 ᾿Αναγκαῖον δὲ ἡγησάμην ἐν βραχεῖ καὶ τὸν χρόνον ἐπισημειώ- ~ , , > σασθαι τοῦ κηρύγματος Παύλου, ἐκ τῶν χρονικῶν κανόνων Εὐσεβίου τοῦ Παμφίλου τὴν ἀνακεφαλαίωσιν ποιού- μενος. Μαρτύριον ἸΤαύλου τοῦ ἀποστόλου. > ~ « Ἐπὶ Νέρωνος τοῦ Καίσαρος Ῥωμαίων » ,ἷ > , A cae , ἐμαρτύρησεν αὐτόθι Παῦλος ὁ ἀπόστο- λος, ξίφει τὴν κεφαλὴν ἀποτμηθεὶς ἐν τῷ τριακοστῷ καὶ ἕκτῳ ἔτει τοῦ , a A ‘ > σωτηρίου πάθους, τὸν καλὸν a- ΄σ > c γῶνα ἀγωνισάμενος ἐν Ῥώμῃ, πέμ- Εἰ , , , “ πτῃ ἡμέρᾳ Πανέμου μηνός, ἥτις Δ ε λέγοιτο ἂν παρὰ Ῥωμαίοις ἡ πρὸ ΄σ ~ > A τριῶν καλανδῶν Ἰουλίων, καθ᾽ ἣν > , ε a > , w”~ > ἐτελειώθη ὁ ἅγιος ἀπόστολος τῷ κατ > δὴ , «ς [ον Nits , αὐτὸν μαρτυρίῳ, ἑξηκοστῷ καὶ ἐννάτῳ ΄ ~ “ c - > ~ ἔτει τῆς TOV σωτῆρος ἡμῶν Ἰησοῦ Χριστοῦ παρουσίας. ᾿ > ε “ , > e Ἔστιν οὖν ὁ πᾶς χρόνος ἐξ οὗ ; ἐμαρτύρησε τριακόσια τριάκοντα ἔτη ΄ ΄-Υ , , μέχρι τῆς παρούσης ταύτης ὑπατείας, μὲν > ~ , ΄ Ονωρίου τῶν δύο ἀδελφῶν αὐτοκρατόρων τετάρτης ᾿Αρκαδίου τρίτης δὲ > ’,ὔ » , > ΄σ a Αὐγούστων, ἐννάτης ἰνδικτιῶνος τῆς πεντεκαιδεκαετηρικῆς περιόδου, μηνὸς Ἰουνίου εἰκοστῇ ἐννάτῃ ἡμέρᾳ. > , > ~ ‘ , Εσημειωσάμην ἀκριβῶς τὸν x po- ΄- , , > , νον τοῦ μαρτυρίου Παύλου ἀποστόλου. [For the additional note, see p. 47.] The passages which I have quoted from the Prologue do not practically stand so far apart as the pages of Zacagni’s edition suggest; for pp. 523—528 contain brief summaries of the Pauline Kpistles, and pp. 529—532 a discussion of the chronology based on Eusebius: to an epitomiser they would he sufficiently near together. It is almost inconceivable that a writer who has so great a wealth of expression as the author of the Prologue should repeat his own language in this slavish manner. Nor on the other hand does it seem in the least probable that the Martyrium has been 90 EUTHALIANA. used at considerable intervals (for the intervals are considerable on this view) in the composition of the Prologue. Beside these general considerations there are three distinct points at which the Martyrium shews itself to be the later docu- ment. 1. At first where, ex hypothest, the writer embodies a phrase of the Prologue he gives the Roman date for June 29, viz. ἡ πρὸ τριῶν καλανδών ᾿Ιουλίων ; but lower down we find μηνὸς ᾿Ιουνίου εἰκοστῇ ἐννάτῃ ἡμέρᾳ. 2. The phrase in the Martyrium τῷ κατ᾽ αὐτὸν μαρτυρίῳ is, to say the least, extremely harsh; whether we refer αὐτὸν to S. Paul, or to Nero, who has not been mentioned since the first line of the piece. But in the Prologue, after quoting with reference to the first ἀπολογία, “I was delivered from the mouth of the hon,” the writer continues: τοῦτον τὸν Νέρωνα εἶναι λέγων. περὶ δὲ τῆς δευτέρας (ἀπολογίας), ἐν ἣ καὶ τελειοῦται τῷ κατ᾽ αὐτὸν μαρτυρίῳ, φησίν" «.7.r.: so that αὐτὸν here clearly refers to Nero. 3. But a more striking divergence remains to be noticed. The author of the Martyrium places the martyrdom itself on June 29. But this was a later deduction from the fact that the Roman Church kept the festival of SS. Peter and Paul on that day, which we know from the Liberian Catalogue (A.D. 354) to have been simply the day of the Deposition in A.D. 258 (see Light- foot, Clem. Rom. 1890, vol. 11. pp. 499 ff.). The mistake was com- mon, if not universal, in later times; but it is not made by the writer of the Prologue. The result of this investigation is somewhat surprising. Neither 458 nor 396 can any longer be considered the date of Euthalius. We must take him back earlier still. We must allow time for the recognition of the value of his work, and the modification of it by an epitomiser who desired perhaps to produce an editio minor by the abbreviation of the prefatory matter. Other indications of date. We thus start afresh to look for the date of Euthalius’s work at some period anterior to A.D. 396. An upper limit is given us by his reference to Eusebius (Z. 529). For he tells us that his EUTHALIANA. 31 summary of the chronology of S. Paul’s life is based upon that writer: ἐκ τῶν χρονικῶν κανόνων υσεβίου tod Ilaydirou τὴν ἀνακεφαλαίωσιν ποιούμενος. In a later passage he embodies verbatim the language of Eus. H. 1. τι. 24: καί φησι τὸν Ἰ]αῦλον ἄνετον διατρίψαι.. λόγος ἔχει διαστείλασθαι κιτιλ. (Z. 531 ff). Accordingly the work of Euthalius must be subsequent to A.D, 323. The name of the Father (πάτερ τιμιώτατε, Z. 515) to whom the Edition of the Pauline Epistles was dedicated is not given us: but the Edition of the Acts and Catholic Epistles is dedicated to an Athanasius, who is addressed as ἀδελφὲ ᾿Αθανάσιε προσφιλέ- otate (Z. 409) and ἀδελφὲ ᾿Αθανάσιε τιμιώτατε (Z. 476). The titles of the Prologues to the Acts and the Catholic Epistles vary considerably in the Mss; so that I lay no stress on the words πρὸς ᾿Αθανάσιον ἐπίσκοπον ᾿Αλεξανδρείας, which there occur, The tradition, however, which they represent is quite likely to be a true one; and now that the second Athanasius, to whom Zacagni and others have assigned the reference, is out of the question, I see no ground for denying that it was at the request of the great Athanasius that this part of the work of Euthalius was under- taken. It is however due to the clever suggestion of Dr Rendel Harris, to which allusion has been made above (pp. 7 f.), that the grounds on which it is based should be seriously examined. It will be remembered that the constant recurrence of the word μελέτη in the Prologue to the Acts led Dr Harris to conjecture that the work was really dedicated to some one of the name of Meletius, and that this name on account of its many heretical associations was afterwards replaced by a name whose orthodoxy was above suspicion. Dr Harris has himself observed that the Prologue begins with words which might be used to weaken the force of his argument: Ὅσοι τῆς ὄντως πάνυ Tas ἀγχιθέου καὶ θεοφιλοῦς ἀθανασίας εἰσὶν ἐρασταί, κ-τ.λ....εἰς αὐτὴν τὴν ἀθα- νασίαν βλέπουσιν (Ζ. 403 f.). This possible allusion to the name of Athanasius is, however, to his mind entirely overshadowed by a still clearer allusion to the name of Meletius in another passage (Z. 406). But it will be best to give his own words (Stichometry, pp. 80 f.): 32 EUTHALIANA. “And now there follows in the prologue an address to the person to whom the book is dedicated, which is so important for the understanding of it, that I must transcribe a complete sen- tence: ἐγὼ δὲ δικαιώτατα, καὶ μάλα γε ὀρθῶς σύντροφόν τε καὶ φίλην ἐπιφημίσαιμ᾽ ἄν σοι, καὶ καταλέξω τὴν εὐπροσήγορον, τὴν πάνυ φερώνυμον, τὴν τῶν θείων λογίων ἐμφιλόσοφόν φημι μελέτην, ὑφ᾽ ἣν γεγώνως (1. γεγονὼς) φιλόχριστε, καὶ εἴσω γέ τοι τῶν δικτύων αὐτῆς ὑπάρχων, καὶ τὴν ἐράσμιον αὐτῆς προσηγορίαν ἐγκαταπραγ- ματευόμενος, συχναῖς τε ἀεὶ καὶ ἀκοιμήτοις γυμνασίαις ἀκουόμενος (1. ἀσκούμενος) εὐθαλεστάτην κατέστησας. “The sense of which passage is as follows, after some obvious corrections have been made : ‘With great justice and accuracy I might assign her to thee as thy foster-sister and darling, and I will describe her as the fairly- entitled, the appropriately-named’, the one skilled in the know- ledge of the divine oracles, her, I mean, Mistress Study (μελέτη), under whose power thou hast come, and verily she hath thee in the net; while thou, busied in the acquisition of so delightful an appellation, and trained ever in persistent and sleepless discipline, hast rendered her flourishing indeed.’ “The key-word to the understanding of this passage is the word μελέτη. If we had any doubt on the point the sentences which succeed would settle the question ; for the writer goes on to remark that even the poets had sung her praises.... “ Now it is clear from this that the writer is playing with the word μελέτη ; and he has personified her and made her into a fair bride for the good father to whom he writes. But why should he say of her that she is his foster-sister, ay! and his namesake ?” After discussing a passage from the Prologue to the Pauline Epistles (Z. 529), where he proposes to read with Boecler’s codex (but against the main tradition) πάνυ φερώνυμον for αὐτοφερώνο- pov, he goes on (p. 82): “Tt is reasonable then to assume that in the previous passage he is playing on the word μελέτη. 1 Or possibly : the very namesake. Ἐ y EUTHALIANA. 33 “ But this can hardly be the case unless the discourse were ad- dressed not to Athanasius, but to some one of the name of Meletius. “Make this supposition and all is clear: Melete (Study) is your foster-sister, bride, and namesake; caught in her toils, you, Meletius, have made her renowned.” I know how difficult it is to do justice to an argument of this kind by giving extracts only; but I hope that Dr Harris’s book will be in the hands of most of my readers, and I must ask them to consider his view as a whole before they give a judgment upon it. Yet I cannot help feeling that the passage cited above is capable of a different interpretation. His former book, he says, was drawn from him by the com- mands of a father; this is the offspring of brotherly goodwill, and it must meet with the indulgence of brotherly charity. After some praise of charity, he continues: ‘And for me it is most just and right that I should dedicate to thee a foster-sister and a friend of mine; and I will describe her. as the maiden well-entitled', wholly true to name, Study (μελέτη), I mean, that is devoted to the Scriptures: under whose spell thou hast come, thou friend of Christ, and in whose nets thou art already caught, and whose delightsome title thou dost strive to make thine own; and training thyself in her ever constant and sleepless exercises thou hast made her flourishing indeed.’ The epithet ‘true to name’ plays upon the familiar sense of μελέτη, which is commonly used of ‘training’ or ‘ practice’ for the games. ‘Study,’ indeed, is a derived sense of the word μελέτη, and the athletic metaphor is quite naturally worked out in the final clause’. 1 This unusual sense of εὐπροσήγορος (generally=‘easy of address,’ ‘affable ἢ seems to be justified by the context, and to be explained and reinforced in τὴν πάνυ φερώνυμον. Cf. Eus. H. Ε. v. 24. 18 6 μὲν Εἰρηναῖος φερώνυμός τις ὧν τῇ προσηγορίᾳ αὐτῷ τε τῷ τρόπῳ εἰρηνοποιός. Otherwise we might render: ‘ the maid of winsome converse...whose delightsome converse thou dost make the business of thy life.” 2 I prefer this interpretation, as more simple, to another offered to me by a friend who supposes a play upon μέλιττα, ‘the veritable Bee of industry.’ To the same friend I am indebted for the suggestion that σύντροφον must mean ‘one who has been brought up with’ Euthalius, and not ‘thy foster-sister’: ἐγὼ and co are both in emphatic positions in the sentence. © R. E. 3 34 EUTHALIANA. If we are to see a play upon names in εὐθαλεστάτην, as Dr Harris has suggested, I think that the meaning must be: ‘Thou hast made the foster-sister of Euthalius εὐθαλεστάτη. As far as dates are concerned, Dr Harris may, if he accepts my criticism of the Martyrium, choose Meletius of Antioch instead of Meletius of Mopsuestia; but I cannot myself think that a case is made out for any early deletion of the name Meletius at all. If we allow the name Athanasius to stand, it is of course possible that some other person of that name may be intended, and not the great bishop of Alexandria. Yet it cannot be denied that, if our view of the Martyriwm Pauli be correct, there is no chronological difficulty to make us distrust the tradition contained in the titles of the two Prologues in question. It is to the titles alone that we are indebted for the preservation of the name of Kuthalius himself, and the mystery which shrouds his episcopal see—Ev@antos ἐπίσκοπος LovAKns—is an argument rather for the genuineness of the description than the reverse. That Euthalius should address him as ἀδελφός, and again with the exclamation ὦ φίλη μοι κεφαλή (Z. 476), is natural enough if he were his brother bishop?. The Inbrary at Caesarea. Zacagni, on p. lxv of his Introduction, declares that Euthalius visited Caesarea in Palestine for the purpose of collating the text of the Acts and Catholic Epistles with the famous codices of the library of Eusebius and Pamphilus. This statement is based on a colophon which follows some stichometrical calculations at the end of the Epistle of S. Jude (Z. 513). These calculations, like others which we have already seen reason to dismiss, have no claim to be Euthalian. The scribe gives the number of the stichi for the προοίμια of the Acts and of the Catholic Epistles, 1 Tt is interesting to note that somewhere about the year 340 the Emperor Constans had requested Athanasius to prepare for him certain copies of the Scrip- tures : see the Apologia ad Constantium, 4: τῷ ἀδελφῷ σου οὐκ ἔγραψα, ἢ μόνον re... καὶ ὅτε, πυκτία τῶν θείων γραφῶν κελεύσαντος αὐτοῦ μοι κατασκευάσαι, ταῦτα ποιήσας ἀπέστειλα. EUTHALIANA. aD and the stichi for the text of these as well, and then adds, before giving the total for the codex, \ \ \ 3 ἊΝ fp U καὶ TO πρὸς ἐμαυτὸν στίχοι κζ΄. It is plain enough that ἐμαυτὸν cannot here be referred to the author of the προοίμια. After this follows: ᾿Αντεβλήθη δὲ τῶν πράξεων καὶ καθολικῶν ἐπιστολῶν TO βιβλίον πρὸς τὰ ἀκριβῆ ἀντίγραφα τῶν ἐν Καισαρείᾳ βιβλιο- θήκης Εὐσεβίου τοῦ ἸΠαμφίλου. The most natural conclusion to draw from this is that a Kuthalian text has in the first instance been copied from, and that the codex thus produced has afterwards been corrected by a MS in the Caesarean Library. The colophon of the Pauline Epistles found in Cod. H and in Cod. Neap., and also in some Armenian MSS (see above, pp. 3, 8), gives us an exactly similar history for the remaining portion of the Euthalian Edition. But there is no ground at all, so far as these colophons are concerned, for taking Euthalius himself to Caesarea. The connection with Caesarea thus established for a later stage of the Euthalian Edition makes it necessary to sound a note of warning as regards what is sometimes spoken of as ‘the Euthalian text.’ Our knowledge of Euthalian Mss is not yet sufficient to allow us to say, whether any existing codices pre- serve the actual text upon which Euthalius worked; or whether all of them are descended from copies which were corrected at Caesarea, and accordingly present us with a ‘mixed text.’ In the present state of criticism we must avoid speaking of ‘the Euthalian text’ at all. Tischendorf denotes in his apparatus by Euthal* the upper writing of the palimpsest Codex Porfirianus. This, it is true, gives us a 14th century copy of the Euthalian Edition; but exactly what stage of the Kuthalian tradition 15 represented in it, is not to be learnt from Tischendorf’s scanty description. In his Monwmenta Sacra Inedita, vol. v. p. xu, he tells us that the first leaf begins with καὶ αὐτὸς μετὰ BapvaBa. These words we find in the middle of the ὑπόθεσις of the Acts (Z. 423): so that clearly some non-Euthalian matter is in the 9---2 36 EUTHALIANA. codex. He adds: ‘nec igitur nisi unum folium perut’: but appa- rently he has forgotten the Prologue to the Acts. Of the text of this codex he says: ‘quum et ipse tanta plerumque bonitate utatur ut revera ex Euthalu opera fluxisse videatur’—it shall be given in his next volume. This promise was never fulfilled, and we can attach no importance at all to his guess that this MS fairly represents the text of Euthalius himself. The date of this upper writing is (f. 319 v) sw’, Le. 6809 = Α.Ὁ. 1301. A Euthalian codex, then, containing possibly an Alexandrian text—if indeed Euthalius was a deacon of Alexandria before he became bishop of Sulea—was brought to Caesarea, and there corrected by MSS in the great library: the Ms used to correct the Pauline Epistles being one written by the hand of Pam- philus himself. Of this Caesarean stage we shall find further traces presently. Here we may note that Hesychius, the presbyter of Jerusalem, who died about A.D, 438, in his Στιχηρὸν τῶν ιβ΄ προφητῶν, says: ἔστι μὲν ἀρχαῖον τοῦτο τοῖς θεοφόροις TO σπούδασμα στιχηδὸν ὡς τὰ πολλὰ πρὸς τὴν τῶν μελετωμένων σαφήνειαν τὰς προ- φητείας ἐκτίθεσθαι"...... πλὴν ἀλλὰ καὶ τὴν ἀποστολικὴν βίβλον οὕτω τινὶ συγγραφεῖσαν εὑρὼν, οὐ μάτην ἐν ταῖς δυόδεκα βίβλοις τῶν προφητῶν καὶ αὐτὸς ἠκολούθησα (Adriani Lsagoge, Critici Sacri tom. vi. p. 10). Thus we apparently find a knowledge of the Euthalian Edition of the Pauline Epistles in Palestine in the early part of the fifth century. Chapters of the Acts in Codd. & and B. If Caesarea be the ancestral home of the great Vatican Codex (B), we have no reason to be surprised that a copy of the Euthalhan Edition of the Acts which was corrected in the Caesarean library should add to the Euthalian system of chapters the ancient chapter-numbers which an early hand, if not the original scribe or the diorthotes, has written in the margin of that codex (see above, p. 24). What if it shall prove to be the case that the relation of the Caesarean library to the Euthalian tradition is not that of giver only, but of receiver in its turn ? There is a second system of chapter-numbers for the Acts in EUTHALIANA. 37 Cod. B. It is by a later hand than the first, but still by a very early hand. It reckons 69 chapters in all. The same system 15 found in the margin of Cod. &; and here again it is the work of a very early hand!. Plate vin. of the facsimile edition of & shews us that this same extremely fine hand has also added brief lemmata, e.g. Ta περὶ τοῦ Ilérpov (in the upper margin): and in the left-hand margin against Ac 11. 34 we have yadmo) pé, indi- cating a quotation from Ps cix. (ex.). The numeration in δὲ breaks off after reaching mB (Ac xv. 40); and Tischendorf points out that the next folio (110) of the Ms begins a new quaternion. Can it be that the numbers were written in before the codex was bound, and that for some reason the scribe became discon- tented with his task and broke it off at the end of a gathering of leaves ? Where did this system of numbers, common to δὲ and B, come from? The two codices have got hold of it quite independently of one another. It cannot have been copied from B into &, for & has one number (m) which is not found in B: nor can it have been copied from δὲ into B, for nearly a third of the numbers (from mB onwards) are not found in δὲ. We must go back to a common source—some MS which gave its numeration to them both: and this seems to imply that the & and B were at an early stage of their history lying side by side in the same library. But still we have got no nearer to the origin of the system itself. How did this division into 69 chapters originate 7 If we think of the Euthalian chapters, they are 40 in number. If we add to them the subdivisions, these are 48; and so we have a total of 88 sections in all, and we seem as far off from a solution as before. It will be remembered, however, that there seemed good reason for supposing that the Euthalian subdivisions were in the first instance denoted merely by asterisks, and that these asterisks were very liable to drop out in the process of copying. Let us suppose now that a scribe, with the Euthalian chapters and subdivisions before him, chose to adopt a new method of numeration, and to number continuously through chapters and subdivisions ; reckoning, that is to say, the subdivisions as if they 1 See Tisch. Nov. Test. Sinait., Leipzig, 1863, p. xxiv. 38 EUTHALIANA. were main divisions!. This process ought to yield for the Acts a total of 88 divisions. But if the calculator, through his own carelessness or owing to the neglect of some earlier scribe, missed some of the asterisks (or, indeed, of the letters, if these be con- sidered the earlier form of the notation) which marked the sub- divisions, we should have as the result a system of divisions which recognised all the Euthalian chapters, but not all the Euthalian subdivisions, and ran in one continuous series from the beginning to the end of the Acts. Is it possible that this is the explanation of the numeration common to δὲ and B? In order to satisfy ourselves that it 15, we shall expect to find that all the maim chapters of Euthalius are duly represented, though several of the subdivisions have disap- peared. The matter is of sufficient interest to justify a tabulation of the two systems. I take the Euthalian system from Zacagni (428 ff.) and from a MS in the British Museum (Add. 28,816: A.D. 1111), recording all important variants. Neither of these authorities locates the subdivisions with completeness. Several times Zacagni can only conjecture the point at which the subdivision begins; presumably because his codex had missed the number in its margin. The British Museum codex only undertakes to give με΄ (and this is the number promised likewise in the Ms at Christ Church, Oxford, Wake 38, cent. xi.); and, as a matter of fact, although it numbers the subdivisions continuously throughout the book in red (as opposed to the numbers of the main chapters which are in black), it yet drops by sheer carelessness no less than seven of them, viz. B, y, 5, ἐδ, ey, cn and AB. It has also dropped one main chapter (1). So that a scribe, numbering chapters and sub- divisions as one series from this MS, would only reach a total of 77. This will shew how easily, even in spite of the protection afforded by continuous numeration by letters, subdivisions might altogether disappear. ' We have seen an actual instance of this reckoning for the Epistle to the Romans: see above, p. 24. 39 EUTHALIANA. AN Ul 9g ux qe | ZV ZV Ὁ \n&e vy vy © |4I wt GN UlST mix4e | sy | Sy y 91 Α cg Ξν Ξν ΘΙ 61 Tx GN Ulcg τ}. y¥ GF 1.88 vw | W 8΄ | si ΘΙ ΘΙ D IT ΠΑ Ὁ |ᾷ «νατθ1λ 48. HI ΗΙ H |8 JV JV ΗΙ 1 ux ΖΙ ΖΙ 1 τὰ qv qv ZI | 46 S| S| 9 | Ὁ 6 quurq¢zaqe | zy ΞΙ D | sl 4 {τ Τ Ix 18 ul GL A 4 IL NUL (SF X i WV VS a ες ἰὴ i i τ a 4K | £& gl dl 3 | τξ V ν J | 0g VI VI Ko | 68% AN UlGT X32 | OY ΘᾺ D 66 | | GF |&1 H» ΗῚ ΞΙ 1 x Θ Θ D I At D 1,98 H H ΝΠ a 2 2” Vin ince Z 3. τ} AN UOT x19% | Sy | Sy Ὁ 11: 4 Ul GZ τί 88 5 9 LE NUD PE πιλ 18. Ay | yy SP | Ξ3 4 | δζ ΝῊ ΝῊ Gi [996 Sh Μὴ] ON (ke ν D | FT Jy Jy VI | ST q ule ΠῚ Ὁ sj 4 ie D | PT D 2G gy ΘᾺ | 6 gq 8 q | ¢I > |G tA V ν VY | 1 tspy N a “YANG N +S | “UY ΤΡ suryjod jaa “6E 9210}, °Z og G38 “IN 8 οἵ 8G 18 WN 8 at 610 ἽΪ 8 at {0G 18 “IN “A οἵ T 38 ἽΪ 8 ct 96 18 "IN 8 wi T TAX 18 ἽΪ 4 εἰ 18 τι OF 18 CIN 8 τι FE 18 ἽΪ 8 οἵ 618 IN A ς ΤΟ 9210}, °F g OF CIN 8 , 1638 “WN Ὁ 9 ι98 P10}, °F ς 86 18 Ἵ 8 + FG 10 "“ ς 4125 ὡς ΤΡ18 1 4ι | Oy 1 τς Ww | Lt 4 Ul FZ XIX 78 VN § | 8 = | OV | IT WAxx | g WI 81 xIx ye N o | TL = | F els | OWT at ieee > | 16 | | & | Fe S| EN ali ube | HW 98 | @I 4 Ul FZ IAXx ye = g Z& p |8 Ss Dar τῖῶςσ 4 Ul PE TAX 28 | ZW | Z | T max Zz Va | ZV lS Axe | sw | sy | 82 Ξ 4 Ul PZ ΔΙΧΧ 28 =.) sv 4, 2c | Jw OM es TAX Ξ Ξ τ ap tax 4 Ὅτ cg Tax qu | wi αὶ | 86 3 = | » leg | Iw | ὁ Inge Ξ Ξ τ: 8'΄ [91 q UlqL ΠΙΧχηὉ | ON | IV | 08 |.Gw | 2 | FT tax 4 GZ AN τ Οὗ AX9% | αν | WW ΝῊ s[alF |} HN | & | @T trxx 9 | 98 4 Ul T Uxx ye | ΖΝ D | OF Ww) W DGG gq Ul 9g ᾿Ιχχηῦ SN | Qv | 22 W ) JM | T 4x IN VV ixST OV OV | aS VN VO q urge mxye |] HV | HV | yy | T atx IN mo [1 xx 8΄ Ὁ ΠΙΧ = δι ἘΞ ἘΣ, τς ee | a δστ οι — o 4 ὍΠΗ XN a “TN = EUTHALIANA. 41 We may summarise the evidence of the preceding table thus: Chapters of Euthalius exactly represented in δ or B-. 28 x ἐς represented within a verse 5 ' . with further displacement 5 38 Only two of the Euthalian chapters are thus unaccounted for, viz. k9 and m. But κθ is missing only through the carelessness of the scribe who wrote the numbers into B: he has forgotten to write ΝΒ between his na and his nr. And m is the last chapter of all, and B is not alone in this omission; it is dropped also as we have seen (above, p. 22) in the interesting codex, Coislin. xxv. As to the displaced numbers, those which vary only by a single verse need give us no anxiety. A glance at any MS which con- tains lection-marks will shew that often these fall where the chapter-numbering should be, and cause it in consequence to be written a verse too soon or a verse too late. Of the more serious displacements it 1s worth noting that two of them (viz. σ᾽ and xk) coincide with numbers belonging to another system which is also common in Mss, being found in B, M. Add. 28,816 and in wt (Trin. Coll. Camb. B 10 16) and many others. Passing to the subdivisions we find as follows: Subdivisions of Euthalius exactly represented in & or B- 20 » ψ within a verse ‘ 19 » » with further displacemen PIS 31 Of the 8 displaced subdivisions, two coincide with lection numbers of another system. Of the 17 that are dropped—if we take as our standard the 48 of Zacagni’s edition—6 are cases where a chapter has but one subdivision ; and 6 more either were dropped by carelessness in B, M. Add. 28,816, or never were intended to be given. I find it accordingly hard to resist the conclusion that the system of chapter-numbers in the Acts which is common to δὲ and B is derived from the system of Euthalius by numbering con- 42 EUTHALIANA. tinuously through main chapters and subdivisions, allowance being made for the accidental (or, conceivably, intentional) omission of a certain number of the subdivisions. [t may indeed be said that all inteligent systems of division into chapters must coincide to a large extent, because there are many natural breaks which must be recognised. I admit the force of this; but I feel that the coincidence which we have traced is not sufficiently accounted for in this way. There is another system, which I have already referred to in passing, which is found in many Mss, and which divides the Acts into 53 chapters: but at least 25 of these do not correspond within a verse with any of the 88 Euthalian chapters or subdivisions. And on the other hand it is to be noticed that we find divisions in Euthalius and in the system of NB at curious poimts, where we should perhaps scarcely have expected that a break would be made. We may give as instances of these: vu. 11, x. 80, xi. 18, xv. 23, xxi. 12 and xxii. 22. The strangeness of these breaks is diminished when we observe that in Euthalius they mark only subdivisions, and not main chapters. If the identification be a true one it is not without importance in connection with the history of δὲ and B. The system which we have been endeavouring to account for occurs also, with some variations, in Codex Amiatinus and Codex Fuldensis; and this fact was one of several indications which inclined Dr Hort to look for the birthplace of & and B somewhere in the West. For hitherto this numeration had seemed to be absolutely unique in the Greek world. Dr Hort’s words are (Introd. p. 266): “ Again it is remarkable that the principal Latin system of division of the Acts, found in the Codex Amiatinus and, slightly modified, in other Vulgate Mss, is Indicated by Greek numerals both in & (with large irregular omissions) and in B, but is otherwise unknown in Greek Mss and literature. The numerals were apparently in- serted in both Mss, certainly in &, by very ancient scribes, though not by the writers of the text itself, B indeed having antecedently a wholly different set of numerals. The differences in detail are sufficient to shew that the two scribes followed different originals: the differences of both from the existing Latin arrangement are still greater, but too slight to allow any doubt as to identity of ultimate origin. The coincidence suggests a presumption that the EUTHALIANA. 43 early home, and therefore not improbably the birthplace, of both MSS was in the West.” Codex Amiatinus has 70 divisions and Codex Fuldensis 74. This is sufficiently near to the 69 of Codex B. It is interesting to note that in 3 places (vii. 55 [54], xvi. 16, xvii. 24) where num- bers are wanting in NB, they are found in Am. Fu. Also in three cases of displacement (ii. 1, 11. 87, vi. 8) Am. Fu. side with Eutha- lus against NB. These facts are confirmatory of the view that the system found in Euthalius is the ultimate source’. Whether the occurrence in the most important Mss of the Latin Vulgate of a chapter-numeration of the Acts which is Kuthalian in its ultimate origin can be made to throw any light on the problem of Greek Mss used by 8. Jerome in this part of his New Testament, is a question that I can only propose at this point, in the hope that it may receive the attention of the Oxford editors, who have promised us a dissertation ‘De codicibus graecis quibus Hieronymus usus fuerit.’ Here again, at any rate, the moving back of the date of Euthalius has opened up a fresh possibility. Whether this Euthalian system was invented by Euthalius, or only adopted by him, may possibly be questioned. But it is quite clear that his system of chapters and subdivisions could not be derived from a longer system of chapters only. And now that we have pushed the date of Euthalius further back, there is no chrono- logical difficulty in supposing him to have been the inventor of the system which he employs. The locality of Euthalius. The locality to which Euthalius belonged is a further problem which still resists solution. He is described as ἐπίσκοπος Σούλκης, but his see has not been identified. Sulci in Sardinia has seemed to be out of the question, and the various suggestions of Zacagni (pref. xiv) have but little to be urged in their favour. The fact that he addresses himself to 8. Athanasius naturally inclines us to look to the neighbourhood of Alexandria: but on so slight an indication we cannot lay much stress. 1 Another series, of 63 cc., is given by Thomasius (Opp. i. 353 ff.). This also seems Kuthalian. Its last no, is at Ac xxviii, 17 (against B am fu corb,). See further Berger, Hist. de la Vulg. p. 356. 44, EUTHALIANA. There is a passage in the Prologue to the Pauline Epistles, which, if we could be confident as to the true text, might be taken as pointing to Syria—perhaps to Caesarea or to Antioch. In speaking of the Roman festival of S. Paul’s martyrdom, Kuthalius, according to the text of Zacagni (p. 523), equates the Roman date a. d. 111. kal. Iul. with the fifth day of Panemus, a Syro-macedonian month. But from some mss this reference to Panemus is absent, while in others Lous takes its place, and in others again we have a combination of the two in a corrupt form. I give here the evidence for the variants so far as I have happened to come across it. Apart from our present purpose it may be of service as a guide for the future classification of Euthalian Mss. Z. 523. Ῥωμαῖοι....... ἐπέτειον αὐτῷ μνήμης ἡμέραν πανηγυρίζουσι, τῇ πρὸ τριῶν καλανδῶν Ἰουλίων, πέμπτη Πανέμου μηνός, τούτου τὸ μαρτύριον ἑορτά- ζοντες. 1, πέμπτῃ Πανέμου μηνός. Vat Reg Gr 179 (Zac.) 5. ΧΙ Par Coisl 224 5. x1 Par Arm 9 (gr et arm) 5. XI 2. om. πέμπτῃ Πανέμου μηνός. Vat Gr 761 (Zac.) 5. ΧΙ (comm. Oecum.) Chelt 1461 (Dob.) 5. x1v/xv Oecum ed Morel (Paris 1630) I p. 193 3. (α) ἕκτῳ τῷ Λώῳ μηνί. Bas AN iv 2 (Dob.) 5. x Vat Gr 1761 (‘ Lollinian.’ Zac.) 5. x1 (Ὁ) ἕκτῳ τῷ ὅλων μηνί. Bas AN iii 11 (Dob.) 5. ΧΙ Bas AN iv 4 (Dob.) 5. x11 Par Gr 101 (Dob.) 5. x11 (Vp ΟΡ ἘΠΗ͂Ν maralecrsy aps aes ἀπο ‘which is the 6th day of the month Noomon, which is Mareri.’ Arm ed Zohrab p. 764 4. πέμπτῃ Πανέμου μηνός, ἕκτῳ τῶν νόμων μηνί. Vat Reg 29 (Boecler) 5. ΧῚ Par Gr 105 5. x (fragm.) 3 M Add 28,816. a.p. 1111. (rod Hap.) Oxf Ch Ch Wake 88 5. x1 (τοῦ Tap.) Ibid. Wake 12 5. XI (rod Mav....vover) EUTHALIANA. 45 The evidence for (2), the shortest reading of all, is not strong in itself: for Vat. Gr. 761 omits all the words from πέμπτῃ to ἑορτάζοντες : and though Oecumenius does not do this, yet it is plain that he has been abbreviating in the immediate context. Of Chelt. 1461 I can give no further information. Such strength as it has is chiefly to be derived from the rivalry of the variants. But on the other hand we may observe, as against (2) and (3) and in favour of (1), that Panemus, and not Lous, is found in the Martyriwm Pauli, which, as we have seen, was compiled out of Euthalian phrases in the year 396. It is possible that both Panemus and Lous have come in as marginal glosses’. We shall see presently that the Egyptian month Epiphi came in thus into the text of the Martyrium Pauli. If this be the true account, Panemus might point to an early time when a copy of the Euthalian Edition lay in the library of Caesarea. The reading which gives us Lous has suffered badly at the hands of ignorant copyists. Even in the form (8a) ἕκτῳ τῷ Λώῳ μηνί, it is obviously corrupt. Lous was not spoken of as the sixth month anywhere, so far as we know. But the 6th day of Lous would be the equivalent in Asia Minor to the 5th day of Panemus in Syria. This seems to be established by Cardinal Noris quite independently of this passage, in which he knew only the reading πέμπτῃ Uavéuouv μηνός. In the first of his Dissertations De Anns et Epochis Syromacedonum (Florence, 1691), pp. 19, 36f, he shews that the Syro-macedonians began Panemus on the 25th of June, while the Asiatic Macedonians began Lous on the 24th of June. Lous then may be a correction of Panemus, which has some- times supplanted it and sometimes crept in beside it. In any case it poimts to Asia Minor as another resting-place of the Euthahan Edition. | We may hope that, when Euthalius comes to be critically edited, sufficient evidence may be forthcoming to tell us decis- ively whether the reference to Panemus belongs to him or to his 1 This view is taken by v. Dobschiitz, Centr. f. Bibl. x. 67 {., who however inclines to 458 as the date of Huthalius. 406 EUTHALIANA. copyists. Meanwhile we cannot safely argue from the passage in question as to the locality in which Euthalius lived and worked. In the corresponding passage in the Martyrium Pauli (see above, p. 29), there is likewise a considerable variety of reading: 1. πέμπτῃ ἡμέρᾳ Πανέμου μηνός" ἥτις λέγοιτ᾽ ἂν παρὰ Ῥωμαίοις ἡ πρὸ τριῶν καλαν δῶν Ἰουλίων. Vat Reg 29 (Boecler) 5. x1 Bas AN iv 5 (Dob.) 5. xv/xv1 Vat Pal 38 (Zac.) 5. XI/XII Bas AN iii 11 (Dob.) s. x1 Par Arm 9 (gr et arm) Oxf Ch Ch Wake 38 s. x1 B M Add 28,816. a.p. 1111. Ibid. Wake 12 5. x1 Berol Gr quart. 57 (Dob.) 5. xur Par Coisl 28. A.D. 1056 Berol Gr quart. 43 (Dob.) 5. XIv Par Coisl 30 5. ΧΙ Neap 11 A 7 (Dob.) 5. x11 Oecum ed Morel 1 p. 195 [Of these the last seven end the Mart. with παρουσίας : the last four also read τῇ for 7: the last reads λέγεται for λέγοιτ᾽ ἂν.] This form of reading has the support of Arm zohr, which however adds a clause after Ἰουλίων introducing an Armenian month. 2. πέμπτῃ ἡμέρᾳ Πανέμου μηνός: ἥτις λέγοιτ᾽ ἂν παρὰ Ῥωμαίοις, κατ᾽ Ai- γυπτίους Ἐπιφὶ ε΄, ἡ πρὸ τριῶν καλανδῶν Ἰουλίων. Vat Urbin 3 (Zac.) 5. ΧΙ Vat Gr 363 (Zac.) 5. ΧΙ Vat Reg Gr 179 (Zac.) 5. XI Vat Gr 1650 (‘Cryptoferrat.’ Zac.) A.D. 1037 3. πέμπτῃ ἡμέρᾳ κατὰ Συρομακεδόνας Πανέμου μηνός: ἥτις λέγοιτο ἂν παρ᾽ Αἰγυπτίοις Ἔπιφί, παρὰ δὲ Ῥωμαίοις ἡ πρὸ τριῶν καλανδῶν ᾿ἸἸουλίων. Vat Gr 367 (Zac.) 5. XI Vat Gr 1761 (‘ Lollinian.’ Zac.) 5. x1 Bas AN iv 4 (Dob.) s. x Oecum ed Morel 1 pref (reading ὅστις, and adding after Ἰου- λίων the words μηνὶ Ἰουνίῳ κθ΄). Of these three readings (1) is clearly the earliest. Obviously κατ᾽ Αἰγυπτίους ᾿πιφὶ ε΄ was placed in the margin as a gloss upon παρὰ Ρωμαίοις κιτιλ. In (2) this gloss was unintelligently inserted without any change of the context. In (3) it was worked in more skilfully (though with the omission of the day of the month) by a reviser who also inserted κατὰ Συρομακεδόνας, and made the sentence run smoothly. It may be noted that it was in the last three of the four Mss which support (2), that Zacagni found the additional note at the end of the Martyriwm, giving the second date a.p, 458. It did EUTHALIANA. 47 not directly concern us when we were discussing the origin of the Martyrium, and therefore I omitted it on p. 29. But for the sake of completeness it may be added here. I have not myself met with it in any Ms, and so I simply reprint it from Zacagni (p. 537). Neue - G , , \ > , , KG , - a καὶ ἀπὸ τῆς ὑπατίας τετάρτης μὲν ᾿Αρκαδίου τρίτης δὲ ‘Ovwpiov, μέχρι τῆς i) , , ΄ παρούσης ταύτης ὑπατίας, πρώτης Λέοντος Αὐγούστου, ἰνδικτιῶνος δωδεκάτης, 2 \ , “ Ce med , c Ss \ , > \ a a a Επιφὶ ε΄, Διοκλετιανοῦ pod, ἔτη Ey’. ὡς εἶναι Ta πάντα ἀπὸ τῆς τοῦ Σωτῆρος ἡμῶν παρουσίας μέχρι τοῦ προκειμένου ἔτους ἔτη τετρακόσια ἑξήκοντα δύο. It is to be observed that the scribe gives us only the Egyptian month. CHAPTER IV. NOTES ON CoDEX H OF THE PAULINE EPISTLES. Recovery of the text of some pages now lost. A LATER hand has covered over the letters of Codex H with a thick coating of dark ink which has completely hidden their original form. This ink is of a corrosive nature, and has eaten its way in places quite through the vellum of the codex. Indeed its ravages are being still continued: for a comparison of M. Omont’s first facsimile with its original shews that in the last six years some of the holes have become perceptibly larger. It is much to be hoped that the authorities of the Bibliotheque Nationale will in the interest of scholarship cause the whole of their portion of the codex to be photographed without further delay, as otherwise there is danger lest many of the letters may be irreparably lost. But this ink had another quality, more deserving of our grati- tude. It has left a yellow stain on the opposite leaf, and in some places the letters thus reproduced are easily legible. M. Omont, on p. 56 of his edition, has given us a whole page of the text, which he has read backwards on the photograph of a page now at S. Petersburg. I had not observed this, when I myself began the attempt to recover lost leaves in the same manner. It was some satisfaction to find on comparing my transcript of this leaf with M. Omont’s that we agreed in every letter and even in our inability to decipher the seven letters which he has printed in minuscules. I give here sixteen pages, which I have thus been able to recover with more or less completeness. Some fragmentary portions of other pages may perhaps be capable of decipherment : but in several cases the writing from the other side of the vellum ΕὔΤΗΑΛΙΙΑΝΑ. 40 shews through so distinctly as to be exceedingly confusing. Moreover in some instances in which the yellow stain is legible we actually possess the page from which it has come off: an example of this is given by M. Omont’s first facsimile, where in the blank space after ἐλθεῖν in 1. 12 the word επαίροντας (1 Tim. ii. 8) can be very distinctly read: and the whole of the page in which this word occurs is still preserved and is transcribed on p. 46 of M. Omont’s edition. Through the kind courtesy of M. Omont I have since obtained photographs of most of the leaves which I had deciphered. By printing from the reverse side of the negative the task of decipher- ment is somewhat facilitated; and in some cases letters can be read from the photographs which I did not succeed in reading in the faint yellow stain of the MS. In order that in so delicate an undertaking I might not rely on my own unaided eyesight and judgment, I have gladly availed myself of the help of the Rey. H. S. Cronin, Dean of Trinity Hall, who has checked my transcription partly by the photographs but mainly by a fresh collation of the pages in the Ms itself. In my transcription minuscules supplied within brackets indi- cate letters which are not traceable in the codex. Other minus- cules represent letters which appear to be present but cannot be read with complete certainty. All that is printed in uncials, together with all accents, breathings and stops (excepting those which belong to words within brackets) may, I believe, be regarded as certain evidence of the text of Codex H as it left the hands of the scribe who re-inked the letters. We cannot of course by this process hope to get back behind his handiwork. The recent criticism to which Codex H has been subjected has made it desirable to note a few minor points connected with it, which it did not fall within the scope of M. Omont’s edition to indicate. Moreover in some instances I have been able to distinguish between the original reading and a subsequent correction. I have accordingly added some notes based on a comparison of M. Omont’s edition with the leaves preserved at Paris and with the photographs of some of the other leaves’. 1 See above, p. 2, n. 2. EUTHALIANA. 1 Co x 19—21 opposite Coislin 202 fol. 1 r [6] Ti [e@]JAWAOBYTONTIE [or] HOTIEIAM@AONTIECTI ANOTIAVNYOYCIN [Sle MONIOICKAIOY 0a) 5 AY OYCIN oY BEAWAEYMACKOI N@NOYCT@MNAAI MONWNTINECOAI OYAYNACOAITIOTHP [ior] 10 K YTINEIN: [kai] TOTHPIONAAIMONI® OYAYNACOHAITPATIEZHC KYMETEYEIN [καὶ τραπέζης] AA 1M [ovior.] 10, 11 Mr Cronin notes: “1 ean see no traces of καὶ at the end of 1.10; but I can see traces of it at the beginning of 1. 11, including the accent,” 10 EUTHALIANA. 1 Co x 30—32 opposite Coislin 202 fol. 1 v MOYKPINETAI YTAAAHCCYNEIAHCEWC ele WYAPITIMETE [xo] [τ18 λδ ΟΦΗ ΜΟΥ Μὰ [ὑπὲρ] ογεγωεγχὰριοτώ. elTEQYNECOIETI{e] ElTEMINETE EITETITOIEITAI TANTAEICAOZAN [60] TOLEITAI ATPOCK OTOIKAI Liou] AAIOICFINEC BO afc] καὶ ελλίησιν καὶ] τῆ ἐ[κκλησίᾳ τοῦ θ0] EUTHALIANA. 1 Ὅο xi 6--8 opposite Coislin 202 fol. 2 r [e-]ACAICKYPONTYNAI[Ki] TOKEIPACOAIH [Ev] pacodal [ka] TAKAAYTITECO® ANHPMENTA POYK [od] PIAEIKATAKAAY πτεοθδιτην Κεφ δἰ[λὴν] ειἰκὠνκἀϊ λόξδθυ ὑπᾶρχων᾽ [ἡ γυνηλ δοξδὰὰᾶν AP|[os] ἘῸτΠ]»])" [οὐ γάρ ἐστιν ἃ Ν [np] EUTHALIANA. 53 1 Co xi 17-—20 opposite Coislin 202 fol. 2 v TOY[r] 0A ETA [payy] ἐ A [λων] [ov] KETIAIN® OTIOYKEICTOKPITT [or] AANEICTOHTTONCYNE/[p] 5 Nae COCs πρῶτον μεν γὰρ ου[νερ) χομένωνΥὑμῶν ἐνέκκληοίὰ ἀκογωοχίομὰτὰἐέν 10 YMEINYTAPYEIN KAIMEPOCTITICTE [va] AEITAPKAIALPECEIC ENY MEINE Iya] wa και 0140 K I [por φανεροὶ] 15 γένωνται [ev ὑμῖν] , > ς “- συνερχομένων οὖν ὑμῶν] 14 Mr Cronin reads iNdoiAOK[cuor], beginning at the inner line. I thought that I could see iNakal, beginning at the outer line. δ4 σι 10 EUTHALIANA, Gal iv 27—30 opposite Paris Suppl. 1074 fol. 1 r HOYKWAINOYCA’ OTITOAAATATEKNA TACEPHMOYMAA A [or] HTACEYOYCHCTON ANAPA* YMEICAEAAEA MO! KATAICAAKETASre AIACTEKNAECTE: AANOCTEPTOTEDO KATACAPKATENNH θεϊοἐλίωκετο [ν KATATINA. OY TWKAINYN: ἀλλὰτίλέγειήγρὰαάφὴ ἐκβαλετηνπεδλιοκη[ν] Or EUTHALIANA. Gal v 6—10 opposite Paris Suppl. 1074 fol. 1 v ENTAPYWIY OY TETEPITOMHTIICYYE!" OYTEAKPOBYCTIA ANNATEMG TIC ATO AAT HC 5 ENEPLOYMENHC’ ἐτρεχετεκαϊ[λῶς TICYMACENEKOYENTH ANHOEIAMHTTIOECOAI HTICMONHOYKEKTOY 10 KAAOYNTOCYMAC’ MIKPAZYMHOAONTOOY PAMAZYMOI" ErMmMETOIBAEICY MAC ENKW* OTIOYAENAAAO & PO [verre] = on EUTHALIANA. Col i 23—26 opposite Paris Suppl. 1074 fol. 2 r NYNXYAIPMENTOICTIA OHMACIMY TEPYM@N 5 KAIANATIAHP@TAYCTE PHMATATWNOAL YEWNTOYYYENTH CAPKEIMOY YTEpTOYCMMATO[s]ay το τοῦ. οἐοτινηἐκκληςο (α] Ηςεγεν ὁ Μηνεγω διὰ Κονος KATATHNOIKONOMIAN TOYVOYTHNAOOEICAly] MOLEICYMAC 15 NAHPWCAITONAOLONT [od] 89YTOMYCTHPIONTO Io EUTHALIANA. Col ii 8—11 opposite Paris Suppl. 1074 fol. 3 r KAl KENHC [ἀπάτης] KATATHNTAPAAOCIN των [adver] KATATACTOIXYIATOYKOCMOU KAIOYKATAYN* OTIENAYTMKATOIKI: TAN TOTAHPWMATACOHEO THTOCCO@MATIKOC” KAIECTEENAYT@METAH ρωμένοι" OCECTINEKEMAAHTACHC APYHCKAIEZOYCIAC’ ENOKAITEPIETMHOHTE TEPITOMHAYE!IPOTIOIH [ra] ENTHATIEKAYCEI* TOY CW MATOCTHCCAPKOC’ 58 EUTHALIANA. Col ii 17—19 opposite Paris Suppl. 1074 fol. 4 r TOAECWMAYY’ MHAEICYMACKATABPA BEYETW.BEAWDNENTA TINO@POCYNHKAI θρηοκίάτωνγγελω. AMHEOPAKENEMBATEYO: EIKHDYCIOYMENOCY TIO TOYNOOCTHCCAPKOC AYTOY*KAIOYKPATWN THNKEMAAHN: EZOY TIAN: TOCMMAAIAT® ADWNKAICYNAECMO: ETIYOPHTOYMENON KAICYMBIBAZOMENO AYZEITHNAYZHCINTOV Od ~ cm EUTHALIANA. Heb ii 9—10 opposite Coislin 202 fol. 6 r TAOHMATOY OANA Tou AOZHKAITIMHECTE DA N@MENONOTMCYA PITIOYYTEPTANTos* FEYCHTEVANATOUD EMPETTENSFAPAYTWAIO TATTANTAKAIAIOY TATIANTA TMOAAOYCYIOYCEICAO ZANATALTONTA TONAPYHLON τῆς 59 60 EUTHALIANA. Heb ii 17—18 opposite Coislin 202 fol. 6 v INAEAEHMWMNFENHTAI KAITICTOCApPYIEpeyc TATIPOCTONON. EICTOEIAACKECOHAITAC 5 AMAPTIACTOYAAOY EN@PAPTETIONOEN [αὐτὸςἸπειρδ θεὶς δῪ [va] TAITOICTIEIPAZO EUTHALIANA, Heb xii 16—18 opposite Paris Suppl. 1074 fol. 5 v MHTICTTIOPNOCH [BéBn] | [λυ] ὡ οσἐ ελυύ" [ὃς]ὰν τ᾽ Βρω ςεῶὼ οἰ[μιᾶς] ἀπέδοτο τὰ πίρωτο]) TOKIAaTOY on ICTEFAPOTIKAIM[eré] TT εἰταθ € ἃ ὦ ν [κληρο] ΝΟΜΗ͂ΟΔΙΤΗΝ ε[υλογί] ἂΝ ἃ ΤΕ ΔῸΚΙΜ[άσθη]) 10 Μετὰν οι δοΓὰρ τί[όπον] OY KEY PENKA [ίπερ] METAAAKPYWI[v ἐκ) ZHTHCACAY [tv] OY TAPTPOCEAH [Avare] 15 πυρὶ PHAA Φ [μένῳ] 1 About one third of the page is cut away. 62 EUTHALIANA. Heb xiii 21—24 opposite Paris Suppl. 1074 fol. 6 r [evamcjoy αὐτου ὃ[ιὰ w Xv] [6 n]Soéa εἰς τους [aid] vas ἃ ΜΗΝ [παρακαλ]ῶ δλέγμδε 5 AAEAMO! [ἀνεχεοσθδιτοῦλότγ ο[υ] ΤηΗησπδρὰκλησεω ς᾽ κλιγὰρδιδβρδαχέων: ἐπίέσ] τΤιλλύμεῖν." Te) FIN@CKETETONAAEA PONHM@NTIMO BE [or] ATTONEAYMENON: MED OY EANTAYIONEPY nra OPOMALYMAC 15 ACTTIACACOAITMANTACTOYC HT OY ME vous EUTHALIANA. 1 Tim i 4—7 opposite Paris Suppl. 1074 fol. 7 r [unde] Tp OCEY ELN [pv] BOIGCKAIFENECAAOTLI alCATTEPANTOIC AITINECZHTHCEICT [a] 5 PEXYOYCIMAAAONE OI Ko NOMIANOYTHNENTUCT [er] TOAETEAOCTACTIAPAl[y] rEeAEIACECTIN ATATTHEKKADAPAC KAP dias] το KAICYNEIAFCEWC και: TICTEWCANYTOKPITOY WNTINECACTOYECAN TECEZETPATIHCAN EICMATEOAOLIAN OBENONTECEINAINOMO - on AiAACKAAOI: 1 There is no trace of any note to correspond to the cross in this line. The word ἀγαθῆς has been dropped, 63 04 wu EUTHALIANA. 1 Tim ii 14—iii 2 opposite Paris Suppl. 1074 fol. 10 v HAE€LYNHEZH METACWDMDPOCYN [ns] T1C TOC O [Adyos] εἰτις € TC ΚΟ ΤῊ Ὁ [ὀρέγεται] KAAOYEPLOY E186 [vpet. | AELOYNTONETIICKOTIO[yr] ANETTIAHMTITON EUTHALIANA. 65 2 Tim i 17—ii 1 opposite Turin B. I. v. fol. 2 r AAAATENOMENOC €ZHTHCEME [kal] eYpe Te) AWHAY[T]WO[K]CEY PEIN EALEOCTIAPAKYENE κε[ίνῃ τῇ ἡμέρᾳ] KAIOCAENE Φ[έσῳ] [διηκόνησεν] 5 Βελτιον ΟΥΓιΙ[νώσκεις] CY Ouvuv [This leaf was read from the photograph at Paris.] 66 EUTHALIANA. Notes on M. Omont’s transcript of Cod. H. p. 13, Coisl. 17,14 marg. For pads read pady, that is ψαλμου. 16. Here é projects to the left of the outer lime of writing. A close examination shews that ἐϊδέ is in part over an erasure: and the base of the A is continued with an upward slant so as to form the central bar of the following e. This points to the hand of the re-inker; see p. 37, Coisl. 8v, 8 marg., where the same peculiarity is found in the de of ἄλελφοι. We may safely assume that the reading of H* was εἰ Tic κάλει. Coisl. lv, 1. In the space left before ἀπίστων can faintly be read the letters τῶν, which have been erased. The note at the foot of this page is in the hand of the re-inker. p. 15, Kietf 17,6. The first r, which stands to the left of the inner line, is of a ruder character than the second, and was no doubt originally placed there by the less firm hand of the re-inker. p. 24, Coisl. (Petersb.) 4v, 9. ayt® should begin with the inner line. p. 28, Par. 5. 37, 3. There is now a hole in the Ms, so that the three letters toc have entirely perished. Par. S.3v, 12. te at the beginning of this line is out of place, as the second part of a divided word would commence at the inner line. As ἃ matter of fact under 6H of the previous line parts of θητε can be traced, the ε being somewhat smaller than usual. 12,13. δὺ τῆ - ἐν is rendered suspicious by the position of τῆ, which commences at the outer lime. The words are the addition of the re-inker. éyyapictia commences with the inner line, and not as in Omont’s edition under the p of the line above. Ῥ. 29, Par. S. 4v, 13 marg. adeddor. is by the re-inker’s hand. It seems to be an addition of a lectionary character (cf. p. 37, Coisl. 8 v). p. 33, Coisl. 57. The letters ἃ, 8, r are in red: as also is the 8 on the verso. p. 34, Mose. M. R. 7, 2. There is space for one letter between toy and Ai. The words Ar ἑδυτοῦ are not original. 5. τοῦ @pdn8 is in the re-inker’s hand, and betrays his ten- dency towards minuscule writing. SS a σι EUTHALIANA, 67 13. Read yaadr. Mosc. M. R. v, 1 marg. There is no trace of ἐγὼ in the margin of the photograph, but only above écomal. 11,15. Read yars. Ρ. 35, Coisl. 67, 4 marg. Read yay. The whole of these references are here in red. p- 37, Coisl. 8v, 8 marg. Cf. supra, on p. 13, Coisl. 17, 16 and p. 29, Par. 5. 4 υ, 13 marg. 13. There is nothing in the codex which explains the mis- placement of ac. p. 38, Mose. Syn. 17, 7. There is something lke a stroke over the last a of this line: so that possibly the plural (δύνανται) was once read; but it is difficult to speak with certainty, as this portion of the photograph is very black. 10. In the right-hand margin, where the photograph is very black, appears to be: Okan. I should expect that the left-hand bottom corner of this page would contain the quire-number ma: but the photograph shews no distinct trace of it. Mose. Syn. Lv, 5 marg. In the left margin I read yadm λθ Ρ. 39, Mose. Syn. 2)", 2. oneid: possibly 6nd. At the bottom, the note is in the re-inker’s hand. p- 41, Par. S. 67. The subscription in red, and the border in red and black. Par. S. θυ. The heading in red, and the letters marking the chapter-numbers. p. 42, Coisl 107. The chapter-numbers here, and on the verso, in red. In the left-hand bottom corner was the quire-number mz, of which the m can still be traced. p. 43, Par. 5. 7v, 18. The n above the line is from: the re- inker. p. 44, Par. S. 87,14. There are distinct traces of ὦ under the on of πρῶτον : so that the original reading was πρώτῳ. Par. S. 8v, 7 marg. coda is written over the same word, the blacker ink of which still shews through. 15. For’n read én. 68 EUTHALIANA. p. 45, Par. S. 97,14. The first a of Anan is not certain. There is a hole in the Ms, and the remains of ἃ are perhaps traceable. Ῥ. 47, Coisl. θυ. In the right-hand corner there are traces of red flourishes such as elsewhere surround the quire-numbers. Probably mz was formerly here, marking the end of the quire. The whole of the quire ΜῊ 15 lost. Ῥ. 48, Tur. 1v, 5. The πὰ of mpaymadeian has been altered to τί τὰ, 80 as to give the reading πραὔτϊἵτα θείαν. Ῥ. 49, Tur. 27, 9. cy is added by the re-mker in rougher characters outside the outer line of the writing, and the original cyn changed into oyn. 12. Γ stands further to the left in the Ms, and the o begins at the outer line. Tur. 2v, 7. δώσει seems to have been the original reading. A very large w now covers part of the old w and c. 8. There are distinct traces of n at the end of the line. Tmacin must be taken as the original reading. 9. The Euthalian chapter-number A is traceable in the left margin. p- 50, Coisl. 11 r, The chapter-numbers were originally small and red: they are now brown and large. οτίχοι "Ἢ with its orna- ments is in red. So too the title on the verso. p- 51, Coisl. 127, 11. Γ more to the left, so that mpecBytac begins with the outer line. So do cemnoyc and cawdponac below. p. 52, Coisl. 137. The flourish in the left corner is exaggerated by Omont. It is not the sign of a vanished quire-number. Coisl. 13v. This page is in red. A very fair idea of the original red letters, which here remain untouched, is given by the somewhat idealised reproduction of Silvestre. p- 53, Coisl. 147, 9. The last letter was n, over which Γ is written in a darker hand. See Omont’s facsimile. He himself makes the correction on p. 56. Coisl. 14v, ll. 2 and 8 are in red, with the exception of the breathings, accents and points. The following is a summary of the results of the above investi- gation, so far as they are of importance for the text of H. 1Cox27 εὖ tis H*, ev ὃὲ τὸς H** EUTHALIANA. 69 Col ii 7 om. ev avtn H*, ins. H** Hei3 om. δὲ eavtov H*, ins. H** He x1 forsitan δυνανται H 2 ov ἐπαυσαντο H*, οὐκ av eravaavto H** (vid.) 1Timil6 πρωτω H*, πρωτον H** vill πραυπαθειαν H*, rpavtita θειαν H** “ον 2Timu3 συνκακοπαθησον H*, ov ουν κακοπαθησον H** 7 dace. H*, doer H** The relation of Codex H to the Kuthalian edition. The evidence which attests the connection between Codex H and the Euthalian edition of the Pauline Epistles falls under three heads: the colometrical arrangement, the remains of the Euthalian apparatus, and the colophon. The last of these deserves a special consideration. We have seen reason for believing that the work of Euthalius underwent a series of modifications, the first intention of which apparently was to reduce the bulk of his prolegomena and notes without seriously impairing their usefulness. We have seen too that one epitomiser of his work so far succeeded in retaining the words of his original, as to produce the impression that his short summary was actually written by Euthalus himself’. We must now carefully examine the language of this colophon to see whether we may not have in it an exactly similar phenomenon. Let us first note its closmg words: ἀντεβλήθη δὲ ἡ βίβλος πρὸς τὸ ἐν Καισαρίᾳ ἀντίγραφον τῆς βιβλιοθήκης τοῦ ἁγίου Παμφίλου, χειρὶ γεγραμμένον «αὐτοῦ»". These words would receive a perfectly natural interpretation, if we supposed that the scribe of H, or more probably of the archetype of H, had checked the copy, which he had written from a Euthalian codex, by the famous MS written by Pamphilus himself. The reason why he did not copy at once from the Codex of Pamphilus would doubtless be that he desired to reproduce the Euthalian colometry. In this part of the colophon then we shall not expect to find traces of 1 See above, pp. 29 ff. 2 Montfaucon read the last letter of αὐτοῦ, but it is no longer legible in the ms, which is much injured at this point. 70 EUTHALIANA. Euthahan phraseology. The similar colophon at the end of the Catholic Epistles, given by Zacagni (p. 513), points to a like process, as we have already seen. The earlier part of the colophon we may now compare with certain passages of the genuine Euthalian writings. ἔγραψα καὶ ἐξεθέμην κατὰ δύναμιν στειχηρὸν τόδε τὸ τεῦχος Παύλου τοῦ > , ἀποστόλου, πρὸς ἔγγραμμον καὶ εὐκαταλήμπτον > , “- 5. Ὁ ΄“ > ΄σ ἀνάγνωσιν τῶν καθ᾽ ἡμᾶς ἀδελφῶν, παρ᾽ ὧν ἁπάντων τόλμης συνγνώμην αἰτῶ, εὐχῇ τῇ ὑπὲρ ἐμῶν τὴν συμπεριφορὰν κομιζόμενος. Z. 410 ἐκθέμενος ὀλιγοστὴν ἀνακε- φαλαίωσιν Z. 428 ἐκτιθέμεθα γοῦν αὐτὴν (sc. κεφαλαίων ἔκθεσιν) καθ᾽ ἱστορίαν Λουκᾶ kK.T.A. Z. 410 πρὸς εὔσημον ἀνάγνωσιν Z. 405 συγγνώμην τε πλείστην αἰτῶν ἐπ᾽ ἀμφοῖν, τόλμης ὁμοῦ καὶ προπετείας τῆς ἐμῆς Z. 476 ἐφ᾽ οἷς οὖν ἔγωγε τολμῶ, συγ- γνώμην αἰτῶ k.T.d. Z. 428 αἰτοῦντες συγγνώμην προπε- Telas...7ap ὑμῶν ἑκάστου τῶν ἀναγι- νωσκόντων, εὐχῇ τῇ ὑπὲρ ἡμῶν τὴν συμπεριφορὰν κομιζόμενοι Z. 477 εὐχῇ τῇ ὑπὲρ ἡμῶν Z. 405 διορθοῦσθαι δέ μοι μᾶλλον ἀδελφικῶς κατὰ συμπεριφοράν κ.τ.λ. Here we may note several details which awaken suspicion. (1) The colophon is written in the first person singular, as are several short notices which we have already been obliged to reject (see pp. 17, 34). (2) Euthalius does not use the word ἐξεθέμην in speaking of his edition as a whole. ᾿Εκτίθεσθαι and ἔκθεσις he employs in a different sense, in reference to his lists of chapter-summaries. (3) στειχηρὸν (1. στιχηρὸν) seems to be a confusion between στιχηρῶς and στιχηδόν, the latter being the word used by Eutha- lius. (4) In τῶν καθ᾽ ἡμᾶς ἀδελφῶν the writer passes from the first person singular to the first person plural. This offers no special difficulty; for ἡμᾶς need not be confined to the speaker himself. But lower down he embodies a Euthalian phrase: εὐχῇ τῇ ὑπὲρ ἡμῶν τὴν συμπεριφορὰν κομιζόμενοι. Here he is obliged EUTHALIANA. ral to change κομιζόμενοι into κομιζόμενος : and either he himself, or more probably the scribe of H, felt it necessary to make the further alteration of ἡμῶν into ἐμών, to avoid a grammatical inconsistency. We may conclude then that this colophon is from the pen of some one who had in some way adapted the work of Euthalius, and wished to claim credit in Euthalian terms for the task which he had accomplished. When we find the name of Evagrius as the nominative to ἔγραψα in the Cod. Neap. at this place, and also apparently im the almost obliterated first line of this page of Codex H; and when we meet with it again in Cod. Neap. in con- nection with a somewhat similar claim (see above, p. 6); we are tempted to attribute definitely to this Evagrius an editio nunor of the work of Euthalius on these epistles’. If, further, he is the author of the Martyriwm Pauli, which similarly embodies Eutha- lian phrases, we can fix his date as A.D. 396, and may perhaps go on to identify him with Evagrius Ponticus, to whom our attention has been directed by Dr Ehrhard. 1 Tam glad to find that this view, which had occurred to me independently, is also that of Herr von Dobschiitz, though we differ entirely on the subject of the dates. (Cent. f. Bibl. x. 50 ff.) CHAPTER Υ. THE ARMENIAN VERSION AND ITS SUPPOSED RELATION TO EUTHALIUS. I HAVE referred above (p. 10) to a theory which Mr Conybeare has endeavoured to base upon the coincidence that certain Armenian MSS contain the same colophon as Codex H of the Pauline Epistles. The theory would, if it were proved, have a considerable importance for the textual criticism of a large part of the New Testament. Although I cannot myself accept it—at any rate, not in the form in which it has been stated—I am grateful to Mr Conybeare for having put it forward. The examination of it has confirmed me in an opinion, which has been for some time growing in my mind, and which appears to me to raise the Armenian Version to a position of importance even higher than that which Mr Conybeare has claimed for it. I shall therefore take this opportunity of calling attention to certain phenomena presented by this Version, which I should not otherwise have ventured to discuss until I had been able to make my investigation more systematic and complete. The origin of the Armenian Version of the New Testament. The statements of early Armenian writers respecting the origin of the Armenian Version of the Bible, though claiming to come to us from the younger contemporaries of the great translators S. Isaac and S. Mesrob, combine a certain conflict of assertion with a suspicious family likeness. They have been collected and discussed—but without the requisite historical scepticism—by Father Carekin of the Mechitarist monastery of S. Lazzaro in his valuable work entitled A Catalogue of ancient Armenian translations (Venice, 1889, pp. 87 8). They are ac- EUTHALIANA. 73 cessible to Western scholars generally in the collection of French translations of Armenian historians published at Paris in 1886—9 by M. Victor Langlois’. They are conveniently summarised in the short section on the Armenian Version which Mr F. C. Cony- beare has contributed to the fourth edition (1894) of Scrivener’s Introduction to N. T. Criticism*. I need not-therefore cite them here. One fact which seems to stand out distinctly after the perusal of these puzzling statements is that the earliest attempts at translating the Scriptures into Armenian were based on Syriac codices. This is confirmed by the tradition that up to the time in question the Syriac language had been commonly used in the services of the Armenian Church, which were in consequence, it is said, unintelligible to the mass of the people. It receives a further confirmation when we remember that much of the early Armenian literature consists of translations from famous Syriac writers, such as Ephraim and Aphrahat, and that even Eusebius’s Ecclesiastical History was translated into Armenian from a Syriac manuscript. Our authorities further tell us that §S. Mesrob’s disciples presently brought to their master certain trustworthy Greek codices from Constantinople, and that by the aid of these either the former translation was carefully revised, or a completely new version was made. Between the two alternatives we cannot decide on the ground of history alone. If any further light is to be thrown on the subject, it must come from a study of the Version itself as it 1s preserved to us to-day. Mr Conybeare, who has laid students of early Christian litera- ture under a great obligation by his researches in Etchmiadzin and elsewhere, has endeavoured in his interesting article on ‘the 1 They will be found in the second volume as follows: Goriun, Life of S. Mesrob, pp. 10 ff.; Moses of Chorene (iii. 53) p. 162, (iii, 60f.) pp. 167f.; Lazar Pharbetzi, p. 267. 2 This section is by far the most useful account hitherto given of the Version. It is perhaps due to M. Emine (the translator of Goriun in Langlois’ series), who is charged with ‘adding to and omitting from the Armenian text at random’ (loc. cit. p. 148 n. 1) and condemned as ‘ untrustworthy in all ways,’ to point out that in a prefatory note (p. 4) it is stated that his translation was made not from the Venice Edition of 1833, but from what was regarded as a better recension printed, likewise in Venice, in 1854. 74 EUTHALIANA. Codex Pamphili and the date of Euthalius’ (see above, pp. 8 ff.) to find a solution of the problem so far as the Pauline Epistles are concerned. He gives us, as we have seen, some noteworthy infor- mation, derived in part from an Armenian Codex in the British Museum (Add. 19,730), with regard to the form in which certain portions of the Euthalian apparatus are found in Armenian manuscripts of the New Testament. We may I think consider it established that there is a close link of connection between Codex H and a certain group of Armenian codices, of which B. M. Add. 19,730 is perhaps at present the best representative. Can we draw from this any conclusion as to the origin of the Armenian Version itself? Mr Conybeare thinks that we can. His explanation of the phe- nomena is as follows: “The Armenian fathers translated the Epistles of Paul early in the fifth century along with the rest of the Bible. They selected for translation what we may call the new edition by Euthalius, which comprised the text of Pamphilus.” His argument is this: The colophon of H is found in certain Armenian MSs. Therefore it is probable that there is a relation between the text of H and the text from which the Armenian Version was translated. But the text of H is the text of Euthalius in what has hitherto been considered its purest form. And that text as the colophon in question shews is copied from the codex written by Pamphilus himself. Probably, therefore, the Armenian Version, which is older than Codex H, is our best witness to the text of Pamphilus. The detailed proof of the actual coincidence of the text implied by the Armenian Version and the text already known to be Euthalian is all that is required to translate this conclusion from the region of probability to the region of certainty. It has been pointed out above (p. 9) that the Euthalian matter occurs in different shapes in different Armenian MSs; so that it is extremely precarious to assume that in any one of these shapes it comes from the original translators of the Version. It must further be noted that the colophon of H only declares that the codex to which it originally applies was corrected by (ἀντεβλήθη mpos...), not “copied from,” the Codex of Pamphilus. We do not even know that the colophon is all composed by the same hand, οι EUTHALIANA. γ Whoever may be the author of the first part of it, the second part may well be the addition of a scribe who corrected a Euthalian copy at a later time in the library of Caesarea. In any case it is clear that the whole burden of the proof of Mr Conybeare’s position must lie upon the actual relation of the teat of Codex H to the teat of the Armenian Version. The subsidiary apparatus may be a useful finger-post; but that is all. And finger-posts have sometimes been turned round so as to point the traveller along the wrong road. Mr Conybeare has therefore rightly devoted a considerable part of his article to the comparison of the two texts; and he has entered upon the perilous paths of New Testament textual criticism under the guidance of a recent German writer, whose judgment and accuracy are less praiseworthy than his industry'. I do not propose at this point to follow him in his investigation ; as I think that I can do better service in the first instance by attempting to approach the problem from a wholly different side. Our examination of the historical accounts of the origin of the Armenian Version suggested the possibility that, when “the trust- worthy Greek codices” were brought from Constantinople, the earlier translation from Syriac codices was not altogether cast aside, but was made the basis of a careful revision. The hint thus offered to us is surely worthy of an attentive consideration. Our knowledge of the Old Syriac Version of the Gospels, prior to the revision known as the Peshito, has of late been largely increased by the publication of the Sinai Palimpsest. If it should prove that in the Gospels the Armenian text contains a consider- able Old Syriac element, which escaped the revising hand which corrected the first Armenian translation by the help of Greek codices, then we have at least a presumption in favour of explain- ing many of the peculiarities of the Armenian Version of the Pauline Epistles as well by referring them to an Old Syriac base. 1 Bousset’s VTextkritische Studien (in Harnack’s Texte und Untersuchungen, 1894), Ido not wish to disparage unnecessarily a most laborious piece of work in a field which has of late been strangely neglected in Germany: but what are we to say of a critic of Dr Hort, who interprets his symbol cu? (=2 cursives) as the second hand of the Curetonian Syriac in 5. Mark? See Bousset, p. 98,1, 1. 1 should not call attention to this inaccuracy if it stood alone. 76 EUTHALIANA. The Armenian Version of the Gospels. We may begin by examining a few passages from the Gospels, in which the Armenian Version offers us a rendering which is not easily accounted for by supposing it to be a direct translation of any known reading of the Greek text. 1. Mtv.18. “Eas ἂν παρέλθῃ ὁ οὐρανὸς καὶ ἡ γῆ, ἰῶτα ev ἢ μία κεραία οὐ μὴ παρέλθῃ ἀπὸ τοῦ νόμου..... Arm. “Until heaven and earth pass away, one yot, which is one letter (yada off np tigutimfulg dp £), shall not pass from the law....” Here we note (1) that the Semitic letter yot or jod has taken the place of the Greek dota; (2) that κεραία is regarded as a whole letter, and not as the little projection which differentiates one letter from another; (3) that κεραία is made to become a sort of explanation of the yot, the disjunctive particle being replaced by a relative pronoun. When we turn to the Sinaitic Palimpsest (Syr*"), we find : gash W\ wae wha 30. that is to say, “One yodh letter shall not pass away.” Now had’, a side form of war ‘a sign, is used to translate κεραία in Le xvi. 17: so that we may be sure that it is meant to represent the κεραία of the Greek text in the present passage. Thus we see that Cureton’s text (Syr™) has suffered correction from a later hand, when it reads: hae ito aw was chahd πα. i.e. “One yodh letter or one horn.” The word in the Armenian which I have rendered ‘letter’ (houtululg) is derived from the ordinary word for ‘sign’ (@«a't), and stands accordingly in the same sort of relationship to it as does Chadd to Cae. It is used again in Le xvi. 17. We see then that Syr*", which is clearly the original form of the Old Syriac at this point, sufficiently explains the three points of peculiarity which we have noted in the Armenian Version. EUTHALIANA. ee Before we leave this verse we may get still further confirma- tion of the position that the Armenian has an important element in common with the Old Syriac. For to the words “shall not pass away from the law,” it adds “and from the prophets.” The only Greek evidence for the addition καὶ τῶν προφητῶν appears to be the so-called Ferrar-group!, which again and again accom- panies the Old Syriac and the Armenian in very remarkable readings. It is not found in the Simaitic, Curetonian or Peshito Syriac. But it occurs in the Jerusalem Syriac, which not un- frequently seems to preserve very ancient Syriac readings: and Zahn (Forschungen, 1. 134) has cited two passages from Aphrahat’, which have this addition, while at the same time they read in the earlier part of the verse simply “One letter yodh.” The whole of the evidence falls into line if we suppose that the Old Syriac reading was that which the Armenian and Aphrahat attest: that Syr‘" shews us the first stage of correction to the Greek by which “and the prophets” was struck out; and that Syr™ shews a yet further stage of correction when the words “or one horn” were inserted. If this be a true account of the matter, it 1s plain that the Armenian Version assumes a new importance as a witness in certain cases to the earliest form of the Syriac Version of the Gospels. 2. Mt x. 10, Mc vi. 8, Le ix. 3. In the accounts given by S. Matthew and S. Luke of the Mission of the Twelve we read, among other prohibitions, that they were forbidden to take a staff (μηδὲ ῥάβδον Mt, μήτε ῥάβδον Lc). But in S. Mark’s narrative they are allowed to take “a staff only” (εἰ μὴ ῥάβδον μόνον). In Syr*” this discrepancy is modified by the use of a different Syriac word for ‘staff’ in S. Mark from that used in S. Matthew and 8. Luke. Not a rough ‘stick’ (tas), but only a light ‘staff’ (raz), was permitted to the travellers. This indeed 1 The addition is found in 13-124—556: it is also found in the Latin version of Trenaeus (Mass. p. 275). 2 Wright’s edition, p. 30, 1. 3, tanh τὰ asia τὸν ἰοττ (Ξὸ τότ whade πα. and 1, 20, mas Ia was a hah πα. Gash wi 78 EUTHALIANA. is the solution of the difficulty which is found in Tatian’s Dia- tessaron (Eph. Comm., Moes. p. 91): but whether Tatian invented the distinction, or only adopted it from an existing Syriac Ver- sion, 1s part of a large problem upon which we cannot enter here. Now can it be a mere coincidence that in the Armenian Version we find a similar distinction of words; ‘no stick’ (df gre) in S. Matthew, and ‘but only a staff’ (guyg αι “μι πηι) in Ὁ. Mark? It is true that in S. Luke the Ar- menian has ‘no staff? so that there the distinction is ob- literated: but this is no more than has happened in Syr*, which is wanting for Mt and Le, and reads “staff” in Le’. 3. In Mt xxviii. 18, after the words “All power is given to me in heaven and in earth,” the Peshito adds, “and as my Father sent me, I also send you.” There seems to be no Greek evidence for this addition, which is clearly derived from Jo xx. 21. Many Old Syriac readings survive in the Peshito, having escaped the vigilance of the reviser. This may well be an example of such survival. Indeed it is quite possible that it may be a relic of Tatian’s Harmony, especially as the form in which Mt xxvii. 19 is quoted in Aphrahat makes it probable that the addition was present in his text, Unfortunately Syr" and Syr™ are both mutilated at the end of S. Matthew, so that we have no direct evidence of the reading of the Old Syriac. But the same words, with the sole exception of the introductory particle “and,” are found in the Armenian Version. This was observed long ago by Mill, though he suggested no theory to account for it. We may now present in the briefest possible form a few more instances in which it appears that the Armenian Version, in spite 1 Syrhier only gives us S. Luke’s account, and there it reads thas (‘stick’). * Aphrahat (Wr. p. 12, 1. 7) says: ‘‘And again to the apostles when he sent them, thus said he to them: Go out and make disciples of all nations....” The fact that the words occur in the same position in the Arabic Harmony gives us no fresh evidence, as the text there contained is throughout influenced by the Peshito. No evidence on the point is offered by the Armenian of 8S, Ephraim’s Commentary on the Diatessaron. EUTHALIANA. 79 of the careful correction to which it has obviously been submitted, still retains traces of its Syriac ancestry. 4. Mt vii. 6 μὴ δῶτε TO ἅγιον τοῖς κυσίν. Arm. quppne {σ᾽ {ε ἵν, ‘ holiness’ = Syr™ pesh στρ . Syr@ vacat. 5. Mt vu. 3 ἐκαθερίσθη αὐτοῦ ἡ λέπρα. Arm. "fp νει, ‘from him’=Syr"" oasa: Tisch. cites τ ee) 3 la δ ΤΥ ? as § a Oc . as supporting ἀπ᾽ αὐτοῦ only ‘S ἃ] pauc 6. Mtx. 11 κἀκεῖ μείνατε ἕως ἂν ἐξέλθητε. Arm, & why jbifShp, ‘and there be’ - Syr™rs pana aam: Syr™ vacat. 7. Me vu. 19 ὅτι οὐκ εἰσπορεύεται αὐτοῦ εἰς THY καρδίαν » » » \ 2 \ ’ Ν > lal > / ἀλλ᾽ εἰς THY κοιλίαν, Kal εἰς τὸν ἀφεδρώνα ἐκπορεύεται--- καθαρίζων πάντα τὰ βρώματα. Arm. “For it entereth not into his heart, but into his belly, and goeth forth outside, and cleanseth all meats.” With & wpuupu yuk, ‘and goeth forth outside, cf. Syr™ (Syr™ vacat) zal eadvxma, ‘and is cast outside.’ 8. Me viii. 4 Πόθεν τούτοις δυνήσεταί τις ὧδε χορτάσαι κ.τ.λ. Arm. “ Whence canst thou satisfy these men,” &e. The only evidence that I am aware of for ‘canst thou’ (fuplu) is Syr™ (Syr™ vacat), suc ἌΣ 55. 9. Me viii. 27 Τίνα με λέγουσιν οἱ ἄνθρωποι εἶναι; Arm. qn neunkp. wmukt qgbuki ΧΩ [FE fygbde “Whom say men concerning me, that I am?” This is an exact rendering of Syr?*" (Syr™ vacat). Syr" only differs by having ‘ What’ for ‘Whom.’ | OS NC [2 Μ. ’ lal / rf \ > -“ Ν 10. Me viii. 38 ὅταν ἔλθῃ ἐν τῇ δόξῃ τοῦ πατρὸς αὐτοῦ μετὰ fal a e / TOV ἀγγέλων TOV ἁγίων. 80 EUTHALIANA. Arm. ‘and of the holy angels’ is supported only by Syr*" (Syr™ vacat). 11. Le i. 61 καὶ εἶπαν πρὸς αὐτὴν ὅτι Οὐδεὶς ἔστιν ἐκ τῆς συγγενείας σου ὃς καλεῖται τῷ ὀνόματι τούτῳ. Arm. “And they say to her, Because there is no one in thy kindred to whom is called the name John.” ‘In thy kindred’ (ψηηξᾷ put) = ash>otzs Syrup (Syr™ vacat): ἐν τῇ συγγενείᾳ σου is attested by C*DI’, the Ferrar group and the Latins. But the addition of ‘John’ is, so far as I am aware, found only in Syr‘” (Syr vacat), which has pwas him caz> τοῦτ 19. Le xi. 17 καὶ οἶκος ἐπὶ οἶκον πίπτει. Arm. “and a house divided against itself falleth.”. So exactly Syren: Aas Ais διῶ ommain Asa τόδι.ϑο. Syr*" is wanting: but Syr has “and every house, that against a house is divided, falleth.” There seems to be no further evidence for the insertion of ‘divided’ in S. Luke. 13. Jo iv. 31 “Ev τῷ μεταξὺ ἠρώτων αὐτὸν of μαθηταὶ λέγοντες “Ραββεί, φάγε. Arm. ba. dps sh Eh buy kh Unpuy, “ἢ ft quus sae dae fi pupt μ wukfis. (heel Suy bly: “And while they were not yet come, the disciples were beseeching him and saying, Rabbi, eat bread.” Syr"* “And his disciples were asking (‘from him,’ Syr™) that he would eat bread with them ” (msasa\ e_am=as. Naas). The Armenian seems to have been corrected by the Greek, a paraphrase being introduced for the troublesome ἐν τῷ μεταξύ, which the Syriac had dropped: but a trace of the Syriac remains in the phrase, ‘ eat bread.’ 14. Jo v. 22 ἀλλὰ τὴν κρίσιν πᾶσαν δέδωκεν TO υἱῷ. Arm. “to his Son,” with Syr*"*" Tat’? The insertion of the possessive pronoun is a marked feature of the Syriac language: but there is no ground for saying this of the Armenian. A parallel EUTHALIANA. 81 ? instance is Jo xv. 16, “whatsoever ye ask my Father in my name, Syrsm Pest (γιὰ vacat) Arm. 15. Jo vi. 7 Διακοσίων δηναρίων ἄρτοι οὐκ ἀρκοῦσιν αὐτοῖς ἵνα ἕκαστος βραχὺ λάβῃ. Arm. “although (/#4:y£m 4) each should take a little” The Syriac 4& might be rendered either as ‘ when’ or as ‘although.’ 16. Jo xvii. 24 πρὸ καταβολῆς κόσμου. Arm. “before that the world came to be,” with γι (Syr™ vacat). These examples may suffice, though they might easily be added to, especially if we were to include the very numerous cases in which the Armenian and the Old Syriac are together and are supported in Greek only by the Ferrar group. But the relation of the Ferrar group to the Syriac offers a difficult problem in itself, and critics are by no means agreed upon a solution of it. I would only now hazard the opinion that the connecting link between the Armenian and the Ferrar group will be found in the Old Syriac base which I believe underlies the Armenian Version. The points of resemblance which we have traced are in many instances very minute: but it is just this minuteness which has enabled them to escape the careful revision by which, according to our hypothesis, the first efforts of the Armenian translators were brought into a closer correspondence with the Greek codices. It may be of interest, before we leave the Gospels, to examine in the light of what has been said above the very remarkable reading of the Armenian Version in Mt 1. 16, a passage to which much attention has been devoted since the publication of the Sinaitic Syriac Palimpsest. The Greek text of this verse runs: Ἰακὼβ δὲ ἐγέννησεν Tov Ἰωσὴφ tov ἄνδρα Μαρίας, ἐξ ἧς ἐγεννήθη ᾿Ιησοῦς ὁ λεγόμενος Χριστός. ἘΣ Ἢ 6 82 EUTHALIANA. [unukgluy quiup ful nyu. ype Stil 4, 76: wminewle~ ἤιε. “Pra. The Armenian may be rendered literally thus: “Jacob begat Joseph the husband of Mary, to whom having been betrothed Mary the Virgin, from whom was born Jesus who was named Christ.” So difficult was it to make an intelligible meaning of the sentence as it stands, that some later Armenian Mss inserted the substantive verb after the participle ‘having been betrothed’ (funubkghuy &). When we turn to Syr“ we read: “Jacob (note the omission here too of δέ) begat Joseph, to whom was betrothed Mary the Virgin, who bare Jesus Christ.” The motive of this reading is obviously a desire to avoid the expression ‘the husband of Mary,’ which was open to misinterpretation. The reading of Syr*" is as follows: “Jacob begat Joseph : Joseph to whom was betrothed Mary the Virgin begat Jesus who was called Christ.” Whatever the origin of this reading may be—and I forbear to enter upon the controversy regarding the orthodoxy or unorthodoxy of its intention—it betrays the same unwillingness to speak of Joseph as ‘the husband of Mary’: so that no doubt remains that the Old Syriac Version contained the words which I have italicised in my rendering of the Armenian. The Armenian Version is fully accounted for on the supposition that the words were first translated from the Syriac and then corrected by the Greek, the italicised phrase being perhaps allowed to remain as a safeguard against wrong deductions which might have been made from the words immediately preceding it. Codices 346 and 556 of the Ferrar group, which once more appears in combination with Old Syr. and Arm., read Ἰακὼβ δὲ ἐγέννησεν τὸν Ἰωσήφ ᾧ μνηστευθεῖσα (-θησα) παρθένος Μαριὰμ ἐγέννησεν ᾿Ιησοῦν τὸν λεγόμενον Χριστόν. Accordingly I do not use this passage in support of the Old Syriac base of the Armenian Version, as it might be argued that in this case we had simply a conflation of two Greek readings. Yet I cannot but think that the explanation which I am able to offer is a more reasonable one; and in so far as this is so the passage is confirma- tory of my position. EUTHALIANA. 83 The Armenian Version of the Pauline Epistles. It is time now to come to the examination of the Pauline Kpistles in the Armenian Version. Here our enquiry is hampered by a difficulty which at first sight might seem insuperable. No MS, or fragment of a MS, so far as we know, contains what might, in contrast to the Peshito, be called an Old Syriac Version of these Epistles. Yet the case is not so hopeless as it appears. For, in the first place, the analogy of the Gospels suggests the possibility that such an Old Syriac Version once existed, and that the Peshito is the result of its revision by the aid of Greek Mss. If this be the case, we may assume that much of the Old Syriac still remains in the Peshito, either because it was felt to be a sufficiently accurate rendering of the Greek, or because its aberra- tions were not recognised and so escaped the hand of the corrector. Again, the Homilies of Aphrahat contain many quotations from these Epistles. They often differ widely from the Peshito Version, and so support the suggestion that an earlier Syriac Version lay before the writer. But, further, the existence of an Old Syriac Version is no longer a matter of conjecture : for the recent publication (Venice, 1893) by the Mechitarists of S. Lazzaro of a Latin translation of S. Ephraim’s Commentary on the Pauline Epistles has enabled Western scholars to see that the Syriac text on which S. Ephraim commented differed considerably from that of the Peshito. This Commentary, which is preserved only in an Armenian translation, was printed at Venice in 1836, but it has had to wait until now to take its place among the materials of N.T. criticism. I shall make use of the evidence of 8. Ephraim’s Commentary, as occasion may serve, in the following pages. But I must utter two words of warning in regard to it. In the first place, but little reliance can be placed upon the Latin translation: for not only does it shew a constant tendency to paraphrase, but also the Latin Vulgate has throughout been in the hands of the translator, and he has again and again accommodated his translation to it, so that a completely erroneous idea is given in many places of the text which 8. Ephraim used. And, again, an exactly similar method of 6—2 84. EUTHALIANA. translation has vitiated the Armenian itself: for the Armenian translator of the Syriac frequently reproduced the ipsissima verba of his own Armenian Vulgate: and therefore we must constantly be on our guard against the danger of assigning to S. Ephraim what is nothing else than the text of the Armenian Version. We shall escape from this peril only if we refuse to found an argument on any reading, the Armenian words of which correspond exactly with the language of the Armenian Version. If, however, we use the Commentary with due caution, we may extract from it evi- dence of high importance for the study of the text of the Pauline Epistles’. Let us commence our examination with some passages in the Epistle to the Romans, where the Armenian Version challenges our attention. The first which we shall notice will serve to shew the kind of help which sometimes comes indirectly from S. Eph- raim’s Commentary. 1. Ro il. 2 πρῶτον μὲν [γὰρ] ὅτι ἐπιστεύθησαν τὰ λόγια τοῦ θεοῦ. Arm. “First because the oracles of God became trustworthy ” (με μαι ἔμ᾽ ξηδ). This is obviously a mistranslation of the Greek: but it would seem that the Armenian translator was not the first to perpetrate it. In the Commentary of S. Ephraim we read as follows: “If God requireth the circumcision of the heart, much every way was established, that is, became trustworthy, the word of God.” It is not possible from this to reconstruct S. Ephraim’s text with certainty: but we can see that he rendered ἐπιστεύθησαν in a similar manner, taking τὰ λόγια as its subject. The explanatory comment ‘that is, became trustworthy’ is pro- bably added by his Armenian translator from a reminiscence of his own Bible. It is possible that the Armenian rendering is directly derived from the Greek; but if we have ground for supposing that the 1 Three important articles of Dr Zahn, dealing with S. Ephraim’s text as evi- denced by this Commentary, appeared in the Uheologisches Literaturblatt (Leipzig, Sept. 6, Oct. ὁ and 13, 1898). Dr J. H. Bernard, of Dublin, also published an interesting discussion of it in the Guardian (May 9, 1894). Unfortunately both these scholars had access only to the Latin translation; so that in several instances they have been led astray in points of detail. EUTHALIANA. 85 Armenian Version of these Epistles rests ultimately on a Syriac base, it is not unreasonable to think that the first translator was led astray by the Syriac at this point. In Gal ii. 7 ἐπιστεύθη is rendered quite correctly by Gusununughuy , ‘was entrusted. 2. Ro v. 8 συνίστησιν δὲ τὴν ἑαυτοῦ ἀγάπην εἰς ἡμᾶς ὁ θεός. Arm. “God manifested (yayutburg) his love to (or in) us.” In Eph°™ we read: “In this above all he shewed his love, which was towards us.” The word for ‘shewed’ (gayg) proves that we are not here dealing with a mere reminiscence of his own Bible on the part of S. Ephraim’s Armenian translator. The Peshito helps us to regain the Old Syriac; for it reads: παρ τ ῖος —aals casas role, “Here God manifesteth (or sheweth) his love, which was towards us.” 3. Ro vii. 21 Etdpicxw dpa τὸν νόμον τῷ θέλοντι ἐμοὶ ποιεῖν TO καλὸν ὅτι ἐμοὶ TO κακὸν παράκειται. Arm. “So then I find the law of him who wisheth (αρῥη" np qudfgfi) to do in me the good, and to me the evil is present.” This is not very intelligible: I believe that it is the result of an attempt to bring into nearer correspondence with the Greek what was originally a translation from the Syriac. The Armenian of Eph®™™ is at this point sufficiently different from the Armenian Vulgate to be of unassailable worth as a wit- ness to S. Ephraim’s own text. It reads: “J see then a law, which wisheth to perfect in me something good, that which is hard to my will, because it is in readiness to do the evil.” The Peshito reading is strange, but it helps to explain some of the difficulties in Ephe™™. τέξοι aco wast soizs razil lisa Mu sarc wal am Sasto whrasn Ἄν Ξα wwhal, tasos “T find then the law, that it agrees with my mind which wisheth to do good; because evil is nigh to me.” 80 EUTHALIANA. The Armenian is not quite like the Syriac, according to either testimony: but it is difficult to believe that it could have come into existence quite independently of it. 4. Ro xi. 35 ἢ tis προέδωκεν αὐτῷ καὶ ἀνταποδοθήσεται αὐτῷ; Arm. eee h wna gne finfuuphe "“ Ὡς « ...and should receive in return from him.” This is at once explained by the Peshito: caisa =a ~Aa, “and so received from him.” Eph*™™ gives us no help here. We pass on to consider some passages in the First Epistle to the Corinthians. 5. 10Coi. 10 ἵνα τὸ αὐτὸ λέγητε πάντες. There is no difficulty whatever in translating this quite literally into Armenian: and yet the Armenian Version reads, “that ye all have the same word” (gf νη puta πε Ὁ βηξρ wilbikphut), Now 8. Ephraim gives us gf gdh puta GuyShp ἥπερ udbikpkhut, “that ye all have the one word.” This cannot be due to a reminiscence on the part of the Armenian translator of his Commentary; for, besides other differences, there is a different word used for ‘ have.’ All is clear when we see the reading of the Peshito: ~aaslal hiss caw eamda, “that there be one word to all of you.” 6. 1 Coi. 12 Ore ἕκαστος ὑμῶν λέγει: ᾿Εγὼ μέν εἰμι Παύλου: "Eyo δὲ ᾿Απολλώ: ᾿Εγὼ δὲ Κηφᾶ" ᾿Εγὼ δὲ Χριστοῦ. Arm. “that each of you saith: I am of Paul; and another, I of Apollos; and another, I of Kephas; and another, I of Christ.” Here there is plainly some confusion: ‘each of you’ is inappro- priate when followed by ‘and another. ‘The explanation is clear when we read’in the Peshito: “that there is of you that saith, I am of Paul; and there is that saith, I am of Apollos; and there is that saith, I am of Kephas; and there is that saith, I am EUTHALIANA. 87 of Christ.” §S. Ephraim only gives the passage paraphrastically, weaving it into his Commentary: but yet the occurrence of the words ‘some of you say’ and ‘others say’ is sufficient to shew that he had some such reading as we find in the Peshito. May we not assume that this Syriac expansion lay before the first Armenian translator, and that subsequently his work was cor- rected by the Greek only so far as the substitution of ‘each of you saith’ for the opening words ‘there is of you that saith’ (or ‘some of you say’); and that the remaining clauses were left, as helpful to the interpretation of the passage, the logical confusion newly introduced not being felt by the corrector? Indeed, I cannot think of any other possible explanation of the phenomena. 7. 1 Co iv. 8 ἐμοὶ δὲ εἰς ἐλάχιστόν ἐστιν ἵνα ὑφ᾽ ὑμῶν ἀνακριθῶ ἢ ὑπὸ ἀνθρωπίνης ἡμέρας. Arm. «+. furl” flue ful ‘fh εἴδη ful, “2 ὦ rab all indeed by man.” This strange rendering is explained by the Syriac of the Peshito: zac to Aa 3 ars, “or by any son of man.” Ephraim attests this reading by the words, “or at all by a son of man” (4. hunt” ple. “εἰ, fit αν} “ἴω, 6) where two words for ‘at all’ are found, the first of which is that used in the Armenian Version}. 8. 1 Co iv. 12f. καὶ κοπιῶμεν ἐργαζόμενοι ταῖς ἰδίαις χερ- σίν: λοιδορούμενοι εὐλογοῦμεν, διωκόμενοι ἀνεχόμεθα, δυσφημού- μενοι παρακαλοῦμεν. Arm. “And we laboured with our hands: they reviled us, we blessed; they persecuted, we endured; they blasphemed, we besought.” Note, first, that there is one verb only for κοπιῶμεν ἐργαζόμε- vot. Secondly, ἐδίαις is expressed less emphatically—‘our’ instead of ‘our own.’ Thirdly, the passive participles have disappeared. With regard to the first point, we find two verbs in the Peshito; but there is only one in Ephraim, ‘we worked’ (qnpShgup), and this is not the same as ‘we laboured’ 1 The Aethiopic Version has ‘apud hominem mortalem.” 88 EUTHALIANA. (a1:fuunntgup) of the Armenian Version. The second point is what we should expect from a rendering of pHarv> (Pesh.). But the third point is still more interesting. To find its explana- tion we need only to compare the text of the Peshito: etaswoma ἐδ pani ~uatasa ἃ pie “«. Oca pas 4 ὰ J “They revile us, and we bless: they persecute us, and we endure: they blaspheme us, and we beseech from them.” Dr Zahn’ has called attention to a number of passages in which Aphrahat in his citations from the Pauline Epistles differs con- siderably from the text of the Peshito. I here give three instances in which the Old Syriac, as represented by Aphrahat, explains peculiarities of the Armenian Version which the Peshito explains only in part or not at all. They suggest that if we had the whole of the Old Syriac text many other difficulties of the Armenian Version would be accounted for. 9. Ro xv. 1 ta ἀσθενήματα τῶν ἀδυνάτων. Arm. quhupne {Pfr ἐπ με με ἴεν ‘the infirmity of the infirm.’ The Peshito like the Greek has words from different roots here: rlissa1 zw Ph Abe OME “that to all of us (it remains) to stand before the judgment-seat of Christ; that there-may-receive each one in his body, whatso- ever before he did, whether good or bad.” It would be quite easy to go on multiplying instances; but for our present purpose I do not think that it is at all necessary. I merely add a literal translation of some other passages of the Armenian Version, italicising the words to which I would direct attention, so that any one with a knowledge of Syriac may be able to satisfy himself further on the point. Ro iv. 8 “Blessed is the man to whom the Lord doth not impute his sin.” Ro iv. 17 “In whom he believed, that he maketh alive the dead.” 90 EUTHALIANA. Ro vi. 13 “And prepare not your members...,” and so below several times. Ro vii. 28 “But we know that, to them that love God, in every thing he cooperates for good.” Ro xi. 26 “All Israel shall live.” This rendering of cw67- σεται 15 fairly frequent, though not by any means universal, and not at all necessitated (as in Syriac) by the vocabulary of the language. Cf. 1 Co iii. 15. Ro xii. 11 “And know this concerning the time.” 1 Co v. 11 “ With such an one not even to eat bread.” 1 Co vi. 18 “is outside his body.” 1 Co ix. 13 “Know ye not that they which work i the Temple, eat from the Temple.” 1 Co ix. 15 “It is good for me rather to die, and not that any one should make my boasting void.” 1 Co xii. 3 “And if I give-to-eat (ψωμίσω) all my goods to the poor’.” 1 Co xiii. 8 f. “ Whether tongues, they shall be silent...for we know little from much, and little from much we prophesy...” 2 Co x. 11 “Such as we are by words of the letters...” I think that I may claim as the result of the foregoing investi- gation to have established at least a strong presumption in favour of an Old Syriac base underlying the Armenian Version both in the Gospels and in the Pauline Epistles. We have had warnings enough of the peril of hasty assertion in the region of N. T. textual criticism to make me unwilling to say more than this, until others have had an opportunity of testing the process by which this result has been reached, and until I myself may find time to carry the investigation further. If in the issue the view here propounded should be accepted as the true one, the Armenian Version will demand far more attention than it has hitherto received. For it will be recognised as a not unimportant witness to Old Syriac readings, where at present the direct testi- mony of Old Syriac Mss is altogether wanting. In what I have written above, I have limited the range of my examples to the Gospels and the three longest Pauline Epistles. 1 Cf. Aphr. Wr. 38. EUTHALIANA. 91 But the enquiry will deserve to be pushed much further. I have reason for thinking that the Acts of the Apostles may prove a not unfruitful field of investigation, but it would be beside my present purpose to enter upon it here’. Moreover it is possible that by such an enquiry some side light may be thrown on the early Syriac Canon. For example, Dr Zahn’* has directed our attention to the fact that S. Ephraim does not comment at all on the Epistle to Philemon. This, as he truly says, is more noteworthy than the absence of any quotation from this Epistle in Aphrahat. Now in reading this Epistle through in the Armenian Version I have not been able to observe any clear instance in which the Syriac of the Peshito explains a peculiar phrase of the translation. The Epistle is indeed but short, so that a negative argument of this kind has but little weight in itself. But the absence of a commentary on it in S. Ephraim makes it worth while to point out any corresponding phenomenon®. Again, I cannot find in the Second Epistle of S. Peter any trace of a Syriac strain in the ancestry of the Armenian Version. Of other books of the New Testament, and of the Armenian Version of the Old Testament, I am not at present prepared to speak. Tt will still remain a matter of interest to enquire whether the particular form of the Greek text by which the Armenian Version was revised and brought into its present state is capable of identification. Can it be shewn, for example,—to take up Mr Conybeare’s theory in a modified form—that the Greek codex 1 Dr Rendel Harris has called attention to an Armenian Commentary on the Acts, which contains extracts from a Commentary by S. Ephraim and clearly shews that he employed an Old Syriac Version of that Book. See Four Lectures on the Western Text (Camb. 1894), pp. 18 ff. 2 Geschichte des NTlichen Kanons, 11. 564n. 5 Mr Burkitt has suggested to me that the omission of the Epistle to Philemon by S. Ephraim should be taken together with his acceptance of the Third Epistle to the Corinthians, on which he gives a full commentary. It is quite possible that the latter had in early times displaced the former, the recognised number of fourteen Epistles of 5. Paul being thus maintained. If this was the case in the Old Syriac Version which the earliest Armenian translators employed, we can thus explain the occurrence of 3 Corinthians in the Armenian Version: the replacement of Philemon would then date from the time of the revision by Greek codices. This would fully harmonise with the phenomenon of which I have spoken above. 92 EUTHALIANA. used for the revision of the Pauline Epistles was a near relative of Codex H ? This question leads us on to make some enquiry as to the actual relation of the text of Codex H to that which is implied by the Armenian Version. The Armenian Version and the ‘Euthalian teat? We may now turn to the first leaf of M. Omont’s transcript of Codex H, and compare the seven verses which it contains with the rendering of them in the Armenian Version. I have tried to preserve the order of the words, as far as possible, in my English translation of the Armenian, and have italicised such words as I have supplied to complete the sense. CopEx H (1 Co x. 98 ff.)1. 23. Πάντα μοι ἔξεστιν: ἀλλ᾽ ov πάντα συμφέρει. πάντα μοι ἔξεστιν" ἀλλ᾽ οὐ πάντα οἰκοδομεῖ, 24, μηδεὶς τὸ ἑαυτοῦ ζητείτω, ἀλλὰ τὸ τοῦ ἑτέρου. ΄σ , 25. πᾶν τὸ ἐν μακέλλῳ πωλούμενον » , ‘ > , A ‘ ἐσθίετε μηδὲν ἀνακρίνοντες διὰ τὴν συνείδησιν" 26. τοῦ κυρίου γὰρ ἡ γῆ καὶ τὸ πλήρωμα αὐτῆς. 27. εἴ τις καλεῖ ὑμᾶς τῶν ἀπίστων καὶ θέλετε πορεύεσθαι, πᾶν τὸ παρατι- θέμενον ὑμῖν ἐσθίετε μηδὲν ἀνακρίνοντες διὰ τὴν συνείδησιν" 28. ἐὰν δέ τις ὑμῖν εἴπῃ Τοῦτο ἱερο- , > A > , > > ΄σ A θυτόν ἐστιν, μὴ ἐσθίετε Se ἐκεῖνον τὸν , μηνύσαντα καὶ τὴν συνείδησιν" 29. συνείδησιν δὲ λέγω οὐχὶ τὴν > a > A ‘ ede LEY J ἐμαυτοῦ ἀλλὰ THY TOU ἑτέρου... Tur ARMENIAN ΝΈΒΒΙΟΝ 2 23. All ¢hings to me are possible, but not all ¢hings are profitable. All things to me are possible, but not all things edify. 24. Let no one the things of him- self only seek, but also the things of his neighbour. 25. All that is sold in the shambles eat, and distinguish not because of conscience. 26. For the earth is the Lord’s with its fulness. 27. If any one call you of the unbelievers, and ye wish to go; all that is set before you eat, and dis- tinguish not because of conscience. 28. But if any one shall say to you, This is sacrificed meat, eat not, on account of him who informed you and on account of conscience. 29. But conscience, I say, not his but the neighbour’s... 1 J have not reproduced the peculiarities of spelling. In v. 27 εἴ τις, not εἰ dé τις, is the reading of the first hand (see above, p. 66). 2 The few variants recorded by Zohrab are quite unimportant, except that in v. 24 one ms at least omits ‘ also.’ EUTHALIANA. 93 Let us first look for readings in which H and the Armenian both vary from the text of the better Mss as represented by Drs Westcott and Hort. Of these there is but one: viz. the insertion of μοι after πάντα twice in v. 23. This reading is supported by N°C*HKL al pler vg"® syr" arm, as well as by some patristic authorities. Ephraim’s Commentary does not attest it; but he only paraphrases at this point. The coincidence of Arm. with H is of no help to us here, as ex hypothest the reading, being attested by the Peshito, may have come into the Armenian originally from the Old Syriac. Next let us examine the readings in which the Armenian varies both from H and from the text of Westcott and Hort. (1) In v. 24 the Armenian inserts ‘only’ and ‘also,’ thus toning down the apparent severity of the precept. How are we to account for these insertions? A few Greek cursives insert καὶ after ἀλλὰ, and the Peshito inserts Ar, ‘also.’ But no Greek codex is cited for μόνον. It may however have stood at one time in Greek codices, for Clement of Alexandria (Strom. iv. 7. 54), in citing this verse, gives us ...uovoy ἀλλὰ xal.... Eph°™™ runs as follows: “but not that we should seek the advantage of ourselves alone, but also that of our neighbours.” This is of course a paraphrase; but it is to be noted that the word which I have translated ‘alone’ (dfuyt) is not the same as the ‘only’ (& 4/#) of the Armenian Version. It is quite possible, then, that ‘only’ and ‘also’ were both in the Old Syriac’, and that the Arc of the Peshito is the relic of this reading. It is not impossible that there is some connection between Clement, who often represents a ‘Western’ text, and the Old Syriac: but what the link may be is beyond our present purpose to enquire. It must suffice us now to say that our hypothesis of a Syriac base for the Armenian offers us a possible explanation of the variant which we have been considering. (2) In v. 26 for καὶ τὸ πλήρωμα αὐτῆς the Armenian reads “with (or in) its fulness” Gafe fepm). No Greek Ms has any variant to correspond to this. HEph°™™ quotes the verse in exactly 1 «Qnly’ is read by the Arabic Version (Erp. and Polygl.). 04 EUTHALIANA. the same words as the Armenian Version: so that we cannot be sure that we have independent testimony here. But the Peshito explains the variant by its reading earé\sas, ‘in its fulness.’ If this instance of correspondence between the Armenian and the Syriac stood alone, it might be taken to be a mere repetition of the Armenian Version of Ps xxiil. (xxiv.) 1, where the words are the same as here. But, after what we have already seen, it is more probable that it is a remnant of the old translation from the Syriac. Lastly, we notice that there is one variant of H which is not recognised either by the Armenian or by Westcott and Hort. In v. 29 H reads ἐμαυτοῦ (for ἑαυτοῦ), and Tischendorf cites in support of it only three cursives (31, 37, 73). ‘Eavtod was un- doubtedly a difficult reading to a scribe or a translator who did not understand the indefinite use of the word which enabled it to be employed of the first, second or third person. The Armenian rendering ‘his’ is shewn by the context to be wrong. We find several other readings or renderings. The Peshito has ς ΔΑ ‘your (pl.)’; Cod. Clar. (D,) has σεαυτοῦ with syr?™* latt sah cop. But the Old Syriac, as attested by Ephraim’s Commentary, had ‘my, which may imply the ἐμαυτοῦ which we find in H: but it might also be a rendering of ἑαυτοῦ, as interpreted by the words which immediately follow: “for why should my hberty,” &c. It is quite possible that the Armenian Version at first had ‘my’ from the Old Syriac; and that this was altered into ‘his’ with a view to a closer correspondence to a Greek Ms which had (as the majority of Greek mss have) ἑαυτοῦ. But in any case this reading of the Armenian Version cannot have come from H or from any Greek Ms which agreed at this point with H. Our examination, then, of the first seven verses which M. Omont has given us from Codex H does not point us to any closer connection of the Armenian Version with H than with other trustworthy Greek codices of the Pauline Epistles. On the contrary, we have seen one clear example which points in the opposite direction. EUTHALIANA. 95 Another interesting passage for comparison is afforded by some of the newly recovered verses of Cod. H (1 Co xi. 17—19)'. Copex H. 17. τοῦτο δὲ παραγγέλλ(ων) οὐκ » -~ a > > iY - > > ἐπαιν(ῶ), ὅτι οὐκ εἰς TO κρεῖττον ἀλλ εἰς τὸ ἧττον συνέρχεσθε. 18, πρῶτον μὲν γὰρ συνερχομένων ὑμῶν ἐν ἐκκλησίᾳ ἀκούω σχίσματα ἐν ARMENIAN VERSION. 17. But this I command, not as though I should praise: for not to the better, but to the worse (or base), do ye advance. 18. First, when in one place ye assemb!e in the church, I hear that divisions exist among you; and a little have I believed τί. 19. But even divisions are about to be among you, that they which are approved among you may be mani- fested. A 2 ΄ ὑμῖν ὑπάρχειν, καὶ μέρος τι πιστεύω. Ca c ΄“΄ 19. δεῖ γὰρ καὶ αἱρέσεις ἐν ὑμῖν Ψ. o \ « ΄ \ ΄ εἶναι, ἵνα καὶ οἱ δόκιμοι φανεροὶ γένων- το πεν ται εν υμιν. Here we observe several peculiarities in the Armenian Version of which Cod. H gives us no explanation. (1) In v. 17 it is possible that H had ἐπαινῶν. But, if so, there would be no difficulty in rendering this in Armenian by a participle, and ‘as though’ seems to call for further explanation. The Peshito has: ‘not as though I praise you’ (wer wl —aal Mic sarc), where 94, ‘as though, of the Armenian. (2) | 134 Q ws 112 304 A i=) Ju) cy or > 308 A Q Ὁ o 309 A to Slo ἃ slo A (107) Γαξερ] γαξὲρ APPENDIX. σαράκοντα χιλιάδες Kal πεντακόσιοι Padaccovp] φαδασούρ τριακόσιοι] marg διακόσιοι ᾿Αμισαδαί] ἀμισαδέ ὁ ἀριθμὸς 1°] sic marg: txt ὀριθος Νεφθαλεὶμ)] ΤΠ: ἑξακόσιαι] per contract script 104) εἰς τὴν γῆν] τὴν supra lin e pr man 1 Ρ Ρ ὁ Φινεῆς ἀνέτρωσε] ὁ φινεὲς ἀνέτρησε Καταλαλήσας] sic marg: txt καταλήσας ἑξακόσιαι] ἑξακοσιαιφ (sic) ἐπαύριον pr TH Σοχὼθ, ἀπὸ Σοχὼθ] σοχὼθ ἀπὸ σοκχὼθ Leip] σήρ *EtaBala] ἐταμαθὰ tantum secundo loco ἐστὶ Kades] ἐστὶ Κάδης (105) ἀναιρεθέντος sic corr: txt ἀνερεθέντος θυγατέρες] θυγατέραις ᾿Ισαχὰρ] ἰσσαχὰρ Γαδδιδουδιὴλ] γαδδουδιὴλ βιβλίον] pr τὸ ἀναγινώσκεσθαι ε in αὖ corr man rec (106) rapaBawovow] + αὐτόν ἀπὸ ‘PovBip] διὰ ῥουβὶμ Ἰησοῦν] v supra lin man rec ov πάντα] ov πάντως ἑκάστους καιροὺς] ἐκάστου καιροὺς διαδεξάμενος) δαιξάμενος : at in € corr man rec τόπον] sic marg: txt ποταμόν τροπώσηται] τροπώσεται ᾽ / > / > \ > \ Icayxap] ἰσσάχαρ Ασὴρ] aconp καὶ ἐν ᾿Ιδραεὶμ] καὶ ἐγένετο δραεὶμ Μαμβρὸθ) μαμβρὼθ Χαρμὲλ] χερμὲλ Ταμεγὰρ] σαμεγὰρ ἔκρινεν τὸν ᾽1.] ἔκρινε τον ἰ. ᾿Αθαφοὺθ] ἀταφοὺθ 136 137 138 139 140 Ww wy Ore * Dew r tf 910 317 320 3 1 Ξ: Ὁ eo es) Cc Q R, APPENDIX. γέγονε μετα] γέγονε κατὰ ἠξίωσεν] ἠξίωσαν : a in ε corr man rec (108) ἀλώπεξι] ἀλώπηξι οὕτω: Boog] οὕτως" Boot Μεμφιβοσὲθ] μεμφιβοσθὲ τὴν μὲν] pr καὶ ἐπάταξεν τὸν Σὲρ] ἐπάταξε τὸν σὲφ 5 , a) > / \ 2 ὀνειδίσαντα τῷ 1.) ὀνειδίσαντα τὸν ἐἰ. (109) αὐτοὺς μὲν ἀνήρει] αὐτὸς μὲν ἀνήρει ταῖς ψυχαῖς] pr ἐν ἐπάταξε) ἐπάτασσε τριάκοντα 1°] τριακοσίους τῷ (sign contract male interpretatus est editor) τριάκοντα 2°] τριακοσίων (similis error) τὸν οἶκον] TO τεῖχος Ν 3 e / ’ ἴων \ ’ ς / ’ r τὸ καθ᾽ ἡμέραν αὐτῶν] TO καθ᾽ ἡμέραν αὐτοῦ / \ \ βόες δὲ] om δὲ δέκα μὲν φυλαὶ] post hoc lacuna (9 litt.) 5 2 / > ἐν ᾿Ιουδαίᾳ] om ἐν (110) προεφήτευσε] ἐπροφήτευσε Βίβλος δ΄, Βασιλειῶν] om "HXuccaios| ἐλισσαῖος Σουναμίτιδος] σουμανίτιδος ἐδιώχθησαν καὶ] -- ἀνηρέθησαν ’ / > / Οχοσίου] ὀχοζίου Ὁ) / > / Iwayal| iwayas > No \ Ξ Ν 2 \ ἐπὶ Oone] ἐπὶ ὠσηὲ \ A “ > \ Ne \ \ μετὰ ταῦτα ὕψωσεν αὐτὸν τὸν ᾿Ιωακεὶμ] καὶ μ. τ. U. αὐτὸν ὁ χιωακεὶμ ΨΜ 5 fal ΝΜ 3 lal ἔδωκε αὐτῷ] ἔδωκεν αὐτῷ ᾿Επιτομὴ πράξεων τῶν βασιλέων τῆς ᾿Ιουδαίας καὶ ᾿Ισραήλ] om 8 : Ἰουδαίων] ἰου (quod infra ἐἰούδα sine dubio significat) τὰ ὀνόματα] Ta τε ὀνόματα (111) Μετὰ δὲ τὸ] om δὲ υἱὸς ᾿Ωδιηδ] υἱὸς [lacuna (3 litt.)] ὠδὴδ 142 143 144 ra te) £4 Ib fel te) 6S Ὁ F 114 ΞΘ - 328 A 329 > 332 A B Cc D 333 A APPENDIX. ᾿Αναμῆ] avapi Ἰωσαφὰτ] ἰωσαφὰθ ἔτι ὑπῆρχε] ἔτη ὑπῆρχε [Ζαχαρίας] om θυμιάσαι ἐν] θυσιάσαι ἐν Οὐ σοὶ, Ὀζία, θυμιάσαι τῷ Κυρίῳ, ἀλλὰ τοῖς ἱερεῦσιν] sic marg: txt οὐ σοὶ ὀξία Ka’, Ov’. ἀλλ᾽ ἢ τοῖς ἱερεῦσι προεφήτευσεν) ἐπροφήτευσεν (112) ἐβασίλευσεν] sic marg: txt om Εὐφράτου] ἐ in ev corr marg Ὥλδα] ὀχδὰ Ἰωάχαζ] sic marg: txt ἐάχαξ Ναβουχοδονόσωρ] ναβουχοδονόσορ μετωνόμασε) μετωνόμασεν Βασιλεῖς ᾿Ισραήλ.] om υἱοῦ ᾿Αδὲρ] ἰουάδερ (113) οὐκ ἀπέστη γὰρ] pr καὶ ἸἸοάχαξζ] ἰάχαξ Σαδδουκαῖοι] σαδουκαῖοι ἐν μέρει] ἐκ μέρους τὰ περὶ ᾿Ιεροβοὰμ, Σαμαίας καὶ ᾿Αδδὼ, οἱ προ- φῆται] bis scriptum (σαβαίας bis) (114) *Inod] tvod Ἰούδα καὶ ᾿Ισραήλ] sic: ubi tamen (de Amasia) Montf. ᾿Ιούδα ᾿Ισραήλ. Ἰούδα καὶ ᾿Ισραήλ] om καὶ (ter) διετείνατο] διετείναντο ᾿Αβίας] ““βίας] sic pr man ᾿Ασωτίους] sic marg: txt ἀζωτίους ἐποίησε] ἔπεισε ἐξέβαλε] ἐξέβα" sic: fors ἐξέβαλον legendum est ἑαυτοῦ. “Ἱστορεῖται] αὐτοῦ. ἱστόρηται (115) ἱστάναι] ἐστάναι / / Y κινύραις] σκιννύραις (vid) ἐν νάβλαις] ἐνάβλαις 140 147 148 149 150 151 53 Hare Oo ἃ ἃ 990 337 348 Quy dH > ab iss) APPENDIX. ᾿Εμφαναίας, καὶ Maxaia] évdavaias καὶ μα- κανία κινύραις] κιννύραις ρμγ΄, pu] pr pus (116) 08’, κβ΄] + Ky Ψαλμοὶ @dis, κθ΄, ξγ ψαλμὸς ὠδῆς KO ἕξ. idem sign contract pro ψαλμὸς usurpatur quod supra (ψαλμὸς ὠδῆς δ) μήτε τῷ Δαβὶδ] pr μήτε τοῦ δάδ κοινοὶ δὲ πάντως] κοινοὶ δὲ πάντων (117) ριδ΄] + pte 5 pu’) ὃ, She ὁ €,| oe οἱ η] ὁ ἢ τοῖς υἱοῖς ἹΚορὲ εἰς σύνεσιν ᾿Ω δὴ] sic marg: txt lacuna (8 litt.) BepoaBeé] βηρσαβεέ ἐν τῇ φάραγγι τῶν ᾿Αλῶν] sic marg: txt τὴν φάλαγγα τῶν ἀλῶν σῶσαί με Κύριον] σῶσαί με κέ PIwvada8]] om: sed in marg scriptum est “alias ἰωναδὰβ ” ὅτε κατῴκισται ἡ γῆ" Sy] ὁ 27 ὅτε κ. ἡ γῆ ἔξωθεν] ἔξοθεν (118) τὸ καλούμενον ἸΠαροιμίαι] τὸ κ. παροιμίας φασιν αὐτῷ] φασὶ | αὐτῶ ὁμονοίᾳ] ὁμονήα (vid) αἱρετικῶν] αἱρέσεων (119) δίκαιός] in marg “forte δίκαιον ” δοκιμάζῃ] δοκιμάζει (120) ἀπατῶντες,] ἀπατῶντε" αἴσθησιν] sic marg: txt αἴστησιν νεῖκος] νῖκος νεῖκος] νῖκος pirepis| φίλερεις πτοεῖσθαι] πτοεῖσθε πετομένου] πετωμένου (121) ἐκλήθη] ἐκκλήθη 115 152 153 Bae ee ὭΣ Ὁ Θ ΕΔ 116 APPENDIX. φρόνιμος] φόνιμος C γενεθλιαλογίας νόησιν] γενεθλιαλογίαν πτόησιν ἑκάστου] ἑκάστων Ὁ συνετοῖς [δυνατοῖς] συνετοῖς συνετοῖς 349 Δ ἐξουσιάσαιτο] ἐξουσιάσατο 159 ἐπιχήρησις] ἐπιχείρησις ἀργεῖν] ἀρχεῖν : sed corr pr man 352 B (122) ἄλλαι] αἴλλαι 160 C δεικνύντος]) δεικνύοντος (Μοηίί, δεικνυέντος) πάντων] + τῶν D (123) ἐσωτέραν] ἐσωτερικὴν (Montf. ἐσωτέρην) 161 ἐξουδενήσουσί με] ἐξ. μοι Ὁ τοίνυν} Ὁ ἡ ἑταίρων] ἑτέρων 162 356 A ἔξελθε] + σὺ (124) Σουναμίτιδι] σουμανίτιδι Β Eicayayé] εἰσαγάγετέ 959 15. Q ἰσχύσι] ἰσχύσεσι D Εἰς κῆπον] ὡς κῆπον ἐν γεννήματι] ἐν γενήματι τοῦ χειμάῤῥου] τοῦ χειμάρου ᾿Αμιναδαβ] ἀμιναδάμ 103 357 D (125) ᾿Ανεμῇ] ἀνεμί 360 A προεφήτευσαν] ἐπροφήτευσαν ἀνάγων αὐτὴν] a. ἐαυτὴν : sed corr 164 B κατὰ τοῦ ᾿Ισραὴλ] + καὶ C (126) προεφήτευσε) ἐπροφήτευσε 5601.Α μετενόησαν] μετανόησαν : sic pr man 165 364 A (127) Apes] ἀμμώς 166 C προείπομεν] ποείπωμεν D (128) Αὐλῆς] αὐχῆς : sed corr pr man 167 368 A (129) παγγενεὶ] παγγενὴ B προσκυνοῦντος αὐτὸν] mpooKxuvobyTavor (vid) 168 oNoppifous] dropifous 369 ὁ (130) ἔφραξεν] ἔφραξαν 170 372 A ᾿Ασσύριοι] ἀσύριοι — 3. ἐν TH αἰχμ.] ἐτὴη αἶχμ.: ν SUpra T e man rec κοιμᾶσθαι) κοιμᾶσθε ΞΩ Ὁ Ἃ »ππ KK ἃ * πι ἘΌ ἃ ΒΒ Q bP Qn Ἔκ» yeOowWwx* BP *¥ Pw Ow * APPENDIX. 117 σ (131) Τίγριν] τίγρην * Ὁ [rovrov]] om * 373 A τὰ Tod Θεοῦ] om τα * mevOepovs| πενθερεις (vid) 171 τ Β Βιβλίον Σοφίας] B. σοφία * C περὶ τῷ] ἐπὶ TO 172 B μέλει] μέλλει D (132) παράθεσις] παράθεσιν D 376 A ἐπέμφθη] ἐπέφθη E Moicéws] μωσέως * B κατεσκευσασμένων] KaTacK. 173 A C γεννημάτων] γενημάτων * D κιθαρίξζοντι] κιθαρίζωντι D (133) Ἰησοῦς οὗτος] lv οὗτος 377 A καθὰ]: καὶ ὁ α' ᾿Τησοῦσ] ὁ ἃ υἱὸς E @XNTO] ὄχητο Β ἔπειτα] + περὶ φόβου Kv εἶτα 174 A D κτημάτων] κτήτων D 380 σ (134) φωράσεως] φοράσεως * D πλημμελείας] πλημμελίας * 381 D (135) ἐπειράσθησαν] ἐπειράθησαν * 384 A Μωύσέως] μωσέως * ἐθαυματούργει] ἐθαυματούργη 176 E σχισματοποιῶν]) σχημ.: sed marg “forte cyiop.” 177 A C ἐνδόξοις] + ὅτι ἰωσὴφ ἐν τοῖς ἐνδόξοις * Ὁ (136) παρεδόθη] παρεδόθει Ε συντελείας] pr τῆς 385 A ὁ παῖς] + τοῦ F Ναξζαρὲθ] ναζαρὲτ * C κωφὸς] κοφὸς 178 c D ὁ ὄχλος] om ὁ D Nuevevitac] vivevire E 388 A (137) πέμπει] πέμπη F C τὸ δίδραχμα] τὰ διδράγματα * ἑκατὸν] p ΠΥ) ὁ D Kita 19] - ἡ D 389 A τὸν ὄνον] τὴν ὄνον * 118 992 997 400 401 404 405 es) Q Ww so} ts] fey lech [> Cy es) fee APPENDIX. > A > \ ’ ’ “ ἐρωτᾷ αὐτοὺς] ἐ. αὐτοῖς (138) μελλόντων] pr τῶν [ἔχουσα] om ἄγωμεν] ἄγομεν ἤγαγον] + τὸν ἔκριναν ἔκρινον ᾿ὐαγγέλιον] om Ναξζαρὲθ] ναζαρὲτ [ἔχοντα] om μογιχάλον] μογγιλάλον: sed corr πρωτείων] προτείων: sed corr man rec (139) Προσεύχεται] sic marg: txt -ετε συλλαμβάνεται sic marg: txt -eTe κρημνίσαι] κρημνήσαι χεῖρα] χεῖραν (140) καθ᾽ ὑμῶν, ὑπὲρ ὑμῶν] καθ᾽ ἡμῶν ἡπὲρ ἡμῶν Ὑμεῖς τὸ] ἡμεῖς TO: sed corr in marg ἀποκτεινόντων] ἀποκτενώντων (Montf. ἀπο- κτενόντων) (141) πρωτοκλισίας] πρωτοκλησίας ἀγοράσαι] ἀγοράσε ἑαυτῶ μετὰ τῶν ᾿Ιουδαίων] τοῖς ἰουδαίοις βαλάντιον] βαλλάντιον TUTTETAL| τύπτετο ἠπίστουν] ἡπίστους : sed corr man rec τὸν Φίλιππον ὁ ᾿Ανδρέας πρὸς αὐτὸν. TH ἐπαύριον καλεῖ] om (142) οἱ μαθηταὶ] εἰς μαθηταὶ Σαμαρείτης] σαμαρίτις ἀμφέβαλον)] ἠμφέβαλον (143) Κλεοπάᾶ] κλοπᾶ λύτρα ἑκατόν.) AVE ρ. ε΄, ΤἹΙράξεις] & πράξις συγκατηριθμ.Ἶ συγκαταριθμ. (144) ΤΠ ὐθονος] πύθωνος ἐκαθάρισε] ἐκαθέρισε προσδοκώντων] προσδοκόντων 180 181 182 189 184 185 186 187 188 mw eK K K Ἃ wo * * Q ἃ Q "ἢ ΕΙ * 3 Oo Pe μπῇ jes] te} Ye) ἘΠῚ rk AQ Pe te 405 409 412 416 417 420 421 424. 425 Qrpowr Beas Wey APPENDIX. ἑπτά" τούτων πρώτη] €: τούτων a, παραγγέλλει (bis)| παραγγέλει γενομένοις] γενημένοις οἱ ἀποθανόντες] of προ ἀποθανόντες διαμένωσιἾ sic marg: txt διαμένω (145) παραγγέλλει (bis)| παραγγέλει οὕτως καὶ ἐν] οὕτω καὶ ἐν ἀπαύγασμα] pr ὡς " ἔπος a ε / \ \ εὔχεσθαι) + ὑπὲρ τῶν ἁμαρτανόντων καὶ περὶ ποίας οὐ δεῖ εὔχεσθαι (146) κόσμου] pr τοῦ παραγγέλλει] παραγγέλει βιβλίον ξ βιβλίον ἕ (147) τῶν ἐντυγχανόντων] τὸν ἐντ.: corr Marg ΄ Ν / / ἈΝ 9 if, ἐλέγχει Kal συγκλείει] συγκλείει καὶ ἐλέγχει ὁ γὰρ ᾿Αβραὰμ)] ὁ γὰρ ἅβραμ καλῆται] καλεῖται Υἱοῦ] + τοῦ Ov γίνεσθε] γίνεσθαι (148) εἰδωλείοις] εἰδώλοις ἀδιαφόρων] sic marg: txt διαφόρων ἔγραψαν] sic marg: txt ἔγραψεν πολιτεύωνται 515 marg: txt -wyTe εἰδωλίῳ] εἰδωλείω παραγγέλλει] παραγγέλει ἀντιγράφει] ἀντιγράφη (149) καινὴ] κενὴ παραγγέλλει] παραγγέλλει καταβολῆς] pr πρὸ (150) ἀπελογήσατο] sic marg : txt -avTo ἡγοῦμαι] ἤγημαι ἀποστέλλει] ἐπι- corr in ἀπο- pr man μέντοι αὐτοὺς] -ovs Corr in -οἷς pr man (151) ἀδικούντων] pr αὐτοὺς ᾿Αντίχριστος] ἀντίχρηστος ὑπευξάμενος] ἐπευξάμενος αἵματος 1°] sic marg: txt αἵμενος (152) ἐπεχείρουν] ἐπεχείρουσ ἐπιτιμᾷν] sic marg: txt ἐπιμιμᾶν - 199 μαι ie) bo QP xe ΒΒ. Ὁ ΕΠ Πα Ὁ 194 8! ΡΒ Ὁ ΒΚ ΒΞ Ὁ | 120 APPENDIX. μανθάνειν ἢ] sic marg: txt μ. καὶ τὰς νεωτέρας] sic marg: txt τοὺς νεωτέρους (vid) Ὁ παραγγέλλει] παραγγέλει 199 428 A (153) οὕτω] οὕτως Β ὑποτάσσεσθαι] ὑποτάσεσθαι 429 A ἡρμηνεύθησαν] ἐρμηνεύθησαν 200 σφραγῖδας] pr ἑπτά (154) ὀξύ] ὀξὺν βάλλοντα] βάλοντα κλείοντα] κλίνοντα 201 Q w 432 Lupay] onpay Ἰουδὶθ] tovd)0 "Efeyinr] eSexinr (155) πάντως] πάντα (rad sic) 202 "TeSeyinr] ἱεζεκιὴλ D ἡρμηνεύθη] ἑρμηνεύθη 433 A ΠΠραξεις] pr τὰς 436 A (156) Κομμόδου] κομόδου B C Qe » "Axtiov] ἀρκτίοις 203 Τίνα ἐστὶ] pr (minio script) ᾿Ιωσήπου" ἐκ τοῦ ὑπομνηστικοῦ. κε΄. ρνὴ 204 ταῖς γραφαῖς) τῆ γραφῆ Σιλωνίτου)] σηλωνίτου Παραλειπομ.] παραλίπομ. (et sic infra). 437 A Σολομῶντος] pr Tod ἐπιγέγραπται] + ἀλλὰ καὶ ὠδαί ἦσαν τῶ σολο- μῶντι πεντακισχιλίαι' καὶ ἐλάλησε περὶ τῶν ξύλων ἀπὸ τῆς κέδρου τῆς ἐν TO λι- βάνω" καὶ ἕως τῆς ὑσώπου τῆς ἐκπορευο- μένης διὰ τοῦ τοίχου: καὶ ἐλάλησε περὶ τῶν κτηνῶν" καὶ τῶν πετεινῶν" καὶ τῶν ἑρπετῶν" καὶ τῶν ἰχθύων καὶ ταῦτα νῦν οὐδαμοῦ ἐν ἑβραικοῖς συγγράμμασιν εὑρίσκονται. γεγράφθαι] γεγραφέναι ἐπιγινώσκομεν]) pr ἡμεῖς εὑρίσκεσθαι] εὑρισκόμενον. πρόδηλον οὖν ὅτι ταῦτα πάντα ἐκ τῆς τῶν ἀσεβῶν ἰουδαίων ἀπονοίας καὶ ἀμελείας ἀπώλοντο. Sequitur titulus minio script: δωροθέου κ.τ.λ. CAMBRIDGE: PRINTED BY J. AND C, F. CLAY, AT THE UNIVERSITY PRESS. Sa** ΌΩ σ 555 ἃ eK π KO eS Date Due PRINTED] 1N U.S.A. Theological S Speer IN wee =} 1012 0 56 | See ee eee ΕΌΟΣΣ: