Johannes Henricus Nolte - Conjectures and Emendations

JOANNIS HENRICI NOLTE: CONJECTURES AND EMENDATIONS UPON ALL THE WRITERS OF THIS VOLUME, AND VARIANT READINGS OF THE CODICES NEWLY COLLATED BY HIM; HE ALSO PREPARED FOR PUBLICATION THE GREEK SCHOLIA ON JUSTIN, MOSTLY UNEDITED, AND THE TEXTS OF TATIAN AND ATHENAGORAS, THE LATTER BEING PUBLISHED HERE FOR THE FIRST TIME.

TO THE READERS

1. The Reverend editor of the *Patrologia Cursus*, when this sixth volume was already in press, having received letters from a certain learned man, a priest of the Society of Jesus, suggesting that we could perhaps provide him with more information that would be most useful for the emending and illustrating of the works of the Holy Fathers, sent those letters to us so that if we had anything of that kind, we might share it with him. To his request we were unwilling to be wanting; and so, lest you ask what we could offer, we have briefly explained what we intended to provide, since it seems to be in your interest as well as our own.

No one is ignorant of the fact that a great part of the book written by Tatian was translated by Eusebius of Caesarea into the book which is inscribed *Evangelica Praeparatio*. Having spent a long time and much effort working with the manuscripts in order to emend the writings of the Fathers, we thought it necessary for us to examine the codices of Tatian’s book. One can hardly describe how stunned we were when we realized how very negligently those codices had been collated. Since we had previously spent much time as well in reading the books of the other so-called Apologists, a certain desire moved us also to examine the codices that contained them. We soon perceived that the same negligence had been applied to their collation as well. Moved by this cause, we have re-collated all the codices preserved in the Royal Library of Paris, not with the aim of putting forth a new edition, but to show, given the occasion, what still needs to be done in this matter. But even if we were engaged in the collating of those codices with only this intent, any expert in these matters who has perused what we have brought forward will easily perceive nonetheless that not much has escaped us. We have been able to add only a few things to the notes of Maranus and to make some corrections within them. And that these few things which we have corrected or added to the notes on the two Apologies of Justin and the Dialogue with Trypho, on the Exhortation to the Greeks and the book On Monarchy, and on the books of Tatian, Athenagoras, Theophilus, and Hermias, are valuable, no one will fail to perceive.

Lest anything be missing from this edition, we have judged it right to repeat here both the sound contents of the edition of the books written by Justin and Tatian that was brought to light by the celebrated Otto, and the points we ourselves once brought forward when judging that edition. We have added here the fragments of Justin and Tatian that were lacking in the Maranus edition; we have also seen to the publication of the Greek scholia on Justin, mostly unedited, as well as the emended text of Tatian, and, for the first time, the text of Athenagoras.

Otto himself explained a number of things more correctly than the previous interpreters; aided by the work of C. B. Hase, he corrected the mistakes made here and there in the reporting of codex readings and happily emended a number of corrupt passages; but, being sufficiently unskilled in the Greek language, he corrupted many others; and as for the rest, it did not fall to his lot to see how they should be emended and explained. Those who have endeavored to defend him, whom we have justly and mildly criticized, have wasted their labor and their oil; and through their own ignorance of the matters at hand, it has come about that our judgment, as just and true as it was, has been demonstrated even more clearly than light.

We would not claim that nothing has been omitted or misstated by us; for we are human, and we consider nothing human to be foreign to us. But in order to more easily obtain pardon from the readers for our omissions or errors, we would ask them to consider that it is only through our labors that it has been brought about what in reality is 1... (regarding which, just as with the book of Tatian edited by the same man, we have explained in few words in the *Annal. theol. Vindobon., t. VI, fascicul. 1, p. 445-469* what ought to be thought; in which, what was said there was something we had to repeat in this place, we have simply indicated this with the letters *l. l.*. We have seldom used the variant readings of codices now newly collated for Otto’s use, since there is almost nothing in them which is not also found in the codices collated by us.

^A that it is certainly present in the codices. Furthermore, let them consider how many passages have been finally emended and correctly explained by us (2), and that those which still stand in need of emendation can be more easily corrected than heretofore, by using the variant codex readings which we have brought forward. Moreover, let them know that we lacked the time to read through these writers from cover to cover, as the saying goes, in order that if anything had by chance not yet been emended and correctly explained, or if some corruption had not been perceived, we might emend it, explain it correctly, and uncover corruptions not yet noted. Finally, it must not be forgotten that we have labored in a field already cultivated by so many learned men, and that this entire critical apparatus was collected and arranged in order within the space of a few weeks from the margins of various editions, in which we had formerly noted the variant readings of the codices.

Having now reached the end of our preface, we ask our readers to receive benevolently the new edition of the books written by the holy Basil and Gregory Nazianzen, increased in many ways, which we shall soon bring to light.

Paris, on the third day before the Kalends of August, 1856.

Explanation of the abbreviations used in the critical commentary.

Af. or Af, i.e., codex A, perhaps by the first hand. Aal., i.e., codex A by another hand. Me, i.e., outer margin. Mi, i.e., inner margin. Fin. vers., i.e., end of the verse. Scrae, i.e., of the writings. Em., i.e., emended or has been emended. Scr., i.e., wrote; scrm., i.e., written. Sp., either over or wrote above. Inscrio, i.e., inscription. Lr., lras., lrm., i.e., letter, letters, of the letters. Sp. vac., i.e., empty space. The reader himself will easily decipher other abbreviations of the writing.

(2) Let readers know that we have also frequently written in our commentary the variant readings of those passages which Maranus correctly noted from the codices. Let readers also know that the notes added to Maranus's observations, which are marked with the letters Ed., have not proceeded from us.

^A That we might see even one codex of this book, has until now not fallen to our lot.

Col. 229, l. 17: You may rewrite based on Stephanus’s conjecture A from R (i.e., from him who brought forward the judgment concerning the first edition of Otto in the *Annal. philos. et theol. Bonnen.*) and, as Sauppe approved, ^B *noi*. Ib.: Punctuate after *axpasta* and delete the commas after *ἐπιτετ.* and *λύσσῃ*, which Otto also did. Col. 232, l. 1: Sauppe rightly wishes to rewrite from Iliad. XXI, 233 *ednoas* (= he who restrained the river). Below, we must read *φρονῆσαι ἐμφράξας*, as R conjectured, if we are not mistaken. [Regarding omission of line: ...as well as below *γὰρ* and ch. 4 *τῷ*.] Col. 233, l. 18: Restore from the Argent. codex and the Apograph of Beurier, *ἐδίωξεν*. [...adopted the text, "because the grandson of Aeacus was killed in the temple of Apollo himself, while he was bringing prayers," Potter. But Sauppe saw that this explanation does not fit here, for Achilles, knowing his own fate, did not consult Apollo, who had a hostile spirit toward Achilles. He himself refers to Neoptolemus, who came to Delphi to consult Apollo and was killed there, and he sets it back; in place of which we ourselves have conjectured must be written *ἐκετεύοντι*.] R thought that it dealt here with Pyrrhus, of whom Cicero, *De divinat.* II, 25, makes mention once those very famous lines of Ennius are brought forward. But what was written by the author, we were finally able to discover; cf. 1. 1. after the index of vol. VI. Maranus rightly saw first that in the place of *Aiaxion* one must write *Υακίνθῳ*; then he rightly conjectured *ἐρωμένῳ αὐτοῦ* i.e., of Apollo, so that it might agree with the whole passage as before. In what he erred is evident from those things which we have already said in silence, having corrected it, and it will be clearer from those things which ^D we shall say. It is most well known that Hyacinthus was imprudently killed by Apollo while the god was enjoying himself and relaxing a little by throwing the discus, and Zephyrus was directing it with his own breath onto the head of Hyacinthus. Therefore, led by the precepts of the learned, the expert in criticism and paleography, we have most happily restored what proceeded from the author in the writing *δισκεύωντι* in place of *σκεύωντι*. We would have you pay attention especially to that *τɩ*, which has great force here, being full of most bitter irony; cf. further Athenag. *suppl.* ch. 21 and Apoll. *Bibl.* I, 3, 3, p. 17 and III, 10, 3, p. 313, ed. Heyne; and whom he cites there in the observations, p. 275, [a] book written by himself. [Regarding ... *παιδεραστείας* exhibits.] ult. In the last place read *vion* with R *ώ* (cf. Athenag. *suppl.* ch. 26) or with Maranus *σίτῳ*. Col. 236, l. 6: Sauppe wishes to be read: *πῦρ, ὃς χαρ. χρ. στελ. ἔλαβεν, ὁ ἑρπ. ἰ. ἀνέλων καὶ ᾿Αχελῷον (τίνος εἰπεῖν) καὶ τὸν ξ. Β, καὶ ὄρη πηδήσας* (which he translates as "pressing the mountains with a kick of the foot, leaping onto the mountains"). We said that, with the rest as Sauppe wished established, it must be amended: *πῦρ, καὶ κ. χ. στελέχους, ὃς ἔλαβεν ἑρπ. ἰ. ἀνέλων*. [Regarding ...the following accusatives depend on *ἐδήλωσαν*. Then after *ἀτεκνοῦντα* add *Αἴγυπτον*: but *ἀτεκνοῦντα*, if you refer it to Danaus, will descend from *ἀτεκνοῦν*, if to Egypt, from *ἀτεκνεῖν*.] Col. 237, l. 10: *κατηγορῖαν* conjectured Sauppe. [...we have seen, in which Otto also fell, as he already indicated in the Additions to the first edition. The words following *ἤδη δὲ*, etc., R thinks should be struck out.]

[h COHORTATIO AD GRÆCOS VEL AD GENTILES /h] We have previously compared four codices of this book, the first of which is A, Bibl. Reg. Paris. 451 (formerly 1169 and then 2271). This codex is membrane, of square shape, consisting of 403 folios, of which each page contains 22 lines. It was written by the hand of Baanes, who was the notary of Arethas, Archbishop of Caesarea in Cappadocia, in the year of the world 6422, from which number if you subtract 5508, you will have the year 914 A.D. In the fourth place, from fol. 163 verso start – 187 verso end, it exhibits the *Cohortatio ad gent.* with the end missing. Regarding this codex, about which we will have to say more elsewhere at some time, and of which Montfaucon exhibited a not good specimen, cf. his *Palæogr. Gr.*, p. 35, 43, especially p. 275 sqq. What is read on fol. 402 sq. as a fragment: *"De loco unde Salvator asinum accersivit,"* was added, according to the opinion of Hasius, by another scribe of the 12th century. Montfaucon, however, affirmed [it]. Which opinion perhaps can be solidified by those things which Bandini brings forward concerning the Medicean codex in the 14th century, vol. 1, p. 49 sq., whence we recognized the author of this fragment to be Arethas himself. The second is B, Bibl. Reg. Paris 174 (ol. 1558, then 2919), formerly of Fontainebleau (for it was preserved for some time in the royal library in the castle of Fontainebleau), membrane, of square shape, consists of 190 folios, of which each page contains 28 lines, written by different scribes of the 11th century, in the judgment of Montfaucon, who in the same book, p. 277, did not exhibit a good specimen of it. It is written out with very many compendia of writing and those always constant to themselves, the accents are here and there omitted, etc. cf. Montfaucon, *l. l.* In the tenth place, from fol. 92 recto toward the end – 112 recto before the middle, it exhibits the *cohort. ad gentes*. And regarding this codex we will have to explain more elsewhere at some time. The third is C, Bibl. Reg. Paris. 450, (ol. 1428 and 2270), paper, of a small folio shape, consists of 461 folios, of which each page contains 23 lines. This codex, which Robert Stephanus first took care to have printed with very few things either intentionally changed or badly read in the codex, informed us in what year it was written, on fol. 461 recto toward the end. We read there: † *ἐτελειώθη τὸ παρὸν βιβλίον ἐπὶ ἔτους ς' ωοθ'. Ἰνδ. β'. ἐν μηνὶ σεπτεβρίῳ ια'.* † (it is known that scribes always set such crosses at the beginning and end of books) i.e. This book was completed in the year 6872 (6872-5508 = 1364 A.D.) in the second indiction, on the eleventh day of the month of September. cf. also Montfaucon, *l. l.* p. 71. It exhibits the *cohort.* from fol. 17 recto start – Fol. 50 recto before the middle. The fourth is D, Bibl. Reg. Paris. 19 (formerly Colbert 3581, then Reg. 2854), paper, of small quarto shape, consists, if we are not mistaken, of 126 folios, of which each page contains 22 lines. It exhibits the *cohort.* from fol. 51 recto start – 87 recto immediately after the beginning. Written out in the 16th century by some Western man applying the pen. A = Reg. 1; B = Reg. 2; C = Reg. 3; D = Colbert (Reg. 4, ap. Otton.) ap. Maran. et Otton. Inscription *τοῦ ἁγ. (τοῦ ἁγ. om. B) ἰουστ. φιλοσόφου καὶ μάρτυρος λόγος*, etc. ABCD. Col. 241, l. 10 *νῦν* ABD, and l. 12 *παρ' ὑ. πλημ.* and then *τῶν προτέρων* BD and soon *φαίνοιντο* D. Then *τὰ δοξ. πολ. κ. ἔχ.* ABD, *τὰ δ. κ. ἑ. πολ.* C. ...frequently [it] is placed outside the construction, as they say.

^A Col. 241, l. 22: *προκηρύττουσι* ABD. Col. 241, l. 25: *οἱ φιλόσ.* ABD. Col. 244, l. 3: *θεογονίαν* ABCD; we fear that Stephanus, looking too hastily at the codex, may have read *θεολογίαν* or drawn it from his own store. Otto, however, (comparing cap. 5, *πολλῷ γελ. τ. τ. π. θεολογίας*, etc.) does not think this word is read poorly here. ib. *γενομένην* D. ib. *ἀπὸ τῶν τοῦ* AC; *ἀπὸ τοῦ* BD. Truly, nothing is better known, even to children, than the expression *τὰ τοῦ* and similar forms; it is ridiculous to advise readers of our time to consult lexicons for such things. Theoph. ad Autolyc. II, 5. ib. *φησί τούτον* ABD. ib. *περὶ* Wolf.; otherwise cf. Tertull. apol. c. 14. ib. *ἐξευτελισθῆναι* D; *ὅτε* ABC, but *δ* in *ὅτε* is transferred by Bal. ib. *κατὰ* [transferred?]; for the usage of *λέγειν κατά τινος*, cf. Kühner, vol. 1, p. 284, n. 2; concerning the objective genitive *τοῦ* d. cf. Kühner, vol. 1, p. 143, n. 3. Because *κατ' ἀλλήλων ἐπιβουλάς* is read in c. 17, it does not follow from that that it must be written so here; it is known that Nicolaus Heinsius was accustomed to change such things, but it is also known what others used to say and still say: "Variety is preferable." ib. *καλέουσιν* (in *ν* in dial. et C) ap. A f. al.; then *θεοί* is omitted by ABC. ult. *νῦν* C. Col. 245, l. 8: *ἄλγεα* C, A itself has erased the *α* at the end of the line. ib. *ἰά* ABCD. ...[concerning] gods. *θεοὺς αὐτούς* B; *μήθ' ὅλ. τοὺς θ.* D. No remark is found here. Col. 248, l. 4: *γνώμην ἐκθ.* D; elsewhere it always omits the iota subscript. Otherwise, in this passage, it sides with D on the part of Maranus. *κόντιος* ABCD. ...[regarding] *vr. ex factum* D. l. 21: *εἶναι φησίν* (*φησί* D) ABCD. Col. 249, l. 1: *ἀρχὰς εἶναι τῶν ὄντων, σώματα* ABCD.

^B l. 26: *φασὶ* A. l. 28: *τελειωτάτων* D. l. 30: *τε* om. C. l. 34: *φασί* D; otherwise cf. cap. 11 coll. capp. 3 et 8; Joan. Dam. Parall. tom. II, p. 518 coll. ibid. p. 718. l. 39: *θατέρῳ* Mi B; and seqq. cf. Clausen *Apologg. eccles. Christ. ante-theod.* p. 163 seqq. et ib. p. 65. ult. *μεμαθ. καί* om. ABC.

^C Col. 252, l. 5: *τὴν τοῦ πλ.* B and perhaps D. Justin. martyr. II, p. 157. It is erased. Col. 253, l. 1: *ξηραίνεσθαι* AB, but *σθ* transferred ep. *τ* B. ib. *ὁ Θαλῆς πρὸς αὐτόν φησι* (*φήσει* A) ABD. Nothing is found here. con. Otto. pen. *αὐτοὺς γνῶναι ἔθελοι* C. Col. 256, l. 2: *θεὸν καὶ εἶδος καὶ ὕλην* C. G. *gentil. philos.* c. 1. penult. *παρασχεῖν* Me B. ult. *ἕνα* ABCD. Col. 257, l. 5: *κτίσεως κόσμου* C.

^A Col. 257, l. 10: *ἀλλήλοις* Mi B. l. 14: *μωυδέος*, always so; this genitive form, unless otherwise noted, is exhibited by C. l. 23: Concerning the superlative which he wrongly calls a comparative, cf. Otto, l. 1, § 589, n. 2. l. 24: *ἡμῖν* D. l. 26: cf. Euseb. *Praep. evang.* X, 10, p. 488 D; 489 A and 490 B (ed. Vig. [p. 287 and 288 Steph.]) 489 A and 490 B (ed. Vig. [p. 287 and 288 Steph.]) with an infinitive in the accusative case; he would not be ashamed to adduce an example. It is a wonder that, among many and those most easy and common points, interpreters of this kind—who in many ways show themselves completely ignorant of the language and always exclaim "inept," etc., at the errors noted by scribes—do not send the readers back to the grammarians! l. 39: *θαλός* C. l. 40: *Ἰώσηπος* A (but *sed* in the original text, on an erasure) BCD. Col. 260, l. 2: *αὐτόπτης ἐτῶν πολλῶν* AC. ib. *ὅτι τε ἀρχὴν καὶ* ABD. l. 9: *γέεσαι* B, *πεῖσαι*. l. 10: *πλῆθον* (here in B, *Mi* adds *καὶ*; omitted by AC) *βιοῦν* (here in Me, a later hand B, and in Latin in green ink, *μωσῆν* ascribed, which is omitted by AC). ib. *interserendum* ap.; and the scholion in Me: *ἸΕΒΕ ἀδωναεί, ἱστοροῦσι προσποιήσασθαι τὸν καλούμενον θεὸν διδόναι αὐτῷ νόμους.* l. 17: *κρίναντας* (on erasure; still appears) B (B sp. *σ*); B Mi, this scholion: *κρίναντας, ἤγουν ζάμολαιν καὶ μωσῆν καὶ τοὺς ἄλλους νομοθέτας, περὶ ὧν Διόδωρος ἐν τέλει τοῦ α' βιβλίου μνημονεύει.* *κρίναντα* C, and Me D, whose text exhibits *κρίναντος*. Ult.: *διαλαβόντας* AB (but B *σ* added later) D (but *σ* transferred) *διαλαβόντος* C. Col. 261, l. 1: *Αἴγυπτον* omitted by C. l. 2: *σεσόγχωσιν* AC; *σεσόγχωσιν* B (but in the lemma *σεσο*... here an erasure of one letter exists... *χωσις* follows); in D there is *σεσόκχωσιν*, but *σεσόγχωσιν* is superscribed, added by another hand to the word: thus the interpretation of Aristophanes. As far as C is concerned, Maranus has posited *gravena* and in Me added *Θεοῦ*. Col. 264, l. 2: *ὑμῶν* ABCD. l. 6: *γενέσθαι* C (which adds *Βόγχωριν* follows). l. 7: *τόρον*... king omitted by D. l. 10: *τά περί*. l. 18: *οἰκειῶσθαι* A. l. 19: *πολλῆς* C. l. 25: *μωσέα* here ABCD. l. 50: *Αἴγυπτον* to B. l. 51: *γένος* text C, *πλῆθος* Me C, has erred at least regarding C. l. 32: *ἐδικαίωσεν* ABD. l. 54: *παρέσχεν* (omitted at end C) AC; *παρέσχετο* BD. l. 41: *παραδοθείσης* B, A has *posterius* and placed *παρὰ* grave, and in the margins *Θεοῦ*. l. 45: *ὥσπερ* Me B. l. 48: *δύνασθαι* Mi B; *δύνασθαι διδάσκειν* clearly text D, in whose margins nothing is found here. Whence Maranus's error arose is clear. Col. 264, l. 2: *ὑμῶν* ABCD. l. 4: *εἰπεῖν* to *ὑμᾶς* C. l. 5: *π. ὑ. χρηστήριον* text C, *τοῦ π. ὑ. χρηστηρίου* Me C; the same error in D and the same corrected in Me. ib. *τίνας φάτε Θεός* C. l. 9: *ἁγνῶς* ABCD (but in D *αὐτόν*). l. 15: *μὲν* (but *al.* *καὶ* in D). l. 16: *νομίζετε* AC; *νομίζε τε* BD. l. 19: *πρὸ* (here at the end, verse) *ἔθστο* C. l. 23: *σφόδρα νέος* ABC. ^B l. 27: *ἀποχρόντως* D. l. 32: *ὡς* omitted by BD. l. 35: *ἱκαν. δηλ. οἱ τὰς ἀλ. ἱστορ. πρ.* AC; as in Maran. BD. l. 38: *ἀλλ' ὥστε* A; cf. Eus. l. l. p. 487 and Routh, *Relig. sac.*, tom. II, p. 155 coll. 202. l. 40: *ἀκριβῶς* C. l. 42: *ἐκ θείας* ABC. l. 43: *τοῦ πρώτου* (in place of *πρώτου* sp. in B, i. e. *πρώτου*) pr. *Μωυσέως* (...*σέος* C) ABC. Col. 265, l. 2: *κρητείᾳ* AC; *κριτία* BD. ib. *οὐ μάλα* ABC; *εὖ* Mi D. ib. *νέοι ἐστὲ ἔφη* ABC. l. 7: *ἐν αὐταῖς ἔχετε παλαιὰν δόξαν οὐδὲ μακρῷ χρόνῳ παλαιὸν οὐδὲν* ABCD. l. 9: *λέληθεν* A; *λέληθε* BC; *λέλησθε* D, *λέληθε* Me then transfixed *ὑμεῖς* *λέληθε* sp. *λέληθε*. ib. *διὰ τὸ ἐπὶ πολλὰς γενεὰς ἐνδεῖσθαι γράμμασιν. ἐπὶ πολλὰς γενεὰς τελευτᾶν ἀφώνους* B, in the same way C, except that *γράμμασι τελευτᾶν ἀφώνους* follows, and A, which makes with C, plus the word *ἐνδεῖσθαι* omitted. l. 14: *ἀρχαῖος* ABC; not D. l. 19: *εἰ δέ τις* ... *γράμματι* omitted by D. l. 21: *γνώτω* D; otherwise cf. *1 Apol. c.* 31. l. 29: *ἔρμ.* *αὐτοὺς* C. l. 32: *αὐτοῖς πρόσετ.* B, but *ipse*. l. 33: *τὸν φάρον* AB; *φ.* CD. l. 43: *τῆς πρὸς ἀλλήλων συμφωνίας* AB; *τ. π. ἀλλήλους* C. CD. l. 47: *αὐτοὺς ἀξίους* AC; *ἀξίους αὐτοὺς* B (but *αὐτους* sp.) D. penult.: *προσέταξε ἐπανελθεῖν* C. Col. 268, l. 1: *ἀνέθηκεν* A as usual. ibid.: *μῦθος* BCD; *μύθους* A. l. 2: *ἅπαξ* ABCD; ed. Mar. Paris. 1742 *typogr.* error *ἐπαγγ.* l. 9: *φιλ.* ^C *τε καὶ ἰωσ.* ABCD. l. 10: *εἰθισμ.* *ἀντίλ.* C. l. 11: *ἀλλ' ἰουδ.* C; *ἀλλὰ ἰουδ.* ABD. l. 16: *ἡμῖν* ABCD. l. 17: *παρ' ἰουδ.* BD; *παρὰ ἰουδ.* AC. l. 21: *τοῖς βλ. ἡμᾶς βουλ.* AB; *τ. βουλ. βλ. ἡμ.* CD. l. 23: *κομίζεσθαι* BD. l. 24: *σ.* sp. A. l. 33: *ἀποτυ.* *δειν.* BD; *dein* *ὁρῶντας* D, but wrongly cf. capp. 23, 28, 37. l. 36: *θείας* *ὑπὲρ* of the text C, in whose margin *ad h. l.* nothing is present. l. 38: *γεγενημένοι* C. l. 39: *Μωσέως* ABC. l. 41: *πάντως* omitted by BD. Col. 269, l. 3: *Μωσέως* ABC. l. 4: *ἐναντία τῶν πρωτ.* (this word in the text wrongly had a space, after *e* in *προτ.* a vacant space of at most two letters and then a dot in B; *προτέρων* D) *μὴ δοξάντων αὐτοῖς κάλως ἀπεφήνατο* B. ib. *φίλης* D, but sp. *η* written *ο*. Col. 272, l. 2: *ἔστ'* AB (but *Bal* *τ* mutated in *6*) C. ib. *μεγάλοιο ἄνακτος* text C, in whose margins here nothing is found.

^A Col. 272, line 7, read *ἐνὶ θρ.* ABCD. Line 11, *πόσι* B; *πόσσι* ACD. 12th line, cf. Lobeck, *Aglaoph.*, Vol. I, p. 460, and Orphic, p. 455, ed. G. Herm. Line 14, *πάντεσσαι* at first, corrected to *πάντεσσα* by B; *Διόνυσος* to *Διόνυσος* (with *σ* at the end) A. Line 15, *δ’ οὕτως* C. Line 16, *σοφὸν* ABCD; given by Otto from Cyril, but not from the best codices, as he added; for the rest, cf. Lobeck, *loc. cit.*, p. 737 sqq., and Herm. *loc. cit.* Line 17, *ἐφθέγξατο* ABC. Line 18, *ἡνίκα... φθεγξ.* omitted by D. Line 19, *ἅπαντα* ABC; as [in] line 50, similarly with D. Line 21, *ἐγώ* ABC. Line 23, *καὶ ἡ πᾶσα* ABD; *καὶ ἅπασα* C. Line 23, that which follows *ἐγένετο* up to *σίβυλλαν* (line 37) inclusive, Me[ineke] and the inferior B supply. Line 26, *ἐγεν.* XT. ABD; *ἐγ. ἡ XT.* C. Line 27, *ἐφθ.* ABC. Line 28, *παραυτὰ* ABCD. Line 36, Aristophanes is understood, who was librarian to Ptolemy and whose mention Vitruvius made. In this manner, roughly, Sylb[urg]. Line 40, *εἷς θεός μόνος*, etc., ABC; *εἷς δὲ θεὸς μόνος* D. Line 42, *ἀγέννητος* BC. Col. 273, line 1, *εἶτ' ἀλλ.* ABC. Line 2, *ἀθάνατοι*, line 3, *τρίβους* transposed in D. Line 2, *εἰμὲν* ABD; *ἡμέν* C. Line 3, *ἄφ. θυμῷ* ex Sibyll. orac. and cod. Argent. rescr. Otto. Line 4, *εἴδωλα ξόανων καταφθιμένων τ' ἀνθρώπων* ABCD. Line 7, *δάσοι* ACD; *ὅσοι* B. Line 8, *νέ πεπ. εὐσ.* omitted in C; *τε* after *πείειν* sp. A, and others. Line 11, *θυσίαισι* BD; *θυσίεσσι* A; *θυσίῃσι* C. Line 15, *ἐν ἀρχῇ*, etc. The former is Orpheus's interpretation, regarding which Otto cf. c. 15 and *de mon.* c. 2. Line 18, *ἢ οὗτος* C. Line 19, *σημεῖναι* C. Line 20, cf. Lobeck, *loc. cit.*, p. 592, and Herm. *loc. cit.*, p. 478 and p. 511. Line 25, *ἐν ἀρχῇ* h. l. omitted, and post *μέτρου* pos. C. Line 26, *post μέτρου* lin. vers. in D. Line 27, *ὀνόματος μεμν. πρῶτον* ABD; *ὀνόματος μὴ μεμν. πρῶτον* C. Line 32, *ἡβῶντα* BD; *ἡβώντα* AC. Line 35, *θεῶν* sp. BD. Line 41, *εἶναι ἐμφαίνει* C. Line 46, *ἀληθείησιν* C; *δείν ἐστι* CD. ult., *χαροπὸν* text C; *χαροποιὸν* Me. ib., *καὶ ἀν.* BD. ^B Col. 276, line 2, *περὶ ψυχήν* D. Line 3, *τε* sp. B. Line 11, *περὶ τοῦ ἑνός* C. Line 12, *φρονῶν* Me. Line 18, *εἶναι λέγει* also post *ἀρ.* add. D; *ἐν* ante *τοῖς* sp. B. Line 21, cf. Clem. Alex. *Patr.* c. 6, p. 000, P.; Cyrill. *adv. Jud.* 1, tom. VI, p. 30 Aub. coll. Min. Fel. *Oct.* c. 19; Lact. *div. instit.* 1, 5; Salv. *de gub. Dei* lib. 1, p. 3 ed. Baluz. tert. Line 22, *τᾶς διακοσμήσιος* A; *τῆς διακοσμήσιος* C; *τῆς διακοσμήσεως* BD. ib., *ἀλλ' ἐν ἑαυτῷ ὅλος* ABC (but in Me Seph. ascr. *ὅλως*) D (*ὅλως*). Line 25, *τᾶς* omitted in AC. Line 24, *loco hent ἐτῶν* BD, *αἰὼν* C; *ἑὼν* het A, but *t* post *e* vr. erased. ib., *κύκλῳ πάσας* (extra vers. add. B Mi) *ἐπισκ. τὰς* (from *τὰς* made *πάσας* Bal.) *γεν.* BD. ib., *ἔστιν κρ.* ABD; *ἔστι κρ.* C. Line 26, *π. ἐν* ABC; *ἐν* omitted in D, in which post *πάντων* fin. vers. est. ^C Line 27, *τῶν ὅλων, κύκλῳ* D. Line 28, *μέλητον* ABD (but al. m. sp. *η* scr. *ι*); *μέλιτον* C. Col. 277, line 1, *ἐξ ὕλ. ἀνάγκ. πᾶσα* BD. Line 4, *λέγει* AB (but *v* postea add. Bal.) CD. Line 5, *διὰ γὰρ τοῦτο* D. Line 6, *ἵνα μὴ δείξῃ τὸν θ.* A; *ἵνα μὴ δόξῃ τ. θ.* BCD. Line 8, *ὧν* sp. A; *ὧν* hent et BCD; ceterum cf. Plat. *Timæus* p. 41 A. Line 11, *Μωυσῇ* BCD. Line 14, cf. II, *apol.* 6, coll. 1 *apol.* 61 et Sem. 1. 1. II, p. 253 seqq. Line 19, *ὡς αὐτὸς* ABC. Line 20, *πρῶτος καὶ ἐγὼ μετὰ* ABC; *ἐγὼ θεὸς πρῶτος καὶ μετά*. Line 25, *θεῶν* *αὐτὸν* C. Line 26, *εἶμι* φησίν C. Line 27, *δῆλον ὅτι* A; *δηλονότι* BCD; ceterum the words *δηλονότι ὁ ὢν* from a margin note into the text of Otto appear to have crept in. ult., *ἣν ὀμισ.* D. *οὐκ ἠβουλήθη* *αὐτοὺς ἀπατῆσαι* D. Col. 280, line 1, *ἐβουλήθη* A (but eraso uter. *η* scr. *ε*) B; *ἠβουλήθη* C. Line 2, *τὸν ὄντος* (as *τὸ ὄντος* quod ad *ὄντος* τοῦ referendum esse vr.); ut textus. Eadem scripturæ compendio utitur, quo et (line 18) usus est, *ὄν*, but *Θεοῦ* is written *θῦ*. D; *περὶ Θεῶν πρώτη* C. Line 39, *παρ' αὐτοῦ* C; then *ὥσπερ* (corr. Me *ὡσ'* *παρ' ἐκ.* B. Line 41, *ἐν ᾧ* omitted in C; then *ἐπιχειρεῖ* AC, then *δ* sp. A. Col. 281, line 5, *γὰρ* omitted in D, or *ἐστι* here. Line 6, *μὴ ἔχων* AC, *οὐκ ἔχων* BD; then *τὸ τῷ ἀεὶ* ABCD. *ἀεὶ* omitted solus D. ^D Line 10, *ἀγέννητον* et *dein γεννητοὺς* AC (sed in utroque loco posterius erasum esse apparet). Line 12, *ὧν* omitted in ABD post *θεῶν* in D fin. vers. Line 13, *ἀπολλυμένους* οὕτω τοῦτο *γὰρ* ABC. Line 14, *τοίνυν δ' οὖν* AB; *γοῦν* C. *τὶ* Otto which it or *οὖν* coniecit. Line 15, *ἂν* *ἀεὶ* *ὄν*, *δν* ABCD; *μὲν* cum Cyr. et Mar. add. Otto, omitted in *ἀεὶ*, which Mar. added and which the editor silently from this edition withdrew. Line 20, *ταῦτα τὰ* (in *τὰ* extra vers. add. B) *ῥήματα* BD, sed cf. capp. 2, 28, 29, 31, 33. Line 26, *οὐδ' ἑνὸς* A *ut semper*. Line 36, cf. Plat. *Tim.* p. 44 B. Line 57, *πάμπαν* AB (sed *παράπαν* sp. Bal.) C; *παράπαν* D; dein *οὔτε μὴν δὴ* cod. Arg. ult., *φήσας αὐτὸν* C.

^A Col. 284, line 6, *γενητὸν* AC (with the latter v later erased in A in C). Line 7, *πῶς ἐγχωρεῖ* ABC. Line 13, *ἀγέννητον* AC (with later v in C erased); *ἀγέννητον* B (with the latter v later spaced) D. Line 17, *μὴ δὲ βιασθ.* C. Line 20, cf. Plat. *De leg.* v, p. 471 A. Line 26, *δὲ τε* and *καὶ* ABCD. Line 28, *ταῦτ'* ABC; *τοῦτο* D. Line 34, *τοσοῦτ'* ABC; *τοσοῦτον* D. Line 38, *πίσινος* C. Line 40, *δόκει* "Oμηρος D. Line 43, *οὕτως* AB; *οὕτω* CD. Line 45, *τῇ* pronoun this AB (but with the iota written over, which is placed next to other erasings, in *τῇ* and the pronoun space σ B) C; *τῆς* θ (but transferred) *αυτωνυμίας ταύτη* (omitting the iota subscript) *τῇ* D. Last line, *τί τὸ* (*τὸ* omitted by ed. Mar. 1742 by typographical error) *ἂν* ABCD.

Col. 285, line 7, *θεὸν* marked D. Ibid., *οὕτως* AC. Line 40, previously directed B, but space later written η Bal., who omits *λέγειν* with A. Line 41, *γὰρ* D.

Col. 288, lines 1 and 2, *ἰδιότητα* in the text D, but corrected by Me. Line 5, *Μωυσέα* used almost always and thus, if I am not mistaken, B. Line 4, *ἕνα χρόνον* C. Correct and rewritten; one could suggest after *δηλούσης*, which is read in the final line in D, that *χρόνον* should be added; but standard readings of C show the correlatives *οὐχ . . . ἀλλά*. Line 7, *ὁ πλάττων* to *ὧν* C. Line 8, *ὧν* (but *ω* became *ο* by erasure) *δέ* B; *ὧν οὐδέποτε* D. Line 14, *γέγραφεν* thus BD. Ibid., *φανερῶς παλ. λόγον, τὸν Μωυσέος* C; immediately *κωνίου* A. Line 21, the variant reading, later added by the same hand which perhaps placed the acute accent over ε, to have been the variant *Ἑλλήνων*) *διαφ.* etc. B. Line 28, Plat. thus wrote. *εὑρ.* eub. BD; superscribed η B; *εἰ Μωυσέω.* (. . . *πως* A) last line, *περὶ αὐτ.* text D, margin *παρ* AC. ^B Col. 289, line 2, cf. Plat. *De republ.* p. 550 D seqq. Line 5, *αὐτῷ* AC. Line 9, *ἐγγυτέρω* of those A. Line 12, *ἀδικήσαντα* text C, *ἀδικήματα* margin. Line 14, *συνεῖδ.* CD. ^C Line 17, *τοῦτο* ABC; space *τοῦτ'* then *ὁσίως* margin B. Line 19, *ἀτιτάλλουσα* A (but space later on and after α at the end of the word v erased variant) B (but B al. made v from t after o). Line 25, *ξυναορεῖ* C; *ξυνάορ'* B, but Bal. adds and after p; *συναορεῖ* margin D, text *ξυναίρει*; *ξυναορι* thus without accent A. Col. 289, line 24, *οὐχ* (*οὐχ* space B) *ὡς παρ'* ABCD. *ὡς* CD.

Col. 290, line 30, *οὕτως* A. Line 57, *ἥξει* A (but later laboriously interspersed) B; correctly, is a transition from direct speech to indirect; *ἥξει* C. Ibid., *γὰρ οὖν δὴ* AC. Line 40, *ἐκεῖνο* B, but above it written v, superscribed also te. Ibid., *αὐτῷ* ABCD; *αὐτῶν* Plato and cod. Gissensis and Otto; *σὺν αὐτῷ* conjectured Perionius, so that we may understand together with Aridaeus many tyrants affected by the same punishment. Line 45, *ἐπιχειροῖ* A (this is present, i.e., no correction else) B; *ἐπιχειρεῖ* C; *ἐπιχειροίη* D.

Col. 292, line 2, *καταβαλόντες* text D, but Me perhaps *καταλαβόντες*. Line 7, *ὅτε ἀναβαίνοι*, etc., thus AB (but words *μὴ . . . φθέγμα* transferred in Migne) C (erred therefore which concerns Cattinet Otto); D in Marani stands apart and has clearly *ἀναβαίνοιεν* (erred therefore here also Otto). Line 9, *ἀσμενέστατα* A (but ... *τατον* with space for erasure); *ἀσμενέστατον* BC. Line 12, concerning judgment C; moreover they place *λόγον* after *κρίσεως*, not after *μεμαθηκ.* BD. Line 19, *καταλείποντες* ABD; *καταλιπόντες* C. Line 24, *οὐχ* and others BD. Line 25, *ἐν αἴγ.* and *αὐτὸς* BD. Line 27, *διηγεῖσθαι* said C. Line 28, *ἴδον* A (but written in erasure, having been *vr* in that place). Line 32, *δηλοῖ* ABCD (text), i.e., used intransitively is evident to anyone; wherefore there is no need for lexicons, to which boys can be referred. ^D Line 35, *μετήνεγκεν* AC (in line o); *μετέθηκὲ* B; *μετέθεικε* D. Line 36, cf. Diodori *Bibl. hist.* 1, cap. 96 seqq. coll. Euseb. *Præp. ev.* x, c. 8 (p. 480 seq. Vig.). Line 39, *ἄχολόν τε κακ.* AB (text) CD (Mi al.); *ἄλλων τε* space B al. (who transferred *ἄχολόν τε* in text) and thus the text D. Last line, *ὀνόμασεν* C.

Col. 293, lines 1 and 3, *ἀφροδίτης* ABCD; erred therefore Otto when he referred something else to B. Line 5, *ὀνομάζω* has all in erasure, then *καὶ* in Migne in the last line of the verso leaf adds and the following *τοῦ* without accent exhibits A. Moreover *τούτων* AC; *τούτου* B (in Migne added outside the verse) D. Line 14, *κατασκευάσαι* D, but written in erasure, D else, if I am not mistaken. Line 16, *ἔτευξ* *ἐνδ'* AC; *ἔτευξεν ἐνδ'* B; *ἔτευξεν, ἐν* omitting *δ'* D. Line 17, *ἡέλιόν* ... *πλῆθ.* omitted C. Line 18, *δὲ* [remains] B, but corrected *δὲ τὰ* and this latter is D. Line 25, *τεθήλει* the. D; margin *πεφύκει*. Line 24, *ἄγχναι* AB and line 29, *ἄγχνη* *ἐπ' ἄγχνη*; *ἄχναι*, etc. CD. Line 25, *συκαῖ* C; *συκέαι* ABD. Line 27, *θέρενς* cod. Gissensis by the first hand and from here Otto placed in text. Ibid., *αἰεὶ* A (but was *del*, with *ει* erased after *α* added *ι* *εἰ* then *ει* rewritten) BC. Line 28, *ξεφ* ... *ἐπιπνεύσους* C. Line 31, *ἄλη* A; *ἄλη* B (but was *ω* whose back part was erased, so that *ο* should become) C. Line 32, *δηλύπεδον* C. Line 35, *ὑποπερκάζουσιν* A. Line 38 and *ἐχ* (i.e., delete *ἐχ*) the B; *καὶ* (here line) *τὴν* D. Col. 296, line 3, *περὶ* D, but margin *γρ. πρός*. • Diaboli etymon similarly expresses and in Theophyla-

ctus commentaries on Matthew c. 4, p. 15: "Diabolus is so called as having calumniated God to Adam. For he said to him that God is envious of you. And now he calumniates virtue to us." Hoeschelius. Col. 297, line 9, he thought that BCD. 1 Cor. xi, 7-10. ult. cf. Plato l.l. p. 100 B. Col. 301, line 5, we shall know of this G. ib. whenever A, as always, and B. tensis; by typographical error ed. Mar. 1742 *κατ’ αὐτό*. many items it has. [...] Col. 300, line 2, he took up, as above he went out, A, as always. [...] *εἰ μὴ* B and if we are not mistaken D. ^C this in the *theoptia* written according to the theory of Elijah: as neither (not Otto against AB) in the Spirit of God manifesting itself to men; nor (not Otto against AB) in the earthquake (earthquake Otto against AB); nor (not Otto against AB) in the fire. For the soul of man, having begun to be occupied with the contemplation concerning God; first (towards this Otto against AB) it is indeed lifted up by some violent spirit, from all things which come upon the earth. [Then, encountering the movements concerning the thoughts about God, it is shaken and wavers, not finding where it might be supported and have its seat; by which suffering it boils the more and is inflamed. And it becomes entirely brought to the search of the divine and blessed fire that has taken hold of it. Then, having been caught by some most subtle breeze and having been made lean of all material conjecture, at that time it becomes concerned with the conjecture of the nature of God.] These were supplied from Bomnissa A.] [...] the place is corrupted, all affirm. We believe nothing needs changing except *ἐκείνης*, which we have already emended in the text to *σκοτεινῆς*. Furthermore, *ἀπαγγέλλειν ὑπὸ τινός* is said by analogy to *ὑπὸ κήρυκος προαγορεύειν*; just as this signifies through the voice of a herald, so that denotes by the WORDS or THOUGHTS, EXCOGITATED, SPOKEN, WRITTEN by Moses and the remaining prophets, which they themselves adorned and polished with a certain obscure allegory using circumlocutions, bombast, and sesquipedalian words. Finally, the object of the verb *ἀπαγγέλλειν* must be repeated from the preceding, namely, those things in which also even they were admired by those from outside. Thus everything is clear and happily, as we believe, expedited. Col. 304, line 1, *ὦ* omitted by A, which in line 3 has *γεγόνασιν*, as always. [...] a scraping of the parchment was employed, partly amended in another way. Then in *πιστευτ.* [the word] *πιστ.* was written over the erasure A. ibid. *χρ. καὶ ταῦθ’* (*ταῦτα* D) ABCD. furthermore cf. c. 1. ult. *λέγου* ABCD. Col. 305, line 4, for this reason [he considers] himself wise C. Apol. sacr. p. 21 D. ib. with this small [thing] ABC. corr. fol. verso written over an erasure), after these words A ends;

^A in the hand of another author of the XIVth century, at the end of fol. 187 verso, has written: "αὐτόθεν ἐλλείπουσι τετράδια" (i. e., quaternions), that is to say, from this point forward four quaternions are missing, i. e., thirty-two folios containing the end of the *Cohortatio ad Gentiles* and the beginning of the *Præparatio Evangelica* written by Eusebius. Col. 305, l. 21, *ouranois* BCD, cf. above and chaps. 5, 6, 7.

1. 22 *eidenai* [to know] B. 1. 24 om. C. 1. 25 *alla en* [but in] C. 1. 28 *phraseos* BCD; *physeos* is corrected by Gissensis, for an error, cf. ad col. 304, l. 31. 1. 29 *chalcedoni* cod. Argent. 1. 30 cf. Greg. Naz. orat. IV (al. III) p. 112 A ed. Bened. 1. 32 *ephron* D. ib. *proteran*; in Argent. a first hand has added *timoi*. He wished, therefore, that it be read *protimoteran*. cf. c. 38, Otto. 1. 34 *orat. ad gent.* c. 1 at the end, and Clem. Alex. *Protrept.* c. 12. 1. 35 *seir. auton enochlei* C. 1. 39 *ton ten* BCD. 1. 43 in *entygch*. v. at end, B; the first syllable *en* in D. 1. 45 *monon eidenai* O. BC. 1. 49 *Orphei* *tō eirēk*. C. 1. 50 *mikrō*, etc. cf. c. 15. 1. 51 *kai tois loipois dē tois ta* BC; *loip*. i. e. Sibyllæ, Homero, Sophocli, Pythagoræ cf. cc. 16, 17, 18, 19, 20 seqq. 1. 52 *hyper hēmōn* C; *dein ergon* B Me and *mox gegonen* D. 1. 55 *tēs polytheias* BD. Col. 308, l. 3 *taūth'*, etc., is an apposition of the words *tēn ortho Theos*. 1. 5 *bērōssou*, sp. another in B, the same, but in red D. 1. 7 *oi'o'* sp. B. 1. 9 *sēmeiois* C; *sēmēiōn* BD. 1. 12 *basil.* BC (Me) D; *oikian* in the text C. 1. 15 *ta patr.* C; *ta* om. BD. 1. 18 *lithou* BC. 1. 20 *tēs basilikēs* B Me. 1. 22 *tou oikou* C; *tō oikō* BD. 1. 24 *polloi kai alloi* C. 1. 25 *kai pl.* *dē* in BC; *dē* om. D. 1. 32 *in chrēsmōdous* sp. cod B. 1. 33 *phamen* BCD. ib. *toutous te* O. BD; om. *te* C. 1. 34 *katerchomenous* C; as for the rest, cf. Lactant. *Div. inst.* VI, c. 8. 1. 44 *epōn eis*. BC and perhaps D. ult. *hēmin*, *en hois echr*. BD; *en hois echr. hēmin* C. Col. 309, l. 8 *dia to pep*. BC; *meta pep*. D. 1. 12 *legontes* om. BC; has *tamen* D. 1. 13 om. C. 1. 17 *metr. kai* l. BCD; *lōg. kai metr.* cod. Argent. 1. 18 *pæne dixerimus autēs ex autois* corressed: but *autois* [crept in by a] typographic error, perhaps crept into the Steph. edition. 1. 22 *achōrētos* BD; *achōristos* C. ib. *eik*. *Theou kai hom. pl.* BD. 1. 25 *katalipontes* C, *kataleipontes* BD. 1. 30 *chrēstērion* B, but later *n* in green ink [on] tab. Erasure of *vrt*, so that *chrēstērion* appears. 1. 31 *Theou* om. cod. Argent. 1. 32 *hoti* BCD; then *prōton* CD; *prōtos* B; then *kalesas* BCD. Loco *hoti* Haschinus wrote *on*, Otto *hos*, from whose edition perhaps the Patrolog. editor received it into the text. Langus reads *prōton hoti pl.* Steph. *anaplasas* perhaps drawn from the Sibylline codex, or he misread the inspected codices of Justin in haste; but this reading is not bad; *hoti* is the saying of another writer brought forward verbatim. 1. 36 *ō* om. B (in which after *toinyn* at the end of the verse) D; habet C. 1. 42 *chr. hymas* BCD. 1. 43 *dē* before *tēs* *postea operose interp.* B. 1. 44 *akmōnos*, but then *akmonos* B; *akmonos* twice *Dammōnos* twice C and in Me in the lemma it is the same. 1. 5 *peri heautou* C, *peri autou* BD. 1. 40 *in te* [is to be] *post ov* vr. and *ex* factum esse. ib. *monōn* BCD. 1. 41 *hymas* B, *hēmas* CD. Subscr. in B there is none; C has: *Telos tou pros Hellēnas parainetikou logou tou hagiou Ioustinou*; it is read in D: *telos Ioustinou philosophou kai martyros logos parainetikos pros tous Hellēnas*. Having examined the variant readings of the codices, anyone sees that AB more often agree among themselves; B more often [agrees] with D. D took its origin from a codex similar to that from which the Gissensis [codex] was described. A and cod. Argent. agree more often.

BOOK, WHICH IS INSCRIBED ON MONARCHY.

Col. 312, cap. 1 *to kat' archēn* C. Col. 313, l. 1 *thrēskias* C. 1. 8 *kat'* *autēn* C. 1. 16 *to katarchēn* C. 1. 17 *leitourgias* C, which Otto correctly transcribed. 1. 26 *eis to* badly *kechr*. joined by Mar. Soon *pi* = *viri*, who are of great weight in authority, whose name is in everyone's mouth, etc. Then *the tōn* *mel*, but the plural signifying various kinds and diverse species seems to be one that should be retained; if you had missed *ōs* before *nomon*, you should insert it into the text, which because of *homooteleuton* could easily have fallen out. What follows *meitor graphōn* was without cause an offense to Otto: he would have done better to have omitted the various conjectures he brought forward, and thus would have spared the paper in this place by omitting such things, which, so we might not say anything more severe, are quite useless. D Lexicons and dictionaries to praise everywhere and to the point of nausea is not for one who is skilled in language. Maranus ought to have transferred [them]. Which from the similarity of C (*o*) and (*e*) and their confusion took its origin; Otto: *autō*. Col. 316, l. 1 *anplatos* *hormē* C, who then *dē* om., but between *pote* and *gnophos* there is a comma. pag. 434 and *Frag. comicor. Græc.* vol. IV, pag. 67 seqq.

1. 9 ^A *ps.-* *laboim'* C. 1. 12 cf. Meineke 1. 1. p. 135 et IV, p. 184. 1. 17 *hē ti pot'* *eisi* C. 1. 20 *ekeinos* C. 1. 26 cf. Hartung 1. 1. i. p. 41 seqq. 1. 30 *ouden* C. 1. 31 *preichousin* *keis* *apor*. C, M al. *ē elthōn* *trochoisi* (f. ead.). 1. 32 *kauthēsō* *ou* *thetētēs* ... *gamōn* C. 1. 34 *pr.* *paidas* *ektekn*. C. 1. 35 *amelei* ... *ge all'* *epikrateis* C. 1. 40 *ei d' ou* *plane* C. 1. 43 *nai oi* *stēnontes* *adikias* *kenōsate* C. 1. 44 *prōmētheias* *peras* C. 1. 47 *mimoumetha* C. 1. 48 cf. Hartung 1. 1. II, p. 562. 1. 49 *polla* *tech*. C. 1. 50 cf. Stob. Floril. III, p. 269 Gefrd. et Hart. 1. 1. i, p. 396. 1. 51 *theoi* *te* C. 1. 52 cf. Hart. 1. 1. p. 395. 1. 54 *legei* C, M. *thelei*. 1. 55 *mōros* C. ult. *mē* *epi* C. Col. 321, 1. 7 *dussebesterō* C. 1. 8 *kratoumenoi* C, ut et A. 1. 9 *hymas eitis* — *theois*. *Euchoito* *kai* — *bion*, *ta* *theia* *pyrgeusin* *hai* *kakai* *te* *symphorai* ^B *hymas* *hai* *k*. *ge* *Symphorai* (e.g. Lampsoni interpretationem sequi volueris, 1) habebis accusativum absolutum cf. Kuehner Gr. G. § 566; 2) scribes *ai* *k*. *ge* *Symphorai*. Sed transitus a plurali ad singularem (eitis) nemini est offensioni; *pyrgeusin*, i.e. vehementer vexant. Quæ aliis h. 1. deesse visa sunt, sciens volensque omisit poeta. 1. 13 cf. Clem. Alex. Strom. V, 14, p. 728 P et Euseb. P. E. XIII, 13, p. 690, Vig. et Meineke 1. 1. p. 508 seqq. et vol. IV, p. 429. 1. 17 *kai* om. A. ^C ib. cf. Meinck. 1. 1. pag. 3 et impr. pag. 14 et IV, p. 76, Stob. 1. 1. II, p. 356. 1. 19-20 *tō d' ei* - *chorēg*. *verba* Justini esse, non Menandri iam Mein. 1. 1. p. 14 dixit. 1. 21 cf. Meineke 1. 1. p. 5 et IV, p. 72. 1. 23 *eoiken* *oi* *sophōtato*. *Kai* (sp.) *en* *aulētrisi* — (*tridi* corr. Mein.). Ita C, cf. Mein. i. 1. pag. 28 et IV, p. 90. 1. 27 cf. Hartg. 1. 1. II, p. 145. 1. 28 *tois* C. 1. 29 *epratton* ... *tad'* *ē* (tin. vers.) *x*. *echei* C, qui in Me al. ita *habet* *eid' eusebēs* *ōn* *tois* *eusebe*statois *e tautō* *epratton*, *pōs tod'* *eu* *kalōs* *echei*, *ho zeus ho lōistos* (*lōistos* et C) *m*. *end*. *fr*. 1. 31 cf. Hartg. 1. 1. i, p. 354. 1. 34 *labein* om. C. 1. 35 *chaxom*. A. 1. 36 *Est* *ex* Menanippa cf. Hartg. 1. 1. pag. 114; Valck. Diat. p. 37; Athenag. suppl. c. 5. Col. 525, 1. 9 *cheironi* C, *sp*. *in* C *ō* *sp*. *o* *et* *in* Me appos. Steph. ^D 1. 16 *theias* C. 1. 17 *eti* etc.; *ex* in *textu* *ex* *coni*. *posuit* Otto; *sed* *nos* *epi* *legendum* *esse* 1. 1. *diximus* *coll*. Kueh. 1. 1. t. II, p. 259, 3 *e.* *d.* *dial*. *c. Tryph. c. 1* *ep'* *eme* C, *sed* *en*. *editores*. 1. 22 *mē* *pithanōmenais* C, *sp*. *pithanais* A, *recte*, *qui* *idem* *autous* *loco* *autois* *et* *mox* *tō* *ouchi*. *Dein* *prorsus* *retinendum* *est* *nam* *si* *auctor* *huius* *liber* *ipse* *ethnicus* *fuerat*, *bene* *hmas* *scripsit*. 1. 30 *parexomen* C *recte*.

^A 1. 36 *kān* (= *kai* *en*) *tois* rightly Davis and Otto; *ginom.* sc. *autōn*, i.e., *tōn* *adikōn*. Ult. *hēde* *hē* *pl.* C. Col. 340, 1. 4 *timōmenous* *anthr.* C. 1. 11 *verie*: *ad* *quae* *eam*, *quam* *tractant*, *materiam* *disponunt*, *etc.* Antep. *tēn* *archēn* — in the beginning — Lang., Ritter, Otto. Col. 341, 1. 12 *linguæ* *Græcæ* *imperiti* instead of *hoper* that *haper* should be read, many have conjectured; but cf. Kueh. 1. 19 cf. Semisch, *l.* *l.* II, p. 117, 3. 1. 20 *anthrōpinon* C, *me* *anthrōpeion*. 1. 30 *arrhōgoi* C. Col. 344, 1. 1 *kai* *humeis* plainly C. 1. 18 *ou* *plane* C, in which *me* is written *p* = *hōraion* regarding the preceding sentence: concerning the superlative *basil.* cf. Otto Herman. to Viger, p. 717 seq. ed. IV. Col. 545, 1. 6 *genēsesthai* coni. Otto in add., but cf. Kueh., *l.* *l.*, 445, Anmerk. 2. 1. 21 *prospheromena* rightly, of food and drink which are consumed, explains [the word] following Hoeffling, with Otto; concerning the offering of the Mass and the Eucharist, Justin does not treat here. Col. 548, 1. 2 *autou* = *ipsius* = *autou* *toutou*, of which we speak. 1. 7 *tōn* *an.* Otto coni.; *ceterum* cf. Semisch, *l.* *l.* II, p. 128. 1. 14 *sunenai* C rightly, which 1. 17 *autōn*. 1. 20 cf. Sem. 1. 1. II, p. 258 n. 1 and 1. 21 1. 1., p. 491 seq. 1. 24 *chrēm.* which can be moved, *ktēm.*, which cannot be moved, cf. Clem. Alex. *Quis* *div.* *salv.*, c. 14 Braun. 1. 28 *ētoi* *kai* (= *etiam* *Sylb.*) *hestias* C. 1. 32 *oi*... *bi*. = *ii*, *qui*, *etc.*, badly therefore Mar. conjectures. ^B Col. 349, 1. 17 *eunouchēsan* C. 1. 19 *digamias* = *secundas* *nuptias* *post* *divortia* *contractas* *nec* *ex* *juris* *civilis* *legibus* *vetitas* Thirlbe, Ritter, Otto. 1. 27 cf. Sem. 1. 1. II, p. 452. Antepenult. cf. Credneri *symbola*, *etc.*, tom. I, p. 224, not. 1. Col. 352, 1. 2 *kai* *dikaious*. *Kai* *Mh*, *etc.*, that this should be read thus, we have demonstrated *l.* *l.* p. 455. 1. 44 *hē* *gar* *kai* *bene* *se* *habet*, i.e., that indeed *tōn* *par’* *h.* *gegenēmenōn* = who have been received into our gathering, who have embraced our faith. Col. 356, 1. 6 cf. Plat. *Phæd.*, p. 107 B. 1. 10 *kai* *hai* *diaphthorōn* *paidōn* *C*, but I think *hai* *dia* *adiaphthorōn* *paidōn* *ethelei*; otherwise cf. Socrat. *Hist.* *eccl.* II, 13. Above *nekr.* *men* *gar* *ou* C. Col. 357, 1. 7 *analuthenta* et in Me C. Col. 360, 1. 4 *gegenēsthai* plainly C, which Thirlb. also conjectured. 1. 16 *eph’* plainly C, *dormitaverunt*, who *huph’* in C have read. 1. 18 *tous* *homoious* rightly Otto. 1. 20 *apothanesthai* (sp. *al*. *e* *sp*. *ai*.) *axiountes*, *kai* ita C; Thirlb. *ous* before *aei* to be inserted saw. Ult. *einai* *kalon* coni. Otto. Col. 361, 1. 5 *gauom.* C thus and below. 1. 10 *tous* *adikous* coni. Bil. 1. 16 *gegenēsthai* C. Col. 364, 1. 4 *tauta* Otto. 1. 7 retracts Ritter the opinion, which regarding this place by the editor *Patrol.* from Otto's edition has been brought, in *Annal.* *theolog.* *Bonn.*, *fascicul.* XX, p. 205-209. 1. 18 *emendandum* *esse*.. *genous*. *Kai* (sc. *oti*) *poin*.... *tines* *dia* *tous* *pr.* *k.* *daimonas* *tōn* *po.* (here the genitive depends on *tines*)... *eip*., *ho* *m.* *eph*.

^A (i.e., those who are the first against the demons) etc., 1. 1. we have stated. Col. 366, n. 30 *kai hoi korēn*, etc., M[unuscript] C[odex]. Col. 368, 1. 4 *proeballonto* C. Concerning Simon Magus cf. also the excellent book published on the Samaritans, etc., by Joseph Grimm (Munich 1854) p. 148 sqq. We shall treat of him at length elsewhere in the prolegomena to the homilies of Clement. penult. *Markiōna* C. Col. 369, 1. 8 *en tois ph*. Otto, where perhaps it is not necessary, although Justin might have written more clearly *tōn autōn tois phil. dog.* For *epikatēgoroumenon*, Eusebius has correctly *epikaloumenon*, and Otto has placed that in the text. Similar things are found in the *Dialogue*, ch. 35. Col. 372, 1. 5 *tēs hūmeteras* C. Col. 373, cf. 1. 9. Cujacius on Justin, *Novell.* 142 and Redepenning, *Origen* 1, p. 203 sqq. Col. 376, 1. 25 *syniāsi* C. Col. 377, 1. 21 cf. Credner’s *Symbola*, etc., II, p. 52 sqq. Col. 380, 1. 26 *Theon. Kai Hyios, ho Logos estin*. C; *kai ho* ... *d*. coniectured by Corte on Lucan, *Pharsalia* IV, 721. Col. 381, 1. 8 *hop*. *de* here. The end of the last verse of the recto page. 1. 27 *gennēs*. C; *genēs*. Maranus’ editor silently emended from addenda; Maranus 1. 1. and *gennēsoménon* coniectured. On what follows cf. Semisch 1. 1. II, p. 309 sqq.

^A The simplest emendation is *ta tōn bēxillōn te kai*, etc., thus the space in the codex and the reading will be satisfied, and the sense will be very well served. B Col. 384, 1. 6 cf. interpretation on Luke 11, 2, Credner’s *Symbol.* I, p. 229 sqq. We shall speak at greater length of these things in the commentaries on the gospel of Luke and on the *Chronicon* of Eusebius, and at the same time we shall show more fully and with the firmest arguments in the commentaries on the *Chronicon* of Eusebius how the whole chronology is to be constructed. (C) *kai touto*. Col. 385, 1. 18 *ou parag*. correctly Thirlb[y]. Col. 388, 1. 36 *glōssa hom*. C; cf. Valckenaer on Euripides, *Hippolytus* 594. Col. 389, 1. 38 you shall emend *kena*; let those fed on acorns invented by Ceres eat what they please. Col. 392, ult. Bornemann on Xenophon, *Cyropaedia* 1, 2, 7 teaches how *timōria* and *kolasis* differ. Col. 396, 1. 14 cf. Clausen, *Apolog. eccles. Christ.* before Theod[oret], p. 137 sqq. Col. 397, 1. 27 *epiklōsin* C in M. 1. 29 *apithounta* C. Col. 404, 1. 19 as far as concerns that which, etc.; the punctuation of Maranus is in C. antepen. *apisteitai* C. Col. 409, 1. 4 cf. Lactantius, *Institt. div.* II, 14; Semisch 1. 1. II, p. 381 sq., note 3. Col. 412, 1. 20 *anthrōpinon* M C. (quiver of letters) *lōmen*, in M there is *nixi* ascript.

^C 1. 32 *map'*, etc., cf. Lipsius *De cruce* I, ch. 9, note (Collected Works, vol. III) . . . . . Therefore Justin reproaches this: You (he says) worship crosses, and indeed you display the images of emperors, and truly divine ones, on spears and standards . . . what are they if not crosses? For that image belongs to them. The same ibid. Add Eusebius, *De vita Const.* I, 16. Lipsius and Otto adduce it. Other interpreters have erred, and Semisch l. l. II, p. 214. Col. 413, 1. 3 read *apistēte*, as does Otto. Col. 416, 1. 13 *dēm. tōn p*. Otto. Col. 417, 1. 10 *Israēlitai* C. penult. cf. Semisch 1. 1. II, p. 176, n. 2. Col. 420, 1. 2 *thanaton, houtōs paredōken anagnous phantōn kai gr*, etc., so C. *Thirlb* above, not badly interp. on the authority of Otto. Col. 421, 1. 9 *gegenēmetha* C; furthermore Otto saw that *agnoountes* was positioned absolutely, and he showed that *tēn progenesin* was to be joined with *gegennēmenon* (cf. Kueh[ner], cap. 65), with which *kat’ anagkēn* should also be joined. Delete therefore the punctuation, which is in C also, before *kat’ anagkēn*; Otto deletes after *tychē*. *ram phōtizon men* coniectured Abresch. *Paraphr. et annot.* in *Ep. ad Hebr.*, p. 380. Col. 424, 1. 11 *elenchou* C. erased, what having happened it remained, or the place of the member was badly handled, as is often the case. Col. 425, 1. 18 *hos Logos kai pr*. Otto; we would prefer to write *hos kai log. kai pr*. Col. 428, 1. 32 sqq. Such places no one can understand unless he be a "Pontifex," that is, a son of that faith which is always preserved intact in the one Catholic Church, and to which all the fathers without exception were most firmly addicted. Maranus has correctly explained the place. Regarding the rest cf. Semisch 1. 1. II, p. 456 sqq. Col. 429, 1. 7 *poieitai*, but with *e* crossed out in M C. – Fol. 238 vers. around the end — 239 recto middle in C is read the epistle of Hadrian on behalf of the Christians. Col. 432, 1. 30 *hoi eparcheōtai* C. – Fol. 239 recto middle — 239 vers. end in C is read the epistle of Antoninus to the community of Asia. Col. 433, 1. 11 *dēmar. exous. hypatos pro pat. patri to ka*. penult. *paraballontes* C. – Fol. 239 vers. end — Fol. 241 recto before middle in C is read the epistle of the emperor Marcus to the senate, etc. Col. 436, 1. 24 *kai spathōn* C. Col. 440, 1. 8 *toutois* C, as Steph[anus].

^A The other [work] which is called the Apology, from folio 193 recto before the middle to 201 recto immediately after the beginning, is exhibited by C. The inscription: *tou autou hagiou Ioust. philosophou kai martyros apologia hyper* etc. Col. 441, 1. 25 if anything is to be changed, *chthès dē* is better to write. Col. 444, 1. 1 after *hormēsai* at the end of the verse [there is] a vacuum space of up to three letters, then follows a vacuum space of one verse. [The words] *tos*, etc., [and] the intermediate [text] up to col. 445 antepenult. are missing in C. Col. 445, 1. 30 *Tis hē aitia*. The same three manuscripts *tis hē aitia* > Maranus' note on this passage; it has fallen out of this edition. Moreover, we wonder at the interpreters who have taken it upon themselves to correct Justin when he writes *anaxolouthōs*. Restore therefore *tis hē aitia to mēte*, etc. The sentence is finished in such a way as if *dia ti* had been written at the beginning. Moreover, there is a comma after *exolāsō* in C. Col. 448, 1. 12 *xylon* cf. Wilke *Clav. N. T. II*, p. 82. 15 *ē kan hypo* thus entirely C. Col. 449, 1. 5 *poly* C, which 1. 7 *ē ei entychōn to en autois megaleiō ē syneis*, *pros* etc. ed. col. 1249, not. 1. Marani. Col. 452, 1. 29 *anthrōpion* C. Col. 453, 1. 13 cf. Sem. l.l. I, p. 278 seqq. Col. 456, 1. 8 we arrive at a difficult passage. If it is not corrupt, it can only be explained in this way: *ho* (scil. *to sperma tōn chr.*) knows (scil. *ho Theos*), that (scil. *to sperma* etc.) in nature (= in the world) it is the cause (scil. *tou auton ... i.e. ton Theon*)... *mē poiēsai to synch. k. katal. t. t. kosmou*. But we contend by any pledge that the passage is corrupt and must be amended, [reading] *ho to iatikon* or *to diaitōn* i.e., "that which preserves," *l'élément conservateur*.

^B A great favor will be earned from us by anyone who brings us better things. Moreover, we wonder that those who have tried in vain to defend Otto against us, who were rightly and mildly criticizing him, have not taken it upon themselves to explain and amend passages of this kind, but have preferred to cling to trivialities, in which they themselves have erred. This is all the more to be wondered at, since they have spoken as if they could produce more, which nevertheless they have not produced, although the occasion to do so was so good. Moreover cf. Sem. l.l. II, p. 475, n. 2. Col. 457, 1. 3 *te tōn merōn kai dia tou* C. Col. 460, 1. 6 *brachyepois* C, Me. *brachesei logois*. Col. 461, 1. 2 seq. *phaulous kai ... politeias kai hom. ... poiētas, par.* thus punctuated G. Otto, etc. Col. 464, 1. 4 *kai tōn anthr. tōn* Otto. 1. 5 *E* (this, the passage having been scraped of one letter or ill-managed) *asay* C. Col. 465, 1. 24 *doxēs; chr.* C. 1. 32 *apōtos* C, as Steph., etc. cf. Cic. *De nat. deor. I, 1* and Hesych. in v. *apōtos*, which explains it as *asphalēs, bebaios* and indeed rightly. Col. 468, 1. 12 *hoi para* (end of the last verse of the recto folio) C, Me. *para* (the margin here is cut off.) Col. 469, 1. 1 *orchēstikois* is corrupt. We conjecture that *orgastikois* should be read. 1. 7 *hēmas* C; moreover cf. Vales. on Euseb. *H. E. IV, 17*. On the sentiment cf. *Apol. I, c. 8* and Tertull. *ad Scapul., c. 1*.

AD DIALOGUM CUM TRYPHONE JUDAEO

This book of Justin’s, from folio 50 recto middle, up to 193 recto, the beginning, is exhibited by C. The questions and responses of individuals are almost always separated by some space, and in Me. it is indicated by the name of the person to whom each ought to be attributed.

Inscription: *tous hag. Ioust. philosophou kai martyros pr. Tr. Ioud. dialogos*. Moreover cf. the work mentioned above, the censor of the first edition of Otto and the book written by Semisch on Justin, etc. Col. 476, 1. 2 *hēchometha* C, but Me. *su* only, without the scraping of the lower part of the accent, it is to be understood that it undoubtedly refers to the first syllable of that word. 1. 7 *tauta* C. Col. 477, 1. 29 *C*, at *Mi* ^C. Col. 480, 1. 1 cf. Sem. l.l. I, p. 15 seqq. Col. 481, 1. 21 neither before nor after *homoiōs* does interp. C [exist], which placed an interrogation sign after *echei*. Furthermore, the same [manuscript] attributes the words *epistēmē tis ... gnōsin* to Justin, [and] the words *epeita ... epignōsin* to the old man. Col. 484, 1. 9 *crot* Otto. Col. 485, 1. 8 *pan* (av and in part in the scraping of the *serm.*) furthermore *tz sper.*, but there is also a scraping at *ad*, which however seems to be the scraping of the lower part of the accent. 1. 39 *agennētos ... legeis*; *seni* attributes everything to C. Col. 488, 1. 12 *ou p.* C; above after *athan.* Otto placed a period. 1. 18 *phainethesai, ouk* (partly in scraping or in a place ill-managed *scrm.*, sp. *f.* *ou mē*); after *ouk* a vacuum space of at least two letters. In Me. we read this: *to gar ou mē apothnēskōsin eti, exō tēs orthēs tou logou syntaxeōs.* The text of the codex has *apothnēskousi*. Col. 489, 1. 8 *eita*, etc. C attributes it to Justin. Furthermore 1. 1 *emendamus* the cause. *Ei mē* (= unless perhaps) etc. Cf. Kueh. l.l. II, p. 561 n. 6. Col. 492; 1. 27 cf. Sem. l.l. II, p. 201, n. 4. [The word] *ro* is missing [in] the apodosis of this sentence; after *tyrannos* you may supply *dei logon* or something similar. Col. 497, 1. 15 *Mōseōs* C as almost always. ^D 1. 17 *nyni de anegnōn gar tō* tr. thus correctly C. cf. Kueh. l.l. II, p. 454, n. 5.

Col. 500, line 9, *para* C, Me *peri*. ^A Line 9, *gar dē ge* C. Col. 502, line 27, *hōs paidion* plainly C, Me *hōs pedion*. Col. 504, note 28 in Me, in C *mē* does not appear after *sphigxon*; C has no punctuation before or after *mon*. Col. 505, line 12, *pista; idou marturion* (end of verse) *autou* v. plainly so C. Penultimate line, *kai* before *eirēm.* variant reading erased in C. Col. 508, line 16, *nēsteuete heōs sēmeron, ak.* C. That portion of those words of the one verse is in C. ^B Col. 509, line 1, *Mōseōs* C. Col. 512, last line, *kakois* C. Col. 515, line 3, *atheon chr. peph.*, *katalegontes* (end of verse) *tauta* C. Note 57, *ouk eisēlthete* etc., so C. Col. 516, line 15, *arrhētōn. Thanatou kai timōriōn*· so C. All these things, etc., C attributes entirely to Justin. Col. 517, line 32, *hoper estin ekrimaiōn, dia Mōseōs* (so also above) *an.* C. Col. 520, line 4, *ededōkei; all'*... *esthiomen, houtō phate, ouch* so C. ...were not very fortunate defenders of Otto. If they had examined the commentaries of Otto himself thoroughly, they would not have been unaware of how negligent a writer Justin was. If, in short, they had had at hand the things which are absolutely necessary knowledge in order to teach others, they would not have attributed to Otto what Sylburgius had brought forth from his own store. Line 27, *autai* C, but Otto saw in the *Add.* that *autai* should be amended. Col. 521, line 4, *autōn* (end of verse). *Kai* C, whose text agrees with Maranus. ^C Col. 524, line 32, *synagetai* C, which line 40 *cheimarrous*. Last line, *drumou* only Me C. Col. 525, line 18, *hoi* l. C. Col. 528, line 2, *Mōseōs* C. Col. 529, line 7, *legōn* correctly, for the word is directed toward the face. Col. 532, line 4, *ou touto* · so plainly C. Col. 533, line 12, cf. Kueh. l.l. II, p. 41, Anmerk.; above line 9, *Mōseōs* C. Line 21, write *syniōn*, or *syniōn*, or it stands with Maranus’ parts C. ...wishes *peritemnesthai* to be placed in the text after *energein*, which is perhaps simpler. Col. 536, line 2, you could also conceive of *kai ho moi, ou t. n.*; but Thirlb.’s conjecture is preferable. Col. 537, line 30, *autōn* C. Last line, *Mōseōs* C. Col. 544, line 41, *kai kairon* C. Thirlb.’s reading is better. Note 56, nothing other than *atheēsō* Me C. Col. 545, line 24, *autai* correctly Thirlb. Col. 548, line 1, *Salōmana* C. Col. 549, line 7, *Solomōn* C, in which *oikos* is at the end of the verse; add *dēr* after *oikos*, as Otto also did. Line 15, it should be amended from 1 Reg. XI, 5, *gynaikas Sidōnias eidōl.* etc., as we have already said. Note 47, *alla ta apo* so Me C. Col. 552, line 5, *proselthontes* Thirlb. prefers; then *eph' hēmōn* = in our times Pearson; *onomazomenoi* or *kaloumenoi* must be added or supplied by Otto. In short? For us, it should be corrected to *proselthontes; kaloumenoi eisi*. ... Euseb. Hist. eccl. IV, c. 11, etc.; van Gilse discusses, *De fragment. Murat.*, Amstelod., 1852, p. 19. Col. 553, line 24, *Salōmōna* C, as almost always. ^D Col. 556, line 26, *Mōseōs* C, as more often. Col. 557, line 18, *ginomenoi* C. Col. 564, last line, *peritemnēmen* C. Col. 565, line 17, *autou tou p.* C. Col. 568, line 43, *Samarias* C, but above *i* space *et.* Col. 569, line 1, *gegenētai* C, but soon *gegennēmenos*; you should therefore amend the former from the latter. Col. 572, line 3, *ephē; houtōs eipe k. ho Theos. Kai* C. [The reading of the] interpreter later [has] and *our* space, so that it might be *tous*. Col. 573, line 11, *synōsin* is placed absolutely. Col. 576, line 1, *kagō* Me C. Ibidem, *peritetmēto* C, but Me *peritemeto*. We have amended line 1, *hymōn. Ouden mikran*, etc. ...tine books, etc., see p. 555 seqq. Col. 577, line 2, Otto at ... commands *ei mēti touto*, etc. ...and as for the rest, one must stand by Sylburg’s parts. Col. 580, line 10, *tois* = *tandem*. II, p. 71. Col. 581, line 1, *tou hemeterou y.* C, as Bullus and others already wished; it should therefore be rewritten. Col. 584, line 33, *ex adelphēs* C. Penultimate line, *Mōsea* and *Mōsei*. Col. 585, line 24, *apokrinē* C and so Maranus, which the Patr. Ed. seems silently to have changed from Sylburg’s conjecture. Col. 588, line 33, *hikanos* C. ... *Christon* smack of a gloss. Col. 589, line 7, *eirēkein*, *syll. einy* in erasure or lo-

ms silently to have changed from Sylburg’s conjecture. Col. 588, line 33, *hikanos* C. ... *Christon* smack of a gloss. Col. 589, line 7, *eirēkein*, *syll. einy* in erasure or lo- from the old manuscripts these words, *kai dia touto logon, kai zōgē legesthai auton*. Names of ancestors. *Progonika*. The article *ta* in the Greek should be deleted. From Man. Church. In Epiphanius for *Zeusis*, one should read *Hexagēsin*.Himself. One must add *heauton* in the Greek. Grandson of Man. *Apogonon*. Who of the supporting of the Pleroma. Errors in the Greek in Epiphanius from the old interpretations should be corrected, and it should be read thus: *tōn eis stērigma tou Plērōmatos probeblēmenōn*. Finally, in the Greek, it seems one should read *heauton homologein*, whereas the old version has *es consideri*. Notes from the adversaria of Fronto Ducaeus on chapter 7, page 58. Wherefore of good pleasure. Greek, *eudokēton kalesthai*: whence in Theodoret it must be corrected *Eudochion*, that is, complacent, and written *Eudocēton*, *eudokēton*, that is, well-pleased, or complacent. But in the same place we read, as in Epiphanius, the Saviour made for the establishment of the Pleroma: this, however, is a correction on both sides, as is evident from Tertullian, ch. 59: < Others from Christ and the Holy Spirit provided for the establishment of the universe. > Thus chapter 1, near the end, *ton Christon eis epanorthōsin tou Plērōmatos probeblēmenon*. Finally, in the Greek it seems one should read *heauton homologein*, whereas the old text has *es consideri*. Annotations of Fr. Fenardentius on chapter 7, page 56. Moreover, there is much struggle among them. He enumerates in a few words their diverse opinions concerning the eternal generation of our Saviour—which they ought to have adored in silence rather than investigating with curiosity 45. Observe how truly I have said that there are seeds of manifold falsehood where one has once departed from the rule of truth: and of those who delight in blasphemies, various wedges, and the widely differing darts of blasphemers. For a lie is manifold and various: but the grace of truth is simple. < Such is the folly, > says Nazianzen to Clodonius, < that it fights with itself and with the truth. > Page 59. And because of this the Logon, etc. They called Christ the Lord the Logos only for this reason, that he had been emitted from those ten aeons which the third of those marriages, of Logos and Zoe, had generated—striving either to deny or to obscure that he had been a divine and eternal person together with the Father, as blessed John teaches at the beginning of the Gospel. In this, moreover, just as the Gnostics followed the impiety of the Jews, so they provided seminaries for the blasphemies of the Arians and of Mahomet. Furthermore, in our own age, in which Satan strives to recall from Orcus the filth of all prior sects, Servetus at Geneva, Stancarus in Poland, and Matthias Flacius Illyricus in Germany have attempted to spread the same virus. For this man asserted that the Son of God is called *Logos* by a certain metaphor, by a similar Hebraism to that by which the Baptist is called a Voice: and that it never signifies the hypostasis of the divine Trinity in the holy Scriptures, as Friedrich Staphylus proved some years ago from Melanchthon’s letter to M. Warner, in part II of his *Epitome of the Lutheran Sect*; and after him, the most weighty Catholic writer Lindanus in his second dialogue *Dubitantius* and in book 1 *De tranquillitate animi*, wrote much more abundantly from the censure of the University of Wittenberg and the Mansfield Confession. *His*. We have expunged < ii. > For this reason to be considered the Son of man. He recites their opinions in the third and fifth order, and describes and refutes more fully in book III, ch. 18, 26, 27, 28, 32, etc., concerning the temporal conception and birth of the Lord from the blessed Virgin, showing that he confesses himself < the Son of man > for this reason, that according to the oracles of the prophets, he truly assumed flesh from Mary the Theotokos, the Holy Spirit cooperating. It is also pleasing to add the words of Justin Martyr concerning the man 46: < He called himself, > he says, < the Son of man, either because he was born of a Virgin who descended from David, Jacob, Isaac, and Abraham: or because he himself is even the father of the rest, from whom the lineage of Mary is thereafter deduced. For we know that the fathers of daughters are also the fathers of the children whom they produced. — Why is Christ man, > says Tertullian 47, > and the Son of man, if there is nothing of man, and nothing from man? Unless perhaps man is something other than flesh; or the flesh of man is from something other than man, or Mary is something other than man. > Furthermore, having been advised by the learned men Pamelius and Fronto, in the following line, < to those who are for the firmament of the Pleroma, > we substituted for < of those who, > etc. And for this reason they say Christ is called that. We have rightly added these seven words from an ancient manuscript codex. Moreover, Tertullian describes below in the tenth chapter the various dreams of these men concerning the appellation of Christ: that it does not come from nature, but from arrangement; and that it is not proper, but an appellation, by which he is called anointed as if clothed; and he writes that it pertains to human nature. < Hence Christ, > as he says elsewhere, < is called from *chrisma*, which is anointing, which of man he did not accommodate, having been made spiritual, because he was anointed by God the Father with the oil of gladness above his fellows 48. — Being anointed, however, not as God, but as man, > writes Theodoret, > and after the incarnation was he named Christ. > Vigilius the Martyr, in book IV *Contr. Eutychen*, holds views entirely consonant with this. The same also testifies that this was common to kings, prophets, and priests of man. Since therefore our Saviour undertook the parts of all these, and to discharge these duties was anointed with the most abundant power of the heavenly Father, namely the grace of the Holy Spirit poured into his soul, he is deservedly called Christ, not by the Pleroma, or some Aeons, as these fanatics falsely dream. From the annotations of Jo. Ernest Grabe on chapter 7. Page 59. *Eudokēse*. Add here from Theodoret’s book I *Haeret. fabul.*, c. 12, *di’ autou doxasato ton Patera*. For indeed the negligent scribe seems to have omitted the whole line in the text of Epiphanius. *Probebelesthai auton legousi*. Irenaeus left these three words for the reader to understand; he added, however, these following ones in this place: *Kai dia touto logon, kai zōgē legesthai auton. Eis stērigma*, etc. That it should be read, *tōn eis stērigma tou Plērōmatos probeblēmenōn*, Billius rightly noted, and Fronto Ducaeus likewise confirmed with the words of Tertullian ch. 39: < Others from Christ and the Holy Spirit provided for the establishment of the universe. > Nor will he doubt further who read above, ch. 1, § 4, p. 13, n. 13 (ch. 2, n. 5, p. 11). Yet that was not the error of the scribe, but perhaps of Epiphanius himself, misinterpreting Irenaeus, writing in the same way in the cited passage of Theodoret: *Allou de ho apo Christou kai tou Pneumatos eis stērigma tou Plērōmatos gegonein*, etc. Both of them are therefore to be recalled to the right sense. *Anthropianous kalesthai*. I am mistaken if < Anthropiani > were not so named, of whom, so far as I know, only St. Cyprian makes mention in epistle 73, joining them with the Patripassians and Valentinians. Scholia of Billius on chapter 8. This chapter in Epiphanius is held somewhat differently than in Irenaeus. Page 60. *Persuasiv*. In the Greek for *prosechein autō*, some word is missing, perhaps *epoieise*, or *epeithe*. Notes from the adversaria of Fronto Ducaeus on chapter 8. Page 59. He converts to himself. Since it is in Greek *pra-* 45 Theod. lib. II *de cura Græ. affect.* and ser. 1 *de Provi.* 46 *In dialog. et quæst.* 66 *ad orthodoxes.* 47 *Lib de carne Christi.* 48 Isa. LXI, 1; Luc. IV, 18; Psal. XLIV, 8; Hebr. I, 9; Act. IV, 27.

^A what it was, because the soul is both bold and modest. ^B remedy, and as a second plank after a shipwreck, arises from this very chapter. But if anyone demands that this be proved from the Holy Scriptures, let him hear Augustine: Let no one say to himself, he says, "I do it secretly, I do it before God; God knows who forgives me, for I do it in my heart." Is it then without cause that it is said: "Whatsoever you shall loose on earth, shall be loosed in heaven"? Is it then without cause that the keys were given to the Church of God? Do we make void the Gospels of God? Do we make void the words of Christ? ^C The great Basil thought that this is most evidently confirmed not only by those open voices of Jesus Christ, by which the power of judging those who are delinquent is conferred upon the pastors, but also by the practice of John the Baptist and the apostles, in his Shorter Rules: "It is necessary," he says, "that sins be opened to those to whom the dispensation of the mysteries of God has been entrusted." Inasmuch as we see that the ancients also followed this rationale in penance, when it is also written in the Gospel that they confessed their sins to John: and in the Apostolic Acts, to those by whom they were even baptized. I will add the testimony of the apostolic man Tertullian: "Confession of offenses," he says, "relieves as much as dissimulation aggravates. ^D For confession is a counsel for satisfaction, dissimulation is contumacy. The act of penance, which is more accurately expressed by the Greek term and in common use, is *exomologesis*, by which we confess our offense to the Lord, not as if He were ignorant, but inasmuch as it is arranged by satisfaction through confession, penance is born of confession, and through penance God is appeased. Therefore, *exhomologesis* is a discipline for the prostration and humiliation of man." And a little later: "To nourish prayers with fasts, to groan, to weep, and to wail day and night to the Lord thy God, to appeal to the presbyter, and to kneel to the beloved of God, etc." Let the disciple Cyprian, who is not inferior, follow his teacher: "God," he says, "sees the hearts and chests of each one, and He is to judge not only of deeds, but also of our words and thoughts; He gazes upon the minds of all and the intentions conceived in the very hidden recesses of the chest. And how much greater in faith and better in fear are those who, although they are not bound by any crime of sacrifice or of receiving a libellus, because they have nevertheless even thought of this, they confess this very thing to the priests of God sorrowfully and simply, they make an *exhomologesis* of conscience, they lay open the burden of their soul, they seek a salutary remedy for their wounds, however small and slight, knowing it is written: 'God is not mocked'?" It is most evident that the churches of the East also taught and kept these rites, from the first epistle of St. Clement to James; from Dionysius to Demophilus; from Origen on Psalm xxxii; and from Eusebius, *History*, book v, chapter 27, and book vi, chapter 27, whose sentiments I do not fully cite for the sake of brevity. *Circumobversati* (Observed about). This was an old codex: but we have deleted it, [and replaced it with] *circumobservati* (observed carefully). Page 64. *Patris, te viar duce.* It seemed proper to restore this both from the old codex and from the Greek text, in place of what was before, *matris sui a te.* Page 65. *Homericam inferorum galeam.* By this proverb he suggests that the dreams of these men are of no greater importance than the fables of the poets. It is taken, however, from Homer, *Iliad* v, who feigned that Pallas had covered herself with the helmet of Orcus, so that she would not be seen by Mars. The same was later used by Nazianzen, *1st oration against Julian*, who wished to cover his madness and ferocity against the Christians with the mask of the gentleness of external philosophy. "By no reason," says the theologian, "did he ever hide himself, lest, if he should turn himself in every direction, and into all forms of counsels..."

^A... ^B... ^C... ^D

CONJECTURES AND EMENDATIONS.

Col. 780, line 32: simply repeat "homologesete" before "oti". Col. 781, line 10: "Moses" C, which then has in the margin "the such is" (here a comma in C). Note what he says about the sun, that it stood for thirty-six hours. Line 44: "tanun einai" = for the present time condition, cf. Kuehner, vol. 1, § 652, 2. Col. 784, line 10: "praxanton" i.e., of the aforementioned enemies. "ton pr." Γ. Col. 788, line 81: below c. 156 with the LXX Just. "exago", which is better. Col. 789, line 41: "dioti," Otto. Col. 792, line last: "eneckoos" con.; Otto. Col. 795, line 5: "errethe" C, but in the margin "errethe". Line last: "ienai" con. Sylburg. Col. 796, line 2 and 5: "sche" C, at line 7 "sche". Line 29: we emended line 1 "te ge. ti gar; pasa," etc.

Col. 796, line 1: "eis... kalon" with "pareg." should be joined, as I have already said. Collate Evangel. Matthew 111, 1. But if the asyndeton is too offensive to anyone, let them write "ten t' eis". Col. 796, line 5: ... correctly deleted, and after "iar." and after "." punctuated. Col. 797, line 15: "pausetai" Apol. 1, c. 52. Since never once... Col. 800, line 2: "ginoskon" variation of modes. "The great king himself." It would have been better [in the] margin C, other manuscript of the same century. Line 8: instead of "praxein" Otto wrote, but cf. Kueh. vol. 1, § 445, Note 2. Subscription in C: The end of the dialogue of Saint Justin with Trypho the Jew.

ON TATIAN’S ADDRESS TO THE GREEKS.

Let us now proceed to set forth those things necessary and useful for amending and explaining the excellent book of Tatian, concerning which, himself and his author, read the excellent commentary published by Daniel Hallis Saxon in 1837. J. C. Th. Otto has served this writer not ill, for he saw to the issuing of a new edition of the book written by him at Jena in 1851. Its title is this: *Tatian’s Address to the Greeks*. Edited from the best manuscripts, partly collated anew, adorned with the Paris scholia (i.e., of the Paris codex) now for the first time complete, furnished with prolegomena, annotations, and a version, and indices added, by J. C. Th. Otto, etc. Concerning what should be thought of this sixth volume of the corpus of second-century apologists, we have explained in a few words in the *Theol. ann. Vienn.*, vol. VI, fasc. III, pages 464-469.

We here add the variant readings of the two Paris codices, collated by us anew, which had previously been very poorly handled by Maranus and others. The first is codex formerly no. 1358, then 2919, now marked 174, of parchment and square shape, formerly of Fontainebleau, of the 11th century, fol. 190, containing from fol. 112 recto beginning to 132 recto near the end, Tatian’s *Address to the Greeks* furnished with scholia; concerning this codex, which we have designated with the letter A, see Montfaucon, *Palæog. Gr.*, 277. Each page contains 28 lines.

The other is of paper, same Fontainebleau [collection], formerly marked nos. 418 (but the number 418 is crossed through), 446, 2167, now 2376, of 251 leaves; it contains it from fol. 149 recto beginning to 169 verso near the end; each page contains 30 lines: we have called it B. This codex was written by three scribes: the first part up to fol. 148 verso, by what scribe it was written we do not know; the second up to fol. 172 verso, we believe to have been written by that scribe who wrote out codex marked no. 452, which we also collated; the third part, from the subscription of Valeriano of Forlì, son of Albinus, canon of the chapter of St. Savior, who completed it in the monastery of St. Anthony in Venice, is to be attributed; he wrote out all the codices completed by him in an elegant character. That part of codex B which contains Tatian’s book is very poorly written and abounds in emendations, partly by the same hand, partly by another. Maranus called this codex *Reg. II*, and that one *Reg. I*.

Col. 803, n. 1: what is added in the editions, and in B G, seems to have been understood as rendering the title, though another hand has corrected "eschekos" into "escheke". Col. 804, line 5: "me pantos" B, which line 8 of the barbarians... as also the following "men". Line 10: "chares"; then "ton" B, which then "python", but in the margin by another hand "dytiken kai". Line 12: "palaitai" which in line 18 "syntassein" with B and so everywhere in these AB, as Maranus. Col. 805, line 4: "Hellanikos" A, which line 5 "katabalete"; then "typhon" B. Line 6: "tis" and "tina", but in the margin by another hand "transf. etc. AB". Col. 808, line 3: the word "axiopistos", which perhaps is to be joined with "en koruphaioi", is correctly translated by Tertullian: "of great gravity of surface." For "axiopistos" is often used with "chronic" and concerning him, as Val. Flacc. 1, 39: "Who gives face and weight to feigned words." D’Orville on *Chariton Aphrod.*, p. 580. As suits his persuasion, Otto explains, and in about the same way Daniel already before him [explained] the words periphrastically.

Col. 809, line 1: B margin by another hand "kata", which then "eudaimona" margin by another hand "eudaimon". Line 8: "men" ᾗ is about these B Mi. "hos t. g. k. y. etes" thirty before these, and line 11 "heracleion" with the accent deleted above the "a" and placed above the "ai" B by another hand. Line 24: "palin" B. Col. 812, line 5: "me sper." A. Line 8: "ten" AB. Line 10: "kai" (margin by another hand "e") "mal." B. Line 12: "glossai". to seek "epi to" (the B, margin by another hand "kat'") etc., AB. Line 16: "to sper." A, om. B, then "epelthon" (margin by another hand... "kat' thon") B. Line 20: "basileias prolepsei" (line A versus) "mate" (to flatter the rulers to wait) "ita plane AB; in prolepsei" there lies nothing else than "pro lepseos" for some little gain. Col. 813, line 5: "ginosk" (= ginosko) A; above "pros ten doul." B, margin by another hand "ten doul." om. "pros".

πρὸς. ^A Col. 813, 1. 12 δήθων AB recte cf. Kuehner Gr. § 4186, tom. II, p. 45. 1. 13 ἑαυτῇ A, 1. 20 ὑμῶν B, observa Tatiani usum, qui χάριν semper fere genetivo anteponit. 1. 24 ὑπάρχ (= ὑπάρχον) AB (B plene scrm.): dein ὥσπερ δὲ AB. 1. 28 ἀνεδέθη B, marg. al. ἄνευ, qui dein ὑφ᾽ ἡμῖν ὤν (marg. al. ὡς). Col. 816, 1. 2 τοῦ πνς B. ult. ἐνδεᾶ plane AB: dein εἴληπτε (marg. al. ται) B. Col. 817, 1. 5 γεγενηκότα B, qui 1. 14 μεταῤῥυθμίζων (i. e. dele v; infra v al. quoque punctum apposuit). 1. 17 γε (locus male habitus in memb. hic est... non rasura... unam literam complectens) νητὴ (γενητὴ B) δ. κ. οὐχ (οὐκ B) αὐτὶ B, A; supra αὐτὴ B, marg. al. cor. 1. 25 καὶ εἰς τ. π. διὰ μ. τ. ἀ. ita B, qui 1. 27 Ραδάμανθις; dein οὐ δὲ μία A. 1. 30 μέλλον B, marg. al. cor. Col. 820, 1. 1 πάλιν B. 1. 3 μηκέτ᾽ ὢν A, dein μὴ κέθ᾽ AB. 1. 5 ἔξεψ (al.) πᾶν τὸ σ. B. 1. 11 μόν ( = μόνην) AB (plene B). 1. 17 ἣν A. 1. 18 μοίρας A, palæographiæ ignari erant, qui μοίραν in A invenisse sibi visi sunt. 1. 19 τῆς τάν. (τ operose ob ead. m. interp. al. in τῶν cor.) A. 1. 22 ὃ πλὴν A (ὁπλήν B). 1. 25 δι᾽ αὐτὸν A, δι᾽ αὑτὸν B; dein τὸ μέλλον est accusativus qui vocatur accuratioris definitionis. 1. 32 αὐτεξουσίῳ ita plane A. 1. 33 κολ. B. ^B Col. 821, 1. 1 οἱ ἄνθρωποι τὸν A (vocis ς᾽ rasura C vr. adesse A) B; dein τῷ μόνῳ τοῦ Θεοῦ B, marg. al. μόνῳ τῷ θεῷ. 1. 8 καὶ τοῦτον (τούτων B) οἱ μιμ. AB, rectissime; dein τὸ πεδον στρατεύματα. 1. 22 μακάρεσι AB. Col. 824, 1. 10 post φασιν interpunxit A. 1. 12 ...... ego, ut quidem mihi videor, meliorem a Tatiano gratiam inibo, si suum Dianæ munus reddam, proque Maga secundis totius antiquitatis suffragiis obstetricem esse iubeam: Μαῖα δ᾽ ἐστὶν Ἀρτέμις; causa corruptelæ proxima recentioribus literarum et γ et τ pronunciatio, etc. » Hemsterh. ad Lucian. Dialog. deor. xxvi, tom. 1, p. 287, ed. West. 1. 15 ὁ ἵππος om. B, dein καὶ χρυσάορ AB. 1. 22 Ἀτλάντη B, et infra βεβήλοις marg. etc., AB, qui statim Λητωΐδου; dein ὁ δ᾽ Ὁμφ. A. 1. 4 σε δή B. 1. 11 αὖρα AB. 1. 22 δ᾽ ἀπεῖμ. sperser. A. 1. 24 ὀνοματοθετησάντων B (ᾄ = dele). 1. 28 εἰς αὖθις. νῦν A. 1. 36 ἀπολωλυίας B. 1. 39 Κένταυρος (B) · ἡ (ἡ om. B) ἡμ. AB. penult. εἶναι om. AB. Col. 828, 1. 4 οὐ (corr. marg. al.) διεν. B. 1. 5 σχηματουργίαι plane A et, ut vr., B. 1. 8 καθάλετε A; κάσβαλε (marg. al. καταβάλλετε) B, qui dein μησεῖν. Mox φερσέφασαν A; φερένφασσαν B, dein κύκλος. 1. 20 Hoc in loco quid vetat errorem attigisse Tatiani. Is in Orat., etc., doctis suæ ætatis hominibus se dabat irridendum ista scribens: τίς τί δ᾽ » N.)... πρὶν τὴν προειρημένην — magi ^C stelli cuiusdam emblema eiiciendum censeo — ] ἀποθ. Tatianus existimavit comæ Berenicæ stellæ post obitum demum Reginæ visas fingi; nam quod confidenter Is. Vossius Observatt. in Catull., p. 264, scripsisse procul dubio Tatianum ἀποταμεῖν, est illud Is. Vossii eruditione sed παράδοξα sæpe probantis, indignum « Valckenaër Callimach. elegiar. fragment., p. 45. (marg. al. ὡς). 1. 24 τε textus B, marg. al. τις, qui dein τοὺς (marg. al. του) βασιλέας. 1. 26 κ. τὸν ὁμ. AB, dein θεολογῆσαι B. 1. 29 αὐτὸ καὶ προσκυνεῖς A. 1. 31 ὁ ἐν γόνασιν A; ὁ ἐν γούνασι θλίβει; dein κολός (cor. marg. al.) B, qui infra ἀπιθανατ., cor. marg. al. 1. 35 χάρη ξανθὸν ita A (an et B ignoro); recte cf. Odys. xv, 133. Col. 829, 1. 10 καταφρονῶν B, qui dein ὑπομέ- νωσιν (νῶν B, cor. marg. al. et mox τελευταῖον B, qui et). Col. 832, 1. 9 αὐτῷ A. 1. 16 τὰ μέν τι φ. A; antea αὐτὸ B, cor. marg. al. 1. 22 δ᾽ οὖν A, mox συμπλῆξιν B, cor. marg. al. 1. 32 λῃστ... προεθ. B marg. al. 1. 45 καταχρ. οὓς οἱ β. AB. ult. ἀναχαρ. καὶ (sub καὶ linea ab al.) ἀποσκ. B; supra οὗ ante τὸν superscr. in A. Col. 833, 1. 3 Marani interpunctio est in A, om. interpunct. post προγν. B. 1. 21 ἡ λόγ. A; ἡ λόγ. B; dein μόνη marg. al. et mox τελευταῖ textus, τελευταῖα marg. al. Col. 836, 1. 5 πν. δὲ τὸ τοῦ θ. A, qui mox πᾶσι, et δικαίως; δικαίοις B. 1. 7 καὶ συμπεριπλεκόμενον A. 1. 10 μὴ supers. A. 1. 15 στομυλῶ B, cor. marg. al.; dein ἐξηγή- σατε καθάπερ γὰρ ὁ B, cor. et supplev. marg. al. 1. 19 τῶν οἰκείων B, cor. marg. al., et 1. 24 το- ^D σαυτήκις B, qui mox ὑπομέν., cor. marg. al. 1. 31 ῥάδιον plane AB. 1. 36 cf. Kuehner ad Xenoph. Anabas iv, 1, 17; dein 66, 5 κατὰ μὲν τὴν σ. plane AB. Col. 837, 1. 1 χρόνων Bal. 1. 2 τοῖς ἑπομένοις (sic. cum spir. asp.) τοῖς A; τοῖς ἐσομένοις τοῖς B. 1. 15 νοῦ δὲ hic et statim B, marg. al. καὶ bis. 1. 19 μὲν τῆς ἄνθρωπος. A; dein ὄν... αὐτὸ τὸ B marg. al. 1. 22 ποταπῇ (sine accentu) τις A, συχεχον (al. sublin. et marg. ἔχον) B. Col. 840, 1. 4 δι᾽ αὐτῆς B, marg. al.; διαίτης. 1. 8 σώματα AB; dein λοιποῖς δὲ οὐδαμῶς A; ἣ post λέγ. δ. B repet. οὐδαμοῦ ab ipso delet. 1. — τὸ κατὰ τὸ B; mox παρ᾽ ἀγγ. AB. 1. — παραιτούμενον AB. 1. 22 τίς δέ ἐστιν αὕτη A, τ. δὲ γὰρ αὕτη B: dein ἀποθανεῖν· χωρίς... ἄνθρωπος. ἀνόητος καὶ ἀδ. γέ- νοιτο· νέκρ. A; ἀποθανεῖν, (al. man. fecit;) χωρίς (del. al. comma) εἰ μὴ ὁ ζ. ἁ. μὲν ἀνόητος (subter- punct., ut inducatur) etc., ita B ni fallor. 1. 54 τοῖς ἀνθρώποις AB; B marg. al. τοὺς ἀν- θρώπους. Col. 841, 1. 1 λέληθε· κ ὑμῖν εὐκλ. ἐστι τὸ θεῖον... ψ. ὑμῖν πρ. AB. 1. 7 ἤ (εἰ B) τοῖς ἐξ AB. 1. 18 συμβαίνωσιν A, συμβαίνουσιν B; dein ὁπότ᾽ ἂν AB. 1. 33 ἀπολαῦσθε B. Col. 844, 1. 3 καὶ ὁ ν. καὶ λεγ. AB; dein λαμβά- νουσιν, statim τόπος, μox στοῖχοι B.

Col. 844, l. 15 Each of them is powerful, etc. AB, which ^A in A are placed before those challenged, and soon of violence (δὲ in B marg. al. added, omitted in A) and sedition, rivalry, otherwise B agrees with the marginal note. Col. 845, l. 1 ἑξῇπ. B, which l. 3 ἄλλος, corrected in the margin by another hand. . . . μενα (corrected in the margin by another hand), for etc. (marginal note by another hand and R, which then ἐφ' ἔτ. of the etc., and soon ἰάσασθε, corrected by a major hand 2, after αὐτῷ a semicolon in B; then πρὸς τὸν νομ. A; πρ. τὸν νομ. B. The one loosening B, in the margin another adds two words, of which the former is uncertain, the latter is λύκος. Last line, κατακολουθείς B, with a circumflex. The acute deleted in B is added; then θεραπ. αἱ δαίμ. A, in which above εὐεργέτης from an emendation by another hand; perhaps it was originally εὐεργέτας. Col. 848, l. 5 μισθει B, corrected in the margin by another hand. . . . -ας in lineage or ἐννεστεύσας ει of all B; ὑπερήνεγκε φιλαρ. A. Last line, κηρύττω A, ν superscript by another hand; above περιβαλεῖν A, παραβαλεῖν B. Col. 849, l. 4 δ' ἂν A. . . . marg. al. Penult. line, εικόνα μίαν ὑμεῖς AB. Col. 852, l. 5 of the soul, of the spirit, the AB. . . . superscript A. Col. 855, l. 3 moon B, corrected in the margin by another hand. . . . cf. Valcken. on Eurip. Phoen., 397. . . . μηνύσοντος, which H. Steph. conjectured; then γεγήρακας B; soon μὴ δὲ twice in AB. . . . then εἰ (οἱ B) for the AB. . . . -νει corrected in B. Penult. line, Helen, corrected in B. Col. 856, l. 2 the your (in A) (ἡ superscript by another hand). . . . B, corrected in the margin by another hand. . . . is a scholium, added; then and before murders superscript by another hand in Bal., in which then χυναίδ. by another hand. Last line, συλλαγωγεῖσθε A; συλλαγωγεῖσθαι B, margin by another hand. Col. 857, l. 4 strange not the A, transposed, οὐ superscript by another hand. . . . -να which l. 8 among you plain; ἀκρωτ. B, which then are proclaimed, where are proclaimed A. . . . ^C . . . B, corrected in the margin by another hand. . . . margin, which immediately of shedding blood; then to be slaughtered AB, and ^D and προσοφέλ. B by another hand. Col. 860, l. 2 gaped, AB, then ερέτω B. . . . Or text) of the. . . . -σι. . . . [alt-version omitted] Col. 861, l. 2 calls the (AB) perfect (A, omitted in B) God. I, etc., AB. . . . -men A). Penult. line, to any and with B, margin by another hand. . . . Col. 864, l. 1 m. standing over AB (B margin by another hand, ἀφ.). . . . Penult. line, encountering explicitly AB. Col. 865, l. 1 reproofs (reproofs B, margin by another hand) AB. . . . according to us f. the same, which also l. 11 proclaim. I say [I] do (subterp. the same m.) indeed (margin by another hand, let us say) indeed I have not, etc. . . . to have association B; above B legislating and below they think AB. . . . -sin B). Col. 868, l. 16 having made a capture/seizure I wish AB. . . . del. by another hand) of God AB; soon under for a line drawn B. . . . filled were AB; omitted concerning this . . . to provide B. . . . margin by another hand, I think I ought. Col. 869, l. 1 Moses AB, then l. 2 to those from B, in which l. 3 and, which by another hand a line almost straight transposed. . . . -sions, which immediately with helps, corrected in the margin by another hand. . . . AB, which then by so much would; I once conjectured the by so much more, if (=if) it is proven, θ. etc.; in the margin of Bal. δη for δὲ: then whenever AB (but B margin by another hand, by so much).

Col. 869, l. 28, the words *oi peri* [those around] AB. ^A Line 54, *an* [would] [genoi] [might come to be] A; *o gar* (al. marg. *o kai*) were A, and in the same place it has *hekaton ogdoekonta* [one hundred and eighty]; then *t. iliakon diakosion pentekonta* [the Trojan two hundred and fifty] AB.

Col. 872, l. 3, *kai y.* AB, which line 4 *hysteron* (B al. marg. adds) is omitted by AB.

Col. 873, l. 3, *autois* [to them] B, corrected by the margin of another; soon *diab.* B corrected, margin of another; and line 10 *para* B, corrected, margin of another.

Line 12, *ymin* [to you] plain AB; then *men* superscript A.

Line 15, *presbyte* [elder] al., then *phiary* B. Line 17, *Ellesi* [to the Greeks] A, where line 18 *ymin* [to you] B al.; soon *aschomoneite* [you act unseemly/are busy] A.

Line 21, *selanion* [Selenian] thus AB, but below they have as the edition. Then *irinan* [peaceful] B, soon *naukides* [ship-builders] AB:

Line 25, *praxegorida* A.

Line 27, *epikrates* [prevailing] B, corrected by margin.

Line 32, *nomisete* [you should think] A; *nomize* (at the end of the line, the margin of another adds) *te* [and] B.

Line 38, *exphrone* [out of-mind] B. f. al., then *spoudiotera* [more zealous] B f. al.; then *anoisthete* [you should not endure] B, margin of another *aischynesthe* [you should be ashamed].

Line ult., *hymin* [to you] A f.

Col. 876, l. 2, *paidion*. *e tis* [or anyone] (*e tis* B) AB.

Line 9, *phyreos* [of a mixture] AB.

Line 24, *demiourgesen* [he created]. *ymeis de* [but you] A, *edem*. *e* (=delete) *om.* [omitted] B.

Line 27, *tou* [of the] omitted by AB.

Line 31, *mellon* [being about to], *mellon* B f. al.; then *katabortho* (end of line al. marg. *so*) *santes* [having accomplished] B.

Line 37, *to perikl.* AB.

Line 44, *andron* [of men]; *an* (end of line) *dron* [acting] B.

Line 45, *lurous* [loathsome] [to] and AB.

Line 46, *endoxoter* [more glorious] (though plain) AB (though plain B). *ou* margin al. in *ou* changed, which then struck through and *alla* [but] before *kai* [and] superscript after *aristod*. deleted by A.

Col. 877, l. 7, *kallisto* [most beautiful]. The second *a* added A al. and soon *doxan* [glory] before *techn.* added and deleted by dots A.

Line 8, *Spilomenen* [stained] I said should be emended line 1.

Col. 880, l. 4, *synstrateuesthai* [to campaign together] (in A al. *tr.* [v. trans.]) AB. ^B

Line 8, omitted by AB; *mox eneken* [soon on account of] (in end of line adds a) AB.

Line 11, *mar.* [margin] below after *legein* [to speak] A al. manually.

Line 14, *tou* [the] after *iereus* [priest] omitted by AB.

Line 18, *aphig.*; then *auton o* [of them the] (*o* transferred A al., omitted B) *nabou* [Nebuchadnezzar] AB.

Line 22, *de* [but] before *tes* [the] AB, and line 24 *os* [as] omitted, and line 28 *tous chaldaion* [the Chaldeans], and *mos gegonasi par'* [have become near] they have.

Line 31, *katetaxan* [they arranged] AB, moreover compare Movers *Die Pharn*. B II, 1, p. 337; then *kai o* [and the] AB.

Line 39, *pergamin.* Bal.

Line ult., *ep' akribeis* [on precise] B; *ep' akribes* [on precise] plain A.

Col. 881, l. 4, *alosin* [capture] (margin al. *amosin*) B.

Line 5, *Ioudaious* [Jews] AB.

Line 8, *touton* [of this] AB (*touton* margin al. B).

Line 11, *ten luarian* [the Luaria], *ten marian* [the Maryan] B.

Line 23, *synetainai* [to gather together] A, *synetai* [they gather together] B.

Line 28, *mog* [=metes] B.

Line 30, *in metekosm.* A superscript *s* before *m*; then *hoi ouranoi* [the heavens] (cor. margin al.) B; then *et* (*oi* text B, margin al. *ei*) *kata* [according to] plain AB and *o Moyses* [the Moses] AB; and *Maxed... Antiox.* [Maced... Antioch.] Wesseling rightly judges it should be deleted, Probal., c. 314. ^C

Col. 884, l. 1, *Mosea* [Moses] AB.

Line 7, *krotopon* [clapping], *krotopa* [rattling] B; above *meta* [with] B.

Line 10, *peloponneson* [Peloponnese] A, *Peloponneson* [Peloponnese] B.

Line 19, *kai Orpheos* [and Orpheus] A.

Line 22, *palaion* [of ancient] (interp. omitted B) *polemon daimonon* [wars of demons] AB, which line 27 *peri* [about] and soon *Mosea* [Moses] and line 29 *e kai* [or also].

Line 32, *hos mythologian* [as mythology] plain AB; then *parapresbeuosi* [they misinterpret] A; *parapresbeuousin* [they misinterpret] B which above *nomizosin* [they think] and soon *eisin* [they are] my notes.

Col. 885, l. 6, *eti de kai* [yet also] plain A, then *philamonos* [Philamon] (in A al. superscript *m*, so that there are two) B, and below *philamon AB*; soon *amphionos* [Amphion] B.

Line 20, *epipheromena* [borne upon].

Line 36, *agchinoia te kai nomothesia* [both insight and legislation] (here *iota* superscript A, in both places B) AB.

Col. 888, l. 6, *etesin* [years] AB.

Line 15, *tauth'* [these things] A.

Line ult., *moi tes kata* [to me of the according to] thus plain A.

CONCERNING THE BOOKS OF ATHENAGORAS

Regarding the symbols which are of great help for emending Tatian, having now been collated, we must proceed to the books [composed] by Athenagoras, concerning whose life and writings, etc., Th. A. Clarisse of Leiden in 1819 explained more fully. We have collated three codices of the *Presbeia* [Embassy], the first of which is A, of which we have already given a fuller description above, and which contains the *Presbeian* [Embassy] from fol. 322 verso begin. to fol. 348 recto end; the second is B, of which we have also made mention in the previously cited place, and whose fol. 132 recto before the end and 153 verso after the beginning exhibit the suppliant book of Athenagoras. The third is C, concerning which, since it has been collated by us for the first time, it must now be explained by us somewhat more fully. It is a paper codex, formerly Sorbonne 435, now *supplement. codd. Graec. bibl. Reg.* 143; it contains the suppliant book of Athenagoras from fol. 10 recto begin. to 57 verso in the line; the individual pages have 21 lines. This codex formerly belonged to the prince Charles, Cardinal of Lorraine, to whom Constantine Palaeocappa Cydonius (whom Montfaucon, *Palaeog. Graec.*, does not mention) had given it. We shall append its first words, which we read in the letter prefixed by him to this codex: "To the most illustrious prince Charles, Cardinal of Lorraine, Greeting. When my brother had come to me from his homeland ((Cardinal and most illustrious prince)), he brought with him this book, which I had long ago copied at Aptera (which is a city of the Cretans) from a certain very ancient manuscript, so worn and rotted by age that it could scarcely be read: and for me there was need not of human, but plainly of Apollo's genius to divine it. But since I knew for certain that the volume was most rare and could not easily be found anywhere in the world, I spared neither labor nor expense, provided only that I had the means of copying the manuscript, etc." A = First Royal, B = Second Royal according to Maran. ^D

^A

Inscr. *Christi philosophi*. G; the word *Christiani* if it were absent A, no one would miss it. *presbeia* = deprecation, the book supplies it. *autokratorsin* A, as is almost always the case with *v* at the end of words. *antonio* B. *komodo* ABC; and so Theodoret, *Curat. affect. Graec.*, p. 259, l. 1, ed. Gaisf. codd. BC. *alloi* *allos* G. Col. ult. 892, l. 2 *Tyndareos* ABC. B; *techne*, *hodian* C. AC. ap. Lind. *Cur. post.*, etc., p. 7. supra *synchoreitai* A 21. Col. 893, l. 2 *menysai* A. Maranus passed over the obviously corrupt passage without a word; Gesner wished to interpose *me* before *antip.*, which, if "to" is omitted and the reading of the codices received, fits here admirably, unless you would prefer to interpose *me* before *memathe*. Cf. below at the end of the chapter and Luke 6:29, which passages we have already cited elsewhere while discussing the place in question. (ou scrip. o), G. *kataskeuazontes* shall we amend? B Schoemann to Isaeus, p. 271 and before these already Arist. *Rhet.* 11, 2 explained the force of this word perfectly. ult. *pheugousi* AB; *pheugosi* C. Col. 896, l. 7 *eph' hoton* AC; *eph' hoto* B, who thereafter laboriously interposed *to* before *onom.* later. ibid. *apo* ABC, *hypo* Lind. ni, 42, with the best codices agreeing that the error is to be removed in the same way. ibid. *oidipodious* AC; *deious* B. *Christianon*. Col. 897, l. 9 *pros hen* A al. sp. *gar* to be placed after *pros*. l. 11 On Diagoras cf. the book which Mounier edited at Rotterdam in 1838. B. penult. *kai he tou me th. d.* B marg. Col. 900, l. 6 *apistesantes* conj. Heyne ap. Lind. l. 1. p. 10. *eie dei* (signifies there is a tear in the parchment) *eiper* B; *ophele d'* G: then *kathestanai* B: cf. further Valcken. to Eurip. ^B

conjectured that *agathon* ought to be read, which the meter does not forbid and so that the sense is more opportune, which accords with the verse of Telamon in Cicero, *N. D.* II, 32: *Nam si curent, bene bonis sit, male Malis*, which is now absent. For *tot'* em. *eteon*. l. 18 *oida* ABC; further cf. Valcken. *Diatrib. Eurip.* p. 37 C. A, and in place of *heis tais* it has *sophistais* B. ibid. *aletheiais* (fn. vers. A) *hin' heis* ABC. Col. 901, l. 4 *anotero*, below *engytato* and p. 906, ibid. *lyses* A, *lyses* B. l. 5 *opse* (n in ras. sc.) C. ibid. *hyperechete* and soon *krateite*, it was twice — but since erased, emen. -te A. - tai, Col. 904, l. 4 *plethynosi* Bal. ment. since the prior writing was faded, which he also did in some other places. write. But in AB it is *tois men adokimazousin* (*to men ho dokimazousin* B). Since the many of those who are about etc., with the intermediate text omitted as far as cap. 13, p. 916, l. 31 *paratroposin anthropoi* B, they add what they omitted and with those added they repeat and everything from *epei* (cap. 13, p. 916, l. 9) *paratroposin* A, *ratr. anthr.* B. *pa m.* AC; *noesai ten al. ouch heurento hun ou para Theou tosouton de dun. hoson perinoesai*] *peri Theou* B, but enclosed in brackets and transferred and ascribed in the margin *ten aletheian tosouton de dynethentes hoson perinoesai*. *kota* in *kati*. l. ult. *kai* (here the end of the version and al. add. *tau*) *to* A. N Col. 905, l. 1 *edynato* (sc. hekastos BC; *edynato* A. ib. *hoti agen(toi te kai genetoi* A (but uncis incl. in fin. vers. cf. ipse add.) G; *hoti agennetoi te kai gennetoi* B, who immediately *genneta ei agennetea*. ib. *kai men, ouden ei me*, etc. A interp.; *ouden* AB (at the end of the verse, but Maran did not understand the compendium of the writing) C. ib. *pronoe* AC.

[H] antepen. *kai* = also; thus Maran wrongly wished it to be changed. last line. *Mōseōs* ABC. [H] Col. 908, l. 1 *Ieremiou* AF; cf. Seimisch, *Justin*, II, p. 17, n. 5. ^A *en autois* AC; *eautois* B. l. 4 *hōs ei* A. l. 10 *sōz* (= *sōzōn*) A marg. l. 13 *ē* A, corr. from *al*. l. 17 *to agennēton* C; *to agenēton* B. *agennēton* A; *to agennēton* B. l. 21 *gegenētai* ABC; *gegenētai* Lind. ib. *(dia tou autou)* A, in brackets sp. Col. 909, l. 7 *en heautō* ABC. l. 9 *skias* A. l. 13 *pneumati* AB, at B marg. *pneuma*. l. 14 *autou* thus AB; *autou* C. l. 17 *tis ouk ouk* an; *om.* *oun* B. l. 18 *aporēsai* AC; *aporēsai* thus B, and marg. *al*. l. 19 *auton* B; *auton* et A; but *al.* corr. Col. 912, l. 7 *hymōn* B. but *al.* *hē* sp. and in marg. asc. *hēmōn*. ib. *tois* sp. C. l. 14 *epistrepsate* AB (but *al.* *sth* sp., so that it might be *epistrepsasthe*) C. … *an agagein* C. ib. *dia toutōn* eud. B. ... *heautous*. ib. *ta toiauta* B, for these *tauta* AC; presently *kakon* ABC (not *okaton*). Lind. does not approve of Maran’s reading and interpretation of this passage, who says on p. 14: "I, he says, translate thus: who against those who do not cease, with evil intent, to pry into the secrets of others." ^B ... *sp.* B *al.*) *pr.* ABC. ^C Anmerk. p. 891 note 8. Explaining by transfer. Maran, whose explanation, that it might be tolerated in some manner, *hois* must be changed to *hois*. We have already emended most happily elsewhere, as we believe, *THEOUS (OUS) PASI(PASI)* i.e. *theous pasin*: you see now clearly that the error arose from a compendious scription poorly understood; *ho autos* joined with the dative (we add this suffused with shame) is read in Athenagoras on this same page line 13 and l. 36. penult. *theōn matēn* we have happily emended by writing *theōn ONOMATŌN* (names); the homoeoteleuton is the origin of the vice; moreover *mat = matēn* C, from which you see that the scribe used a codex written with compendia, in which there was perhaps even *mat = matōn*, which Palaeocappa himself does not seem to have understood. ib. *all’ athēnaisi men* AB; *all’ athēnēsi men* C. Col. 917, l. 1 *ē* sp. A. ib. *mēdeian ē niobēn* ABC. Col. 920, l. 3 *prosiōsi* AB (but *al.* circumflex erased above acute position) C. Maran), etc., agree. Col. 913, l. 10 *exeipein*, but *pein* trans. and sp. *sy* and *v* above *ei* B. … *subs.* B; marg. C asc.: (= *Iliados*) *p.* … *fact.*) C; *toutou*, but the posterior syllable at the end of the verse in marg. C asc. B, which then sp. *theon*. … *in ras. scr.*) B; *to kreitton* C. Col. 916, l. 2 *hymeis* B. l. 6 *enochloiēn* ABC. l. 7 *ton* B. l. 9 cf. above p. 904; l. 16 ascribed. … *de* *epeidē* of B above, *de* sp. Bal. and in marg. *epeidē* posited, *et* of A above; but here AB as text. *estin ho Theos egnōkotes* and so G. above in text it has. l. 14 *skepsasthe*, in A *e* final *in ras. scr.* l. 19 *alla kai thus.* AB above, but here *om. kai.* ib. *paratrōpōsin* AB above, here as ed. 1748. 1. 33 *in kaitoi* sp. *toi* A. 1. 34 *kai* sp. A. 1. 36 *ho de mē* (*hē mē* deleted B,) *ois* (not *hē* here sp. B al.) *par.* ABC. [alt-version omitted] 1. 38 *epei mē* cf. Kuehner. *Gram. Gr.*, § 711, 2. 1. 39 *locus corruptissimus*, which I explained by transferring on p. 891 note 8. Maran, whose explanation, that it might be tolerated in some manner, *hois* must be changed to *hois*. We have already emended most happily elsewhere, as we believe, *THEOUS (OUS) PASI(PASI)* i.e. *theous pasin*: you see now clearly that the error arose from a compendious scription poorly understood; *ho autos* joined with the dative (we add this suffused with shame) is read in Athenagoras on this same page line 13 and l. 36. ^D 1. 16 saying; *deest ekeinōn* before *ōn* then in *kataph.* sp. *kata* A. antepen. *autō* AC, *autō* B, otherwise Lind. l. l. p. 16. Ingenious is S. R. Walch’s explanation: "All things God is to Himself—the world is perfect to Himself. But then *autō* in single members will have to be repeated thus: there was no need for a created sun since God Himself is light to Himself: there was no need for a created world, since He Himself is a perfect world to Himself: there was no need for spirits and other natures endowed with virtue and reason, since He Himself is spirit, virtue, reason to Himself." And thus Athenagoras says the same thing, which Minucius Felix *Octav.* cap. 18, 7: "God before the world was Himself for the world." Lind. l. l. p. 17. ult. *organon,* (AB, not C) *kinoum.* ABC Col. 921, l. 1 *kai ton plēss.* B. *hōste eite*. ib. *kai pl.* ABC. …in the most ancient of all writings, if anyone else were versed. antepen. *emou* sp. B. Col. 924, l. 3 *in mēpō* sp. *mē* B.

Col. 924, l. 9 ^A *skias* AC. l. 11 *koropathikē* (schol. *koroplathikē*); *koroplathikē* in the text, and schol. *koroplathikē* C. l. 13 *aparallaktōs* C. l. 14 *de* transf. B al. and post *theō* delet. Wessel. Probab., p. 95 sqq., at cf. Diodor. Bibl. I, p. 110, l. 30. ib. *Milēsios* A. ib. *plast.* *kai* B marg.; *andr.* *kai pl.* AC. l. 17 *kai* ante *theō* delet. Wessel. Probab., p. 95 sqq., at cf. Diodor. Bibl. I, p. 110, l. 30. Col. 925, l. 1 *cheires* AB, *cheir* (ras., ex cuius forma concludas *o* eras. esse) C, emendavimus alibi *sc.* *vel* *energa*, in idem incidisse iam ante nos Valcken. *Diat.*, I. 216 *a*, qui et *cheirōn* proponit, serius intelleximus. Cf. et Wessel. l. 1. p. 57, qui h. l. *Hēra* *hē* *ex* *Argous* corrigere voluit. l. 3 *heterā* ABC. l. 4 emendavimus iam alibi *synelonti*. l. 7 *edei* *autous* ABC. l. 12 *prosias* (*v* add. A) ABC. l. 15 *kai tout’* *authis* *houtōs* *echei* C. l. 19 *autokratōrōn* C. l. 21 *alla* ABC. ibid. *apol.* A, sed *lambda* in ras. scr. al., fuit *delta*. l. 22 *parechon* AC, *parechōn* (=delet. v., sed punct. subscr. al.) B. l. 23 *bas.* *eletphosin* AB (sed *eil.* transf. al.) C. l. 26 *hōs* *ph.* B. l. 27 *en tō theō* ABC. penult. *kai* sup. A. ib. *exēuren* A, *exeure* BC. Col. 928, l. 1 *pep.* *basileian* *exetazein*. *Hōs* *par’* (*gar* Stephan.) *hymin* *patri* *kai* *huiō* *panta* *kecheirōtai* *anōthen*. AB (sed al. transf.) C. l. 7 *he(ka)terōn* B, *uncis* incl. sp., et *totum* denuo in marg. ascr. l. 8 *echon* C. l. 13 *tō de katō* *katenegthen* ABC. l. 14 *de* *kai* ABC. ib. *gē* AB, *gē* C. l. 15 *ouranos* *de* *gē* ABC. l. 16 *astrapōn* AB. ib. *andraste* ABC. l. 17 *kotton* *gonēn* (sed *v* fin. postea in fin. vers. add. A; *kotton* *gonnin* B; *kotton* *gonēn* C. l. 18 *auton* A. l. 23 *houneka* *ti* *timōrēsōsin* *ē* *timēsōsin* (*v* fin. om. C) *sasthēn* (*sasthēn* *ē* *timēs.*) C, in quo in fin. vers. locus vacuus vix duas literas capiens; B om. idem sed loco vacuo relicto, Bal. transf.) *megan* ABC. l. 25 *ekeino* — *tetheol*. Bal. transf. Col. 929, l. 1 *agennēton* ABC. l. 2 *gennēton* ABC. ib. *kai* *ouk* *egō* *men* *houtōs* ABC. l. 4 *genom.* *men* ABC. l. 6 *agennēton* ABC. l. 7 *gennēton* AB, *gennēton* C. l. 34 *paregenomēn* B, *sed* *al.* *m.* *prius* *epsilon* *subscr.* *et* *a* *sp.* *et* *dein* *inter* *o* *et* *mu* *interp.* l. 39 *kai* *Dēmētoros* (*duo* *vocab.* transf. B al.) *Demētoros* *ton* (*ton* transf. B al.) *autēs* ABC. antep. *tēs* *paidos* ABC. ^B Col. 932, l. 2 *chorēs* *legomenēs* B, B al. marg. *Gr.* *korēs* *genomenē* (hic marg. absc.; *afuit* *igitur* *forte* *et* *s* *post* *n*). l. 16 *tosounton* ABC. l. 17 *ti* *semnon* *ē* *ti* *chr.* B. l. 19 *tines* *ai* *diath.* C. l. 21 *gennē.* ABC. l. 23 *an* *de* (*sine* *accentu*) A; *tān* B *e* *corr.* *al.* *quae* *in* *initio* *vers.* *add.* l. 30 *kata* (*fin.* *vers.*, *init.* *sequentis* *absc.*), B al. marg. add. *pōthēnai* (*vide* *codicem* *Fr.* *Duca*i, *qui* *nullus* *alius* *est* *quam* B). A l. 34 B al. marg. *Gr.* *apokrinomenen*, *habet* *tamen* A *kai* *tōn*, *quod* *addimus*, *ne* *quis* *suspice*tur *praeeunte* *Lindnero* *forte* *to* *adesse* *in* *cod.* l. 35 *de* *kai* B. l. 38 *echein* *kai*, *sp.* *kai* A *om.* B. Col. 933, l. 5 *de* *mou* B, *corr.* *ipse*. ib. *alphē* B. l. 14 *hai*, *hai* B. l. 15 *moirai* A. l. 16 *adunatei* A (*sed* *et* *in* *rasura* *scr.*) C. l. 18 *huios* *Dios* C. l. 31 *titrōskesthō* A, *titrōskesthō*, *titrōskesthō*(*san*) B, *uncis* incl. *al.* *in* *rasura* *sp.* l. 36 *adēlon* B. l. 38 *o* *evanidum* *in* *fine* *versus* *in* *B* *factum*. l. 39 *asthen.* *dōm.* *phain.* AC. l. 43 *miaphonē* ABC, *Lind.* *typograph.* *vitium* *miaphonē* *in* *suam* *editionem* *illatum* *em.* l. 44 *diēgei* A. ib. *diexē* AB; *diexeis* C. ult. *lēron* *ton* *asebē* B. ib. *supra* *polun* A, *qui* *v* *postea* *operose* *interp.* Col. 936, l. 1 *tōn* ABC. l. 8 *ē* *gar* A, *ē* *gar* B; *ei* *gar* *theoi*, *ouch* *aphetai* *autōn* *epithumia* C. *Ita* *meo* *iudicio* *hic* *locus* *legendus* *est*, *ou* *paschousin* *sine* *notis* *interrogationis*. *Dechair* *ad* *h.* *l.* *p.* 78 *Not.* *crit.* *b.* « *Ego* *mallem* : *ei* *gar* *theoi*, *ouk* *erōsin*, *ou* *paschousin*, *kai* *ouch* *aphetai*. » *Lind.* *ad* *h.* *l.* l. 11 *Erōs* AC; *Er* B, *locus* *membran.* *male* *habitus* *in* *B*.

*Erōs* *amph ekalupsen* *oude* A. l. 12 *edamasen* C; *in* *B* *alterum* *sigma* *sp.* l. 13 *exenonēs* A, *om.* *hoc* *nomen* *loco* *vacuo* *relicto* C. l. 19 *gennētos* B. l. 21 *adēmēta* AC. l. 24 *xenōn* ABC. l. 26 *adēmētos* *kreittōn* C. l. 30 *toi* ABC. l. 36 *phusikōs* ABC. l. 38 *emp.* *eirētai* *pher.* ABC. l. 39 *nēstiste* *ē* *dakr.* *t’* *Epikourou* *nōmā* *brāteion* ABC. Col. 937, l. 3 *tēs* *ph.* ABC. l. 4 *sugcheomena* ABC. l. 12 *autō* AC; *autō* B. l. 18-19 *agennēton* *te* *kai* *aition* ABC. l. 19 *nomizetai* A. l. 30 *sullambanousan* *sp.* B, *nam* *excisum* *est*. l. 32 *pant.* *nom.* AC, *nom.* *p.* B. Col. 940, l. 3 *tē* *de* ABC. ^D l. 6 *et* l. 7 *sp.* A; *ib.* l. 7 *ēn* *phusin* B, *in* *quo* *al.* l. 6 *kai* *peri* *priore* *scriptura* *evanida* *facta* *superscripsit* *et* *in* *marg.* *quoque* *app.*; *videtur* *hōs* *affuisse*. l. 9 *legousin* ABC. l. 15 *gar* *kai*, *om.* *kai* *sp.* B. l. 22 *ei* *theoi* ABC. l. 25 *apologountai* A, *sed* *al.* *induxit* *v*. l. 26 *ēn* *ē* *AB*. ib. *miara* *mixis* *tou* *Dios* *ē* *gēs* *kai* B (*ē*, *videtur* *t* *subscr.* *eras.*), *mixis* A; *mixis* C. l. 27 *ē* *gēs* A. ib. *apopiptontas* ABC (*sed* *al.* *tas* *in* *tes* *cor.* *et* *in* *marg.* *as.* *Gr.* *tes*) C. l. 28 *huperkupsai* ABC. l. 30 *suntethikasin* A; B *idem*, *sed* *al.* *sp.* *Gr.* *the* *super* *teth* *et* *super* *tē* *punctis* *seris* *in* *marg.* *scr.* *Gr.* *suntethikasin* *ē* *sunēkasin*; *sunestēkasi* C, *sed* *marg.* *Gr.* *suntethikasi*. [Y] Col. 941, l. 15 *ginesthai* C. l. 18 *noumen* ABC.

^A Col. 941, l. 25, before *akribountes* space, *kai* B al. penult. *agenēton* and *agenētou*. ult. *tou ouranou* ABC. Col. 944, l. 1 *legei* C, who also space before *tois*. ibid. *eidoton* ABC. l. 12 *peri toutōn* ABC. l. 13 *kai legesthō* omitted in text, added in B marg.: non interpretatum post *leg.*, but after *paid.* C. ib. *phorkos* AB; *phorkus* C. l. 20 *thei* B. l. 24 *peri tōn p.* AC. l. 32 *gign.* and *telōn* C. l. 37 *autō* ABC; above *dynamenous* ABC. l. 41 *tou* (= delete) *kr.* B. Col. 945, l. 3 *chamothen* AC; *chamothen* B. l. 5 *Jupiter Curetibus a Rhea furtim datus est educandus*. l. 13 *Monachus Bened.*, does not seem to have understood the sense, whom Gesner held when he read *aneikotōs*. The sense is: even if the poets and philosophers, who feel many things about the gods in a confused way, could be vexed; it was right for us, however, who speak of God with distinct reason, to be immune from this vexation. Lind. l. 1, p. 20. p. 20. ^B l. 16 *agion* in B. l. 30 *synkechrōsmenou* B, *synkechrōmenon* AC; in other places we propose it should be read *synkekrammenou* cf. Ignat. interpet. Ep. ad Ephes. c. v. Col. 948, l. 4 in that (†) B) *tēn* AB. [H] *tou Theou emeinan*, *eph'*, etc., C; *hoi m. g. alloi, auth. dē gegonasin hoioi* (hoioi A marg., after *geg.* at end of verse) *hypo tou Theou emeinan, eph'* AB. Col. 949, l. 4 cf. Valcken. ad Euripid. Hipp., p. 283 seqq. Then *t'* before *elpida* added B. ^C l. 10 *tinos* transferred in B al., (that is) *autē* B, which is enclosed in space. ibid. *bota* A, but al. above *nēn*. ibid. *epech.* ABC. l. 12 *eisōrontas* ABC. l. 13 *legyon* ABC. l. 14 *Aristotelēn* B. l. 15 *epe'* *isēs* AC, *episēs* B. l. 18 *hotan* ABC. ibid. *bota* A, but al. above *nēn*. ibid. *epech.* ABC. l. 20 *kat* *to koinon* ABC. l. 21 *nomōn* C, *nomō* AB. l. 22 *tou antiou* B al. l. 34 *men* space B. l. 35 *physei* *enz* ABC; and interpet. of his own Maran. l. 39 *heautō* ABC. ibid. *epech.* ABC. l. 40 *allos allōs* ABC. l. 41 *autois* ABC. ult. *hoi prosetestēkotes* C. Col. 952, l. 5 *gegonasin* AC, *gegonasi* B. To that which is said in this place, cf. similar things in homil. Clement. ^A l. 11 *autous* BC. l. 19 *nerullinon* ABC. l. 26 *ton andra* B. l. 36 *ti* *de* B. ibid. *kath' auton* AC, *kath' heauton* B. l. 38 *amasin* A. l. 43 *allos* ABC. l. 44 *autais* AC, *autais* B, *autais* B al. [Y] ult. *ginomenē* C, *ginomenē* B al. Col. 953, l. 1 *eidolom.* C. l. 5 *enaposphragisetai* AC, the same B, but ancient *sera*, which was *enaposphragisētai*. l. 6 *autēs* BC. l. 7 *xnisas* AB, *xnisas* C. l. 12 *heautēn* B. l. 13 and 14 *ē* (or BC) — *hē* (or BC) ABC. l. 18 and after, *erased* post *praecedentis* word which is written before the same word, interpet. A. ^B l. 20 *en memphi* AB, om. *en* C. l. 22 *men* space A. l. 23 *spheas autous* ABC. l. 24 *pollōn* C. l. 27 *tois* ABC. penult. and ult. *hōs* and *legei* space A. Col. 956, l. 5 *basilēas* ABC. ib. *arsenas* BC. ib. *tēs* before *ag.* space A. ib. *eon* C. l. 28 *anthropous * tous *allous* *on.* B. l. 31 *mathēmata* ABC. l. 32 *Bousiri polei* B, *Bousirdi poli* C, *Bousiripoli* (the *i* in *poli* seems to be written on an erasure, perhaps it was *s*) A. ib. *anagnōsi* AC, *anagnōsi* B, but changed *w* into *ou* and immediately into *thysian* from *a* made *ē*. ^C ib. *Isidi* B, but *di* space. penult. *op.* ... *athēn.* B marg. ib. *pantos tēs* ABC. ult. *echomenon* AC, *echomenē* B. Col. 957, l. 2 *megathos* A (*a* from *e* emended) B. Lind. l. 1, p. 22. is in A, having regard to the custom of writing which he uses), *dexiama* B, *dexiōma* C. Diat., p. 180 a. penult. *semēramis* A. Col. 960, l. 1 *semēramin* A. ^D l. 8 *rhiphas* ABC. l. 29 *katethen* ABC. l. 33 *axiama* (so it seems to us to be read, which is in A, having regard to the custom of writing which he uses), *dexiama* B, *dexiōma* C. l. 34 *hōs om.* ABC. l. 39 *Polydeukous* ABC. l. 41 *Amphiaraōs* AC. l. 45 *planētēs* ABC, *ceterum* cf. Valcken. Eurip. Diat., p. 180 a. penult. *semēramis* A. Col. 960, l. 1 *semēramin* A. ib. *basileus te* (*te* space and the grave accent over *basil.* changed into an acute) B. ib. *ho chronos* C. l. 9 *ouranous ekalesen* (-*ssen* C) ABC.

^A Col. 960, l. 12 *epi schui* A. l. 19 cf. Frag. Callim. 391 Bentl. and ibid. Ruhnken. l. 22 *episkiazein* B. l. 24 *antlon* A; *antlon* B al. l. 26 *agennetos* AB, *agenetos* C. l. 32 *hoi erōntes* AC, the same in B, but *al. marg. Gr. erōtes*. Col. 961, l. 1 *autōn* AC, the same in B al., for h. 1. non-nulla (some things) missing, restored by superscript; none faded — see seq. cf. Wessel. Probab., p. 89. l. 9: one should perhaps read *athesmous* (lawless) — Lind. l. 1, p. 22. ib. *miseisthai* (*sthai* space) C. l. 14 *ouk eph’* ABC. l. 22 *ouden* AC, *ouden* B. l. 23 *orthotēta biou* ABC. l. 25 *hymeis* ABC; null erasure in *hymeis* has A. l. 30 *hekastou hēmōn anthrōpos autō* ABC. ib. *genoito* AC. l. 33 "It seems to me one might suspect *huponoein an* if it were permitted, we should safely err by omitting *an*. Unless *an* be taken for a simple *an* (?) as on p. 968, l. 42" — Lind. not. critic. ad h. l. ib. "I have mended the passage by changing the punctuation, or at least I attempted to mend it," Lind. ad h. l., who followed the same method of punctuating as Maranus gave, yet he punctuates before *phōs* and wrote a note of explanation: *phōs auton onta*, consequence of the accusative; *oidamen* is to be repeated even after *horan*. ult. *meta tou Theou* C. Col. 964, l. 3 *kai* later interp. B. l. 16 *gynaiki idi' adelph* A, *gynaiki d' adelph* B, *gynaiki id' adelph* C. l. 20 *thygatri. kata chrēsmon emigē. basileus. ethelōn. kai* etc., A marg. schol. *kata koinou to ethelōn; chr. em. b. ethelōn (interp.) kai* etc., B, and marg. schol.: *Apo koinou to thelōn; ch. emigē basileus, ethelōn* etc., C. Canterus Nov. lect. VII, 38, conjectured: *basileusai ethelōn*; Dechair *emigē basileus, eth. kai ekdik.* ^B ib. *to pl.* C. ib. ante *desn.* space B al. ib. *autous* according to the precept of Gal. v, 14 — Lind. ad h. l. antep. *proskynēma* ABC; which Maranus reports from B, it should be known that the scholium begins with the word *prosxuma*. ult. *tōs* partly in margin A. Col. 965 l. 4: Monk Bened. *hph' hmyōn* (from us), which does not please. For marriages were contracted in three ways: by *confarreatio*, *coemptio*, and *usus*. The first method, which took place with a sacrifice offered through the *Pontifex Maximus* and the *Flamen Dialis*, could not be observed by Christians while preserving their religion. I conclude the same regarding those marriages which were contracted by *usus*. By *coemptio* it was indeed possible; but I think, however, that Christians had their own laws and institutions. Nor do the *Tabulae nuptiales* stand in the way, which, as Tertullian testifies, were made according to Roman law, clearly with the intention that they would be valid in court — Lind. l. 1, p. 122 seqq. ^C antep. *menein*, perhaps *menei* — Cotel. ad Herm. lib. II, Mand, 4, p. 26 l. antepenult., p. 64, notes ed. Paris (ed. Amstel. 1742, tom. 1, p. 90, n. 16). ult. *autou* AB, *hautou* C. Col. 968, l. 1 observe the use of the verb *epause*. l. 7 *mixein* acuto transfixo circumfl. pos. B; *mixein* C. ib. *et om.* AC, space, nothing other than *eis* B, therefore Cotel. erred. l. 11 *gar* in which then *hoi men* ab al. ib. *Theou* ABC., "I supply, *kai ha tous* etc." — Lind. ad h. l. ib. *oude gar eparkei* B. *alexikakois*. ib. *euphronōn* AC. pen. *oudeis estin houtōs* ABC. Col. 969, l. 6 *ouchi* B, *ouch h* AC; to Lindner the following *tōn* seems superfluous or placed for *autōn* (?!) l. 7 *hym.* A, but *h* in erasure scr., was *h*. l. 8 *to phoneuomenon* ABC (Maranus therefore erred, referring something else from A). ib. *amblōthridiois*, B *diois* space. l. 12 *autou*. *tis* B; *ouk arnountes auton*. *tis* C. Anyone can see what from these should be embraced from paleography and the precepts of critical art. ibid. *tis oun an* ABC. Col. 972, l. 2 *anastē(setai)* B, in brackets incl. in erasure or in a place badly kept written. l. 13 *genomenōn* per compend. scr. B, but al. compendium *ōn* del. and HC space. l. 27 *auxēn* (without accent A) *de* AB, *auxēn* de C; recte, and the same from cod. B Gaisf. received. Theodoret. Curat. affect. Graec., e. c. p. 144, l. penult. ib. after *elphisō* interp. BC. b. l. ib. *hupocheirion* ABC. ult. *keleuomena* C. Subscr.: Athenagoras' Embassy A; missing in B; end of the discourse of Athenagoras the Christian regarding the Embassy C. On having examined the variant readings of the codices, no one fails to see immediately that A agrees in many with B, in more with C; that B stands in many with the English codices, which especially the Eton one swarms with errors; and that C offers almost everywhere the same readings which Suffridus Petr. took upon himself to note from his own codex.

JOHN HENRY NOLTE ON THE BOOK ON THE RESURRECTION OF THE DEAD

We have collated three codices of the book inscribed *On the Resurrection of the Dead*. Of these, A contains that work from folio 348 verso to the end; B contains it from folio 153 verso, immediately after the beginning, to folio 433 verso, after the middle. The third, C, which is codex Regius 451, of which a fuller description has already been given by us in our work on the books of Justin, presents this treatise from folio 435 verso to the beginning, and folio 461 recto, shortly after the middle (folio 444 recto and verso is blank). A = Reg. 1, B = Reg. 2, C = Reg. Maranus.

Inscr.: In C it is missing, but in others it is superscribed. Third: he added. What Athenagoras wished to show in this book, he himself said in chapter 24.

Col. 976, l. 1: *of the*, etc., ABC; commonly *of*. l. 25: *and* (end of verse) *to the* C. l. 27: *to each* superscribed by others C. l. 32: *by seeds* AC. l. 33: *healthy* A. l. 34: *those which sprout before* A. l. 36: *to wish* AC. l. 40: *subjoined* BC, but sigma before tau deleted by others C. l. 45: *certain* ABC.

Col. 977, l. 1: *equal* A and so always. l. 8: *thus*—*that* C. l. 10: *and* C, *for* om. C. l. 11: *too* superscribed by others, om. C. Concerning this whole passage, hear Tiberius Hemsterhuys, that great man, who on Lucian, *Necyomanteia* chapter 7, volume I, p. 465, Amstelodami edition: "...From this ought medicine to be sought, I think, for the place in Athenagoras..., whose clinging and intricate sentiment no artifices of words can expedite: if you concede that the text in that manner can be conveniently written, and that the first word which seems to be missing can be added, no difficulty will remain in words that are otherwise very obscure."

l. 12: *whenever* AB. l. 25: *to show* marg. B. l. 28: *of them* om. B. l. 31: *truth* B, *of* superscribed by others. l. 35 & 34: *recognizing* ABC; then *according to* B. l. 36: *the* for *he* AC. l. 37: *so* for *from* AC. l. 38: *would attempt* A, but *would accomplish* and so always. l. 39: *sensible* A; then *one's own* C. ibid.: *examine* AB (Bal. giving them by rewriting somewhat faded words). penultimate: om. B.

Col. 980, l. 1: *element* ABC. l. 4: *the* B, in others *and* changed, but also *what* added in margin; and *also* by the same hand is superscribed. l. 7: *was about to* ABC (at end om. BC); *the* for *and* B, but transposed himself. l. 16: *and* for the *dial.* marg. l. 26: *of the* *is* ABC. l. 30: *bodies* (at end of verse C) *the* AC. l. 32: *from it* (*is* to them) *accounted* AC, *accounted* by B. l. 44: *distinguish* B. l. ult: *also* superscribed A.

Col. 981, l. 1: *is* *to have* ABC. l. 6: *strong* A. l. 9: *or* ABC; then *dying with difficulty* by others cf. Herod. 1, 36, p. 536, Valckenaer wished to correct. l. 19: *of them* superscribed B. l. 26: *of those* C. l. 31: *eaten* (but *e* and *epsilon* before *eta* in erasure written) AB, *eaten* C. l. 36: *and* by others afterwards A. antepenultimate: *otherwise* ABC.

Col. 984, l. 5: *at the same time* *approaching* AC. l. 8: *not* for *but* A (which is always so) BC. l. 9: *so* for *since* (always). l. 12: *approaches* A (which, however, is changed) BC. l. 13: *it* superscribed A, *to* (following *the*) A. l. 17: *it* for B. l. 18: *is* for *the* AC. l. 19: *is* A (which, as we have already said, always adds *nu* with a following consonant) B. l. 23: *too much* *the* *more* C. l. 25: *is* B, *accustomed* C. l. 29: *triple* for ABC. l. 30: *becoming* AC. l. 40: *name* BC. l. 43: *added* (in margin; but *added* in the text written in erasure) BC. l. 45: *the most pure* A marg., B text, om. C. Before: *interwoven* AB (*by interpretation laboriously*) C.

Col. 985, l. 8: *the* (which [–] in erasure is written) B, who (–) in erasure written. l. 16: *the* superscribed B. l. 21: *is* text AB. l. 23: *according to* *it* B. l. 24: *to exist* B. l. 42: *composed* C, but *iota* superscribed by others. l. 44: *or* *the* A marg.; *or* *the* om. C. last: *such* ABC. ibid.: *would suppose* B, correctly cf. Kuehn. Gram. gr., vol. I, § 205, 2, p. 222. Col. 988, l. 6: *this* A. l. 9: *but* superscribed B. l. 11: *approaching* ABC. l. 12: *careful* A; then *is* ABC (om. accent C). l. 13: *of such things* *becoming* C. l. 20: *Seems to be* *only* in A, but by same m. erased and rewritten *the*. l. 22: *at any rate* A. l. 37: *to become* C, but the former or part seems erased, so it might become. l. 39: *for* *the* C. ibid.: *from the same* *form* AC. last: *as* . . . *bewildered*. B marg.

Col. 989, l. 4: *indeed* *not* ABC. l. 9: *and* *part* AC, *and* *choir* B. l. 23: *severed* altered *to* superscribed B. antepenultimate: *and* *choir* om. ed. Rechenberg.

Col. 992, l. 2: *the* *essences* ABC. l. 6: *sparing* B by others. ibid.: *from* *men* A. l. 11: *that* A. l. 14: *it* *to them* AC. l. 22: *this* AC; *the* B. ibid.: *would happen* BC. l. 22: *this* B. l. 25: *for* *now* *gentle* *the* AC. l. 34: *not* *to them* *the* l. 43: *the* A marg. l. 48: *now* *corruptible* *incorruptible* *with* *not* *injured*, *that* *neither* *corruptible* *to* *incorruptible* *with* *incorruptible* *would be injured* *it* C; *now* *corruptible* *to incorruptible* *with* (*neither* *to* *incorruptible* *injured*) *be injured*; *not* *indeed* *neither* *neither* B . . . *ex. ph. t. a. as an. Er. how* . . . *seems to be in A*, *plainly in B-* (in which that sign of parenthesis (–) indicated is written in erasure (partly extra end of verse)).

penultimate: *that is* BC.

Col. 993, l. 8: *is shown* at the end of fol. verso in C, the whole of which folio is empty, although nothing is missing. l. 27: *the* *spear* ABC. l. 38: *second* by others, *false* B.

Col. 993, l. 41: *then* added above the line B; *cleansing* AC. Col. 996, l. 20: *the* in A corrected to *this*; *by the* C. ibid.: *itself* *the* (the *space* in A and others) 5. AB. ibid.: *they think* A. *man* AC. Col. 997, l. 6: *fulfilling* (end of line), *but not* (these two words added in the line, outside the verse) *the* (in *the* corrected by erasing) *to these* A. ^Aibid.: *hopelessly* A. Col. 1000, l. 13: *a certain* *space* B.

μ Col. 1000, final line: *space* *or* (*or* as it seems A, *or* C) *through* (*om* C, *space* A) B. Col. 1001, l. 1: *problem* *the* (*the* om. C, *above* A) B. ^Bpost v). erased A) ABC. ... *the* *latter* ... *to rise* omitted B. ... (and om. C) *themselves* ABC. ibid.: *as* *space* A. Col. 1004, l. 9: *from them* (written above in erasure, i.e., A) AC.

Col. 1004, final line: *that* in the text by the same hand ABC. 1758 Col. 1009, l. 11: syllable *lous* in *telous* and then *for* written above A. ^Cibid.: *the* *dierinun* or A f; *or* *to divide* or C. Col. 1012, l. 5: *through* *but* (*but* om. AC) *the* ABC. om. C. line added B; *concerning these* C. *which also* *all* (all B) *the nation* ABC. Col. 1013, l. 20: *in corruptible* *the* *body* A; *in the* *corruptible* *body* B. *itself* *indissoluble*, *ask.* AC. *ptum* C; *atheism* A. Col. 1016, l. 8: *co-extended* written above *with* B.

ib.: *labors*, here add *how is it not unjust* BC; they are in the margin, perhaps written by A. l. 16: *whichever then* A; *whichever* B; *whichever* C. A f, it seems an erasure is present. ^Dμ Col. 1017, l. 6: *not* *but* AB; *neither* C. ib.: *before at least* ABC. ib.: *or* *the* *other* AB. ib.: *of the* *and* *suffering* ABC. - *other* Rechenb. final line: *by diameter* *impossible* AC. Col. 1005, l. 15: *to the* *this* (deleted) *of this* B. final line: *saying* 7. AC. Col. 1008, l. 13: *is cut through* A. ib.: *he decreed* AC. penult: *to them* B marg. *souls* A, but it was from the first hand *souls*. Col. 1020, l. 1: *they are made like* C. λ ib.: *or* *the* *greater* C. ib.: *through* *nature* ABC.

[1759/60] Col. 1020, l. 19: *vile* B al. l. 28: *concerning the resurrection* ABC. l. 35: *of the small* AB. ibidem: *to us* (in a great erasure scr. A) *peace*. (in erasure scr. A) AC; *peace. to us* (*to us* in margin extra vers.) B. l. 36: *and* supers. A. l. 42: *of that* (*add.* C) *or and* ABC. Col. 1021, l. 1: *active* B al. (partly in erasure scr. part. and abbreviations of scripture used with effort inter. A) AC. l. 9: *to these* ... *to those* B. l. 10: *of that* C. l. 13: *to be* ABC. l. 19: *separated* C. l. 23: *this life* ... AC. l. 37: *to these souls* AC. l. 38: *of that* B. l. 40: *having been made* AB; *becoming* C. l. 44: *together* sp. *with* B. ibidem: *naturally* B. l. 45: *om.* B. *of the giver* AB, *of the being* C. l. 48: *propounded* AC. Subscr.: *Athenagoras on Resurrection* A; om. BC.

TO THE BOOKS OF THEOPHILUS TO AUTOLYCUS

Col. 1060, l. 2: the place is undoubtedly corrupt. Neither the explanations of the interpreters nor those of Toupius ep. p. 177 and Meineke Anal. Alex. and Muller’s Frag. histor. Græc., IV, p. 660, are probable conjectures. It should be read *prow* (*cf.* Clem. Alex. Prat., p. ... and Arnob. c. nat. 5, 29) elsewhere I formerly proposed. Col. 1061, l. 3: cf. Meineke, *Menander and Philemon*, p. 249. l. 18: remove *in vain* before *of hopes* and place after *knowing*, that the numbers may be consistent for themselves. Col. 1077, l. 18: cf. Moehler’s book, which is inscribed *Athanasius*, etc., I, p. 47 seqq. Col. 1088, l. 4: cf. Wesseling Probab., p. 111, et ibid. p. 56. Col. 1096, l. 7: I do not know if it should not be read: "O ... did he not procure for himself?"; otherwise the sentence gapes. ^C Col. 1097, l. 12: it should be amended: “... *the man* calls Eve”, as I have already demonstrated elsewhere. Col. 1100, l. 28: it is amazing how much *not indeed but also* Theophilus is delighted. Col. 1116, l. 21: read *he might*. The whole passage perhaps should be thus established ... as if sayings for a testimony to themselves and to those [who] *the error*. Col. 1117, l. 4: in the reading B and Tig. *and* its traces are present, which Theophilus wrote: *according to* ... See the error of the stupid scribes, who confused A and A and had the grave accent, the sign of which and *on* signifies, they had the syllable *on*. Col. 1120, l. 32: sometimes it comes into my mind conjecture that it should be written ... Ad p. 1121, n. 93: Paris codex, formerly 808, then 1827, now 887, paper in-folio, written in a large character, fol. contains also from fol. rect. init. up to fol. vers. fin. the third book of Theophilus. The Inscription produced by Maranus is. This subscription fol. vers. fin. is: *Pachomius Archimandrite in the monastery of the revered Laura* (only codex) affm. ^D ibid. n. 94 has *of those composing* (συνταξάντων); they slumbered who in the codex saw that they had found *in-composing* (ἐπισυνταξάντων). Col. 1124, l. 3: cf. Movers: *Die Phönizier*, t. I, p. 98. l. 9: *he died* P. l. 18: *he* P. — No. 2. *Arrident* (they were pleased) — *they said, but they* — etc. — No. 3. *Introduce* and *or* om. by P. l. ult.: *he was* P; therefore Lobeck Agl., p. 606. Col. 1125, l. 11: What if we write: *busily active* (φιλοπραγμον)? For what *fond of pleasure* (φιλοπλουτου) means here, I do not see. Then P *did not endure* and l. 16 *speech*. Col. 1128, l. 3: he placed the plural "into a mass", to use the words of Aristotle: moreover cf. Wesseling. Probab., p. 29. l. 6, 8, 9 P. — No. 21. *ordered* P. pen. *becomes* P. Col. 1129, l. 3: *and those of the laws both the*, P. l. 6: *become* P, which l. 11 *to be done* and *Stoics*. l. 20: *of* P, which l. 21 *more than* and *will*. l. 27: *of the unpleasing* P, which l. 32 *most ungodly*. Col. 1132, l. 11: cf. Meineke l. 1. p. 424; this place also by Epiphanius in *Ancyr.*, p. 512, is brought forward, where cf. Petav. l. 18: *to the worthy* P, which l. 20 and l. 34 *presidency*, not as the text Wolf. *presidency* holds. l. 30: *to the upward*, phot. *is the same* of. l. 32: *as it happened*: for they judge all these things *according to law* etc., P. l. 35: *addition* P, which l. 39 *to be told out*. Col. 1133, l. 1 seqq.: cf. Meineke *Frag. comicor.*, vol. I, p. xiv. l. 8: *remaining* or *of the poets* should be deleted; *remaining* h. 1. *in such a way* to be explained, concerning which Heind. ad Plat. *Gorg.*, pag. 475 D, and Walch. emend. *Liv.* p. 59 dealt. Col. 1136, l. 27: *according to law* P, which above *afterward* P. Col. 1137, l. 2: *they foretold* P. Col. 1140, l. 43: *pray over* etc., P, which l. 47 *boast*. Col. 1141, l. 3: we shall cross (not we shall be crossed) P, which l. 6 *to take away*. l. 33: if it is present: ... *especially* (scil. these) *from which you read* (thus it is) P, *so that as you were born a lover of learning (you were born P) up to this point so also a lover of learning and*...

^A (concerning Έση, codices and editions, since it is rarely found with the indicative) εἰς τὸ ὕστερον, everything would be clear. Col. 1144, l. 13 λέγων P: but if you wish to retain it, in place of κεῖται, which was written in P at the beginning of the verse, must be substituted εὑρίσκεται, which is often read joined with a participle in Theophilus, cf. ^B 8 et 25 et 1, 9. The whole passage is read thus in P... λέγων· εἴγε μὴν τ. οὕτω. π. χ. ὡς ν. διακο σ. μεῖται . . . πότε ὁτιοῦν τοῦτο ὅτ' ἂν μὲν μυριάκις τοὺς τότ' ἔχειν ἀδελφοὺς γέγονεν (marg. exter. P has: « It is read in Plato τότε χίλια δ' ἀφ' οὗ γέγονεν », which is written by another hand). εἴδ' εἰς τοσαῦτα μὲν ἀπὸ Δαιδάλου γέγονε, τὰ δὲ ἀπὸ Ὀρφέως, τὰ δὲ ἀπὸ Παλαμήδους, etc. Col. 1144, l. 24 ὡς ξένη τις καὶ ἡμῖν ὑπόσχηται P. Col. 1145, l. 5 ἀπηρτημένων P, which in l. 5 has δι' ὧν in place of οἷος. Col. 1148, l. 14 Μανάθως P; concerning this writer cf. the book which Robertus Fruin wrote, which should be consulted entirely regarding those things which are taken here by Theophilus from Josephus and are said to be contracted into a shorter form. We ourselves, in the edition of the Chron. of Eusebius of Caesarea, which we shall some day bring to light, will treat of all these things more fully. ^C ... dein τούτου δὲ θυγάτηρ. μῆν' α'. Μετὰ δὲ τοῦτον Μεσσῆς Μιαμμοῦ ἔτη ς' καὶ μετὰ τοῦτον Ῥαμέσης ἐνιαυτὸν μῆνας δ' καὶ μῆνας β' καὶ μετὰ τοῦτον Ἀμένωφις ἔτη ιθ' μῆνας ς' τοῦ δὲ Θοῖσσος καὶ Ῥαμέσσης ἔτη ι', οὓς φασιν etc. P. Col. 1150, l. penult. in P εἰρημένον, ω superscript by another hand. Col. 1152, l. 1 ἐκβάλλοντος P, which in l. 25 has ἑκατὸν τεσσαράκοντα τέσσαρσι, and in l. 26 omits δέ. To l. 24 cf. Movers l. l. II, 1, p. 140 seqq. Col. 1153, l. 11 Ἱερωμένος P.

1762 ἔτη θ. Τοῦτον οἱ τῆς τροφοῦ υἱοὶ τέσσαρες ἐπιδουλεύσαντες ἀπώλεσαν, ὧν ὁ πρεσβύτερος ἐβασίλευσεν ἔτη δεκαδύο, μεθ' οὓς Ἄσταρτος ὁ Δελειασάρτου, ὃς βιώσας ἔτη νὰ ἐβασίλευσεν etc., which appear to have fallen out on account of homoeoteleuton. ^A Furthermore cf. Movers I. I. I, 584. 2 Πυγμαλίων Πυγμαλίου, then ἡ ἀδελφὴ αὐτοῦ P. . . . - τοῦ om. P. ult. ρλγ. P. Col. 1156, l. 4 Ἰώσιππος P, which in l. 16 at the start of the verse adds οὐ outside the rule before πάνυ. coniecit Wolf. Perhaps it should be deleted, unless a more serious wound lies in this passage: καὶ before τῶν ἀπ. = also. υἱὸς δὲ αὐτοῦ Σήθ and l. 50 in P is σλ, but it seems to have been written with p erased and after λ at the beginning of the verse is a stain of ink made, as it seems, by another hand. Col. 1157, l. 2 the words ἐλὲ ἐτῶν om. P, which Σοροὺν and presently Ναχωρὼν ὢν ἐτῶν σε. ... and l. 40 ἔτη υλς' and immediately ὃς καὶ τὸν ναὸν τὸν... ᾠκοδόμησεν ὧν ἐτῶν μ'. Col. 1160, 1. 13 ν P, which in l. 18 πεντήκοντα ἔτη and l. 17 κατὰ Ἕλληνας and l. pen. καὶ Col. 1161, l. 1 P, Γοε, see the origin of the error, which further from the traces of P ἐν Μασσαγέταις. ρηλίου, emend. M. Αὐρηλίου Fellus. Col. 1164, l. 19 τελευτῆς καὶ ἀρχῆς, which in l. 23 μῆνές ἡ, and l. 26 ἐχςέ. P καὶ κ. τ. τιτα (verse ends here) νώ θαλλος μεμνημένοι τινές φασι τὸν Β, which in l. 50 ξη (verse ends) καὶ has. Concerning those things which were said above cf. Wesseling, Prob., p. 316. Col. 1165, l. 9 Λιμοῦ P, which in l. 15 clearly ἡμᾶς ^B

TO HERMIAS,IRRISOR GENTILIUM PHILOSOPHORUM

^A Col. 1177, l. 1: σκιαμαχεῖ M. rescribed. ^B ... εἴκοσι ς' (six) and η' (eight)... tim M. with Voss. ὥστε γίνεσθαι [he] rescribed. ^C Col. 1180, l. 1: M. περιέρχομαι; vulgo παρερχομαι; edit. Wittenberg. by a typo error, ἀπέρχομαι. An easy confusion of the prepositions παρά and περί; for [the] former is written, [the] latter is in the codices. ... Bossii Animadvers. in Suid., p. 140; Elsner Obs. in A. A., VII, 60. ... ^D mss. and printed editions; I substituted μετρεῖν. M. thus restored: "Come now, no longer delay, provisions" etc. col. 300 sqq. Whence one might conjecture that after "extremities" in Hermias, "of the earth" should be inserted. M. "extremities" should be inserted. [this] which does not displease. Then M. excellently restored ἅπαντα, [where] formerly ἅπαντα. M.

CONCERNING THE EPISTLE WRITTEN TO ZENA AND SERENUS

We have seen three codices containing [the] epistles sent to Zena and Serenus. The first of these is A, i.e., cod. Bibl. Reg. Paris. 451, which exhibits it from fol. 155 rect. init. to 163 vers. after init.; the second is B, i.e., cod. bibl. Reg. Paris. 174, of which fol. 85 rect. init. to 92 rect. before end contain it. The third is C, i.e., cod. bibl. Reg. Paris. 450, in whose fol. 6 vers. p. mid. to 16 vers. p. mid. we find it.

The inscription is: "Justin to Zenas" (thus A, with a straight line indicated above the alpha, that Zena is a proper name; Zenas B) "and Serenus to the brethren, greeting" AB; in C this inscription is lacking, but in the margin we read this, written in red letters: "† Ethical counsels and exhortations of the holy Justin, philosopher and martyr, wishing and hastening to equip us for the untroubled, virtuous, and perfect state †."

In [the] Epistle we read: "And this ethical discourse is not less" (was is faded in A, perhaps it was "less"; "less" B) "if not even greater than the Pedagogue" (which book of Clement of Alexandria appears before this epistle in A; therefore the scribe of B copied it from a codex in which the Pedagogue preceded it; or from a codex which had been copied from a codex containing the Pedagogue). A = Reg. 1., B = Reg. 2., C = Reg. 3. according to Maranus.

Col. 1184, l. 4: πρόλημμα τινῶν AB. ... but rather it should be referred to the superiors of the congregations along with other interpreters, [it is] vr. ... τούτου A, but erased by another and rescribed in another place, because he took upon himself the task of another in the Epistle) BC. [index: entries preserved] ... DE and ABC. ... always so. Furthermore, the genitive of "the neighbors" has unjustly vexed Maranus and Otto, who are not perfectly skilled in the Greek language; it depends on the words [of those] cf. Kuehner I. 1. p. 170 No. 3 b coll. ibid. § 479 b.

Col. 1185, l. 5: κατεπιτηδεύοντας A; κατεπιπαιδεύοντας B. ... v. sp. even with a consonant letter following, he added v. ... in the text itself he made it out of x from λ. 1. 35: οὐκ ἠνέλησα and om. AB. ... which in transf. ... if thinking to commit injury; to commit injury B (but after "thinking" another apostrophe sign and to this sign Mi. ap. "thinking," but soon transf.) C. ib. ὑπερηφανείτω AB; ὑπερηφανεύεσθω C. the last. ἀπηλγηκώς· ἔτι καὶ πρὸς AB; ἀπηλγηκώς ἐστι· καὶ πρὸς C.

Col. 1188, l. 4: προσήκει δὲ ὑμᾶς AB. ... δὲ B. ... conjecture.

^A 1. 22: *dedittomenon* AB; *dedios* C; then *prosdocōn-tas* ABC. 1. 34: *ean dote kai* ABC; and for the superior passage cf. the chapter and that verse of Juvenal, known to all barbers and blear-eyed men: "You should not live to eat, but eat that you may live," which Otto also praised. Furthermore, this scholium AB has: *hos an* (*an* omitted in B) *to men* (variant *men* to be in A; *ge* deleted in B) *me epi chresimo paren ten oude sympheron holos zen*. 1. 37: *euarestoi genes-the* ABC; *euareston ginetai* AB. 1. 43: *me idion ouden ex-e-tanit* Otto, who then *philia favor* took (for it). 1. 44: *oute* AB; *oute* (but *sed* transformed in) AC. 1. 46: *hen oude* B, erased in *Me*, but the transcription of another's erasure in the treatise and the *Iras tedeuon* text, erased by the author herself, has been replaced in the compendia by *scrae* additions in those two vocables in A.

Col. 1189, l. 6: The distinction of Maranus is in A, where before and after *eti* there is an erasure; *pragmat., heauton adikei; eti* BC. 1. 13: *eutrap.* Sylb. cf. ad Ephes. v, 4. ^B 1. 18: *esxirrom.* B; *esxirrom.* AC. 1. 20: *acho. de eti* T. ABC. 1. 24: *allo* tis AB. 1. 25: After *leg.* the *kai* is omitted, then supplied. We have emended l. 1: *anaplattonton* (this and Otto conjecture) *kata*, etc.; for *te* must be deleted; *helkonton* at *anaplattonton* are connected by *kai*, but since being the most famous for the cause of the non-added copulative particle, an adjunct is *anaplattonton*. Moreover, having placed a comma after *sken.* and an interrogation mark after *gra-phein* is Otto, who soon conjectured *schoinobatountas* cf. cap., which he himself said was not necessary. ^C 1. 2: *to pleiston; en schemati gunaion memethusmenon tous anoetous ton anthropon katergazomenos* e-schol. in *Me* B, it was also in A, but erased; for which cause see at col. 1188, l. 46. 1. 15: *peripatheis hoi Puthagoreioi onomazon; kai phulatt-esthai toutous ta eis philian koinen* (in A it is not clear what was here; for *koine* has vanished) *parenguon*. The scholium *A* wished to add, as it indicated with a mark placed, but omitted, and it is clear that nothing was erased there. ^D ib. *g' oun* AB and so always. Penult.: Perionius reads *ton te* and thus translates the passage: "Nor should only he who is accustomed to rebuke be made a friend, but also he who is accustomed to listen." My common reading is good in this sense: and the liberty to rebuke must not only be exercised toward others, but also admitted and heard from others. For there are many who indeed rebuke and disparage others willingly, but do not suffer themselves to be rebuked and disparaged by them in return just as willingly. Sylb.

Col. 1192, l. 2: *ten gnomon* AB, *te gnomi* (in *gn.* iota subscript omitted) C. 1. 6: *Consulat autem pro se quisque, utilitati commoniter omnium*, thus Langus *b. i.* rendered it. 1. 10: *mulieribus agendum est ac cum animabus in purgatorio retentis*, namely from afar; cf. also c. 15. 1. 12: *tum ab Ottone recepta vera sit*. You might conjecture that *hoper agapomen* perhaps *o periagapomen* or *o huperagapomen* lies hidden, and in *to* perhaps *touto*, and in the following *meketi kinduneuomenoi*: but these are of such a kind that they do not fit here, and among which are some that the Greek language rejects. Let others see how this passage should be cared for. Moreover, in Maranus's conjecture, you should write *esti* more correctly.

ON THE EXPOSITION OF THE RIGHT FAITH

The second codex is B, from the Royal Library of Paris, 938 (formerly 1004; 2976), a paper manuscript of square shape consisting of 193 folios, each page of which contains 24 lines. It contains this book from fol. 1 *recto* beginning to fol. 15 *recto* ending. The inscription is: *Exposition of Justin the philosopher and martyr concerning the orthodox [confession], the first discourse* (the text gives *the first discourse*).

Codex A was written in the 12th century; B was written in the 16th century by at least two scribes with a reed pen, and they were Greeks. Both are teeming with errors which took their origin from what is called itacism. Both were at one time kept for a period in the fortress of Fontainebleau.

The third is C, already most familiar to readers. It contains this book from fol. 247 *recto* before the middle to fol. 261. The inscription is: *Exposition of the faith of the holy Justin the philosopher and martyr concerning the right confession, that is, concerning the holy and consubstantial Trinity*.

To these three codices, two others are added, transferred from the Coislinian library to the Saint-Germain, and from the Saint-Germain to the Royal library. The first of these is D, marked no. 120, a parchment manuscript consisting of 263 folios, each page of which contains 31 lines, written in the 11th century. This codex, according to the judgment of Montfaucon (cf. *Bibliotheca Coisliniana*, p. 192), of excellent quality, contains this book from fol. 13 *recto* past the middle to fol. 20 *recto* ending; the inscription is: *Of Justin the philosopher and martyr from that concerning the faith* (here a very ancient hand has superscribed at least part of the word... i.e., *discourse*, partly above the space between *faith* and the punctuation mark, and partly above the punctuation mark itself): *concerning the faith*. Which passages it omits, we shall indicate in their proper places. This codex was formerly in the sanctuary of St. Athanasius on Mount Athos, and was indeed the thirty-sixth of the third position or third chest.

The second is E, marked no. 225, a cotton-paper manuscript of the 15th century, consisting of 28 folios, each of which contains 18 lines. It begins from fol. 1 *recto* beginning to 28 *recto* beginning. The inscription is: *Exposition of the faith of Justin the philosopher and martyr concerning the right confession, that is, concerning the Trinity*.

A = Reg. 1, B = Reg. 2, C = Reg. 3, D = Coisl. 1, E = Coisl. 2 in Maranus.

All these codices, with the exception of D, in which, with few exceptions, the *vnr* has been erased, and E, have lemmata in the margin. In AB are the same lemmata, but A has divided the whole book into twenty-three sections, which one might take to have been labeled chapters from fol. 4 *recto* beginning; B has divided this book into the same number of sections, which, however, it calls discourses (*logoi*). Whence it took the name *logos*, we have not immediately seen; but since B saw the abbreviation of the word *lyseos* above the number B at the beginning of the second chapter, perhaps it interpreted this abbreviation, viewed in haste, as *logos* and thought it had found that word in its text. Furthermore, in ABC everywhere *aporia* or *lysis* (difficulty or solution) have been written in the margins.

…it is established that [this is] what he meant. Otto. But if you assume that the figure which they call *hysteron proteron*, and which is found quite often, is present in this passage, this objection of Otto will be reduced to nothing. ^A …they have C (the text) E. ib. [for] healthy, C (but at a space η written by Steph.) E; furthermore, they have [...] but θα in in. sp. Steph.; we add E. proceeding ABCE. then and Son ABE. line 12 is granted E, other-reading B; but such trifles, which are more frequent, we shall omit hereafter; these are faults, not variant readings. ^B …exhibits. codex Monacensis. A η written by αι.) BCE. therefore Qto. ^C … L: that one is God and then: that nothing was coexistent with God in the beginning. C has that one is God and to Him alone must worship be attributed, he proves. - rior D; then Mi [one] add. after for. ^D … vers.) B. which is found here and there and in AB. is. ult. praise (is praised A, but corrected by another and so immediately; praised B, but αι. from ε erased having been made or.; then thrice is praised) for he says the God ABD. Col. 1209, l. 1' praise him in etc. C. etc. D. - they were born. therefore they have all. Moreover, with regard to this passage it must be referred to what is read in Me C: but this was demonstrated before in the first discourses; I mean that [which is in] the [discourse] *To the Greeks* and the *Apologies*; for this is what those [people] desire, and nothing else; if not this, say yourself what is their conclusion. and of one E. …differs D; then will someone say, if [not E] it differs (to differ E) ABCE; then birth if born [D, but another sp. ω et as v as or.]; for [they are] evanescent; then from and through after *of whom* sp. A; finally it proceeds ABDE. Col. 1209, l. 17 not the same therefore CE. ^A …of existence in A in the context of the words themselves as a lemma are written: in A begins chapter III, in B the third discourse; hereafter we shall not write these divisions. ^B …unbegotten. ib. [for] the (the B) for etc. AB; for [is] omitted C. and etc. AB; then according to essence E. common D. ^C …furthermore cf. questions and answers to the Orthodox 139. ^D …written B; instead of *of a certain thing* has *is* E. we have conjectured; above *indicates* ABD and so often a fault is made in them; then with Maran they make CE; immediately [let the subject be], according to etc. E. …God essence indicative is a lemma in A (which in the context of the words itself has it, as always) and B (in Me as always); add B: this book belongs to the serene one, which words in the top upper margin are in A. In A begins here chapter III, in B the third discourse; hereafter we shall not write these divisions. ^D …begotten. Col. 1212, line 4 regarding procession and so l. 19 C; scope E, instead of which *you might seek* has D. gave Otto. ^C … [God] in E. L has: and here again the [word] God [he says] is indicative of essence. l. 7 before *as* this L: that the unbegotten is able to exist according to substance identical with the begotten (existing B) AB; then not belonging G. Son AB; toward Son or D. …procession D. ^B …BCDE. therefore scholion: as the great Gregory says. But these do not define essence and the following. [...] ^A …remainder E; these we have added for the sake of a specimen. ^B …of the Son and of the Holy Spirit. ^C …sought E. l. 54 for all things being omitted, the all things which follow ABD. ^C …middle verse erased is; before this erasure sp. *is*, at the end of the verse still η is present, and to this, written above, *ti*, at the beginning of the following verse is read *created*, instead of which *creator* has E; then uncreated and master. ^B …[at least] two Ir. E) CE; Me C of beings, the one uncreated, the other created. ^A …sp. s written η and so Syll. and Morell. have) E. B) they place ABD; then from itself [Theotokos] E; by Digitized by Google

^A of the divinity ABD; Maranus alone stands by part E. Ibid., before *so* in AB is *L*: that it is not conjoined to the created nature (from this place also it may be seen that B was written from A, for above the *t* after *x* there is a circumflex, which the copyist of B set down faithfully in the same place, adding with A a circumflex also above the *h*), nor is it numbered with it—the Son and the Spirit. *Marano* agree CE; *sounds* cod. Ms. Steph., which looking at too hastily Steph. perhaps read badly. *Fragment* to be present in E. 1. 46 of teaching D. Col. 1213, 1. 2, *concerning* om. C. *Receives* AC; whether B also has this we do not know. The syllable *of* in *created* is on a late erasure. *Corr.* B; then *of which* indeed CDE; *of which* also AB. Steph.; then *if* om. E. *and* etc. D, the intermediate words being omitted. *al.* B. 1. 15 *neither* world A Me.; then *neither* powers present… *nor* depth C Me.; then *shall be able*… to our Lord at the end of the last line of the verso leaf om. E. *angels and* archangels C; *and* demons *and* powers *and* things present *and* things to come, *height* etc. D. *Clinging* om. *Time* more congruously [variant] Sylb. because of *crying out*. 1. 26 in *bringing* [space] ga D, who then has *therefore* and the *and by*... *showing* om. *knew the* etc. CE. etc. intermediate words om. D. ^B To chapter v in C Me. *Gon* = third sc. chapter. In A L there is: *that the Son and the Spirit are set in order with the divine nature.* Chapter 6 in A; sermon 6 in B. [B] has it thus: *to show how the Son and the Spirit are set in order with the divine nature. Our Lord Jesus Christ therefore after the resurrection from the dead says* (i.e. *he says*) *to his own disciples, Go*, etc. Col. 1216, 1. 3 instead of the words *Corinthians -ei* [B] has *The Apostle says* D. *for* om. E. *bringing*... *in* B has *being*. Whether this is in E also we do not know, Maranus affirms. *how* ABCE, which [it] has we do not know. AB; *introduces* E; *brings together* C. Col. 1216, 1. 18 *for being*—*in spirit* om. D; *being* D with *for* omitted.

1. 21 *God and the Spirit* AB. 1. 23 *by*. Through these *he taught* D. 1. 25 *in another* ABD; *in another* E. 1. 27 *in heaven* CE; *then* [it should be] *might be strengthened*. AB; *strengthened*: but *n* is corrected from *ei*. 1. 31 *by* in *spirit and* of you om. ABCDE. 1. 32 *God* see L in AB: *that sometimes the Spirit is called the Spirit of the Son, sometimes of the Father.* 1. 35 *Paul* om. ABD; then *and Father* ABCE; om. *and* Otto. 1. 35 *and everywhere* also—*of one another's communion* (cap. 7 near the end) om. D. ^C ib. *of the teaching* CE; then *setting* A, but adds *together* in the lower margin. 1. 41 *and God* and (in Mi outside the line *and* in A) *God* AB; then *in the teaching* om. E. *conjoined* E; then *of the* om. ABE. Col. 1217, 1. 2 *extreme* *of the* E. (sp. *but* A) *now*, etc. AB; *the Spirit* now *but* before *now* is not in C) *indeed with himself setting in order*... then *the* had been in E, but *v* is erased; soon *take heed* B. *teaching*. *that*; which form is of the optative hortatory; the transition from the first to the second person will be offensive to no one. Cf. to Rom. 12 and 13; 13, 13 and cavit. Before chapter 6 L and in AB: *that* [similar, scribe: *similarly*] *the Son and the Spirit create with the Father.* ... *the* etc. *less* AB; *more* infra has *being less*. *was rendered different* E, who *with the Father the Son and the Spirit* have. *of the* holy Spirit E. *to be set in order* with the Father *the Son and the Spirit* it follows also that the *according to essence is unchangeable*. Soon C in Me: *the proofs of the uncreated nature and of the created*. ^D *admitted* B; in the margin AB read *and confessed*. Col. 1220, 1. 1 *this* CE; *it* AB; then *also* CE; *that* AB. *to be*, AB, but in the margin read *and the one who wills*; then *making and able* AB; but with Mar. they agree CE. [B] exhibits the place of the text AB thus: *so the whole of divinity and creation; ( the uncreated and of creation mid. alone B) nothing being intermediate, clearly; but if through pl.,* but M. A and inferior margin B: *read also thus and of divinity since this is uncreated and of creation nothing being intermediate; everything which of the cr. to, by the div. not clearly.* By more [words] with us—*creation* and the rest. *numbered* ( . *on* erased *n*, which still appears, scrui). *defining* E.

^A Col. 1220, l. 17. *act.* to indicate those of AB; then separating E. Wolf. ^B l. 21. (which is to say, for what reason) and I conjecture. [and in A] AB. and with the Son and Holy Spirit acknowledged.—From the word "One," again commences D. in place of "generally"—D has "if" and then "Holy Spirit." hence "or if" B. l. 35. "for" in ABDE and if we are not mistaken C. [a word] C, but to o adds v G other; finally "I would wish" ABD. "himself" (the latter underpointed) E; finally "to persuade" om. C. [text] om. D. Col. 1221, l. 1. the earthy—*very-many* B Me. divine by human nature. l. 7. the [word] ABCE. 1 Cor. XII, 2, Otto. if we are not mistaken, with Maranus it makes clearly C, which in Me. schol. has: "that in a mirror and in a riddle he signifies"; in AB the whole passage is written thus: "for to see through a mirror; in a riddle," etc., that "and" before "in riddle" with Origen, and others Paulc attributes to Maranus; Pseudo-Justin, Lango leading the way, Otto. [with a] comma abE before "and" placed to the side we believed: "then *ap* impassable" conjecture Otto. 73 indicated. "according to the measure which each has received, it is fitting to seek." Maranus makes [it], but in Me. "divinely understood." and after "we understand" l. 32 and having deleted the brackets placed by Maranus after "joining," he placed a period. "from the Father the Son and the Spirit and how one essence and three hypostases." From the word "thus" again commences D. - only iota subscr. omitted, which everywhere is missing in E) E; above "shone forth," "to the," etc. E. soon "in time" they have. "of light the Son from the Father." ib. "of light the Word of the light" (the four following words they have in the margin AB) [which is] to indicate ABCE; above "and if light from light," D. ^C Col. 1224, l. 1. the begotten· "from" D; the begotten, impassibly text AB; but write "the becoming" and nothing more Mi A; then "impassible would be also the birth," etc. D, [and] other. l. 2. *a bit of red* underlined, it shows. ^D [text in A, but other hand from omega made o.] [text in Latin, and intermediate omitted.] l. 78 conjecture Maranus error's source. A. confirms the Argentoratus codex, and that, with Maranus not named, he placed in the text Otto. Furthermore "we acknowledge the Trinity." and "concerning the Holy Tr. in this way we glorify." [text in Latin, intermediate omitted.] ib. "from the knowl. of the Lord" E. if we are not mistaken, B; it has "to be sober" E. "great Tr." AB; "having gone forth" thus end of verse here in C) "concerning the great and d." CE; om. "thus" before "glorify." ABCE. l. 26. "to the *arr.*;" in Me. fourth sc. ch. et [line reference]: "concerning the divine economy" C; before "arr." L in AB; "how it is necessary to glorify concerning the economy of the Word." ib. "for also of the" ABCD. Then "the Word, but the according to power [?].n. and this is to be examined. Since Adam by death—made; the Son of God not having departed from the heavens fulfilled and let not someone ask concerning the u. the tr." thus this passage shows D, [text in Latin, and text omitted is apparent]. this passage apud Angel. Maium in *Scriptt. vet. nov collect.*, t. VII, p. 1, p. 29. apud Maranum in note 81; they have "having gone forth" AB.; and "Son of God" E. "and is man." Me ^A [in margin, but text is Col. 1225] has: "the essence of the economy." Col. 1225, l. 2. the *oph.* ABE; the *oph.* C. 1, p. 361. ib. "having heard" E. L in Me C: "how it is necessary to divide the contrary voices concerning Christ." o mut. and with the accent on the epsilon transfixed placed another on the o) BCE. "ages" E. l. 15. Before ch. 11 is L in AB: "that the manner of the union without divine grace none could accurately know." ^B [text in Latin] [text in Latin] "–ing" u; "far from this" ABD; soon "of others" E; [text in Latin] "if you wish" (-ing E) CE; finally "if of how much I am" om. l. "I might be" AB. "an example into an image of the union being taken, according to something indeed it fits, according to something else it does not.—C in Me has: "visible modes of the union." ^{C D} "intellectual word;" soon "if" twice in E.

^A At Col. 1225, line 55, "of divine signs" E, which then "works" — "is handed down"; "works" "is admitted" AB. From D; "for the cross" is omitted in E. — "fairly" B Me. is omitted in ABD; "the whole" is omitted in CE; "in act" ABD; "compare" D. Whose lower margin "not two" has been added; soon "from from from air" in an erasure is written in E. "And" (of "the" added by B alone) "water and earth" AB. ^B Col. 1228, line 5, "another" E. .. 8 "was" omitted in CE; then "and before the" alone D. Whether it is in E we do not know. sum in Me. added. 14 "proper" ABDE. In G Me: note "that the effect is something other than those from which it exists." "remains indeed." of them ABD; "and" omitted in CE; "that happens" if "distinguished" "perished" "the man" E. 24 "has sent" E and thus, but "Chr." "the one from God to" "has been sent." "Chr." "would not another being about these," etc. of about two lines. "often" "suffering with the body and before this," etc. E. — "and sympathizes" "continually" "appearing" "the honor" (alt. L. in o corr.) — "other" (end of verse) "becoming" — "nothing" "less" "receive" D. We have amended 1. c. this whole passage thus: "but otherwise also the soul [thinks] of the body; it sympathizes however continually with it (i. e. corpori) and," etc. Col. 1228, line 37, "if any of the pious should dare to say" D. "saying" C. then "according to something however" CE. 42 Before cap. 12 L. In A: "image of divine union toward which it approaches having the things of truth and the pious." ib. "we however and the things from the Father" omitted in D. "not to think" "ignorant however and" E. Col. 1229, line 5, "and will beget" CE. is in A; then "has been begotten" E. Soon in Me C: note "the word light man body" [has faded]. Immediately -- "and according to an ineffable" (the former e sup. al.) "word" D (the word not there); "the word" omitted in ABCE; then "was united" I. "underlies; this also" AB; "of the boundaries" D. ^C bound ABCDE, ed. Mar. 1742 "was bound" typogr. by error; above "for if the body" [text] AB; C in Me: note "the cause." indicated Maran in n. 12 "to the air the light surrounding" E. (all omitted in A. add., if we are not mistaken, B) "more truly." The whole passage thus presents D. "so that therefore the light is one thing, and another" etc. marg. C: note "how night came to be." "to human reasonings the manner of things happening in God is a clear proof of unbelief." 25. in Me Dj "the" (sp. A) "light" ABD; "one sun the light is called with the body" alone E; for "with the body" omitted in ABCD. "we are mistaken," E, "the one" C; soon "like God the word" ABD; "like the divine word" CE; "the Son the man" which Maran has in the text is in CE; ABD have, which Mar. in note 17 exhibited. Col. 1232, line 2, Before "again" L. in A is: "that those [who hold] the two natures of the Son." "by the energy no one" AB. "as in the case of light, light is in [its] energy, which no one" C. at "dividing" Me A has "reading: separating"; then "to know" D. CE; then "would hold" D. E, but Me "would recognize." Then "thus we" — "victor to be proclaimed" omitted in D. — E) "of the nature" CE. AB: "what it behooves concerning God to seek and what to believe." ib. "invoking again" alone AB; "again to me" is present in E. "certain letters are erased and by a recent hand is written the word. Perhaps it should be read: the word (for "at least") imitates" Otto. 3 "strayed" A. et, if we are not mistaken, B, known error. "not already" are absent; with A agrees B. who however in text has those words. "ready" added G; "ready urged on and to cast" AB; "ready is" [the] "etc." cod. Argent. et Otto. "the Word is everywhere by essence and how in his own temple." — From the words "how then" (this word alone

^A) attempting to solve a mystery with a mystery, [the] solution. ^B [Col. 1235, 1. 43] are [in] both [ABDC]; [the line] is present in C also I note; thereafter "plus" ABD. [1. 45] *ultra* (concerning God) ABCE. Col. 1235, 1. 1 "for on high [created], on earth, on God" E; "how [on] earth, how [of] the sea" C. 1. 3 *the* [word] is missing [in] D. 1. 4 [is] missing [in] ABCE; "altogether surely [one] would say" CE; "surely you will say" AB. 1. 5 *in power* (by power) [of abundance] CE; thereafter "altogether" ABD; then "then" *does* [it] [in] D. 1. 6 "made" [in] D; "is begotten" AB. 1. 7 [in] AB; [or] "by" essence—"is it possible" [in] *on* (the) *accident* [in] Me D. 1. 8 [to] "be" [in] ABD; *est in Me* C: "all-wise" and [this] "is" [in] [this] [part] "since that which exists to someone either of itself or by accident." 1. 10 "laughs" [in] E. 1. 12 [in] D; "since more" *thus* [the] *only* B [in] *in-rediis* (omitted by) [the] omission; "otherwise" *was* [in] A. 1. 13 [of] them [in] E; "the same [had]" [in] AB; "had the same" [in] CE; "by" [the] *possessor* v. ABCE. Col. 1235, 1. 14 "thus" [in] E. 1. 16 [the] "unbelief"; "look" etc. ABC; [it is] [the] *same* [in] E [we do] not know. 1. 17 "tongues" [in] AB. 1. 20 [before] 15 L. in AB: "that everywhere by essence the Word is [there]; and in this way in his own temple." ib. "for you said" D. *Ceterum* Euthym. Zigaben. in *Panopl. dogm.* tit. 16 c. Monophys. *hunc locum usque ad* (up to) *προισχ.* [affirmed] *allatum* (brought) *Justino tribuit.* *Porro* η (those) *προσποιούμενοι* (pretending) [in] CE. O (those) *προβαλόμενοι*, [who] οἱ [before] τὰς [is] missing [in] D. *κράσει τὰς* [the] τ. [in] AB, *sed in Me γρ.* "and in order that you may hold." *Dein* (then) *ἐπαπορρ.* [in] D. 1. 25 [the] flesh t. λ. "to be changed" [in] CE; *porro* "has been brought into being" [in] D. 1. 28 "neither indeed that" [in] D, "nor thus indeed" [in] AB; "nor that" [is] now [in] E; *porro* "they are clear" *omnes* [in] D, none excepted; *erravit igitur* Maran. 1. 29 "speak" [in] D. *Porro* L. *in Me* C: "questions against secret questions, very mockingly." 1. 30 "he left" [in] AB; "he did not leave" [in] C. 1. 32 "if indeed" [in] ABCDE; *dein* "for indeed" [is]—*ὅπερ ἦν* (which was) Me B; "if [it is] indeed [what] was not" [in] CE. 1. 35 Me [the] "solution: [it] is present (scribe "everywhere") and by essence and by preference in his own temple." 1. 36 "has made" [in] AE; *dein* "word" [is] missing [in] ABCE. *Sequentia attulere* Anast. I. 1. p. 27 *et* Niceph. *ap. Dom.* Pitra *Spicileg.* soles μ. I p. 368. *Dein* "let us ask" ABCD; *quid sit in E ignoramus.* *Dein* ἆρα [in] D. 1. 40 "remained" [is] missing [in] C [in] "men"; "body, the body" [in] CE. *μεταπ.* etc. D; "body the body" [in] ABD. Col. 1256, 1. 1 "of the Word" [in] ABD; "of the rest" [in] CE. 1. 2 [the] "body" *sp.* [in] D; "the body body" C, *cuius* Me: [I] note, "the supernatural doctrine." *Porro* "since" [in] ABD. [in] E, "its own nature" [in] C; *mox* (then) "he changed the body" [in] ABD. 1. 7 [the] "deficient" [in] ABD, *iidem ex more* "not therefore." 1. 11 "he was" [in] D, *qui dein* [is] "nature essence" *habet*. [concerning] "the divine and secret union of the Word." [and] "to" [is] missing [in] C. 1. 15 "me remained" [in] CE, *in Me add. D.* ^C

1778 *al.* [in] *κατ' αὐτὴν* [in] AB; *sed* Me *γρ. καὶ* (which follow) [are] [in] AB; *om.* [in] *κατὰ τὴν αὐτὴν*. 1. 20 "divine indeed, created" [are] [in] *et* [in] [the] verses; "but" *if* [in] E; *dein* "is transformed" [in] D. 1. 26 "shall be at a loss" [in] ABCE; "shall be at a loss: *maybe* [in] AB; *καὶ ante* *τάχα* [is] missing [in] E. 1. 27 "is shown" [in] ABD; *dein* "will paralyze" [in] AB; *dein* [on line verse] "I will speak" [in] E; "I shall secret" [in] A (*sed ut vr. ex em. eiusd. m.*) BC *ut textus*. 1. 30 "crying out" *solus* D; "ours in erascript" E. 1. 33 "you say" [in] AB, *sed* *Me γρ. καὶ ἐπήει*; *dein* "offer" [in] Me CDE, "bring forward" [in] AB; *supra* "secret" [in] D; "poverty" [in] AB. *Dein* Me C: "that there is no harm to us, [they] are ignorant of the superiority of the dispensation." 1. 34 "is not known" [in] CE; "is not known" [in] AB; "is not known" [in] D; *supra* "ready" [in] AB, *error vulgaris*. Col. 1256, 1. 56 "not one" ("not one" [in] E) [in] "harm" [in] CE. 1. 57 "coming to be" [in] D; "is coming to be" [in] AB; *ut* *Mar.* [in] CE; *dein* "how then whole—my words" [is] missing [in] D. *Mox* "see" [in] AB. 1. 39 [to] "us" etc. *habet*. 1. 41 "he approached" [in] CE; "set" [in] AB, *qui mox* [to] "us not" *dein* *περ.* *habent*. Col. 1237, 1. 3 "the divine" [is] missing [in] C; *mox* "to the speaker" [in] AB. *Dein* "to these therefore" [in] D. 1. 7 *sp.* [before] [in] D. 1. 8 [is] missing; *porro* "poly-branched" [in] CE; *dein* "figure" [in] *solus* C; "property" [in] ABE; *mox* "guard" [in] E. *In Me* C: [I] note "that as divine instruction it is gathered." 1. 20 "is emptied" [in] *habet*; "is emptied" [and] [in] AB [and], *ni fallimur*, [in] C; *ita et* Otto; *supra* "worship" [in] C. 1. 22 [in] text [have], *sed ad* "but" [in] *ἐπιστ.* *in Me γρ. καὶ διισταμένων*. 1. 26 "he was baptized" [in] E; *dein* "upon" [in] CE; "into the" [in] AB; *emendavimus* 1. 1: "go in" etc. 1. 29 [in] AB; *to* "you" [in] ABC. 1. 31 "by essence" is *immediately* after "in the same way" [in] CE. 1. 33 [of] "all" [in] D; *dein* "remaining" [is] missing [in] CE. 1. 34 "in those" [in] ABCDE; "essence and" *solus* D; *dein* "thus" *scribe cum* ABCDE. 1. 38 "being made" [in] ABCDE; *dein* "to be gathered" [in] ABCDE; *sed AB Me γρ. καὶ συντελεῖσθαι*. 1. 41 "and as if" [in] AB; "and as if" [in] AB; *καὶ οἷον εἴη* [in] AB. 1. 42 "confessing" [in] *sed* *vers.*); "confessing according to" [in] ABD, "confess in the" [in] E. 1. 44 "body [which is] dirty" [in] AB (*sed* *γρ. καὶ ῥυποῦν* Me); "dirty" [in] CE. 1. 45 *ult.* "for not—I discuss" [is] missing [in] D; "might be hypostatized" [in] E. Col. 1240, 1. 4 "of the" [in] [the] *end* [in] *vers.* [is] missing [in] E, *sp.* C. 1. 7 ABD. *al. add. v.* Col. 1240, 1. 8 "Word" [is] missing [in] AB. 1. 13 "the God" [in] C; *porro* [is] missing [in] ABD. 1. 14 "eyes" [after] "sin" *are* [in] ABCE; AB *non præmittunt* "the" [before] [in], *quod, ni fallimur* ^D

is missing [in] C; *moreover* [in] C; *as if* [after] the note on E is missing. 1. 19 "to all" [in] ABD. 1. 20 "to all" [is missing in] D; "according to essence" [in] ABD. Finally, the whole chapter is missing [in] D. 1. 26 "ideas" [in] AB; *soon* "to those" before "the" [in] CE; *further* "advancing" [in] CE. 1. 32 "has attained" [is missing in] E. 1. 14 "the one through whom all things," [in] AB; "the one through whom" [is missing]... *moreover* [is missing in] AB; "let us pour out" [in] AB; *further* "having prayed sincerely and let us offer incense" [in] E; *moreover* "he himself in them" [in] E; *turning back* "the blessed" *himself* "stiff" [in] B; "author/donor" *in* A.

The end of the word of the holy Justin which he entitles "Exposition."

Of the same holy Justin, Answers to the Orthodox concerning some necessary questions.

supplemented: "If the medical art is highly beneficial to men, how is it necessary..." The final verse of this includes a lacuna of one line; on the beginning of the verso leaf there is a lacuna of three lines, and at the beginning of the following line a lacuna of twenty-four or twenty-five letters. Sylburg wished the lacuna to be filled thus: "so that they are not only unable to boast about it, but are also shown to be utterly destitute in regard to this."

Col. 1300, 1. 26 "by a making of God" C. Me. "from the fall of God." ^B [ "the sun to be hidden merely from our sight," ] not "by body" Otto says in his note in this place; the same Gass perceived that the philosopher mentioned here is Aristotle, citing Aristotle's *De Caelo* book II, chap. 8, p. 290, Bekker ed. Col. 1301, 1. 4, a space of about fourteen letters in Ir. Col. 1304, last line, *deréōn* G. Col. 1305, 1. 37 *tō prōi* C, but we *tō prō*. Col. 1306, 1. 1 *gabbatha* Otto. Col. 1307, 1. 33 *diati* C. Col. 1313, 1. 2 after *duoin* a space of about seventeen letters in Ir. 1. 3 after *anagkē*, which word is at the end of the line, a space follows of three lines; above in *all’* *or* erasure exists. 1. 15 *te* C. 1. 22 *tous* p. C. 1. 41 "the world, neither at all that which was, nor was it good" (Me. *estin*) *oute*, etc. G. Col. 1316, 1. 1 *onta* C, space of *pan*, as he says *panta*. 1. 32 *autai* ois C. 1. 35 after a space of about twelve letters in Ir.; at the end of the line there is a space of two [letters], at the beginning of the following line about twelve letters in Ir.; after *kur.* at the end of the line a space of about three, ^C at the beginning of the following line about ten letters in Ir. Col. 1317, antepenultimate *autas* C, *heautas* Otto. Col. 1320, 1. 8 "the soul; for that which is ensouled is one thing, and the soul is another; and another thing is..." etc. C. Col. 1321, last line: the apodosis is missing, which you may easily supply. Col. 1324, 1. 2 *pe* at the end of the line, in Me. C adds *pisteutai* — *de*; at the beginning of the following line *o chr.* *eti*, etc. Col. 1325, 1. 5 after *olo* a space of about eleven letters in Ir. Col. 1328, 1. 6 after *apod.* a space of about fourteen letters, after *tou* about eleven, after *paronti* about fourteen letters in Ir. [Line references and descriptions of lacunae in the manuscript follow.] Col. 1332, 1. 18 after *tatr.* at the end of the line a space of three or four [letters]; at the beginning of the following line about five letters in Ir., after *tou* about five letters in Ir.; after *tou* add *skeuos*. Sylb. says Otto has cited question 33 in his note in this place. Col. 1333, 1. 1 after *tōn* there is no lacuna in C. [Detailed textual notes regarding lacunae and emendations by Otto, Sylburg, and others continue.] Col. 1336, 1. 24 "again yet once I" s., etc. G. Col. 1337, 1. 1 after *o* and 1. 2 after *aidion* a space of about seventeen or eighteen letters in Ir. [Textual notes continue regarding ^D Otto's corrections, scriptural citations, and manuscripts.] Col. 1340, 1. 6 *parousi* at the end of the line, we amended to *parasei* cf. Epistle to the Hebrews vi, G. Col. 1341, 1. 37 at the beginning of the line a space of about thirteen letters in Ir., which Sylb. fills with the words *ou chrē*. [Continues with bibliographic notes on Theodoret and Josephus.] Col. 1345, 1. 5 "witnesses; whose to them," etc. G; "witnesses, it is clear that to them," etc. Otto. Col. 1346, 1. 42 "your enemy; and that" C. Col. 1348, 1. 1 "concerning" *kai* missing in G. [Notes regarding Abraham, the Patriarch, Elisabet, and others.] Col. 1352, 1. 34 *autōn* i.e., "of the apostles." Otto wishes to write this, for whom *tois* *l.* *andr.* is a dative of advantage. Col. 1353, 1. 8 "evidently in youth" C, R. Steph. erred.

^A Col. 1353, 1. 11 *esti*. 1. 36 *proairei* is to be emended. 1. 36 *apotethlēkotos* C. Col. 1356, 1. 1 *apelatikon* at the end of the verse, and what follows in the beginning of the next verse, a space of eleven or twelve letters, which Otto supplied. 1. 22 *pōs* is *apomos* C. 1. 30 *antian* a space; thirteen or fourteen letters. ^B Col. 1357, 1. 8 *ennoian* that knowing that, they crucified, and asking (Me *aitousi*) a ransom of the many, etc. C. 1. 37 *ara kai* C. Col. 1360, 1. 36 *apotethlēkotos* C. Col. 1361, 1. 22 after *telos* a space; eleven letters, which *kata to eiōthos* Otto. 1. 43 after *kosmos* a space; eleven or twelve letters, before *huper* (without accent) twelve letters; the former *[kai peri tou]* Sylb. supplied, the latter under *hupsousthai auton* Otto. ^C ult. *ōn* C. Col. 1363, 1. 24 *Me* C (this passage is poorly represented in the manuscripts; what is more likely for us is that a erasure is present of one letter) *ammenou*. On the Lord's Day, *ui oi* Otto. Add. suggested an emendation. Col. 1365, 1. 14 after *e* a space; seven or eight letters. 1. 22 in the previous verse a space; nine letters, at the beginning of the next verse; Otto supplies *en tois anistorētois tithentai; kai ouk esti* — Then after *anistor* at the end of the verse a space; two letters, at the beginning of the next verse, ten letters, which Otto supplied. Finally after *ou* which closes the verse a space at the beginning of the next verse; fifteen letters. Col. 1368, 1. 15 *eis to pn* C. 1. 32 *pantes kathaper* — *deomenous* — *epeide* — *uparchei*, thus C. Col. 1369, 1. 22 *auton* C, but with vermilion applied, it changed *s por* and the smooth breathing into a rough one; which then it added: *dio* — *thusia* — *mē chr.* — *gēs* — *ei de*. 1. 28 *bebaian* C. Col. 1372, 1. 8 cf. John Apocal. XXII, 3. 1. 31 *pronoia* a space; nine or ten letters, which [he foreordained to it another place; otherwise for it is evident as man...] Otto. 1. 35 *oi* is *Ioud.* C. 1. 42 *anthrōpos apantōn*, etc. C: *anthr.*, how not as man is man? Sylb.; how not is man? Otto. Col. 1376, 1. 30 *lamprotēs* — for not — has it been born, is it managed — so then — *huper* (the *tēs* in the init. of the verse, outside the former, added) — *ponois* · *Isas*. — *biōtikois*, life — *timōrias* · *dik. t. k. ad.* etc. C. — *lamprotēs* (which — is managed), that then — *ponois*, *Isas*. — *biōt.*, *b.* that they may expect, in — *timōrias*, *dich.* Otto. 1. 38 *hermēneia* C. ^D Col. 1377, note 7: Maranus and his followers said that *de* was redundant.

Col. 1380, 1. 3 post *exonta* a space; nine or ten letters. 1. 26 *kai to pi* C. Col. 1381, 1. 34 *sumbebēkotos* C. 1. 42 after *thesin* a space; two letters. 1. 44 after *nomon* a space; eight letters, which Gassius says to supply *heteron tina patera*. 1. 46 after *ē* a space; seven letters. Col. 1384, 1. 12 after *kata* (without accent) a space; nine or ten letters, which *ton auton tropon* Sylb. supplied. 1. 15 after *p* a space; eight or nine letters, which *m[e paidopoiēthentos]* Otto wished to supply. 1. 36 after *labein* a space; five or six letters; *ton eti perionta* Sylb. to interpose. 1. 39 after *de* a space; twelve or so letters; *[steiran tēn tou tethnēkotos gynaika]* Sylb. believed ought to be interposed. 1. 40 after *touto* a space; eleven letters, *[kai autē einai dynatai]* Sylb. supplied. 1. 41 after *esti* a space; nine letters; *parabēnai* Sylb. supplied. 1. 47 after *ō* a space; five letters. Col. 1385, 1. 13 in *tēs* C. Otto. 1. 24 the words *kata physin* here are omitted after *xenisthōmen* 1. 27 in C; for the rest cf. August. *de consens. Evangel.* II, 3, 5. *antep.* *mōseōs* and then *Mōsēs* C. ult. in *nomothetēs* syllable *mo* C and soon *onom.* according to o. ibid. *gr.* *ou nomos all' autos ho nomothetēs ho m.* Otto. Col. 1388, 1. 25 after *ekkl.* a space; seven or eight letters. 1. 27 *ex* is *en* C. 1. 44 *to* C. Col. 1389, 1. 7 *blepeis* C. 1. 11 *pr.* *tim.* *desideratur ton logon poieitai* or something similar, so nearly Sylb. 1. 43 after *poiei* a space; eleven letters; Otto put *hē ekklēsia pros*. Col. 1392, 1. 29 *cheiros*, *ean t.* Otto, better formatted *k'an*. 1. 51 *theos ho theos*, evident, etc. C; then *kai* = also, which *kata* Otto changed; *panta* what it signifies rightly saw Maranus, although according to the custom of his time he poorly supplies it in his mind. 1. 41 *ei estin* C. penult. *en tē* G. Col. 1396, 1. 40 *metenēnektai* writing correctly C and the editions; an error of Otto. 1. 50 *men* Otto wished to be deleted; Otto deleted. ult. *hōsper* a space; ten letters. Col. 1397, 1. 9 *ōmōtētos* conjectures Wolf and Arier. 1. 42 *de* C. 1. 45 *boulēsin* *marturei de hē machē* C. penult. after *amar* a space; eleven letters; then after *mē* (here a comma in C) nine or ten letters and soon after *kaito* nine or ten letters. Col. 1400, 1. 2 *Forte emendandum* *ds* (i.e. *epituchias*) *eilēche*.

ON CHRISTIAN QUESTIONS TO THE GENTILES

Col. 1404, 1. 1 *upochoito* *plane* et C. 1. 48 *kekrummenos* et C. 1. 50 *apokrinamenou* Otto, for this follows always the same. [index: entries preserved] Col. 1405, 1. 20 *hotan phēsin* Otto, for there follows the same. Col. 1408, 1. 37 *hōs kakōs legousin* & *legousin* *ei men* etc. C. Col. 1409, 1. 3 *tēn tou Theou* C. 1. 46 *hoti esti* C. Col. 1412, 1. 27 *kaka pep.* C. antep. *kai katat.* *m.* Otto. Col. 1413, 1. 11 *tauta* Otto.

I. 28 applies ^A C. 1. 31 fits C, but immediately harmonizes. Col. 1420, 1. 8 supposing C. ib. perishes together C. Col. 1421, 1. 1 it will make: since of the makings: of things not being, for of the C. - - it will make: of each other of each other; nor; penult. the sun has ^B G. Col. 1424, 1. 22 of the mov. making, how C. Col. 1428, 1. 10 the ph. and the neg. C, are. (it does not have *autos*), on account of this etc. C. these etc. (i. Otto in add. Col. 1429, 1. 9 by generation gen. C. 1. 35 thus (it is C) and in God both being and wishing exist in God etc, to the words which from the beginning. responsive. he has brought hither Otto but — God without any difficulty we can do without: they are entirely useless. - - Col. 1432, 1. 1 this, not will: (these two dots are present always in C, if, as in this place a new paragraph begins, of which the first letter is rubricated) and etc. As in l. 1. already we have said, after will a sign of interrogation must be added. Col. 1453, 1. 1 if the p. C. ib. the being C. these words are in C with rubricated letters; the scribe therefore had a lemma for them. ^C pra) — not-generated things not generated and presently of not-generated the not-generated things C. - antepenult. not-generated twice C. penult. to be con. Sylb. Col. 1436, 1. 8 not-generated and so immediately three times and generated G.

Col. 1437, 1. 20 for not as etc. Otto. ad. C. sp. C) or that he makes beings together with his being i. e. it was superfluous to make those things which are as soon as he himself was. Thus almost Sylb. penult. nor then C. ^D Col. 1440, 1. 52 ungenerated G, Me not-generated. Col. 1441, 1. 1 God Sylb. generated C. 1. 7 not-generated C. In all these places either the passage was badly handled or a var. reading was erased by C and later the v corrected into o. - fourth instr. etc. generated. penult. and the d. C. - ult. ungenerated C, delete v. Col. 1445, 1. 18 being in power C. to these. Col. 1448, 1. 3 not-generated C. the of the depth C. Col. 1449, 1. 9 how om. C. then by transferring expressed Lang.; Sylburg. either wanted the name expunged, or said that it should be read and if the name etc. = and if he lost the name, he also lost the thing. Col. 1453, 1. 7 to the creator C. Col. 1456, 1. 12 God; except. C. Col. 1457, 1. 10 his G.

TO THAT WHICH IS TITLED AGAINST THE GREEKS,

Col. 1457, penult. *to God*, evil etc. A, *to God* and evil etc. C, *to God* evil. [the man] D. Col. 1460, l. 1 this is something A; this is something CD. this is to be D. Here A ends. [index: entries preserved] 12. [regarding] "situm" [location], it will delay no one. Cf. Lobeck on Phrynichus, p. 342. ib. "without the existence of essence" C. 1. 13 "from it what has come to be" om. D. 1. 14 "and of art" C. 1. 18 clearly CD. 1. 19 "is body" C. 1. 21 "cold, [nor] are the four" D. 1. 24 "affection, it is no longer" etc. D. 1. 25 "not being" C. 1. 26 "of the elements, nor from the four elements. How, etc." C. 1. 28 "in it" C. 1. 29 "warming" C. ib. "bodies, if before the ones [being] warmed by them it is warmed, clearly it is warmed according to affection" U; Arcerius conjectures "by the warmed ones", col. no. 7. ib. "it is warmed by them" C. 1. 32 and 35 "and" C. 1. 34 and 35 "will be changed" C, "it will be changed" twice D; "it will be changed" twice Otto, cf. no. 11. 1. 34 "the warm by the cold" C.

Col. 1461, l. 3 antepenult. "motion; if the greater" etc. D. ib. "of motion nor heat" C. Col. 1461, l. 1 "not to be essence" CD. 1. 4 "receptive" [line ends] D. 1. 6 "but if" D, "this [is]" CD. 1. 8 "that" [line ends] C. 1. 12 "but if matter" C, "but since matter" D. 1. 15 "matter, impossible" D. 1. 18 "does not come to be" D. 1. 20 "if" om. C; "from it, etc." has D. 1. 23 "the white [is] the great, but" etc. C; "into white to another, but" D. 1. 24 "it will be changed" C; you should write "it will be changed". 1. 25 "not having" C. 1. 29 "to do away with" C. 1. 30 "doing away with" the [thing] C. 1. 32 "it is" C, which [is] — "if the... matter." 1. 35 "passive" [or stripped], "since the..." D. 1. 40 "from the sunset to the sunrise" D, which moreover "from the sunrise to the sunset." penult. "but through an innocent [cause]" om. G. Col. 1464, l. 1 if an impossible [thing], etc., here again begins A, which however has "if [the world] is generated... in a year"; whereas if it is impossible for the world — [those] "having" [it] has.

TO THE GREEK QUESTIONS,

ON THE CONFUTATION OF CERTAIN DOGMAS OF ARISTOTLE.

^A The Pseudo-Justin book, about which we are speaking, contains 16 verses. It presents this refutation in the ninth place, from fol. 149 rect. init. to fol. 197 rect. stat. post init. It omits the iota subscript quite often. Another codex is C, already known to readers more than enough. It contains this refutation from fol. 261 rect. post init. to 300 vers. post init. A. = Reg. 1, C. = Reg. 2 ap. Maran. The inscription is in A: *Justin the divine philosopher and martyr’s refutation of certain Aristotelian dogmas*; in C written in red letters: *+ of the holy martyr Justin the philosopher’s refutation of certain Aristotelian dogmas +*.

Col. 1492 1. 29 *hymin Paul* a very well-known construction, for the writer speaks to all readers in the same [state], and as Paul, living in the same condition. Furthermore, believing that some of the sentence is missing, Otto added *hōrōn mou diaphyron*: perhaps more simply, *tautēn* would be added [with] *hōs*. 1. 34 *pōs gar oun*; supply from the preceding; *alēthes ti ex autōn gnoies*; thus almost Sylburg. ult. *agenēsias* Otto.

Col. 1493 1. 2 *met' auton* AC; then *egnōkōs* transfixing *eschēkōs* written [in] A.

Col. 1496 1. 4 *hypokeimenou* con. Wolf. fol. recti): *pōs* A om. *heteron-sper*. believed Otto; you cf. Kueh. 1. 1. pag. 434 Anmerk. *to auto zōon ginomenon* Otto. Why is such anacoluthon known? Cf. Kuehner 1. 1. p. 380 a. at the end of this column are missing in A.

Col. 1497 1. 1 Here A begins again. in *tō* present) *einai* A. after *symbebēkota* follow om.

Col. 1500 1. 4 *archēs; hē ei*; *archēs; H ei* Otto.

Col. 1501 1. 27 Here A begins again. penult. *de* om. R.

Col. 1504 1. 1 *epei de* R. and Otto; then *kyr.* *ton iatr.* R.

Col. 1505 1. 1 *kath' auton* AC. 1. 34 Here A begins again, which as above, alpha, beta, etc., added after *logou*, so in this place adds *hektos* of the *logou*. *tēn hylēn, tēn de sterēsin oudamōs* R. §1. 37 *homoiōs hē to*, etc. R. *symbebēkos ouk an einai esti tē hylē dia tēn sterēsin dēlon; estai*, etc. R. antepenult. *ouk an hylēn* om. A penult. *estin holē hē hylē, ouden* AC.

Col. 1508 1. 1 *all' aei* A; present in A under *a* a dot, i.e., delete *a*. in vers. is, C, therefore it is *phantasthe-ētō*. ib. *oute autos* A, *oute autoi* C, *oute auto heautou* R. *oute hautou* Otto.

Col. 1509 1. 4 *dēlonoti* AC as always.

Col. 1512 1. 6 [To the] word *dynasthai* the negation "non" is added, since it is included in the preceding noun *apistia*» Sylb.

Col. 1513 1. 4 Here A begins again. *ginetai gar zōon ek zōou, kai ei men*, etc. A. - *ek zōou, all' ei* ult. *tychē tou* AG.

Col. 1516 1. 1 *ei* om. AC. ib. *tou anthropou* AG.

Col. 1516, l. 11 *hyper-kai physeōs* om. A. l. 17 *agennēton* A. l. 19 *hois* AC. l. 28 *axion* - *legontes gar ta* R. l. 29 *gignesthai* A. l. 30 *hē toioūton eti. einai ti* - *ou* etc. AC. l. 32 *post men et de* om. *tou* AC. ib. *mentoi* (lin. vers.) *oude elaian. ek de toi oude* - *anthrōpon* - *ta* etc. A; everywhere after *toioudi* a comma is present in C; otherwise *ginetai* - *elaia* - *anthrōpos* A. l. 33 *ton d' ouranon kai ta theiotata* - *genesthai* R. l. 36 *tout' auto* R, which l. 37 *toutou* om. l. 42 *prius* ge *recte* om. R. l. 45 *oti* with infinitive construction which is unknown? l. 47 *te ia* - *tō is* A, which then has *agennēton* and *gennēton*. To l. 47: "Perionius notes from this passage that the books of Aristotle in Justin's age were also divided into chapters. But Justin here understands rather those chapters which he himself has up to now extracted in order from Aristotle." Sylburg. cf. ch. 15 and 35. Col. 1517, l. 3 *oute geg.* R, which for *phasin auton* has *auton*. l. 7 *exesti* R. l. 9 *agennēsias* A. l. 12 *ek tou autou Logou to* is inserted in A; it is absent in C, present in *Me id'*. l. 18 *echōn* C. l. 22 *ek tou autou peri* etc. A. l. 24 *ouden* A and Otto; *apo tou autou* R. l. 27 *tō ta* - *tō is* A. l. 33 *hai arch.* R. l. 35 *hōsper tote* R. l. 42 *dēlonoti* *solus* A. l. 52 *esti* - *tō* AC; supra *einai ti apeiron* R. ult. *gin.* A. Col. 1520, l. 2 *kai mellon* AC. l. 3 *parelthein kai to parelthein kai to parelthon* A. l. 12 *ar. outos hōs* A. l. 13 *ē t. e. arithmon* om. AC. l. 22 *ap. mēdamōs* pol. A. l. 25 *megethē kai* R. l. 26 *ei tou apeirou* - *hyst. de energeia* om. A. l. 32 *ho achronos* (*ho achr.* A) AC. l. 33 *agennētos* A and *sic mox quoque*. l. 40 *oute dē* A; then *arithmos*, *arithmos* AC. l. 46 *de aphairesei* AC. l. 48 *diar. d' esti, ou gar chalepon anelein tas atomous grammas* F. l. 50 *hōsper dyn.* A, *hōs peri dyn.* C. l. 51 *kai ap.* ti R. l. 52 *tō dynamei einai* AC. l. 53 *hōsper hēmeras* AC. penult. *kai gar epi toutōn esti* om. A. Then *energeia· Olympia gar esti kai tō dynasthai ton agōna ginesthai kai tō ginesthai*, etc. R. Col. 1521, l. 1 *apeiron· kai gar epi toutōn esti to aei* etc. A. denti capiti adnectunt. *tomias, oude* etc. f. l. 51 *agennēton* and then bis *genn.* A. *estin arithmos* om. A. penult. *ekeino d' aneu tōn allōn* R, at cf. cap. 26.

Col. 1524, l. 5 *agennēton* A and *sic tota hac pag.*, at l. 26 *genētos ara* habet. l. 10 *ei mē kinēsis ēn hē kata topon* R, *qui dei malista oiom. en topō*. l. 13 *pros tō* AC. l. 14 *deisthai tou kinētou*, ad. C. l. 20 *ara kai* om. A. l. 28 *estin.* *kai* A. l. 30 *dē* *gar* A. l. 31 *ekeino de* A; om. *dē* R. l. 36 *dokei einai* AC, *qui supra l. 34 ei all. habent*. l. 39 *nyn* om. AC; *supra ēn aēr* R. l. 40 *pros* om. C; *pros ta en autē* A *omissis intermediis*. l. 48 *logou ētoi* (*ē A, ut videtur.*) *tou deuterou* AC. l. 49 *ē aux.* AC; *dein ou ho holos* R. penult. *de mē de* A, *qui dein oude ara habet*. Col. 1525, l. 1 *ouk akol.* Steph. et Sylb. *contra* AG. l. 5 *tēs heautou* A, *qui l. 6 pseudos habet*. l. 10 *esti pou* (*tou*) AC. l. 11 *pseudos* A. l. 16 *hōs peras* AC: *dein ou gar pan to on en topō* R. l. 26 *kai pro A*, *qui mox pōs oun lel*. l. 30 *tauton to pou* *tō* C; *tō en tō topō* A. l. 37 *peri* chr. A. l. 41 *ek toutōn* AC, *dein kai hode* l. A: om. 6 C. l. 43 *an einai dox.* R, *qui dein pros de toutois pantos meristou habet*. l. 44 *tō pantos ta merē einai hē enia* R. l. 47 *metrein gar* AC; *metrei* te R. Col. 1528, l. 2 *ara hote* A. *en* AC. *energeia esti chronou* fra *et pag. seq.* l. 8 *ara hōs mē A*, *qui l. 11 en tais* etc. *habet*. l. 14 *ouden* Otto, *ut semper*. l. 16 *to exaiphnēs* A. l. 19 *eis to par.*, *tou nyn* om. A. l. 23 *tetarton* om. A, *qui l. 27 genētos et sic infra et pag. seq.* l. 32 *Lemma habet A post dokei gegonenai; nam hosa gar* etc. *præcedentibus altexuit*. l. 35 *kai to anarch.* A. l. 40 *auta nyn* Otto; *dein kai metaxy ti* R. l. 44 *tō nyn, chronou* AC; *dein lōto esti* - *hysteron habet kai hypokeisthō. hotan men... hotan de... chronon. touto gar estin ho chronos, arithmos kinēseōs kata to proteron kai hysteron* R. ib. *krinomenon ar.* A. Col. 1529, l. 4 *esti* A. l. 7 *mēn* om. AC. l. 10 *triax. prōtō* Otto. l. 28 *hē lēptē diap.* A. l. 32 *onta ē aei onta* R; *quatenus semper sint* Lang. l. 35 *per. hypo chronou* AC. l. 36 *hōs oun* AC; *sed A semper litteras initiales om., quippe quas postea rubricatas voluerit addere librarius, quod ut multi alii, hic quoque omisit. Idem valet de hoc et nonnullis aliis cod. C locis, ubi littera rubricanda omissa est*. l. 42 *einai* om. AC. l. 48 *ex anankēs kai en tō chronō* A, *qui totum xxxix caput om. In C post anankēs lacuna, qua animadversa librarius in Me scripsit: leipei entautha· ou gar harmottei to emprosthen tē proelthousē ennoia· dēlon de kai apo tou psēphou tōn kephalaiōn*. Col. 1532, l. 3 *gar ouk ex* Otto. l. 4 *lege ouk esti*; *nam typographorum hic error*. l. 6 *ouk* ex Otto. l. 8 *phthora* om. C. l. 14 *Inscriptio in A tou autou*.

Col. 1532, l. 16 γὰρ ἂν ἄνθρ. con. Otto. ^B ib. κινείται κινεῖσθαι om. intermediis A. l. 21 ἁπλῶς: τὸ δὲ etc. AC. l. 25 τὸ δέ τι: AC. l. 26 τοῦ θ'. λ.: τοῦ ἐνάτου λ. C (in summo margine superiore fol. 284 recti adest ἐκ τοῦ θ' λ. in C); T. ὀγδόου λ. Otto. «Error in codd. inde natus est, quod numeralis nota θ', qua scriptor usus est haud dubie, alias octo significat, quum scilicet ab α' usque ad ω' vulgaris fit numeratio; alias vero significat novem, quum post ε' inseritur ς', numerus senarius.» Sic fere Perion. l. 28 εἶναι om. A; εἰ οὖν ἀδ. ἐστι καὶ εἶναι καὶ v. etc. R. l. 29 νῦν ἐστί R, qui dein ἔχον ἅμα ἀρχ. habet. l. 32 ἐν τινι τῷ νῦν ἔσται Α. l. 34 τε καὶ τελευτῇ τὸ νῦν R. ^C l. 35 ἀνάγκη αὐτοῦ ἐπ' ἀμφότερα εἶναι ἀεὶ χρόνον R, qui dein ἀλλὰ μὴν εἴγε χρόνον. Tum pergit: φανερὸν ὅτι ἀνάγκη εἶναι καὶ κίνησιν, εἴπερ ὁ χρόνος πάθος τι κινήσεως. Col. 1533, l. 2 ἐπ' ἀμφότερα AC (ἐπ' ἀμφοτέρα ed. Marani Paris 1742). l. 7 τὸν νῦν A, qui l. 9 πᾶν sp. et l. 10 γεννητὸν habet, bis et sic l. 15. l. 12 οὔ ἀρχ. A. l. 18 ἀρχὴν εἶναι ταύτην ικανήν R et dein ἀεὶ ᾖ ἔστιν. AC. l. 19 ὀρθῶς ἔχει ὑπολ. R. l. 20 ἐπ' ᾧ AC. l. 25 ἔστι τῆς ἀδ. A (tamem ἐστί habet) C. l. 27 ἕτερον om. AC. l. 28 οὕτως AC. l. 30 γιγν. AC et sic l. 31 et 32. l. 32 οὕτως C. l. 38 ἐξότου A. l. 45 γρ. ἀκριβῶς con. Wolf; Otto cf. quaestt. et respp. ad orthod. 115. Col. 1536, l. 4 ἀνάγκη συν. AC. l. 5 ἀεὶ (comma hic in C) συν. AC; dein τὸ δὲ ἐφ. R. l. 6 μία δ' ἡ ὑφ' AC; supra εἰ δὲ Otto. l. 7 γὰρ ἄλλο AC, qui l. 8 ὅτι om. l. 11 ἡ δὲ AC. l. 13 τὸ φυσ. σῶμα C; dein ἐν αὐτῷ A. l. 27 γίνεται νῦν AC. l. 28 τοῦ μέλλον γιν. A. l. 35 ὥσπερ καὶ ἐπὶ τῶν ἄλλων R, qui dein οὔ τε μὴ habet et mox τῷ praemisit χρόνῳ. ib. οὕτως AC, qui ἂν λέγοιτο om. ἀναγκ. ὕστ., dein ἀλλ. καὶ αὐξ., denique τετελειωμένων habet. Supra O cum R ἐνδέχεται οι R πρώτην het. ult. γενηθ. AC; dein δόξειε γ' ἂν A et R. Col. 1537, l. 9 γένητον AC et sic semper, aliud a nobis enotetur. l. 12 αὐτοῦ AC; ἑαυτοῦ Otto. l. 15 ποιεῖ τῆς AC. l. 14 αὐτὴ Α. l. 19 ἦν γιν., sequentia usque ad fin. cap. om. A. ^D l. 36 ἀδ. τὸ ἄναρχ. Otto. Porro C in Me τὸ τὸν ἄναρχον ἡγμόν κινεῖσθαι. l. 39 κίνησιν: fortasse κινεῖ addendum Otto. Col. 1540, l. 6 γεννήσας οὐκ ἐγεννήθη C; Steph. de suo dedit id, quod exhibuit. l. 10 οὕτως C. l. 21 Hic rursus incipit A. l. 22 ἥμηση R. l. 24 δῆλον ὅτι Α. l. 28 εἰ δὲ — εἰσὶ γενητοι om. A. l. 52 τῷ τοιούτῳ - πρόςεστι om. A. Col. 1541, l. 4 αὐτοῦ AC; «conjeceris ἑαυτοῦ, sed ferri potest vulgaris scriptura.» Otto. l. 15 ὂατ. ἦν R. l. 16 τὸ λεγόμενον AC. l. 25 τὸ ἐπικρατούμενον con. Otto; dein αὐτοῦ AC. l. 27 γιγν. A. l. 30 αὐτῶν AC; dein ἐκτελούντων τούτων ὁ Θεὸς etc. A. l. 40 τε om. AC. l. 45 γεν. πλ. R, qui dein εἶπερ habet; dein οὕτως AC. l. 44 ἐστὶ ἐκ πάσης etc. A; ἐξ ἁπάσης R. l. 49 τι in fin. vers. sp. A. Col. 1544, l. 7 τῆς ὕλης; seqq. usque ad fin. cap. om. A. l. 24 Hic rursus incipit A. omnia in A. Col. 1545, l. 1 ὁ οὐρανὸς AC; dein τοιοῦτος R. l. 6 ταῦτα δ' ἕνεκεν C; ταῦτα (fin. vers.) ἕνεκεν Α. l. 18 A verbis εἰ τοῦ ἀγενήτου usque ad fin. cap. desunt omnia in A. l. 47 Hic rursus incipit A. l. 48 ἐπεὶ δ' ὁ οὐρανὸς τοιοῦτος (σῶμα γάρ τι θεῖον), διὰ τοῦτο etc. R. l. 52 ἐπὶ τῷ μέσῳ AC. Col. 1548, l. 2 καὶ ἔκστασίς — τοῦ· κ. φύσιν om. AC. l. 4 τοῦ μέσου νῦν μὲν οὖν ὑποκείσθω τοῦτο, ὕστερον δὲ λεχθήσεται περὶ αὐτοῦ, ἀλλὰ μὴν etc. R. l. 5 ὧν γὰρ AC; qui μὴν ἐναντίων θάτερον εἶναι φύσιν habent. l. 7 καὶ εἶναι R. l. 8 τῆς ἑπ. πρότερον ἡ κατάφασις, λέγω δ' οὖν τὸ θερμὸν τοῦ ψυχροῦ. Ἡ δ' ηρεμία καὶ τὸ βαρὺ λέγονται κατὰ στέρησιν κουφότητος καὶ κινήσεως. ἀλλὰ μὴν εἴπερ etc. R, qui mox habet ἔχει ἕκαστον τῶν στοιχείων πρὸς ἕκαστον et addit: ὑποκείσθω δὲ καὶ τοῦτο νῦν, ὕστερον δὲ πειρατέον δεῖξαι. l. 17 εἶναι κ. φ. R. ἑπομένοις σαφέστερον R. l. 24 γένεσιν δ', εἴπερ R. l. 25 καὶ γῆν R, qui καὶ ante κινεῖσθαι om. l. 36 σε. δὲ ταύτης; «secundum elementum suum scilicet» Lang. l. 41 κίνησιν; καὶ εἶοῦδ. con. Sylb. l. 41 κέν. καὶ τὸ εἶδος AC. l. 49 A verbis et ἐσχηματίζετο etc. omnia usque ad fin. cap. om. A. Col. 1549, l. 8 ἐστί τι ἐν Otto; dein πῶς ἄρα con. idem. l. 23 οὔτε τι αυτ. Otto. l. 31 τῇδε. Διὰ C; τόδε τι δια con. Otto L. 39 ἀνάγκην; «necessitudo h. l. = propositio certa, qualis a scholasticis Maxima et Topica nominatur.» Sic fere Lang. alt-version omitted. l. 41. γένεσιν· ἐπεὶ δὲ δύναται, οὐδὲ ἡ γένεσις. ἀνάγκη (sine iota subscr.) εἶναι καὶ ἄλλα etc. C. Col. 1552, l. 2 ἀλλ' εἰ, εἰ Otto. ἔστι διχῶς ἐπὶ τοῦ κύκλου κινηθῆναι, οἷον ἀπὸ τοῦ Α τὴν μὲν ἐπὶ τὸ Β τὴν δ' ἐπὶ τὸ Γ, ὅτι μὲν οὖν οὐκ εἰσὶν ἐναντίαι αὗται, πρότερον εἴρηται. ἀλλ' εἰ etc.

^A Col. 1562, l. 42 ἔχει δὲ AC; dein ἀριστερόν, καθάπερ ἐλέχθη πρότερον R et dein καὶ ὕστερον. Col. 1555, l. 1 εἰ τὸν οὐρ. — κίνησιν ἔχων om. A. Col. 1555, l. 13 a verbis εἰ τὰ πάντοθεν usque ad fin. cap. omnia desunt in A. Col. 1555, l. 14 ἴσα ἔχει con. Otto. Col. 1555, l. 23 Hic rursus incipit A. Col. 1555, l. 24 περὶ τῶν A. Col. 1555, l. 26 εὐλ. δὲ καὶ AC, at εὐλ. δὴ καὶ R. Col. 1555, l. 36 καὶ A. Col. 1555, l. 47 ἐθερμαίνεσθαι: καὶ ταύτῃ R, dein ἥλιος τετύχηκεν et infra οὔτε ἐν πυρί. Col. 1556, l. 12 a verbis εἰ τὰ τὴν usque ad fin. cap. omnia om. A. Col. 1556, l. 30 οὕτως C. Col. 1557, l. 4 ἐνδεδεμένα con. Sylb. Col. 1557, l. 17 οὐθὲν γὰρ AC. Col. 1557, l. 20 ἐνεδέχετο R. Col. 1557, l. 26 τε sp. in fin. vers. A. Col. 1557, l. 31 ἐν τῷ οὐρ. AC. Col. 1557, l. 34 τὴν ἐν αὐτῷ κ. R, dein τὰ ἄλλα δ' ἄστρα. Col. 1557, l. 36 αὐτῶν A. Col. 1557, l. 37 ἂν οὖμ. R, qui dein κινήσεται habet. Col. 1557, l. 38 ἠρεμήσῃ A. Col. 1557, l. 42 μὲν om. A. Col. 1557, l. 47 ὡς τ. ἄστρα om. C. Col. 1560, l. 12 εἰ ἕνεκα τοῦ — ὡς κινεῖται om. A. Col. 1560, l. 17 ἐκ τοῦ τρίτου λόγου περὶ οὐρανοῦ AC. Col. 1560, l. 18 ἐπεὶ γὰρ R; dein δ' αὐτῶν A. Col. 1560, l. 19 σχῆμα τοιοῦτον AC. Col. 1560, l. 29 αὐτῶν AC. Col. 1560, l. 31 δι' αὐτῶν AC. Col. 1560, l. 34 parvo spatio vacuo post κουφότητα relicto incipit μὲν οὐρανὸς A. Col. 1560, l. 40 τὴν ἀκινησίαν A; τὴν ἀεικίνησιν Otto. Col. 1561, l. 4 οὐκ ἄρα con. Otto. Col. 1561, l. 12 πορευτικῶν C (ed. Mar. 1742 πορευτικῶν). Col. 1561, l. 15 ἐκ τοῦ δευτέρου λόγου περὶ οὐρανοῦ AC. Col. 1561, l. 17 τῶν θείων AC, qui dein μόνον· ἕκαστα γὰρ τῶν habent. Col. 1561, l. 19 ταύτην οὖν AC. Col. 1561, l. 20 φορᾷ om. AC; dein ἀποδοῦσα R. Col. 1561, l. 32 εἰ σφ. con. Otto. Col. 1561, l. 34 τὰς ἐν AC. Col. 1561, l. 40 φύσει λεγομένων AC. Col. 1561, l. 41 τὰ ἁπλᾶ AC. Col. 1561, l. 43 τούτοις, καὶ ὅσα ἐκ τούτων · τόν τε AC. Col. 1561, l. 44 μόρια αὐτοῦ R; dein καὶ ante πάλιν om. AC. Col. 1564, l. 8 γίνεται A. Col. 1564, l. 19 φθαρτὰ καὶ γενητὰ R. Col. 1564, l. 24 γιγν. A. Col. 1564, l. 26 μεταβλήσεσθαι (cf. supra col. 1460, l. 34) A, μεταβάλλεται C. — Ceterum Perionio, cum nihil quod librum finitum esse declaret, hoc loco legitur, dubium est, sitne hic hujus libri finis necne.

TO THE MARTYRDOM OF S. JUSTIN

Inscr. μαρτύρων om. Otto, qui post χαριτούς addidit εὐελπίστου, ἱέρακος, nomina a descriptore et editoribus perperam omissa; idem πατῶνος scripsit et cum Papebrochio λιβερτιανοῦ. Porro post ῥώμην idem ex Papebrochio addidit πρὸ τῶν (τῶν pro τε' a Papeb. edito corr. ex Sim. metaph.) εἰδῶν ἰουνίου. Quae dein leguntur verba apud Papebr. μηνὶ ἰουνίου πρὸ μαρτύριος etc. inde explicanda sunt, quod Justini sociorumque ejus martyrium Kalendis Juniis a Græcis celebratur. Col. 1565, c. 4. Initium hujus martyrii ut nunc est, ab alio saltem temporibus Constantini et fortasse multo serius etiam additum esse quivis videt. εἰδωλολατρίας Otto, qui dein sat vulgares de verbis κατὰ π. κ. χ. ambages forte ex thesauro isto ab eo mirum quantum adamato, e lexico Papeo edito, petitas attulit. Porro a verbo συλληφθέντε acta incepisse suspicatus est Maranus, quod ut crederet fortasse particula οὖν ductus est. Melius a verbis ῥουστικὸς etc. ea incepisse Otto affirmavit. Cæterum cf. Sem. 1, 1. 1, p. 16 seqq. Col. 1568, l. 28 ἔπαρχος i. e. urbis præfectus. > Baron., Papebr., al. Illo munere fungebatur Rusticus sub Marco Aurelio et Lucio Vero imperatoribus (cf. c. 2 τοῖς βασιλεῦσιν) cf. Themist. Orat. XVII, p. 215 Hard.; et Digest, lib. XLIX, tit. 1, l. 1. 7 cf. Dial. c. Tryph. capp. 2 et 8. inscripsit. Quædam quæ ad canonem sacrorum librorum pertinent › p. 20 et 24. chinationes Crescentis (cf. II apol. c. 3), quibus Christianos eorumque doctorem Justinum insimulaverit apud præfectum tanquam clandestinos cœtus quietique urbis periculosos agere solitum. › Papebroch. Martini Baronius Martii scr. — ἐπάνω μ. τ. ρ. i. e. in cœnaculo domus Martini. Dein commate post τούτου deleto sequens καὶ transferas etiam, ut et. Otto; συνέλευσις cf. I apol. c. 67. Mox typographorum errore legitur ἀφικεῖσθαι loco ἀφικνεῖσθαι. Infra ed. Paris. 1742 χαρῖτοι habet. Col. 1569, l. 3 seqq. χαρῖτοι ubique alii et recte quidem. extraneos eoque fidentius præ aliis comprehensos, suspicari faciunt nomina plerorumque Græca : quin etiam vero simile est, Romæ exsistentem Justinum vix alios quam Græcos auditores habuisse. › Papebroch. — Mancipia omnium præstantissima ex Cappadocia Romam asportata esse, in vulgus notum est et observavit Otto quoque. Porro male Otto conjecit οἱ σοῦ γονεῖς, quod Græcum non est cf. Kuehner 1. 1. § 627, n° 3, p. 323. Valerianum. < doctus. > Col. 1572, l. 8 ποιεῖ ἐ errore typographorum ed. Paris. 1742, uti et mox θῦσαι. tum locum satis dant intelligere hoc additamentum diutiuscule post rem gestam, quando locus peculiaris martyrii ignorabatur, conscriptum fuisse : quem quidem locum si collector scivisset, utique designasset. Eodem et illud refer, quod mox in loco opportuno sepulti dicuntur. › Mazochius.

ON THE FRAGMENT CONCERNING THE RESURRECTION

quod denuo contulimus cum codice Coisl. n° 276 insignito. Is codex, de quo cf. Montfalc. bibl. Coisl. cl. p. 389 seqq., est membranaceus, decimi circiter sæculi, constat 278 foliis, cujus sing. pag. 30 versus continent. Fuit olim Lauræ sct. Athanasii in monte Atho, in catechumenis ibi repositus a Sophronio

^A and spiritual father of the same Laura of our holy father Athanasius on Mount Athos, and may those who read (it should be written: those who read) pray for him. This fragment is read from fol. 71 recto at the end to 78 verso at the end. We have marked this codex with the letter A. ^B Subscription: Of the holy Justin, philosopher and martyr, concerning resurrection. John of Damascus, Sacred Parallels, vol. II, p. 756. Lequien adds: "from [the treatise] concerning resurrection," as he did not wish to provide the entire treatise. Since Eusebius and Photius did not mention this book, there are those who think this part of it belonged to the work which it is known Justin wrote against all heresies. Cf. 1 Apol. c. 26; Euseb. H. E. iv, 11, Phot. Bibl. cod. 125.

Col. 1572, ch. 1: "free and" A; then "the word of truth" is a common formula of speech, cf. 1 Cor. 6, 7 etc. Soon "not even one" and then "not even" and so, by A, "having sent also the word of truth."

Col. 1573, 1. 1: "concerning him" A. 1. 4: "which" cf. Kueh. I. I. p. 504; ibid. "proofs" A, but another has the latter in -ei and placed a circumflex over the epsilon and put another above the o. 1. 6: "former" A, but the circumflex is changed into a grave by another. 1. 19: "is," and thus always. 1. 16: "true" A, which does not interpunctuate "false"; as for the rest, any person can easily perceive what the things said are subject to; Maranus wandered slightly from the truth at this place; soon "not yet" and so on, with "and" omitted A. 1. 24: "him," A has "of all," the latter having a correction by some reader, or at least saying that "the... and..." ought to be written. 1. 30: "but," A wrote it, being unskilled in the Greek language; it will bring back into the way, Kueh. I. I. § 714, note 1; as for the rest, cf. Dial. c. Tryph. c. 80. To the words "into the same," i.e., "into the same," Teller wrote these things: "Although the common version better preserves the Latinity in its original state, yet here, where the Greek 'the same' has a singular weight, it must be interpreted word for word. For those who allowed even a resurrection of the body of some kind, did not yet admit of the flesh; and those who brought forward an 'addition of the flesh' altogether denied a resurrection of this very thing itself, its own." Cf. 1 Apol. c. 8. Then "but regarding the..." A.

Col. 1576, 1. 1: "sophistries" A. 1. 4: so interpreted: "parts and... will have, it is clear that these" etc., and so almost Otto also. Teller conjectures "resurrection" is a difficulty. "And how not" etc. Furthermore, "they have intercourse, so that not even a fleshy resurrection" A. 1. 14: cf. Tertull. de carne Christi c. 1; de res. carn. c. 2. 1. 18: "the resurrection." Then we shall dissolve it, and below "let it be that every word" A, which then has "in here" and "by necessity"; Otto "by necessity." Below "as indeed" A and then "these energies"; furthermore, they omitted "and" before "the" in the interpretation; it has in this place a unique force. I marvel that the most recent editor also omitted it, he who ought to send his readers to the grammarians, being himself one who still needs to be taught. Then "thus not immediately" A, which then offers "to sow," corrected however by another; furthermore it has "males" and "and" before "the intercourse."

Col. 1577, 1. 3: "but also" A, which soon has "males, if through man" and "the" before "intercourse" in the line above omitted, it omits "and" and following, having kept "before." 1. 8: "Jesus the Christ" A, which then has "from the Virgin was born, but that" has; but "or that" Otto gave. Furthermore cf. Sem. 1. 1. 11, p. 406, n. 2. Then "and to those" has A, in which above "I say, however" is read; whence Otto plucked "I say, indeed," now we know not nor wish to inquire; furthermore "this also" the same and "only" A. 1. 17: "necessity, if it has been condemned (the two latter words are present in Me) A" which has "lacking"; what follows "of the law" = read not as prescribed. - Eustach. and epist. 61 to Pammach. adduced. For the rest, hear what Teller said concerning this whole passage: "He uses three examples: one taken from those women who are sterile by a defect of nature, the second from those who have maintained perpetual virginity, the third from the others who abstain for a certain time from marital intercourse. From all these he overcomes that, if it is judged necessary that the use of members be left behind in the other life while the members themselves survive, it would be forced also that no sterile person be found in this life, no virgin exist, no one practice continence for a certain time. Since these things are refuted by the very fact, it follows that that argument also is false." Carn. c. 57. Soon twice "shall be called" A and then "or something else" the faith of the fact that etc.

Col. 1580, 1. 1: "the resurrecting" A; soon "the beginning" = altogether, which also Otto gave; then "first therefore it seems to me" A. 1. 10: "to these is" A; and so on. cf. 1 Apol. c. 18; then "and all" A; then "and the and" (here 'and' sp.) "easy" A, which with Maranus has "many of these." Teller conjectures and Otto receives. 1. 21: "first" A; cf. 1 Apol. c. 10 and 19; Athen. de res. c. 3; Theophil. ad Autolyc. I, c. 8; Iren. v, c. 3. 1. 24: "of power" A. 1. 36: I say, "the" (verse lines) "that," then "not even" and "since it was not towards the faithful to answer that, that having been" and then "now but" A has "it has of truth children." 1. 43: "but since they are" etc., has "of the world."

Col. 1581, 1. 4: "earth and water; air; fire" etc. A. 1. 8: "atoms" A. 1. 12: "of different" A. 1. 14: "not" A; "or that not" Otto. 1. 17: "having" etc. A; others refer to "according to." 1. 20: "and truly both" etc. A; before "God" Otto adds "of his," who wrote the same also having become. Soon "or the wax or something else" A, which soon has "to the one having mixed," and then "thus according to full" and soon "and" before "the matter" offers. 1. 39: "having corn" it has and then "to dissolve if according to its own if somehow and again if he wishes having mixed" and below "of those having been put together." Penult.: "of these being" A.

Col. 1584, 1. 1: "order and position having taken" A. 1. 8: "of animals" A, then "he who has the voter, not being able to gather together those having been scattered and again make the same kind of animal. But God" etc. A. 1. 10: "gather together to make." cf. Athenag. suppl. c. 36. 1. 14: "sufficiently proved" A. 1. 16: "of flesh" etc. A. 1. 19: "then and" has A, and "he who" then "of the heavenly citizenship" A, which then "thereafter" has. 1. 25: "for" A, which then "fleshy" clearly has and below "having been molded" which another corrects.

Col. 1384 l. 36 "possession of flesh" A, "having come to be." l. 40 "the rest" (plane) has A, which then "nay" says; but "and yet" it has; further, "falsely" to sin with it. — [Mox] "of the yoke of the oxen," neither A, but further "also" the body, etc., "by themselves" of the f. s. [flesh's] p. t. (?) are able. Porro "the flesh alone" sins. Otto, "sinners to repentance," since etc. A. [Col.] 1585, l. 3 "of God" it happens to be, and "the [things] making new" etc. A. — [Col. 1585] "we call [him] just as" — "should destroy or having destroyed" overlooking. "To raise [him] up; but God he overlooked as the things that do not exist (no longer perishing, but also looking upon [them] into the [state of] being, he overlooked K);" just as "a change" (apo-)— "whoever might overlook standing," "it itself" (autēn, not autōn) "it has no need." "Jesus"; both [of these] A. "Therefore, then" — "believing in him." "Does he wish to" — "the latter [having the]?" "Yes," he says; but "this very thing he wished so as to be; of not those from him" A. — "to stand"; "whose" A. "For the sake of" in the flesh "truly after the flesh" A. — "that" [he might...] his evil and pestilential A; as say the Oecum. fragments. "Physician Jesus the Christ, from" A "according to" him, "keeps and preserves." "An unwritten" [word] he explains. "Concerning this" "great and unedited plot, and Justin the holy martyr, and his careful" — "concerning us" — "the cause of the craftiness proposing," he says, "as the devil before the power, of divine things," etc. — "in this way" "of those having spoken thus," "as Isaiah" — "under the person of" A — "to the d. s. a. and having been prepared t. a. t. and the angel of his" he perceived "heard" "does not cease" "alone" shame. "To this" attached. Otto. the word (reproaching): Otto. "to die but flesh" [to have] "life" [of the holy Justin from the [work] against the Jews:]

TO OTHER FRAGMENTS.

Col. 1592, l. 14. Grabe and Jebbius believed that this fragment belonged to Justin's Oration to the Greeks; Otto says that Justin himself asserted this saying, which Tatian the disciple quoted from Justin's mouth—which conjecture the verb [already present] believes it confirms. Furthermore, cf. Sem. l. 1. ii, p. 385. l. 18. "against" = *adversus*; which immediately at l. 25 follows [as] *oti* [ὅτι], is that which introduces others' dicta word for word; the old interpreter therefore wrongly translated it. l. 20 cf. 1 Apol., c. 58. l. 26. "and rightly" [Euseb.; ad. seqq. cf. Massuet l. 1. Irenæi and which [works] also Epiph. Hær. XXXIX, § 8; Isid. Pel. II, ep. 90, see also Sem. l. 1. P. II, p. 381, n. 2]. l. 28. "its" Otto; ad. seqq. cf. dial. c. Tryph. capp. 91 and 112. l. 32. *homines* [Massuet]. l. 35. This fragment is read in *cod. reg.* 875 (formerly 1760; 2430) fol. 157 vers. = D and this Oecumenius also adduces. Triccensis in his commentary on 1 Pet. 5, fol. 164 vers. fin. and 165 rect. init.; in *cod. reg.* 221 = A, and fol. 250 rect. med. in *cod. reg.* (formerly [blank] and 2246) = B; in *cod. reg.* 219 (formerly 425 and 1886) = C fol. 45 vers. med. Donatus Veronensis speaks of this codex in his epistle to Clement VII and in the Greek prefaces prefixed to Oecumenius. We read in Oecumenius thus: Col. 1593, l. 1. ABC ed. Paris 1742; D and Otto. [The words] which ABC also give, rep. Otto; further Oecum. ed. and BC, which three have, while D and [others] in every case do as Mar. does. Furthermore, h. l. Otto translated thus: *quemadmodum Isaias per personam Assyrii totam de diabolo repræsentationem tragice enarravit.* l. 5. "shouts out." ABC. Further [the words] "in [the] t. p. and t. [the] t. etc. "has been prepared" etc. [with BC and A as Mar. does] OEcum. l. 10. "common" [boul. A; "of his own" common, ap. BC. l. 11. "alone" [shame, BC and Otto.] l. 12. "consolation" [encircled] BC and OEc. ed. (encircled) with Mar. does. l. 15. This fragment is believed to have been taken from [the work] against all heresies, Otto. l. 15. "the apostle" [of the heavens, Bekker and Otto; in the latter place is read the article also in Mar. note, whence it seems to have fallen out of the text by a typographical error. Furthermore "to die" but flesh; then "certain codex," which [also] "life" has. l. 19. This fragment is read in fol. 55 of cod. Coisl. 276, where we read [using] the words [which] Montefalc. in bibl. Coisl. p. 590 was perhaps led [to believe], that the fragment concerning...

1801 CONJECTURES AND EMENDATIONS. 1802

[...re]surrection and from the book written against the Jews, he believed it to have been taken. Col. 1593, l. 22: frag. viii. read in Cod. Reg. 925 (concerning which we shall speak at greater length in the new edition of the works of John of Damascus, soon to be brought to light), fol. 60 recto; it nevertheless has *αλλα ἑαυτου* etc. The title is *of the holy Justin, philosopher and martyr*. The Cod. Reg. preserved it in Lib. 1, serm. 19; it is read there at fol. 449 recto. Idem, *ἐπὶ ταῦτα* in Cod. Reg.; soon after Otto slipped, ed. Paris 1742 *ὅθεν* and then *κακῶν* from an error read in the edition of Lequien; immediately after *συνειδήσει* Otto. Col. 1596: These fragments, which we have designated by the number xi, Otto attributes to Pseudo-Justin. It is read in Cod. Coisl. 5 fol. 20 verso near the end, in Cod. Coisl. 6 fol. 24 verso; in Cod. Reg. 128 fol. 345 recto in Me. It has *τοῦ*. Coisl. 6 and Reg. 128. l. 12 *διὰ τοῦ πν. καὶ δι' ὕδατος* Coisl. 5; then *σωτηρία* ed. Paris 1742, and the codices, which—as no one is unaware—oftentimes omit the iota subscript. [In] cod. reg. resur. c. 5 and often elsewhere. *ἀποστολῶν* om. Coisl. 5. [In] Cod. Reg. fol. 352 verso add *Ἰουστίνου μάρτυρος*, which Coisl. 6 together with *ὁ* omits; for later he wished to add the name and the *ὁ* written in cinnabar, which as in this place, so also in many others he overlooked; read in this fol. 25 verso.

Col. 1596, l. 31: This fragment Grabe, with the approval of Jebb, referred to the lost oration of Justin against the Greeks. But perhaps there are those to whom this fragment might seem doubtful, since it smacks of neither the opinions nor the manners of discourse of Justin. It is had in Latin, translated by Franciscus Turrianus, in Gallandius, *Biblioth. vett. Patrr.* Tom. XII, p. 683. Otto. Col. 1597, l. 12: *ὑπό* Otto, who says that he gave *ἀπό* against the codices of Maran. Otto from John of Damascus. Soon after, the editor of the Patrologia seems to have silently corrected *ἑλομένους*—which he brought from Otto—into *ἑλομένοις*, and *ἀποιείμαι* into *ἀποείμαι*. [... *σ]οι, λέγει κύριος ὁ θεός σου*. [...] *παρὰ πᾶσαν ὀδύν.* etc. He also connects these with the former without any other name interposed; before the words *οὔτε φ.* puts *τοῦ ἁγίου Ἰουστίνου φιλ. καὶ μάρτ.* sur. c. 1. penult: *τοῦ* before *ἀνθρ.* fell out by typographical error from the Maran edition. ult: *λέγει εἶναι ἐξ*, etc. Otto. Col. 1600, l. 15: This fragment is read in Cod. Reg. 923 fol. 75 recto with *τοῦ ἁγίου Ἰουστίνου περὶ ἀναστάσεως* prefixed. [...] *τὸν Ἰωάν. Δαμ.* ed. and Otto.] [...] who by error has approached toward the truth through the true faith; he himself, however, truly knows himself, not, since, etc. Otto translated.

TWO FRAGMENTS

XXV (V) From the commentary of Andrew, Archbishop of Caesarea, on the Apocalypse of John, ch. 34, serm. 12 in Chrysostom’s *Commentary on the N.T.*, ed. Francof. 1697, tom. II, p. 640. It has been said, moreover, by the blessed Justin, philosopher and martyr, that the devil, after the advent of Christ and the sentence brought against him in Gehenna, became most especially blasphemous, although previously he did not blaspheme God so impudently.

XXVI (VI) From the same Andrew, ch. 60, serm. 21, p. 689. And the great Justin also says that at the advent of Christ the devil first knew that he had been condemned to the abyss and to the Gehenna of fire.

That these two fragments, which Otto also gave, express not so much the words of Justin as his sentiment, anyone can see. Furthermore, Otto believes these two fragments, as also fragments III and IV, to be taken from the lost book of Justin against Marcion. He thinks that fragment VI and all those which he labeled with the numbers IX to XXIV were taken from the lost book of the holy martyr against all heresies, of which he thinks that *κατὰ Μαρκίωνος σύγγραμμα* was a part.

TO THE FRAGMENTS OF TATIAN

5 (II) From Clement of Alexandria, *Stromata* III, p. 550 and 551 P. Someone attacks generation, calling it corruptible and passing away, and forces the interpretation that the Savior spoke concerning the procreation of children: "Do not store up for yourselves treasures on earth, where moth and rust destroy." And he is not ashamed to add to these words of the prophet: "You all shall grow old like a garment, and the moth shall eat you up." Similarly, they cite that passage regarding the resurrection of the dead (that these words "regarding," etc., which might seem to some to be a gloss, should be referred here, Otto also saw; they are commonly read immediately after that): "The sons of that age neither marry nor are given in marriage."

The words "attacks," "destroys," etc., were already conjectured by Olshausen in the book which is inscribed *Genuineness of the Four Canonical Gospels* and was published at Regensburg in 1823, p. 337, to be taken from Tatian. The same holds true, says Otto, for the words: "likewise," "given in marriage," cf. the book of Kirchhofer, which is titled *Collection of Sources which pertain to the history of the N.T. Canon*, ed. 1842, p. 107. This fragment is perhaps taken from the book *On the Savior*, as Otto also noted.

6 (IV) From Irenaeus, *Against Heresies* I, ch. 28 (ap. Eusebius, *H.E.* IV, ch. 29). [Tatian] departed from the Church, puffed up and inflated by the presumption of being a teacher, as if he were better than the rest, and established his own character of doctrine. He invented certain invisible aeons similarly to those of Valentinus, and declared marriage to be corruption and fornication, similarly to Marcion and Saturninus. And he made a contradiction of his own regarding the salvation of Adam.

Stieren thinks that Irenaeus wrote "marriage" instead of "that marriage." When he speaks of Tatian, Clement says, *Stromat.* III, p. 551 P: "If however one dares to call marriage fornication, he again blasphemes against the Law and the Lord, by running back [to it]." Moreover, Epiphanius and other heresiologists took their material from Irenaeus.

6 (V) From Irenaeus, *Against Heresies* II, ch. 23. Tatian... attempting and sub-appearing to use such things as are constantly said by Paul, since "in Adam we all die," however, ignorant that "where sin abounded, grace did much more abound."

FROM THE BOOKS OF HIERONYMUS. A (III) *Commentary on Galatians*, ch. VI, vol. VII, p. 1 (ed. Venet. 1769, p. 526). Tatian, who introduces a putative flesh of Christ, considers every conjunction of male and female to be unclean; the most fierce heresiarch of the Encratites, used such an argument: "He who sows in his flesh, shall from the flesh reap corruption; but he who sows in the flesh [who is joined to a woman]: therefore even he who uses a wife and sows in her flesh shall reap corruption from the flesh."

Vallarsi conjectured that "Tatian" should be read in place of "Cassianus," which Niemeyer demonstrated to be false in the book which is inscribed *On the Docetae*, p. 42. Moreover cf. Daniel l. 1, p. 265: Refuting Tatian, Jerome observed that the apostle did not say "he who sows in the flesh," but "in his own flesh" (*ἑαυτοῦ*). But no one lies with himself and sows in his own flesh.

B (IX) *Against Jovinian* I, ch. 3, p. 239, vol. II, 1. [Tatian] condemns and rejects not only marriages, but also foods, which God created for use. Since Jerome said that only the book which is inscribed *Oration to the Greeks* survived in his time, he could not have drawn these things from Tatian himself. Moreover, Augustine, *On Heresies*, ch. 25: "They do not eat flesh," he says (sc. the Tatianites), "and they abominate it entirely."

C (X) *Commentary on Amos*, ch. 2, p. 247, vol. VI, p. 2. "And you gave the Nazarites wine to drink and commanded the prophets saying: Do not prophesy..." From this passage Tatian, the prince of the Encratites, tries to construct his heresy, asserting that wine should not be drunk, when the precept of the law is that Nazarites should not drink wine, and now they are accused by the prophet who do not give wine to the Nazarites to drink.

Tatian, patriarch of the Encratites, who also rejected certain of Paul's epistles, believed that this one—the one to Titus—should be especially announced; and he held in slight estimation the assertion of Marcion and others who agree with him on this point.

He rejected the epistles given by Paul to Timothy, which Jerome mentioned a little earlier, led especially by those opinions which were contrary to his own doctrine concerning marriage: 1 Tim. ii, 15; iii, 2, 12; iv, 8; v, 14, 23; Col. iv, 8 : "bodily exercise (which Tatian is said to have commended) profiteth little." Clement seems to have had the Tatiani particularly in view in *Strom.* ii, p. 457 P: "Checked by this saying (1 Tim. vi, 20 seq.), those who are from the heresies reject the epistles to Timothy." However, Tatian seems to have admitted the epistle from Paul to Titus, moved by the fact that the heretics, of whom the apostle speaks, can be more easily perceived to be Jewish. Cf. i, 10, 14; iii, 9.

Col. 1603, line 29: This fragment is omitted in two codices which contain the commentary on the Song of Songs written by Eusebius, and which were formerly collated by us.

SCHOLIA FROM THE CODEX OF THE ROYAL LIBRARY AT PARIS, NO. 174, INSCRIBED IN THE BOOK OF TATIAN

Col. 805, line 28. "And poetic." *Kat' koinou* (common to both) is "you have composed"; for *sunestêsasthe* is to be referred commonly to both "rhetoric" and "poetic."

Col. 813, line 4. "To serve." *Kat' koinou* is "it commands."

Col. 813, line 12. "Not pervading through the matter." As if by animation, so that the matter might be as a body, and God might hold the role of the soul; but rather, as the fashioner of matter, governing and ordering all things.

Col. 813, line 22. "Spirit... to God." We must understand "Spirit" here as the creative habit, or power, which God, having sown into matter, brought to completion the various natures in this visible world—of land animals, marine animals, winged creatures, zoophytes, and plants.

Col. 813, line 28. "God was in the beginning." This man seems not to have been entirely free from the Arian trifling. He establishes the Son as an organic cause in what he says. "Insofar as all power, both visible and invisible, was under Him." That is, the subsistence, with Him all things; with Him through the power of the Word, He Himself becomes the Word... of the Father: Him, the beginning of the world. For behold, through the aforementioned, a little before the visible creation, he introduces only God existing, yet having in Himself the subsistence of the world, just as also the Son; which indeed is the dogma of the Arians. [This portion of the scholion has already been provided by Longuerue in his dissertation on Tatian, p. xii.] For they say that the Evangelist, in saying "In the beginning was the Word," meant "In the beginning was the Father"; but this man (i.e., Tatian) even more impiously than they, says the Son is the subsistence of visible and invisible things, which subsistence he saw fit to call "power." And proceeding further, he does not blush in making the Son of the same order as the creation; and having said that God established all things through a rational power with Him, interpreting himself, he wishes to call himself the rational power. He adds: "And by the will of His simplicity, the Word leaps forth [the codex has 'leaps forward']; it was also the first-born work of the Father and the beginning of the world," not having been able to say "he began." Then, proceeding more clearly to blasphemy, he adds, "He was generated according to division, by creation," even setting aside the co-eternity of the Son, and, being brought forward by the Father on account of the need of the creation, giving an organic cause to the Son—insofar as they even dared, as we said, to say this, oh men [amend to 'Arians'], having started from the trifles of Plato, that since God is beyond all somatic notion, and has risen above all corruption, and is inaccessible to sense, and is beyond every beginning, the world under a beginning is unworthy of His production. For if God brought forth the Son, as if by an instrument, He might perhaps have brought forth this sensible and corruption-bound world; and in this way also the Son, since He has had a beginning, is referred to as having the second place of the pure Divinity.

Col. 821, line 8. We must understand "demons" along with it, so that: "And those who imitated this one are proven to be demons."

Col. 825, line 5. "The one in the temple in Delphi called the Navel was the tomb of Dionysus."

Col. 825, line 10. *Kat' koinou* is "they say," which pertains both to "to be distributed" and "to be assigned."

Col. 825, line 48. "Deltaton." Some say it is because of what is called the Delta in Egypt; which the Nile forms from above, being separated from one of its own streams into two, and from below the sea towards Alexandria, into which the mouths of the Nile empty. (See note 86, col. 826-827).

Col. 828, line 31. "The Dragon." The dragon guarding the western apples; on these, Ovid in his *Fasti*. (This scholion is by an Italian hand, 16th century).

Col. 828, last line. Achilles is said to dwell in the Elysian fields with Medea and Helen.

Col. 830, line 33. "The light of thy countenance, O Lord, is signed upon us." (Italian hand.)

Col. 832, line 19. "Partaking of material Spirit." We must understand "Spirit" as the creative power in beings, according to which each species makes the things under itself like the one that brought them forth.

Col. 832, line 24. "Having obtained a composition of matter." And the demons (that is: the good and bad angels) are composed of matter and form.

Col. 832, line 26. "Some indeed." This is Platonic, dividing demons into two kinds, more immaterial and more material, and that the more immaterial ones are good, and the more material ones are evil and harmful.

Col. 832, line 41. "Spirit in men." Virgil in *Aeneid* (VI, 726 - this scholion is an Italian hand). "The Spirit within nourishes, and infused throughout the limbs, etc."

Col. 833, line 9. " The soul is not immortal... but mortal." He calls the life-giving power, which is common to all animals, mortal (or which is also ruined along with bodies). Not, however, the rational power (sc. immortal); for this has been separated, from which the...

arts and sciences are brought forward. ^A For as it is, etc.... It is, as it were, an echo. Col. 836, lin. 6. And in some... This is not correct, but also contrary to the purpose of Dionysius the Areopagite. Col. 836, lin. 11. The minister of the suffering God. But also, what is it that the divine apostle Paul says about the wrath of God being revealed [Rom. 1, 18]... he means those who hold the truth of God in unrighteousness? Because, he says, when they knew God [v. 21]... they did not give thanks, and these things (so the codex; "of these" follows). For if they did not possess the Spirit of God, why would they also be condemned ^B by the power of the One who is able to lead them to better things? And what of the truth of God being held in unrighteousness? Col. 837, lin. 21. In the (book) on animals. And this man also wrote on animals. Col. 840, lin. 12. The... splendors. Why is there no turning to the better for demons? "You made him a little lower than the angels." (Man. it.) Col. 840, lin. 26. Except living. *Zoon, zoon, zon* (variant spellings), by a more recent hand. Col. 841, lin. 30. The magician Ostanes. "Ostanes and the magicians" (these three words omitted in the codex) among the Persians. Col. 844, lin. 2. Wearing *skytidas* (leathern thongs). Perhaps he understands this to refer to the Luperci. (Schol. by an Italian hand.) Col. 844, lin. 35. The relic in me. This was not happily received, and is against the miracle-working of the holy relics of the holy martyrs (this word omitted in the codex). Col. 845, lin. 16. Just as with the thief. Not only that, but our Savior also sat at table with sinners. (Schol. by an Italian hand.) Col. 848, lin. 19. *Dorean* (freely/gratuitously). The word *dorean* is used instead of "it must be received without charge." (Schol. by an Italian hand.) Col. 849, lin. 9. *Theatrokopoumenous* (being theatrically beaten/distressed). Margin inter.: That is, being agitated and afflicted, as happens in the theater. Margin ext.: *Theatrokopeo* Suidas (cod.: *thalattokopeo* [sea-beaten]), to speak nonsense, to be agitated, to be troubled; from the sea, which, when it is troubled by the winds, the waves strike against each other. (Schol. by an Italian hand.) Col. 852, lin. 8. They were migrated... of composition. Authoritatively and instructively, not demonstratively, are these things (said). Col. 853, lin. 6. *Thespiase* (at Thespiae). *Thespiase* (used) adverbially [instead of *en Thespiais* (at Thespiae)], as *Olympiasi* (at Olympia). (Man. it.) Col. 853, lin. 12. Ironically. (Man. it.) Col. 853, lin. 10. And he hides, etc. These things (are) in Homer. (Man. it.) Col. 855, lin. ult. In the poem (sc. Homer's) they were brought in (he says). Cod. Fris. in margin. Col. 856, lin. 14. *Marmarytonta* (flashing). *Marmarytonta* to the actors in the theaters [read: spectators]. ^C Col. 857, lin. 2. *Kechynenai* (to gape)... I do not wish. *Kechynenai* (I do not wish), that is, to admire, which our (people) have rendered "to gape." Virgil: *Inhiant aulas et limina.* (Man. it.) Col. 857, lin. 5. *Rinaylousi* (they play on their noses) at shameful things. That is, they snort through their noses, as if drawing in the breath through their nostrils, producing a certain sound in derision. That is: Spiritum naribus concipientes, sonum risus excitandi gratia elidunt. Col. 857, lin. 20. But the greater things. He refers to the gladiators. Col. 860, lin. 3. Virgil in the Bucolics: *Non tulit Antigenes, et erat tum dignus amari.* Col. 860, lin. 8. Suda (writes) many things about Antigenidas. (Man. it.) Col. 860, lin. 12. He refers to the Cynics. Col. 861, lin. 2. This is the opinion of the Stoics. Col. 865, lin. 38. The God according to them (i.e., Jupiter). Statius [? Lucan, Phars. 1, 198]: *Et residens celsa Latialis Jupiter Alba.* (Man. it.) Col. 868, lin. 13. But he gives. This is also supported by the divine Paul, saying [Rom. 1, 18] that the Greeks hold the truth of God in unrighteousness. Col. 869, lin. 3. And indeed, he says (referring to) Musaeus (emendation: Moses) before Homer. Col. 872, lin. 4. Regarding Gyges the Lydian. However, Pindar of Thebes says that Hercules, the son of Alcmena, established the Olympics, saying: "Truly Hercules established the Olympics." Col. 875, lin. 17. The nonsense of Greek affairs. Read [written in another codex]: the fable. Col. 875, lin. 38. Of the girl among you. He refers to Glaucippe. (Wrong; for the discourse is about Sappho.) Col. 876, lin. 42. As they say. Virgil, Aen. III, 390, and VIII, 44: *Inventa sub ilicibus sus, / Triginta capitum fetus enixa jacebit.* (Man. it.) Col. 888, lin. 5. And the Olympiads... seven. And indeed, Pindar the lyric poet says thus: "Truly Hercules established the Olympics." How then will Hercules [cod. of Hercules], excelling the Trojan (events) by a generation, he who according to Pindar established the Olympics, be found to be 400 years after the Trojan (events), if he himself established the Olympics? ^D

SCHOLIA ON THE SUPPLEMENT TO ATHENAGORAS'S BOOK

Ad inscr., col. 891. The delivery of the preface is incomplete; for it is not considered good to add "greeting" to one with whom the address is not from equals; and besides, being a Christian: either out of humility, or to demonstrate supplication, or (because they are) unworthy to be Greeks (receiving) such a blessing from Christians. Col. 924, 1. 11. "how and among whom the art of clay-modeling was discovered," which is the lemma. Col. 932, 1. 14. He refers to the *kerykion* (herald's staff); for the rod itself was a symbol of Hermes and which the heralds carried with them, traveling in safety to those to whom they had to act as envoys; the *kerykion* (or *kerykeion*) was therefore a staff in which there were snakes depicted, intertwined with each other, and face to face, a reminder of this shameful mating. Col. 948, 1. 12. "It does not seem to me that he says this at all correctly; but also very far from pious thought; not to mention that it is unacceptable even to natural reasoning; I do not know what the man had learned, and this while philosophizing most piously and most nobly in these writings." (This and the following scholion were written by another hand; they are omitted in B.) Ibid., 1. 32. And this is similar to the previous one, and both are likewise entirely faulty. Col. 952, 1. 20. He refers to Proteus, about whom Lucian writes, whom he also calls Peregrinus. Col. 964, 1. 20. Taken in common, "the willing" (*thelon* B). Ib., 1. antep. *Proskyma* (prostration/homage); *kyo* (I kiss/love); hence *kyma* (wave) and *proskyma* is a scholion by a more recent hand in the margin of B, which the anonymous (author) has.

CONJECTURES AND EMENDATIONS. SCHOLIA ON THE BOOK ON THE RESURRECTION.

Col. 973. ^A That for every doctrine and discourse adhering to the truth, a certain falsehood stands alongside it, not rising from a natural cause, but from the lawless corruption of the truth by those who have prized falsehood, having applied themselves to malicious interpretation and to slandering the good and divine. ^B With great philosophical insight and in a manner appropriate to the subject, the wonderful and divine man is introduced in the present prologue; he reveals both the matters that preceded the subject discourse and those that attempted to cut it short maliciously, and he instructs those who hold to the truth on how they ought to bear themselves toward them.

Col. 976, l. 15. That those who labor on behalf of truthful doctrine and discourse have need of two kinds of arguments: those *on behalf of* and those *concerning*—those on behalf of the truth, against the unbelieving and contentious, and those concerning the truth, toward those who receive the discourses with good judgment and fairness, according to the proposed subject, in order to grant the argument both a drawing-in and an acquiescence. Since, however, like river currents, the one part of the nourishment enters into that which has for a time been commingled, the one who has received it having departed and having proceeded to the elements that formed him—so that not even the same person is truthfully called the person of today as of yesterday—what, then, would be the impossibility for Him who at the beginning granted to each of us the composition of our existence, once again to gather from those [elements] the genuine portions, and to restore to that which had been scattered into those same elements the undiluted fullness, providing for us the integrity?

Ibid., l. 47. That what is taken for nourishment is not naturally destined to change into the substance of the one being nourished.

Col. 984, l. 30. α'. Regarding the process of evacuation, that is, excrement. β'. Regarding a change that is alien and not suitable to the one being nourished. γ'. Regarding the most pure change, and to advance. Likewise, one must also attribute the order of *on behalf of* and *concerning* according to the need that applies to the matter.

Col. 976, l. 27. For the *if it is* and *what it is* take precedence, in order to advocate for this.

Col. 976, p. 4 ab ina. That regarding the discourse on the resurrection, some disbelieve entirely, while others doubt; but even of those who accept that there is a resurrection, there are some who disbelieve as irrationally and causelessly as those who doubt.

Col. 977, l. 8. ^C A refutation from this point on of those who are faithless regarding the resurrection, based on the fact that one ought not be easily carried away by those who are goaded by an indiscriminate opinion, but not without strong and secure cause. From these, indeed, faith is naturally prone to sprout. For it is the work of people who do not have a healthy intellect to disbelieve those who have extreme faith. If this is so, those who disbelieve or doubt the resurrection—if they attach it to no cause in the generation of humans—are talking nonsense, and will soon receive this refutation; or, if they attribute the cause to God, they are disbelieving the resurrection of humans as either impossible or undesired by God, which is the height of folly and impiety.

Col. 977, l. 31. That for something to be done by someone as impossible arises either from ignorance of what is to come, or from an insufficiency to carry out what is known. For anyone who has attempted the impossible would not be numbered among the temperate. To attribute ignorance or inability to God, who even before creation knew exactly the source from which each thing received its composition from Him, and into what it has departed having been dissolved, is the height of impiety. For he who knows things accurately in this way, how could he find it impossible to take these things and restore them to their original state?

Col. 980, l. 11. To men this seems something great, and only according to their own nature, to know things to come. But to God alone [it belongs] to know these things more accurately than men, and in addition to these, [to know] into what things the dissolved [elements] have departed.

Ibid., l. 30. These things were advanced to be said, both because of those things that subsisted at the beginning, and those things that came after, proceeding from the commingling of animals or the sowing of seeds.

Ibid., l. 40. Regarding points raised by some as difficulties: that is, how it is possible for a man who has been eaten by fish, and has changed into the substance of those [fish], and again the fish having been eaten by men or other animals, which in turn were consumed by other beasts, and changed into the composition of those bodies—how, then, that which was fragmented into the substance of so many, can rise again composed into one body of a man. Whose substance is left to the others who were nourished by these?

Col. 981, l. 31. “Harpalos” (corr. Harpagos) was able [to do this] because he sent the child Cyrus away. The story is in Herodotus. Ibid., l. 40. Solution of these many difficulties. Ibid., ARETHAS. If the portion taken for nourishment had remained in the animal unchanged, it would have had a certain, ^D and pure portion of the body. The most pure. Ibid., l. ult. That which passes into excrement and into an alien change of the one being nourished.

Col. 985, l. 12. ^A This is solved by this argument, which seems to provide a difficulty for some who claim it is impossible for a resurrection to take place because of the passage of bodies into many through the alternating offering and distribution of nourishment (disposition B).

Ibid., l. 6 ab ima pag. An elegant and (these two words omitted in B) compelling argument for acquiescence.

Col. 988, l. 12. *Demos* (fat), the fat (om. B). Ibid., l. 27. The impossibility of a resurrection taking place. Ibid., l. 3 ante fin. This is most shaming and most destructive of those who, because of cannibalism, think that the resurrection of the dead is to be denied.

Col. 989, l. 34. That those who, from the weak difficulty of human artisans, wish to strengthen their own non-existent doctrine, it is not enough to say that they insult God, by considering God and humans as equals.

Col. 992, l. 2. Since the nonsense that the resurrection of humans is impossible for God has received a sufficient refutation, it remains to proceed to the *undesired*; but this *undesired* is either undesired because it is unjust, or as unworthy. But it is neither unjust to God nor unworthy; therefore, it is not undesired either. For the unjust is considered either regarding the one who is to be resurrected himself, or regarding another. But neither is anyone else harmed from the outside, neither an intellectual nature nor a brute one; the intellectual, because the resurrection of humans is no hindrance to them; and how would that of the irrational be harmed—there is no life in the resurrection, for the need of those who serve for corruption is not eternal life. Moreover, neither would the injustice be contemplated regarding the resurrected one himself, who receives back the integrity that he was allotted through the goodness of the One who brought him forth in the beginning. It is not unjust to the body, unless it also brings glory, being joined to the superior. [It is] not to the soul, which receives back its initial and incorruptible dwelling-place. [It is] not unworthy of God, because it was not unworthy when He brought forth what was corruptible. But now it is even more glorious, because He will make it incorruptible.

Ibid., l. 4 ante fin. The *integrity*, thus: for if it is not harmed while now being with the corruptible, it is clear that it will not be harmed while being with the incorruptible.

Col. 995, l. 13. For the *impossible* is opposed to the *possible*; the *undesired* to the *desired*; the *unworthy* to the *worthy*. But he speaks of the *connection* of the possible to the desired; which he says are not even different with God, as they are with us, but neither are they unworthy.

Ibid., l. 28. A more causal recapitulation regarding the order of *concerning* and *on behalf of*. That *concerning* is given pride of place by nature, order, and necessity; but *on behalf of* [is given the role] of escorting and, so to speak, accompanying, as being by nature and power subordinate. For it is a lesser thing to refute falsehood than to strengthen the truth. And not only this, but also in order, the second.

^A For we construct the mutual connection [therein], since it is impossible for one to exist without the other; but to reduce them to a single argument is difficult, even if one inserts a minimal distinction. The second power of those things contributing to the proof of the resurrection is the life free from stumbling that is owed to rational creatures, and the honor or judgment laid up for this according to a just verdict. Regarding the third power, it seemed to some that this establishes the argument of the resurrection, though it is borne far from what is probable: because not all men are worthy of retribution from their works, as it is possible to see in the case of infants and those who have died in an imperfect age. But furthermore, there are some among all the philanthropists—lest I call them indifferent and foolish—who soften the justice over one's life lived; not as if they were wandering, worthless men worthy of the good God, that they should be occupied with works. ^B Ib. 1. 58. ἐπήρεισαν, instead of ἐπεστήριξαν.

Col. 1004, 1. 5. That we are guided to the same conception of the resurrection even from the very existence of men. For if man has come into being from both soul and body—a soul rational, and a body material—and neither is the soul alone man, nor the body destitute of soul, but [also, add B] the composite from both, necessarily he must take up this same (that is, B) restoration for that which has been subjected to corruption and has been corrupted, so that he may not receive his eternal duration as only half-a-man, but as a whole man, from whence he proceeded.

Col. 1004, 1. 12. More broadly and more in the Christian manner concerning these same things. How from the first existence? Thus. If man has come to be by God from soul and body—soul rational, and body material—so that the one part, of the better portion, as it were a charioteer, and the other, of the worse and insensible and of this corruptible life, matching it, might partake of perception with the government of the charioteer. For when this, by the animation, might slip towards what is kin to it and clings to it, it would straightaway be scattered and interrupted from its own irrational impulses. And moreover, not only this, but also that this [better part] might have a co-worker when it is present to labor at things most noble for it, from which it is also enriched to be called the divine image, for which, in a generous way, He who made and fashioned it established it. He established it not by the soul alone, nor by the body. For neither part being widowed of the other is this man; but in the composition of both and in the fusion, the perfect man, his own self, he appears, as he originated from the beginning. And since this part, the mortal part of him, is subject to the dwelling of this mortal life, and it itself has been subjected to corruption; necessarily, if the divine image is to be preserved, it must show forth the grace of the archetype of Him who made it, standing and unrejectable. It has been made by Him who is and will be unceasingly. Nor therefore would it be deprived even of this, but as it was from the beginning an image of the Creator, so likewise it should be preserved from this point on. It would be preserved, however, by being restored from that which has already been corrupted into the whole. Otherwise, to receive the duration according to the likeness also by half is not because of a need for another, but because of its being created.

Col. 1005, 1. 15. That if vanity is driven away from the works of God and those things gifted by Him, it is necessary that the duration of the body should in every way coexist eternally with the unending life of the soul, in the way it is by nature. And saying clearly that the life and duration of men is interrupted by death, we do not say this duration is as it is in the case of incorruptible essences, but according as it is by nature in each essence, because the duration of the better things is not equal to the essences by degree of level, nor is the smooth and unchangeable duration of these rational ones equal from whence they originated from the beginning; in that the essence having the duration only according to the soul, but no longer also according to the body, which body receives incorruptibility from change. We do not, therefore, equalize the duration of the rational ones with the duration of men, nor the death of men with the death of irrational animals; lest it be equalized with this, the nature of men.

^A Ib. 1. 44. That one ought not to disbelieve in the resurrection of men, both from what has been said before, and from the anomaly observed in their life. For neither, since the separation of the soul from the body cuts off the continuous life, should one disbelieve the resurrection, any more than, because life according to sensation is interrupted by passivity and sleep, and in a way takes up the same life again, we refuse to say it takes up life. Since, therefore, we do not refuse to say that life, which is so often interrupted from birth to dissolution, is taken up again, we ought not to disbelieve that the life beyond dissolution is taken up again, even if it is interrupted for a time by death. Thus, an anomaly is allotted by the Creator according to his purpose.

Col. 1008, 1. 21. That even from experience itself we are taught not to disbelieve the resurrection; for seeing in the homogeneous and plastic seed such a variety of parts and limbs produced, which were not known before. And again, in infants; or not grasping any of the things that appear with the connection of age, such as beards and the like; or if they do appear, they appear dimly and by some kind of sketch, to which, when it arrives at the end, and they are perfected, there follows again a weakening of the physical powers until old age, which is the dissolution of those that have labored. Just as, therefore, in these cases, when the conformation is not yet clear in the seed, nor the subsequent ripening, nor the dissolution of life to its first principles; nevertheless, by the necessity of nature, the transmission from the principles to what comes after them follows. And with nothing standing in the way of this natural impulse; so much the more, by tracing the natural sequence, the Word confirms the resurrection, being more accurate than experience for the proof of the truth of the reasons proposed to us for examination. For all are of the same kind, as having sprung from the same origin of the creation of the first men. But some are strengthened from that very first beginning; others, after them, depend on the goodness of God the Creator. Moreover, the resurrection of our lives, looking toward the requital of what each has lived, hangs from justice. For as our Maker is good, so also is He just. For goodness without justice is irrational.

Col. 1008, 1. 48. Human life or form cannot be grasped in the seed. Life, indeed, for the liquid and unstable substance is not sufficient to show what kind of living thing it will bring to completion. And because of this, neither that which is subject to the simple man, which can represent a specific man. Nor, indeed, that the living thing which has not yet been constituted will have dissolution; of these things, then, there is nothing to observe in the seed. But from experience, such as that a man, if he is not such a one—for this belongs to the form, and there is no knowledge of it in the seed—is, indeed, completely so. But if experience provides knowledge of these things, much more, from this natural sequence, the Word, having received the opening from above and having traced it, finds the resurrection more secure for faith and more true. Both accounts, then, the one from experience and the one from the tracing of the truth, depend on the natural concept, being, as it were, of the same kind; the one—from experience—putting forward the progenitors of the race, because by the goodness of Him who made him, the first man rose from the earth, from whom the men who follow receive their advancement into life from seed. Since man is the work of God, and a work that is not in vain, for no work of the Wise One is in vain, it is reasonable that such a great work should be worthy of providence. But this consists in being subjected to discipline; and what is discipline if not the regulating of one's actions toward the better? And this relates to nothing else but a rewarded requital. For if this were not so, he would not enjoy such providence. Therefore, the reward is not vain, nor is it designed for the brief present life. For man is not a temporary creature, having a soul that is extinguished along with him by death, from which the reward is also vain. For to say that the reward is provided to the soul alone, as being immortal, while the body that has labored with it has perished, would be not only unjust but also vain; for how is it not unjust that, when two have acted together in the same thing, the one should be unspared in recompense, while the other is neglected, and the thing itself, I think, is also vain, as being caught to be useless, having labored and shared in the work? ^B

Col. 1009, 1. 12. More thoroughly concerning the resurrection, that the revival is necessarily and fittingly set aside for human nature. For if it was brought into being by the ineffable providence of God the Creator, it must also be counted worthy of the constant care of Him who fashioned it, just as food is for the sake of life; the law of food and succession. But of these, the one for the sake of the permanence of the race; so also justice, through food and permanence, is carried over to the composite whole, so that upon this composite whole—soul and body—justice might be carried out without hindrance.

Ib. 1. 30. For the need of men is one thing, that of beasts is another, and likewise the care. Of others, to procure their own food by rapine and greed. Just as even from unholy marriages one does not find the succession of the race. A body naked, deprived of the soul; likewise, not even each part of these will touch upon the work of succession for the sake of the race.

Col. 1012, 1. 29. Against the atheists who make the world an automaton. That just as they babble, they shall hear these things. For it is not possible that the life of men should be utterly overlooked, nor that so great a work should be without oversight; since, in that case, man would differ in no way from the irrational animals. And life will be beastly, and virtue will be but a name. And to live passionately and according to pleasure will be the end. But if there is a difference between human life and the beasts, it is certainly in the change of life, and in the handling of affairs more prudently toward the better things, and there is some reward for what they have busied themselves with, either in the present life or in the future. Unless, like the irrational animals, man is also dissolved at death, soul and all. But in the present life it is not possible for the requital to take place, since the better and the base do not endure the recompense that is according to their deserts in this fleeting life; but in the future life, if the body that is a co-worker in deeds does not stand with it, He who has planned to dispense the requital on one alone is unjust. ^C

Col. 1015, 1. 11. Most useful is the passage. The sum of this atheism, the swarm. Bodies.

Col. 1016, 1. 5. As when it is time to fast, the physical weakness is withdrawn from the strict necessity of fasting.

1. 24. If the use precedes the possession, how did he speak of use before possession? And we say that he spoke according to what is preferable; for possession is not for its own sake, but for the sake of use. And everything that is for the sake of something is inferior to that for whose sake it is.

Col. 1017, 1. 10. The soul, being immortal in itself, does not fear death; but because of the unavoidable bond with its own accompaniment and the sympathy by which it is tied, it is cautious toward the dissolution resulting from this.

Handling. For it is one thing according to merit, as when we say that the better are worthy of better honors. Wherefore also the parents, who bring forth the better, as causes of our entry into life. And it is another according to proportion, as when we deem the great man, in great...

to be adorned with arms; and in like manner that the teacher is to be honored on a par with parents, so that I may not say even more. For parents provided us with the simple gift of being, but teachers with the gift of being well. God is excepted from these, as is the honor given to Him; for He is the cause not only of our being, but of our well-being, and indeed of our eternal being. ^A The resurrection of the bodies appears. For the law is not given to the soul alone, but to the soul with the body; so that if the good deeds and the transgressions of the laws are from both, necessarily the rewards also will be awarded to the union of both.

Col. 1020, l. 26. But to point this out summarily; for he has pointed out by what he has said that man was produced by the goodness of God; and that he is twofold, so as to demonstrate that the Creator of both the intellectual and sensible substance is one; for he came to be from an intellectual soul and a body. But having thus come into being, it was not in vain; for he was produced by a wise and good Being, and for His own sake; not for the need of another, as is the case with beasts and the rest of the sensible creation, so that when the need has passed, he too should cease. And since he was produced for His own sake, it is therefore logical that he should continue to exist; and to this continued existence it is also logical that he should not be idle, but be occupied with some work, of which He who provided him with the beginning is the overseer. But since he was produced in the mortal life as a mortal and composite being; and the composite thing is subject to dissolution, once the composition is dissolved, the better part proceeds toward the kindred life, and the lesser toward the corruptible, necessarily toward Him who made it, and not in vain. For what oversight would the works of Him who made him have toward Him, if it were not also necessary for the reward of the toil in the corruptible life to come to pass? And since it was not the soul alone, but the soul with the body that underwent the toils of its deeds, it is unjust, and truly just, that the reward for the labors should not turn out to be only half-received; but that the fellow-worker of the toils should also share in the rewards that have been earned. And if the body is a fellow-worker to the soul, what reason is so bold as to deprive the body of the resurrection? These things, having summarized them as best as I could in a synopsis, we have set forth here.

ib. l. 41. Of those things which, by nature, as in the case of the generation of animals and the growth of plants, are according to art, as in sowing and planting.

ib. l. 32. That from the inception of the generation of men, it is logical to provide us with valid confirmation of the resurrection of those who have set out toward things there, also from the end of the same subject. For just as in generation, even if the progression of man into life is similar to that of animals, yet it has something that distinguishes this according to a knowledge peculiar to those [men], such as upbringing, the stability of character, and the fixing of the mind, which are separate from the commonality of others. And since such is the generation, and in addition to these, [man] is regulated by the law, and there are practical arts and as many as are theoretical, and by these man is adorned as he reaches maturity, it follows already that the end is also found to be quite different from those; for because he uses a rational soul, as the Argument previously established, he has also received a different end, not having the soul perish along with the body. And since this is the case, of necessity the body will also coexist with the soul, in order for it to receive from the Giver the things that are according to its worth.

ib. l. 45. To farmers the end is the harvest, to those who treat the sick it is health, to those who gather things growing from the earth, and to those who have withered away it is to commit them to the fire, or to be taken for some use for the construction of a house or a ship.

Col. 1024, l. 15. The pursuing of a life of pleasure from every source, and the thinking that this is the end and the blessedness of life, as if after this we no longer exist.

ib. l. 24. The end appropriate to man is the separation of the rational soul from the body. However, the soul is not also destroyed by the separation, and this is shown by the following: [it is shown by] the states of insensibility, and by the insensibility for many days from the illness called lethargy; and above all by dreams, and the divine raptures [theolepsiai] during them, from which also foreknowledge of certain events is derived; for from these it is manifest that the soul is separable from the body, inasmuch as while the body is at rest—I do not say while it is insensible—the soul acts of itself upon its own proper objects, which, if it were not capable of existing by itself, it would not be able to do.

l. 37. For if man is a living being composed of a rational soul and a body, and not a soul alone, just as a body is not a body deprived of a soul, it is necessary, if man is to recover [the reward of] some of the things he has carried out in the present life, that he should attain to the complete reward of these, and not [receive only] half.

INDEX

I. JUSTINUS.

B

INDEX SCRIPTORUM.

C Cadmus, author of letters to the Greeks, from Phoenicia, 263. Castor (historian), 258. Cicero, 387. B. Clement, Epistle to the Corinthians, 1315. Corinthus, Socratic, 471. Crescens, 462. Cynics, 449. ^D Darius, father of Xerxes, gave laws to the Egyptians, 255. Demodocus, self-taught (from Homer), 259. Diodorus Siculus, praise of, 258. His XI books of Historical Library, 267. Cited, 287, 291. Diognetus, to whom Justin wrote an epistle, calling him "most excellent" and instructing him in the principles of Christianity, 1574. [E] Empedocles, son of Meton, of Agrigentum, 250, 355. Epicurus, son of Neocles, Athenian, 247. Epicurean teachings permitted to all to read, 466. Euripides, 318. Doctrines in *Archelaus*, 322; *Bellerophon*, 322; *Hecuba*, 323; *Hippolytus*, 322; *Ion*, 322; *Orestes*, 329; *Philoctetes*, 323; *Phrixus*, 325. [G] Galileans, 666. Genistae, 666. [H] Hellanicus, 258. Helleniani or Hellenists, 666. Heraclitus, 247, 398, 458. Hesiod, 231, 246. Hippasus of Metapontum, 247. History of holy ancient men, 1315. Homer, 230, 231, 243, 251, 254, 274, 283, 286, 291, 294, 295, 298, 355. His *Necyomanteia*, 291. Hystaspes, prophecies of, 395. Punishment established against the readers of Hystaspes, 395. [J] Josephus (Flavius), Jewish Antiquities, 258, 262, 267. Justin Martyr, *Syntagma against all heresies which have arisen*, *Epistle to the Pope*, 1394. [L] Lucius, martyr, 447. Lucius Verus, Emperor, to whom Justin inscribes a longer apology, 327. [M] Marciani (Marcionites), 551. Marcio, Pontic, who still continues teaching even now, 367, 415. Deceived many through magical art, 367, 414. Menander, comic poet, 319, 322, 323, 359. Menander, heretic, Samaritan, disciple of Simon, at Antioch, 367, 414. Meristae, 666. Minucius Fundanus, 431. [O] Oracles, 263, 271, 274, 286, 303, 307, 310, 355. Origen, in *The Interpretation of Hebrew Names*, 1323. — It is said by Origen, being skilled in the Hebrew dialect, that the interpretation of all the Hebrew names or measures found in the Holy Scriptures is known, 1326. Orpheus, 267. Verses of Orpheus to his son Musaeus, 270; in the *Oaths*, 263; in the *Covenants* inscribed book, 315. Imitated Orpheus, 274. [P] Paul, presbyter, 1491. Peripatetics, 475. Pharisees, 654, 666, 715. Disciples of the Pharisees among the Christians, 1183. Philemon, 470. Philo Judaeus, he who wrote the history of the Jews, 258, 262, 267. Philochorus, author of the *Atthides*, 258. Pindar (ap. Plato), 290. Plato, 250, 251, 255, 263, 270, 275, 278, 279, 282, 283, 286, 287, 295, 298 et seq., 310, 355, 395, 483. In *Meno*, 299, 507. In *Phaedrus*, 307. *Republic* I, 287, 290. *Republic* X, 290. *Timaeus*, 263, 279, 287, 519, 418. Plato's teachings are not alien to Christ's, 338. Poets, *Theogony* of, 243, 246. Polemon, 258. Pollio (Verasius), prefect, 439. Pompeianus, polemarch, under M. Antoninus, 438. Pompeius (M.), to whom Justin wrote the Dialogue with Trypho, 471. Ptolemy, martyr, 446. Ptolemy, Mendesius, of the history of the Egyptians, 258. Pythagoras, 247, 270, 275, 318, 355, 478. [S] Sadducees, 666. Satornilians, 551. Sauchnis, legislator of the Egyptians, 258. Septuagint interpreters of Scripture, 375, 642, 643, 646, 754, 755, 763, 766, 790, 791. Serenius Granianus, 431. Serenus, to whom Justin writes, 1184. Sesonchosis, legislator of the Egyptians, 258. Sibyl, 395, see Oracles. Punishment established against readers of the Sibyllines, 395. Simon Magus, Samaritan, 367, 414. Honored with a statue with an inscription, 367. Socrates, 263, 306, 355, 462. Solon, he who wrote the laws for the Athenians, 263. Sophocles, verses of, 274 et seq., 315, 318. Sotadean teachings, 470. Stoics, 358, 455, 458, 466. [T] Thales of Miletus, 247, 251, 254. Thallus (historian), 258. Theology of the Greeks from poets, philosophers, and oracles, 243 et seq. Theoretical philosophers, 472. Trypho, Jew, with whom Justin held a colloquy, 471. [V] Valentinians, 551. [X] Xenophon, 462. [Z] Zenas, to whom Justin writes, 1184.

II. TATIANUS.

INDEX OF WRITERS

Crates, 870. Crescens the heretic, 847. D Diagoras, 863. Dionysius of Olynthus, 870. E Ephorus of Cumae, 870. Epicurus, 859, 866. Eratosthenes, 870. H Hegesilaus, 859. Heraclitus, 810. Herodotus, 866, 870. Homer, c. 8 thrice, c. 19, c. 21. Hypsicrates, 879. J Justin, martyr, 847. L Laetus, Greek author, 879. M Megaclides, 870. Menander, comic poet, 859. Menander of Pergamon, 879. Metrodorus, 854. Moschus, 879. O Orpheus, 823. P Pherecydes, 859. Philochorus of Athens, 879. Plato, 859. Plutarch, Theseus, c. 20. Ptolemy of Mendes, 882. Pythagoras, 859. S Sappho, 874. Solon, Elegies, c. 35. Stesimbrotus of Thasos, 870. Stoics, 818. T Theagenes of Rhegium, 870. Theodotus, Phoenician author, 879. Tragic poet, uncertain, c. 8. Z Zenodotus, grammarian, 870.

III. ATHENAGORAS

A Aeschylus, 935. Aristotle, 902, 950. E Empedocles, 935, 938, 946. Euripides, 899, 935, 949. H Herodotus, 922, 954. Hesiod, 953. Homer, 926, 934. L Lysis, 902. O Opsimus, 902. Orpheus, 927, 931, 936. P Peripatetics, 922. Philolaus, 902. Pindar, 953. Plato, 902, 922, 930, 942. Pythagoreans, 902. S Sophocles, 889. Stoics, 903, 930, 938. Sibyl, 959. T Thales, 942.

IV. THEOPHILUS OF ANTIOCH

A Aeschylus, 1115, 1118. Apollonides, 1055. Apollonius the Egyptian, 1143, 1162, 1166. Aratus, 1059. Archilochus, 1115. Aristo, 1131. Aristophanes, 1057. B Berosus, 1166. C Chryseros, nomenclator, 1162. Chrysippus, 1051, 1134. Cleanthes, 1126. Clitomachus the Academic, 1130. D Diogenes, 1026. E Epicurus, 1030, 1051. Euripides, 1062, 1115, 1118. H Herodotus, 1127. Hesiod, 1054, 1071. Homer, 1050, 1054, 1059, 1119. J Josephus (Flavius), 1155. M Manetho, 1147, 1150, 1155. Menander, 1062. Menander of Ephesus, 1154, 1155. P Philemon, comic poet, 1131, 1134. Pindar, 1115. Plato, 1051, 1130, 1131, 1143, 1146, 1159, 1166. Republic, 1127. Protagoras, 1150. Pythagoras, 1130, 1131, 1162. S Sibyl, 1050, 1063, 1102, 1110. Simonides, 1059, 1118. Simylus, 1134. Solon, 1130. Sophocles, 1059, 1062, 1118. Stoics, 1051, 1130. T Thallus, 1165. Thestius, 1062. Timocles, 1119. Z Zeno, 1026.

END OF THE SIXTH VOLUME.