A dominum: *quia ant quod eandem*, etc. = *διό*, quod male vetus interpres quapropter transtulit. 997, l. 35. Cf. Windisch. l. 1. pag. 2. 1003, l. 19. I restore the reading of the edition: *cuius... laudatur ex ore perficientis*, etc.; Massuet’s reading and explanation are too harsh to be endured. It also happens that, at least so that it might satisfy the laws of language, it should be written *perficiente*. 1041, l. 27. Partly from Massuet’s emendation, partly from the codices, restore this place thus: *Et-enim ipsa (sc. lex)... curabat circumcidens*. 1027, l. 5. This place and similar ones are understood immediately by anyone who is addicted to the Catholic Church. *Verbum quod* (sc. *Verbum*, i.e. the Word made flesh) is offered to God (sc. by the Church to God through the priests). The word *Deo*, which the old codices and Vossius do not have, could have been absent. 1054, l. 27. Or with Grabius from the Mercer codices write: *terram*, and HE SHALL SPEAK [colloquetur], or, which is better, with *mecum*: *terram, THAT he might speak*; furthermore, from Stieren’s conjecture, read: *he is to be present*. 1175, l. 24. "I should have wished that the word be absent in the best codices, which seems for the following word not sufficiently apt, nay rather superfluous." Stieren *ad h. l.*, but he is mistaken. Irenaeus had written in Greek: *Καὶ εἰ... ἄλλα*: which formula the Attics use very often. You see, therefore, how faithfully the old Latin interpreter rendered the words of Irenaeus.
B I cannot pass over in silence the passage Gen. iv, 7, which Irenaeus cited twice, p. 962, § 4, and p. 1025, 3, and Clemens Romanus, 1 Ep. ad Cor., cap. 4. How much the Septuagint translation differs from the Hebrew truth! So that the Septuagint translation might be understood to some extent, the *ἀποστροφή* [turning away] of the self must be explained by *τοῦ προσφερομένου* [of the one offering], which must be elicited from *κατακλίσεις*. The word *κλίσεις* seems to indicate that Cain kept the best part of the sacrifice for himself. I would have written *πρὸς σοῦ* in place of *πρὸς σέ* = it has arisen from you; *ἡ ἀποστροφή* = turning away, *αὐτοῦ* = his, i.e., Abel’s (his turning away = his hatred, i.e., against him) and then *οὐκ ἄρξεις* (commonly: *ἄρξη*) *αὐτοῦ*, i.e., you will not pursue him, i.e., you will not lay hands upon him. Thus the sense is clearer. But more on these things elsewhere at some other time.
P. 1229, l. 2 seqq. A passage indeed most difficult which in a wonderful way eludes the ingenuity of scholars. Cf. the very long excursion VII, which Heinichen added to vol. III, p. 377-386 of his edition of Eusebius’ *Hist. eccles.* That this most vexatious passage should be restored, I perceived long ago. For it must be corrected: ...*οἱ δὲ καὶ πλείονας· οἱ δὲ κδ' (i.e., twenty-four) ὥρας ἡμερινάς τε καὶ νυχτερινὰς συμμετροῦνται*. That I was affected with great joy when I learned that Prudentius Maranus, before me, had conjectured this for the 115 *Quaest. et Resp. ad Orthod.* commonly attributed to Justin, I already stated in l. 1, p. 120.
FRAGMENT OF SAINT IRENAEUS ON 4 KINGS, IV, 7
From the Greek codex XVI of the Venetian Library of St. Mark, fol. 221, in which is contained a Catena on the four books of Kings, Aloysius Mingarelli edited this in his notes on Didymus of Alexandria, book II *De Trinitate*, cap. 14. Mingarelli says that if the reader compares this passage of Irenaeus with another which exists among his Works on page 347 of the newest Venetian edition (supra, col. 1243), he will conclude that this unpublished fragment should be added to the one already published. C Nor will it perhaps be burdensome to him if, having taken this occasion, I warn that in Greek codex XV of the Library of St. Mark, which contains a Catena on the Octateuch, at verse 12 of chapter XXII of Numbers, folio 260, I read a fragment of Irenaeus himself, which exists on page 346 of the edition I just mentioned (supra, col. 1241), and which begins: *Οὐ περὶ τοῦ λαοῦ αἰνίττεται*. For after the words *καταράσηται τὸν λαόν*, these words are added in that codex: *Οὐχ ὡς τῆς ἀρᾶς ἰσχυούσης παρὰ τὴν τοῦ Θεοῦ βούλησιν· ἀλλ᾽ εἰς ἔνδειξιν τῆς τοῦ Θεοῦ προνοίας ἣν εἶχε διὰ τοὺς προπάτορας εἰς αὐτούς*. Id est: «Not that Balaam’s curse could avail anything against the will of God; but that the providence and care which God had for them on account of their forefathers might be indicated.»
Of Irenaeus, disciple of the apostles
*Wade di' ergou edeixen* [By a work he showed] the prophet (Elisha): that we should not find, having carelessly cast aside the solid Word of God, but will take it up again through the economy of the wood. But that the Word of God is likened to an axe, John the Baptist says of him: "And now the axe is laid to the root of the trees." And Jeremiah similarly says: "The Word of the Lord as an axe cutting stone." This, then, hidden from us, the economy of the wood has made manifest as we have said. For since we cast him aside through wood, through wood again he was made manifest to all, showing the length and height and depth and breadth in himself; and as one of the elders said: through the divine ecstasy of the hands, gathering the two peoples into one God; for the hands are indeed two: because also two peoples remain dispersed to the ends of the earth; but the one middle head is: because "one is God who is over all, and through all, and in all us."
D Irenaeus, disciple of the apostles. The prophet (Elisha) shows in this place by the things which he does that it would come to pass that we should take up again the firm Word of God, which we had carelessly rejected and did not find, through the economy of wood (namely, by the cross). But that the Word of God is likened to a securis, John the Baptist says of him (Matt. iii, 10): "And now the axe is laid to the root of the trees." Jeremiah also similarly says (cap. xxiv, vers. 29): "The Word of the Lord as an axe cutting the stone." This, therefore, hidden from us, the economy of wood made manifest. For because we rejected him by wood, by wood again he was manifest to all, showing in himself the length, and the altitude, and the profundity, and the breadth, and, as one of those who were before us said, "gathering two peoples into one God through the divine extension of the hands." For as there are two hands, so there are two peoples reaching toward one head, just as "one is God, who is over all...
INDEX OF WRITERS AND ILLUSTRIOUS MEN REFERRED TO BY IRENAEUS
A Divine elder and herald of truth, whose *lambos* [lambics] against Marcion the heretic Irenaeus introduces I, 14. Consult on this year Eusebius, 2156. Anonymous, presbyter, disciple of the apostles, the better than we, whose sayings he cites in the Preface and elsewhere. Mention is also made in Eusebius V, 8 and 20; Dodwell conjectures that Pothinus, predecessor of Irenaeus as bishop, is understood by him. Presbyters, who saw John, the disciple of the Lord. Irenaeus V, 33.
INDEX OF WRITERS
Æsop, fable of the dog catching at the shadow, II, 12. Alexander, Bishop of Rome, III, 3. Anacletus, Bishop of Rome, III, 3. Anaxagoras, irreligious, II, 19. Called an atheist, id. Anaxilaus, trifles, I, 8. Confer Reinesius, Var. Lect., p. 581, and Marsilius Cagnatus, III, 10, var. Observ. Anaximander, II, 19. Anicetus, Bishop of Rome, III, 3. Antiphanes, in Theogonia, II, 19. Apocryphal and false scriptures, which heretics forged, an inexpressible multitude, II, 17. Aquila of Pontus, a Jewish proselyte, interpretation of Holy Scripture, II, 24. Aristotle, I, 24; II, 19.
B Barbelonite Gnostics, I, 33. Basilides, heretic, I, 23, 32, etc. Blandina, martyr. Irenaeus in Oecumenius on I Peter, III. Blastus. Epistle of Irenaeus to Blastus, from Eusebius, V, 28, Hist.
C Cadmus brought 16 letters to the Greeks, I, 12. Cainites, I, 35. Their writings, ibid. Carpocrates, I, 24, 32. Cerdo, I, 28. Cerinthus, I, 25; III, 3. Clement of Rome, and his Epistle to the Corinthians, III, 3. Comic poet, II, 19. Colorbasus, I, 10. Continents (Encratites), I, 30. Cynics, II, 19.
D Demetrius, deacon of Vienne. Irenaeus wrote to him *on the faith* (λόγους περὶ πίστεως), as St. Maximus testifies, vol. II, p. 152. Democritus, II, 19.
E Ebionites, I, 26. Eleutherius, Bishop of Rome, under whom Irenaeus wrote, III, 3. Empedocles, II, 19. Epicurus, II, 9; III, 40. Epiphanes, heretic, I, 5. But there is another, who is also a famous teacher of theirs. In Greek the name was Epiphanes. Ezra, under Artaxerxes, king of the Persians, restored the sacred books, III, 25. Evaristus, Bishop of Rome, III, 3.
F Florinus, heretic, against whom Irenaeus [writes] in Eusebius, V, 20.
G Kinds of Gnostics, I, 33.
H Heracleon, heretic, II, 5. Hermas (under the name of Scripture), IV, 37. Hesiod, II, 19 and 37. Homer, II, 19; I, 1, § 20; I, 6; II, 5 (Homerocentones I, 1, § 20); II, 40; IV, 58. Hyginus, Bishop of Rome, III, 3.
I Ignatius (his name being omitted), V, 28. Indifference, introducers of, I, 28.
J Gospel of Judas, forged by the Cainites, I, 35. Josephus, cited by Irenaeus in a fragment which Grabe gives from the Vienna MS, p. 472. Justin (martyr), V, 26. In the *Against Marcion* (Ἐν τῷ Πρὸς Μάρκωνα), IV, 14. His hearer Tatian, I, 31.
L Linus, Bishop of Rome, III, 3.
M Marcianus. To his brother Marcianus, Irenaeus had written *a discourse for the demonstration of the apostolic preaching* (λόγον εἰς ἐπίδειξιν τοῦ ἀποστολικοῦ κηρύγματος), Eusebius, V, 26, Hist. Marcion, I, 29, etc. Marcus, most skilled in magical imposture, I, 8 sqq. Menander, comic poet, II, 27. Menander, heretic, I, 21.
N Nicolaitans, I, 27.
O Ophites, I, 35.
P Poets and writers, II, 19. Palamedes, inventor of letters after Cadmus, I, 12. Papias, hearer of John. Companion (ἑταῖρος) of Polycarp in the fourth of his books, V, 53. Polycarp, seen by Irenaeus, III, 3. His Epistle to the Philippians, ibid. See also what is [written] from Irenaeus in Eusebius, V, 20, Hist. Pindar, lyric poet, II, 37. Plato, II, 19; I, 24; II, 59; III, 45, 46. Ptolemy, Valentinian, I, 6; II, 5. His passage is cited, I, 1, § 18. Pythagoras, I, 24; II, 19. His quaternion, ib. Pythagoreans, ib.
S Saturninus, I, 22. Seventy Interpreters, under Ptolemy Lagus, at Alexandria, III, 25. Sethians, silently touched upon by name, I, 34. Simon the Samaritan, magician, I, 20. Sixtus, Bishop of Rome, III, 3. Sophocles, Oedipus, V, 13. Stesichorus, palinode of the cursed poem against Helen, I, 20. Stoics, II, 19. Symbol, I, 2. The ancient tradition of the apostles to be diligently guarded, III, 4.
T Tragic "alas, alas" (ἰοῦ ἰοῦ, φεῦ φεῦ), I, 5. Tatian; hearer of Justin, after his martyrdom author of the sect, I, 31. Thales of Miletus, II, 19. Theodotion of Ephesus, Jewish proselyte, interpretation of Holy Scripture.
Valentinian *Commentaries* (Ὑπομνήματα). Pref.
THE END OF THE SEVENTH VOLUME.