Fragments of the Commentaries of St. Athanasius

ADMONITION CONCERNING THE SUBSEQUENT FRAGMENTS.

The following fragments of Athanasius's commentaries on the psalms were previously published by Petrus Felckmannus at the end of the appendix to the Commelinian edition, with the following admonition to the reader prefixed.

PETRUS FELCKMANNUS TO THE READER. "Having already brought the aforementioned appendix to its conclusion, I happened upon the works of Lucifer, Bishop of Cagliari, whose frequent and laudable mention in our Athanasius had long ago been published in Paris by Joannes Titius, Bishop of Mende. While perusing these, I came across three epistles of Athanasius—two to Lucifer and a third to those who study the solitary life—the very existence of which had previously been unknown to us. Since I consider them genuine, based on the similarity of their subject matter to other epistles of Athanasius, as well as their treatment, I have decided they should be subjoined here. And because at the same time I also discovered in the Palatine Library certain fragments of this our holy father’s commentaries on the psalms in the [i]catena[/i] of Nicetas of Heraclea, I have similarly added these—until complete versions appear from elsewhere—having translated them in a hurried work for the pressing of the printers, though perhaps we do not provide everything that Nicetas extracted from them. For the codex which we used was deficient in Psalm LXXVI. And it is not likely that Nicetas omitted the explanations of Athanasius in the remainder of the psalms, which he cites so frequently up to that point. Finally, I have appended a brief sentiment of Athanasius and various readings of certain passages, gathered from a very ancient codex of the Palatine Library, which contained a similar [i]catena[/i] of expositions on Job, compiled by an uncertain author. Do you, kind reader, deign to accept this addendum kindly and look favorably upon our labors." ^A Thus Felckmannus.

As for the epistles of Lucifer and the monks mentioned by Felckmannus, we have edited them above. Regarding these fragments, they are, with very few exceptions, most similar to the expositions of Athanasius edited earlier. However, if some things occasionally occur which do not appear in the [i]Expositions[/i], they are not therefore to be rejected or judged unworthy of Athanasius; for, as it will be useful to observe, they pertain to those verses of the psalms for which an explanation does not exist in the [i]Expositions[/i], as they are not complete and are very often deficient. Furthermore, Nicetas does not record these excerpts word for word, but usually only according to the sense, and not rarely mixed with the commentaries of other Fathers, whose names he himself provides. For when they are completely the same, neither changed nor expanded from the [i]Expositions[/i], we have omitted them, so that the same thing is not uselessly repeated twice.

FRAGMENTS OF THE COMMENTARIES OF ST. ATHANASIUS ON THE PSALMS.

From the [i]catena[/i] of expositions of Nicetas, Metropolitan of Heraclea, or as he himself calls it, a [i]Collection of Expositions collected from Greek Fathers on the Psalms[/i].

Nicetas here in the prologue, explaining the third of five questions which he considered ought to be placed before the rest—namely, "What is the Psalter?"—with the addition of the name of Athanasius, subjoins the following.

The psalter, therefore, is a musical instrument consisting of ten strings, producing sound from the uppermost parts of its frame, and rendering a voice similar to articulate speech through a certain harmonious melody; it is called [i]naula[/i] by the Hebrews, but by the Greeks it is called a [i]cithara[/i]. ^A It is constructed in this way: taking a piece of wood, straight and entirely unbent, ten strings were stretched upon it; and each was fastened individually at the summit of the psalter, while the beginnings of the strings are let down from above. For ten keys or pegs, passing through the neck of the psalter, are turned, which stretch or slacken the strings according as the consonance and proportion of the voices require, and according to the pleasure of the one playing. And this is what the great Basil says, etc.

Fragments of the Commentaries of St. Athanasius

^A Athanasius. What was the cause, then, that Herod the Ascalonite and Pontius Pilate stood by, that is, arrayed themselves and advanced against Christ? And why did the rulers of the Jews, those impious, pestilent, and villainous men—the Scribes, the Pharisees, and the lawyers—gather together in one place, and rage against the Lord—that is, the Father—and against his Christ—that is, his Son? For "he who does not honor the Son does not honor the Father." Perhaps, then, since the things dared by them demonstrated the power of the Lord even more, and their attempts had the opposite result for them, David mocks them, as those who attempted everything in vain; or perhaps he even censures them. For what reason, pray, having found fault, did those who gathered against Christ hang him upon a cross? Is this not he who gave wisdom to the nations, who bestowed power upon kings, who confirmed the authority of rulers, and who wrought the greatest and most famous miracles for the Jews? ^B

And writing on the following verse:

Athanasius. Here is missing the word "saying," so that the sense may be this: "They gathered together against the Lord and against his Christ, saying: Let us break their bonds asunder." Whose? The Father's and the Son's. For they were unwilling to be within the Lord's holy seine. "And let us cast away their yoke," that is, the Evangelical law and the commandment, concerning which it is written: "My yoke is easy." This the Lord himself reproaches them with through Jeremiah, when he says: "You said: I will not serve thee," ^C as if to say: "You have so behaved as to cast off my service." Now, either these things are said in the person of the Jews who refuse to be under the Lord, and who wish to be subject neither to Him nor to the Father; or the Spirit warns the believers and says: "Let us not be made like those who conspired against Christ, nor let us be joined to them in their consensus; but rather let us shake off the heavy yoke of the old law, counting as nothing those types, unless they are understood spiritually." For the shadow is something incomplete and useless, if it does not depict the mystery of Christ.

And on the words: "Then he shall speak to them in his wrath," v. 5.

Athanasius. Then. When, if not when they said: "Let us break their bonds asunder?" And what are those things which were spoken by Him in wrath? These, to wit: "Woe to you, Scribes and Pharisees, because the kingdom of God shall be taken away from you." And to the lawyers, "Woe." Or perhaps "Then" ^D refers to the time of judgment, when "they shall look on him whom they pierced." For then He will trouble them, saying: "Depart from me, you cursed." But the Jews experienced divine wrath even when the Roman army, coming upon them, burned the city and the temple

^A devastated it, and delivered the greater part of them to death.

On the Inscription of the Third Psalm

^B Of Athanasius and Cyril. The inscription of the third psalm refers us to the history set forth in the second book of Kings. David had several sons by different wives. Among these, Amnon was the firstborn; Absalom and the daughter Tamar, both of them of outstanding beauty, were begotten of another wife. Amnon was seized with love for her, and feigning illness when he was visited by David, he requested of him that he order his sister to be present to nurse him. And so he defiled her; then, having her in hatred, he cast her out of the house. She complained of the injury to her brother Absalom, who, although he was vehemently moved, nevertheless concealed his anger. But some time later he invited Amnon to a banquet and killed him, and fearing his father's wrath, he fled; and after three years he returned, David's anger having already subsided. Not immediately, however, was he admitted into the sight of his father, but only after two years. Then he began to plot against his father, and provided himself with chariots and horsemen, and won over to himself those who approached the king for the sake of judgment, by the guise of benevolence and kindness subjecting the father's subjects to himself, and gathering a huge multitude of deserters in order to lay a snare for his father. At last, he revolted and proclaimed himself king. He took to himself, along with many others, Achitophel, who was one of David's counselors, a crafty and industrious man. Upon hearing this, David fled with those who were about him, barefoot. ^C Then also Semei cursed him. But David, praying that God might render the counsel of Achitophel of no effect, also sent his friend Chusi to contradict that judgment, and to signify all of Absalom's designs to him through the priests Sadoc and Abiathar. Chusi, when he arrived to this parricide and was believed by him to be faithful and well-disposed, was commanded along with Achitophel to deliberate as to how the war should be waged. And Achitophel indeed was the author of the counsel that Absalom, having first lain with his father's concubines, should pursue him from the rear and attack him while unprepared. Chusi, however, gave no counsel concerning the concubines; but he strongly dissuaded Absalom from making an immediate attack upon his father. Do not, he said, fall upon him in the mountains; for if you suffer a reverse, you will lose your army, and you yourself will arrive a captive into your father's hands. When the parricide therefore said: "Better is the counsel of Chusi ^D than that of Achitophel," Achitophel, seized with sorrow, took his own life by a noose. Chusi indicated all things to David through the priests and ordered him to flee still further. Afterwards, when Absalom, having made all preparations and having even previously corrupted his father's concubines and that publicly, pursued his father, David himself did not go out into the line of battle; but having entrusted the army to his commanders, he charged them, saying: "Spare my son Absalom." But when a sharp battle

occurred in the forest of Ephraim, twenty thousand of Absalom’s army fell. He himself, however, having let go of the reins as best he could, was fleeing. But because he had fostered a thick and abundant head of hair, it became entangled in a certain oak tree, and as the mule went out from under him, he remained hanging aloft in the tree, until someone caught sight of him and reported it to Joab. Now one of David’s commanders was this Joab. He, therefore, taking three spears, pierced the heart of Absalom and thus took him out of the midst of the fray. Hearing this, David lamented, saying: "O my son Absalom, my son! Who would grant that I might die in your stead?" Thus, therefore, the tyrant having been destroyed, David is restored once again to his kingdom. But these things are later. The psalm in hand, however, he composed while he was still suffering persecution. For this reason, it also contains lamentations and wailing. But it can also be understood of Christ, ^B that true David. For David, if you render it, signifies "desired" and "ready of hand." For who would be, by nature and in truth, the desired one, if not Christ himself, as he who is "fair in beauty beyond the sons of men"? Or who is as "ready of hand" as the strong Jesus, who by the power of his divinity raised trophies over the entire host of the aliens, that is, the demons? For this one was pursued, like another Absalom, by the perceptible Israel according to the flesh, namely, the Jews. Concerning whom he says through Isaiah: "I have reared and brought up children, but they have rejected me." And Judas conspired towards the pursuit, like a certain Ahithophel; he whom the intelligible David, that is Christ, had as a counselor. For it is said of him in a certain psalm: "But you, O man, of like soul, my guide and my acquaintance." But whereas Judas, in a manner similar to Ahithophel, went away and hanged himself, Christ, in sending out his commanders, his disciples, to wage war against his enemies, commanded them, just as David did, that they should spare Absalom, so also he, that they should not neglect the Israelites. "For you shall be to me," he says, "preachers and witnesses in Jerusalem, and in all Judea, and in Samaria, and to the end of the earth." And just as the mule and the hair delivered Absalom to death, thus also did irrationality and high-mindedness concerning external and bodily things deprive the Jews of true life; and it allowed them to enjoy neither the earth nor heaven. ^C

*That the truths have grown weak*, here he reproves the unbelief of the Jews. Wherefore Moses looked toward them, saying: "Sons of men in whom there is no faith."

*Of Cyril and Athanasius.* This is also true of the Jews: "Each one spoke vanities to his neighbor," gathering together plots against our Savior.

Next follows the argument of the seventh psalm in the name of Athanasius, as held above. Likewise those words of the eleventh psalm, etc., the opinion of Chrysostom having been set forth first, he adds:

But according to that great Athanasius, these words clearly reprove the infidelity of the Jews. Wherefore Moses looked toward them when he said: "Sons of men, in whom there is no faith."

On the following verse of the same psalm, the explanation of Chrysostom having been set forth again:

*Of Cyril and Athanasius.* This is also true of the Jews: "For each one spoke vanities to his neighbor," plotting against our Savior.

^A Furthermore, the poets and orators among the Greeks, having no care at all whether what they said was true, wrote down whatever seemed right to them without any prior examination, having only one goal: to display the elegance of their language.

Item on the inscription of Psalm XIII.

Athanasius. According to the anagoge, however, he opens up in this Psalm and clearly explains the impiety and transgression of the law of mankind in all their endeavors, so that hence he may herald the necessity of the advent of Christ. And thus, indeed, the divine Athanasius: but according to the great Basil, etc.

Similarly on the title of Psalm XIV, the sentence of Theodoret having been premised, he adds:

^B Athanasius and Basil, those great Fathers, say that David sang this Psalm to teach us what that is which prepares a man to obtain that blessed rest. Wherefore, since it was his intention in this Psalm to describe the perfect man—him, I say, who is to be a participant of blessedness—he uses a certain order and method regarding the things that are wont to be viewed in him, having made his beginning from the nearest and primary things. So therefore he begins, "Domine," etc.

Again on Psalm XV, these words, "To the saints who are in the earth," etc., v. 3.

Athanasius says that they are saints here who are sanctified in the Spirit: but Christ’s land is the Church. That word, "thou hast made wonderful," is put for "thou hast declared." Furthermore, he understands the "wills" of the Father himself. So that this may be the sense of the whole: To those who are sanctified in faith, he has made known the will of the Father. You may, however, understand this verse thus: God has made his saints admirable. Why? Because all his wills were in them, and were fulfilled by them. ^C

Furthermore on the inscription of Psalm XVII.

Athanasius. Since David in this place sings, as also in the twenty-second Psalm, of the creation of all things, he reproves those who say that the world came into existence of its own accord and by chance, and that it is ruled by no providence, as well as those who serve the creature rather than the Creator. What then does he say to those who are called from the nations? Sic ibi sensu incompleto.

Item on the words of the same Psalm, "There are no speeches," etc., v. 4.

Furthermore, St. Cyril and that greatest Athanasius read by way of interrogation what is said here: "Are there no speeches, or words, whose voices are not heard?" as if David were to say: Are not the voices of speechless things, whether of objects or works, heard even without speech and tongue? Yes, someone might say. For just as the varied and multi-colored garment proclaims the skill of the weaver; and ^D a ship, in which nothing can be blamed, proclaims its builder; and finally, his work proclaims the craftsman: so and the creation, of which we just made mention, though it be speechless, that is to say, without reason; yet its speech, as it were, is the wonder of it, and

its most beautiful and strictly ordered composition. For the narration of the heavens and the words which the day speaks, although they do not consist of articulated speech, nor do they arise from the ministry of the mouth, yet they become a lesson of divine power to those who know how to hear the speechless voice. Moreover, when David called the creation speechless, he meant that it was neither living nor rational, as the sages of the Greeks suppose. For they claim that the entire universe is a single living creature, and that its parts, of which it consists, are likewise living creatures. ^A

Item in the title of Ps. XIX

In Ps. XXVIII these words, "And He shall shatter the cedars of Lebanon," etc., v. 5. According to the great Athanasius, the cedars of Lebanon are called the most prominent among the Jewish people, because Jerusalem is very often called Lebanon in Holy Scripture. But the "calf" signifies the altar. Therefore, both they themselves and the altar that is among them are shattered unto the end. ^C

In Ps. XXXIV these words, "And my prayer shall return into my bosom," etc., v. 13. According to the divine Athanasius, the fact that Christ’s prayer for the Jews returns into His own bosom signifies that they remain in their sin and are in no way helped by what they do through the excess of their madness, so that the prayers of Christ are, as it were, turned backward. For the Lord, when He beheld the extreme destruction that was about to overtake them, was affected by great sorrow on their behalf; but they themselves acted in such a way that the prayers of Christ for them were in no wise transmitted to the ears of the Father, but, being repelled in a certain way by the magnitude of their impiety, were pulled backward and returned to the Lord. Therefore He said: "And my prayer shall return into my bosom." For if they were to be saved and to turn from their impiety, the prayer of the Savior would have passed through in a straight course, and, impeded by no one, would have reached the Father's ears. ^D

In Ps. XXXVIII the words, "Surely in an image man walks," v. 7. The opinion of the great Athanasius and Cyril is this: Since man walks now not in truth but in an image—for true life will be in the age to come—therefore the Psalmist perhaps called the image vanity. Because, therefore, we do not live the true life here, but such a life as is, as it were, in an image, nor do we occupy ourselves with truly good things, therefore we...

are troubled, revolving around worldly desires, and gathering up treasures whose future heirs we do not know. ^A

On the words of Psalm XLI: “As the hart panteth.”

Now, according to the great Athanasius and Cyril: Since in the immediately preceding psalm these words were spoken from the person of Christ to the Father: "Excite me, and I will recompense them," therefore, here, the person of those who nailed Christ to the cross is introduced, who were laboring intolerably; since it is manifest that they were eventually to be engaged and grafted, as Paul says, into their own olive tree. Israel, therefore, repenting, says these things. ^B

On the words of the following verse: “My soul thirsteth for the Lord.”

Athanasius and Cyril. Since those who had brought Christ to the cross grieve over their own act and repent, therefore they say that they thirst for God, and desire the fountain that is with Him: concerning which it has been said: "For with Thee is the fountain of life." They desire also to approach to God, by affection and sanctification, that is, which is through faith in Christ. And Him whom they had delivered to death and killed, the Prince, I say, of our life, Him they call the living God. 66 But the phrase, "When shall I come?" is that of those who are yearning for the future calling, and desiring to know that time in which they themselves shall stand before the face of God and the Father (which is the same as that of the Son), even if now they are in a state of turning away. "For I will turn away," He says, "My eyes from you." For what reason? "For your hands are full of blood." ^C

Again on the following verse.

Athanasius and Cyril. Because Christ had predicted, saying: "When you shall see Jerusalem compassed with armies"; when that word broke forth into act, the Romans ravaging it, they lamented: first, indeed, because they had in a measure offended against God; then, because they had fallen away from the salvation which is from Him; and thirdly, because their neighbors, invading them and harassing them with taunts, said: "Where is thy God?" [(67)]

On the proem of Psalm XLII [(68)].

To that great Athanasius, it seems that this psalm has the same argument as the preceding one. For the Israelites come again, asking for the salvation which is through Christ. Therefore they speak to the Father: "Send out Thy light and Thy truth." For He Himself was about to lead them into the holy mount: that is, into heaven and those supernal mansions (which he also calls tabernacles) and to the intellectual altar: He Himself was also about to gladden their youth. For he calls "youth" the rejoicing, and the soul renewed itself. Whence they also promise themselves that they on the harp

^A will offer confession. And he taught that by the harp the body is often to be understood.

*Et in ejusdem psalmi verba, “Quia tu es Deus fortitudo mea,” v. 2.*

(69) Athanasius, Cyril, Theodoret. And those from the circumcision who repent, designate God as their bulwark; and those from the Gentiles who have believed set Him as their strength; and those who are captive do not hope to be liberated by another.

*Item in ista verba, “Confitebor tibi in cithara, Deus, Deus meus,” v. 4.*

Athanasius, Cyril. He calls the body a harp, through which the mind is accustomed to be played, as if by strings—the senses—sending up a melody to God. But the harp also signifies the mortification of the body and the harmony of the virtues. For the strings hint at the mortification, and the harmonies at the concordance. He showed the gladness by the addition of the harp, but the love in the address repeated twice. For he says, "God, my God." So that you may learn that this God who is over all, this God, is designated as ^B unique because of the zeal and faith of those from the circumcision who repent, and those from the Gentiles who believe; in whom also the spiritual youth rejoices, having a character opposite to the old man. For only he who is rejuvenated in spirit and mind, becoming akin to the new man and to the newness of the spirit, enters in unto God, who gladdens such youth.

*Et in proœmio psal. XLIII.*

(70) According to the great Athanasius, this psalm also holds the same theme, as the Israelites account for the ancient benefits of God toward them, and as they repent and beseech to be received by Christ, because they place their hope in Him and confess to His name; but according to the golden-tongued Father, etc.

*Item in illa verba ejusdem, “Convertisti nos retrorsum.”*

(71) Athanasius. Formerly, he says, you used to go forth with us to battles; but now you not only do not join us, but you have even turned us back, ^C and set us as the lowest of every enemy, so that we have become a spoil to those who hate us. And the shame which once held our enemies has surrounded us, and we have become lower than those whom we previously ruled, and we have been plundered by those whom we once plundered. These words, according to the great Athanasius, the prophetic choir says, taking upon itself the calamities of the people; but as it pleases others, it is the army of the Maccabees.

*Rursum in verba: “Oblivisceris paupertatis nostræ,” etc., v. 23.*

(73) Athanasius. They compare to sleep ^D the long-lasting...

forbearance which God exercised on account of their sins. They pray that the advent of Christ, which was to take place in the last times, might be granted to them, so that they might not be destitute of the life which is from Him; and they say: "Why dost thou hide thy face, and forget our misery and affliction?" You do indeed, O God, hide and turn away your face, so as not to look upon shameful and unworthy deeds, which are alien to your sight. But since we have some confidence in the aforementioned noble deeds, why do you hide your face? And since we have suffered so many evils for the sake of your piety, why do you forget our affliction or our poverty? For although these things may not be as great before you as they are before us, but are needy, small, and very few; yet, as far as we are concerned, they are great. Therefore, we entreat you, O Lord, not to forget our poverty; but to remember also the affliction which we have endured for your sake. ^B

*Et in versum sequentem 25.*

(74) Athanasius. Furthermore, the Jews also say that their soul is brought low: because, having refused to think the things of Christ, they fell into a carnal state of mind.

*Item in versum ultimum.*

(75) Athanasius. Then these verses indicate that calling and conversion of the Israelites which will happen in the last times. They also say: "Receive us, and be propitious to us." They confess that the time of their conversion is, in truth, faith in you, O God; adding that: "For your name's sake," they expressly confess that they are not worthy to obtain mercy, because they were opposed to Christ. And yet, it is worthy of Him to have mercy and to forgive human failings for His own sake. For He says: "I do not act for your sake, says the Lord, but for my name’s sake."

Then follows the argument to Psalm XLIV in the very same words as it is found above; wherefore it is omitted.

*Et in versum primum, præmissa Basilii, Chrysostomi et Eusebii sententia, subjicit.*

(76) Athanasius and the divine Cyril, as if these things were said in the person of God and the Father, understand them regarding the Word who was in the beginning with the Father; ^D which, they say, He brought forth, as it were, from His heart or His very bowels. Of whom He also says through David: "My heart has brought forth a good word." For He is begotten, as a word from the mind, good from good, God from God. It should be observed, moreover, that the Father speaks of the Son as having become incarnate, when He says: "I speak my works to the king." For He all but promises to teach Him,

^A in order to instruct Him as to what sort of words He ought to use, leading us to perform His works. By the works of God, we mean pious conduct, which has been made manifest to us through the evangelical preaching. Now, when Christ was explaining to the Jews those things that make for salvation, He ascribes them to His Father, saying: "I do nothing of myself;" and again: "The Father loves the Son, and shows Him all things that He does." ^B The Father also calls Him king for the time being, lest He should seem, through the measure of the Incarnation, to detract at all from the majesty which He possesses by nature. For He remained, even after the economy, none the less king, being born of the Father who is King; and although He is King and God, He is said to be raised to royal dignity on account of the Incarnation. Similarly, whatever He knows naturally as God, the same He is said to hear again according to His humanity, by reason of the dispensation. For Christ is that King to whom the Father recounts His works. And He whom He called the Word, He also calls His tongue, for the reason that He speaks nothing other than what is the Father's will within Him. For in our case, too, the tongue carries ^C the mind's thoughts across to those outside. He is also called the pen of a ready writer, because whatever He speaks, He immediately brings to effect, as in that saying: "Be cleansed, and he was immediately cleansed"; and: "Young man, I say to you, arise, and he immediately arose." And also as a pen He writes swiftly in our hearts the will of the Father. And the will of the Father, He says, is: "That all which He has given to me, I should not lose any of it." Swift is the pen of the Father. For indeed, the Law of Moses obscurely signified what was for the benefit of men through the cycles of the letters; but the common Savior briefly declared the will of the Father. For He is the ^D Angel of great counsel. "And the word," he says, "the Lord will make brief in the whole world."

And in the same psalm these words: "Hear, O daughter, and see," etc., after the explanation of Basil and Chrysostom, who understand this whole passage as referring to the Church, he appends:

Athanasius the Great also refers to the holy Theotokos what is said: "Hear, O daughter," and that: "He is your Lord." To which is similar the saying: "Hail, full of grace, the Lord is with you." For after David said that Christ is the Word of God, he immediately also set forth His human birth from a virgin. And Gabriel, indeed, simply calls her "full of grace," being a stranger to her as regards their kinship; but David calls her "daughter," because he knew that she was from his own seed.

On the Inscription of Psalm XLVI

Athanasius and Cyril. This psalm signifies the calling of the nations, being sung in the person of the holy apostles, who exhort the Gentiles to leap for joy.

^A by good deeds concerning the victory that occurred over the pernicious demons. It is inscribed, *For the sons of Core*; not as if the ode was made entirely for them, but because they had been appointed to serve in the offering of the ode. It is, as has been said, in the person of the holy apostles, as they had been commanded to make disciples of all nations. And since faith has been the herald of many and great goods to them—for through it they were called into the adoption of God, and into the participation of the Holy Spirit, and have become partakers of the divine nature, and have been enriched with the gifts from heaven, and have been established as sharers in the hope of the holy ones—for this reason, then, not without cause are they commanded to perform public festivals. ^B

*And in the words of the same psalm:* "He has subjected peoples to us," etc., v. 4

The divine Athanasius understands by "peoples and nations" Satan and the malignant powers that are with him; concerning whom the Savior said: "Behold, I have given you authority to tread upon serpents and scorpions." For He subjected the nations of the demons to the feet of the apostles.

*Item in the prologue to Psalm XLVII,*

Athanasius. This psalm also is sung in ^C the person of the holy apostles, recounting the persecutions they suffered on account of the preaching, and the victories they won during the persecutions. It is inscribed *A Song of the psalm*, because moral philosophy is conjoined in it with theoretical.

*And in his words:* "For behold, the kings of the earth were gathered," etc., v. 5

According to the great Athanasius, there is signified here the war that was waged against the apostles on account of the preaching, both by the visible kings of the nations and by the invisible demons who once held dominion. These were both struck with dread and stood amazed, observing the help given by God to the holy ones. For the exceeding power of the One who saves brought upon them wonder and astonishment. Then they were troubled, ^D as if they had stood against God as enemies, and were as if in labor pains. Moreover, as to what is said next, if you attend, you will understand that the ships of Tharsis were mentioned, which were bringing great wealth to Solomon, just as we have known in the history of the Kings. Wherefore here also, by the "shattered ships of Tharsis," he signified the destruction of the wealth and power of the aforementioned kings. But you should take "violent spirit" for certain intellectual powers, through which he subdued the enemies of the apostles.

*Item, in those words:* "On account of thy judgments, O Lord."

Athanasius. Because, he says, judging the cause of the nations,

you have cast out the demon that assaults them. If you wish, ^A mount Sion [signifies] those to whom supreme theology has been entrusted; the daughters of Judea [are] the Churches throughout the world, established by the apostles who traced their lineage from the Jews. He also exhorts the preachers to rejoice on account of God's just judgments, by using which He has brought about the salvation of the world.

*Item, in Psalm XLIX, these words:* "Out of Sion the beauty of his comeliness," etc., v. 2.

According to the great Athanasius, the Lord will make His second advent from the supernal Sion, that is, the illustrious and glorious [advent], which he has therefore also called the beauty of comeliness.

*In Psalm L, the words:* "Create in me a clean heart, O God," v. 12.

According to that great Athanasius, he called the mind itself "spirit"; and "uprightness," he said, for its stability, as if he had said: "Make my mind firm, ^B so that it may no longer be easy to fall into sin."

*In Psalm LX, the words:* "From the ends of the earth have I cried to thee," etc., v. 3.

Athanasius and Eusebius. Every lover of God is truly anxious and grieves while he dwells in this mortal life; he grieves also because of his love for mankind, seeing the multitude of those who are perishing. Since, therefore, David also, looking upon the power and tyranny of the demons, was filled with anxiety, for this reason he entreats that the Lord, appearing in the flesh, may deliver us from the hand of those who constrain us (85). Furthermore, "from the ends of the earth" signifies that he is offering his prayers for the whole world. Not only this, but he also indicates the great distance between the substance of God and of men, ^C according to that in Ecclesiastes: "God is in heaven above, and you are on earth below." Symmachus, indeed, rendered this passage more clearly: "When I was in pain." But the Seventy have spoken more significantly and openly: "When I was anxious." For "pain" is said even of slight evils, but "anxiety" of great ones only, when, surrounded by a multitude of evils, one gives up hope and as it were despairs, having cast away all the counsels of the mind, as one who is no longer able to bear them.

*And in the following verse:* "Thou hast exalted me on a rock," v. 3.

(86) Athanasius. According to the spiritual sense, we have gained victory over the demons who were assaulting us, through Christ, who is named by blessed Paul as the rock. And to set forth the whole meaning of this psalm, ^D the discourse contains thanksgiving. For he says: these things which I have enumerated have come to pass for me, since you yourself, O God, have exalted me,

and lifted me up on the rock which is with you, that is, on your Word; for the rock was Christ. Since, therefore, you have exalted me by your Word, and have set me on high, so that I no longer dwell in the midst of the earth, but have come to be at its extremities; and since you have already led me, so that I might attain to being near you, and have become my hope, by which hope I shall not be confounded; but also, while many intelligible enemies were pressing upon me, seeking my soul, you alone sufficed against them all, having become a tower of strength for me; reasonably, having obtained all these things, I send up hymns to you, as to one who has become the cause of all good things for me.

*And on the following verse: "You have led me," etc., v. 4*

*Athanasius and Cyril.* Since it is the proper task of leaders of ^B the way to demonstrate which path is safe and which is dangerous and pernicious, it is found that Christ has also done this, while saying: "I am the way and the door." But the expression "tower of strength" is the same as if he had said: "You have become a wall and a protection for me, so that no evil might happen to me, while these enemies cause trouble." For Christ is a firm and unshaken tower.

*And in the following: "I will dwell in your tabernacle," etc. v. 5*

*Athanasius, Cyril.* Regarding the sense: Out of the good things which he had already received from God, he also makes for himself a hope of future things, that surely, having been received into the heavenly tabernacles, he will be under His protection forever. ^C For just as those who are about to celebrate some feast, with it being already near and at the doors, are suffused with a certain pleasure and joy, and see what is not yet present as if it were present: so also the saints, having good hopes regarding the life to come, rejoice in it. He calls the provident powers of God "wings," under which the God-lover is sheltered, never departing from the tabernacle of God, but dwelling in it forever.

*And further on the words: "You have given an inheritance to those who fear your name," etc.*

*Eusebius and Athanasius.* It should be noted, moreover, that these words hold an enigma of that true inheritance. And that is eternal life. But since this is to be given only in the future age, ^D how then does David say, "You have given"? For this reason, surely, because although it is awaited after the resurrection, nevertheless it has been given, because it has already long been prepared for those who are to attain it at the proper time. Observe, however, that the inheritance is given even to those who fear God. If, therefore, it is given to those who are inferior, much more is it given to those who have ascended far higher, that is, to those who love God. But by saying "to those who fear" indefinitely, and by not adding "to the Jews, or to the Greeks," he extended his grace over all mankind; and the Word is accustomed to call especially those who come from the nations, fearing the Lord, by this name. What

else is the inheritance but the kingdom of the heavens, which the Savior celebrated in the Beatitudes?

And in the following: "Diem supra diem regis appones," etc., v. 7. 89 Eusebii, Athanasii, Cyrilli. The spiritual sense is this: these words indicate that this portion of the inheritance is also eternal life. For this is what it means to add days of days to the years of the king. For "days" denote certain times and ages. Do not suppose, however, that these things are said about any one king; rather, know that this is to be understood of all who are called into the kingdom of heaven, whom He also says will remain forever in the presence of God. For those who have become conformed to his sufferings will also reign with him forever. Since the Prophet has premised, saying, "Thou, O God, hast heard my prayers," he added by a certain transposition of words: "Thou shalt add days to the days of the king." For, he says, because you have heard my prayers, you have added days upon days. In between, however, there was inserted the mention of those who fear the name of the Lord, because for them also the prophecy promised the inheritance. And it was eternal life.

And still on the following verse: "Permanebit in sæculum," etc. 90 Athanasius. The phrasing is transposed; for it ought to be: "Whosoever shall seek out his mercy and truth, he shall remain in the presence of God in ages never ending." Symmachus expressed this more clearly, thus: "Mercy and truth shall preserve him." For these will be the causes that he attains immortality: the mercy and truth of God. But according to the Seventy, the sense is this: "Who is able to accurately discern the hidden and just mercy of God? For his judgments are a great abyss."

Then follows the argument of Psalm LXIII, word for word as it is read in the *Expositions*, and therefore we have omitted it. Item on the words: "Qui acuerunt ut gladium," etc., v. 4. 91 Athanasius. In a more secret sense, these things are said against the leaders of the Jews, because, casting blasphemies against Jesus, they said to the apostles: "Did we not strictly command you not to teach in this name?" Therefore, he called the calumnious words a "sharpened sword," in order to hint that they are both sharp and easily destroy. And he compared the tongue of the slanderer to an arrow, because it wounds even those who are far away. For the slanderer and the sycophant spares no one, neither present nor absent.

Item on the words of the same psalm: "Conturbati sunt omnes qui vid.," etc., v. 10. 92 Athanasius. All who see, he says, such men...

failing in their designs and missing their mark are filled with confusion and fear, and they marvel at divine providence. For, as they reflect upon this guardianship of God, they fear the divine judgment, and all understand that it was God who rendered their deceit ineffective, because the plans they had devised against me were shown to be futile. So much so that now all proclaim: "This work was yours, O Lord," and they ascribe all things to you. ^A For who would not fear, seeing the visitation of God coming upon the impious, and retribution rendered on behalf of those who are wronged?

Item on the title of Psalm LXIV, with Theodoret's opinion prefixed.

Athanasius. Joined further to the prediction of these things is also the prophecy concerning the salvation of the nations. ^B For David brings in here those from among the nations who have believed in Christ, as though they were contradicting the wise men of this age and praying for the remission of their former impiety. He prays, moreover, for those who were formerly barren and fruitless, but have now become fruitful through faith in Christ. It has been said already before that the psalm denotes practice, while the canticle denotes theory. When, therefore, through both of these some good work is accomplished, with ethical philosophy running concurrently with theory, the psalm becomes a canticle. For the contemplative life, adorned by works, renders a man perfect.

On the words of the same psalm: "Blessed is he whom thou hast chosen," etc., v. 5. After he explained the literal sense from Theodoret, he adds:

Athanasius. Spiritually, however, he adumbrates that new people which has been chosen from among the nations as an inheritance for Christ. ^C By "courts" we must understand the Churches dispersed throughout the regions. In another way, this Prophet also calls him blessed who has been perfected in virtues. For God chooses the man who is fit to struggle and to run the race; but him who has already gained the victory and has brought his life to a noble end, He takes up into heaven, where He also assigns him a tabernacle in His own courts, concerning which it is said: "There are many mansions with the Father." ^D So that it is something more perfect to be taken up by the One who chooses than merely to be chosen. For when he who has been chosen has performed all things according to the will of God, then at last he is taken up with glory into the promised good things, and, his dwelling having been transferred from earthly places, he pitches his tabernacle there, in the palaces, I say, of the One who chose him. Longing for this, someone, while still placed here, said: "My soul fainteth for the courts of the Lord." These words, therefore: "Blessed is he whom thou hast chosen and taken up," are deservedly uttered by those who emulate those removed from this life and pronounce them blessed.

And on the following verse: with the literal explanation from Theodoret again prefixed, there follows:

Athanasius. Their view is this. A good house

of God are the various gifts of the Holy Spirit. But Paul calls the Church itself the house of God. And in this house, that virtue which is called justice is wonderfully fulfilled. He, therefore, who believes and is filled with good works, has the Lord within himself. For it has been said elsewhere that Christ dwells in the inner man through faith, and that He will come with the Father to him who keeps His word, and will make His abode with him. And such a man becomes a temple (according to the words: "Do you not know that you are the temple of God?"), who also performs wonderfully the justice which has its foundation in faith. He is holy, indeed, as one who is pure; but he is wonderful because of his justice. ^A

And in the words of the same psalm: "Who prepares the mountains," etc., v. 7. Similarly, with the opinion of Theodoret prefixed, and with the name of Athanasius subjoined, he says:

At the literal sense: You, he says, are the one who prepares the mountains, that is, the opposing powers, for punishment (for the abyss is prepared for them); and this You will do, because You are powerful. ^B

And to the following verse he subjoins these reflections on Theodoret's explanation:

And still on the following verse, Athanasius and Cyril: These things, moreover, are understood in this way: that it is Christ who disturbs the multitude of the nations like the deep and vast sea, not allowing them to rest in their ancient errors, but rather moving them and leading them to the knowledge of His own power, and stirring up all as if by the roaring of waves to His own praise. Or, by the sea here, he refers to the vast multitude of unclean spirits who are disturbed by the advent of Christ. Whence they also, in their fear, were saying: "Have you come here before the time to torment us?" Or certainly, by the sea, he signifies the multitude of tyrants because of the saltness or bitterness of their idolatry, and by the roar of the waves, the plots and torments inflicted by them upon the holy martyrs. Who would have endured these things, if he had not been strengthened and sustained by the power of Christ? ^C

And he subjoins to Theodoret's explanation:

Athanasius: He also signified at the same time the preaching of the holy apostles, which, because it was unaccustomed, and because it demolished the ancestral worship of the nations and changed their life and conduct, immediately caused troubles and agitations among men, according to the word of the Lord, "setting a daughter-in-law against her mother-in-law, and a son against his father." Yet, afterwards, He calmed those agitations and brought peace to all. When, therefore, he says, the nations—that is, the systems of the demons—are agitated, then at that time they who dwell in the ends of the earth will fear You, seeing the great signs which are brought about at Your advent. ^D

Item on the following verse 9.

Athanasius, Eusebius, and Cyril: And indeed, when those who dwell in the world have seen those great signs

dwelling therein might fear the good fear, then indeed both in the morning and evening exits—that is, at every time—there shall be delight for them, rejoicing in those things which Christ’s advent has repaired. Moreover, of Christ himself there are two exits, or ^A progressions: the one of the morning, made before all ages from the Father, according to that: *His goings forth are from the beginning, from the days of eternity*; the other, of the evening, is that from the Virgin, which occurred at the consummation of the ages. And each is a delight and a rejoicing. Symmachus, however, in rendering: *They sing the praises of the approachings of the morning and evening*, seems to mean this: that both at the beginning and at the ending of the day, those who have abandoned error and have known God by nature will offer to God the praise that is acceptable to Him.

*And on the following verse, according to the literal exposition from Theodoret preceding, v. 10:*

Athanasius. According to the intellect: *You have enriched the whole earth with your goods*, he says; you have filled with spiritual graces all those who dwell under heaven; and us, who were wandering then, being like a dry and waterless land, you have rendered fruitful, and most fecund, and truly sacred.

*Likewise also on the next verse:*

Athanasius. According to the intelligence, the *river of God* is his only-begotten Son. For just as a river flows from a fountain, so also the Son is born from the substance of the begetter, and ^C is consubstantial with Him; who is full of waters, since *the fullness of the Godhead dwells in him*. And *we beheld his glory, full of grace and truth*. One might also understand the Holy Spirit as the river, full of the waters of various gifts. And he says that the spiritual food is prepared, because before the foundations of the world the mystery of Christ was ordained, who is the bread that descended from heaven, and giving life to the world. For he says, *This is that preparation of true food, for you have prepared it*, and not otherwise: as if he were to say, with the highest providence and worthy of divine majesty. For it befits God to prepare such things, those who become participants of which ascend to divine favor through repentance.

*Furthermore on the following verse, with Theodoret’s opinion again premised, v. 11:*

Athanasii and Eusebius. Contemplatively however: *Pause still*, he says, *O Lord*, and water the depths of human hearts as if they were furrows, and inebriate them, and render them fruitful, ^D that the fruits of their righteousness may be multiplied; not only through the river (that is, through the grace of the Holy Spirit), but also through the drops distilling from the teachers, as if from certain clouds: this is, through the knowledge and understanding of the divine Scriptures.

*And on the next annexed verse, v. 12:*

Athanasius. As regards the sense of the words, he called the year of kindness blessed, the year of abundance, naming

^A him who has had prosperous success, just as one who has received a comfortable moderation of the air from God's kindness, and has been filled with every blessing because of the prosperous condition of affairs. And a little later, *Theodoret and Athanasius:* The future age will also be a crown of kindness, because in it the saints will be crowned with great kindness.

*Item on the verse: "And thy fields shall be filled with fatness."*

Having premised Theodoret's literal explanation, he subjoins *Athanasius:* In the spiritual sense, David compares the souls of believers to fields and lands, which God so fattens with spiritual and divine gifts that they are able to bring forth the fruits of piety.

*And on the words: "The beautiful places of the wilderness shall grow fat," etc., v. 13.*

(97) *Athanasius:* According to the intelligence, he calls the holy apostles and evangelists themselves "beautiful," because they have been well-fattened with spiritual gifts. He calls the Church a "wilderness," because it was formerly ^B deserted and empty of the knowledge of God.

*And on the words following, v. 3. These things are subjoined to Theodoret's explanation.*

*Athanasius, Cyril:* As to the understanding: when God’s kindness appears, that which was formerly a wilderness will bring forth fruit, and the hills, which were polluted with the sacrifices of idols, receiving those who embrace the angelic life, will exult. Or certainly he likens to the hills those who, at any time, are the leaders of the holy Churches and preside over the peoples, that is, the shepherds and teachers. For just as mountains and hills exceed all other parts of the earth in height, so also the dignity of the holy teachers is higher than that of other men. And these are girded about with exultation, that is, with the consolation of the Spirit.

*Again on these words: "And the valleys shall abound with corn."*

*Gregory the Theologian and Athanasius:* The earthly valleys, naturally, will pour forth sensible and daily grain; but the souls of those who have been excellently cultivated by the Word will pour forth that spiritual and eternal grain. For the souls of the Gentiles, he says, which were formerly most destitute and unfruitful, will abound with spiritual fruit.

*And after the final words, it is subjoined to Theodoret:*

*Athanasius:* Simply, however: All, he says, those mentioned above will praise God with all eagerness, who has granted ^D such a transformation to the nature of men.

*On the first verse of Psalm LXV, following Theodoret’s explanation:*

*Athanasius:* (98) But according to the higher intelligence, a "shout of joy" is a triumphal hymn sung over enemies who have been struck down. Since, therefore, the rulers of this age have been removed by the appearance of Christ, he therefore commands all nations to offer up the triumphal hymns to God, as to the cause of the victory, and to his name, that is, to the Son. For just as we from his name

are known, so also is the Father known through the Son. ^A

Again, on the following verse 2, Theodoret likewise precedes it.

Cyril, Athanasius. But while the sense of these words is historical, there is, according to the spiritual understanding, much that is formidable in the works of Christ, that is, in his divine signs, and in the fact that he removed the multitudes of unclean demons from our midst. The multitude and abundance of power is his resurrection, which subverts the strength of death and renews the whole human nature to incorruption. But since the Jews, having been spectators of Christ’s miracles, when they ought to have been in awe, slandered the worker of the miracles and called him a deceiver, the Psalmist rebukes them, saying: Desist, and rather say to him: Tremendous are your works. Then, since he saw them not heeding him, turning his discourse away from them, he speaks to Christ, who was beset by slanders, saying: Great is your power, even if your enemies have lied about you, voluntarily closing their eyes to your divine light which has shone upon the world, so much so that not even the excellence of the miracles could move them to obedience. For when our Lord, by a multitude of power, had accomplished his own resurrection from the dead (in that which pertains to human nature), his Hebrew enemies lied about him; that is to say, they slandered his resurrection. ^B

And on the verse closely related to it 4.

Athanasius, Cyril, Gregory of Nyssa. Even if the Jews, he says, shall deny you, nevertheless all the earth will be subject to you and will worship you, that is, the nations inhabiting the earth. For the worship is no longer in Jerusalem, the shadow of the law having ceased, according to the saying: "Each from his own place shall worship him," and the worship now taking place in spirit and in truth, with deeds corresponding to the worship of God being performed, and his name being called upon by them. These things, moreover, are a prediction of the present time, in which the God of all is praised among all nations, and our Lord Jesus Christ is called the Most High by all. ^C

Again on these words: "Come and see the works of God," etc., 5.

Athanasius. He here introduces the person of the apostles, who teach the nations that He who in his presence according to the flesh performed those divine miracles, is the same one who formerly dried up the Red Sea, and also restrained the currents of the Jordan, so that the sons of Israel might cross over on foot. He says, therefore: Apply your mind and understand each of the things done by the good God, how he is incomprehensible in his counsels; and admire his ineffable wisdom, by which the human race ^D

^A is guided toward piety. For he makes use of fearful and wondrous machines for the sake of the salvation of men.

*In the words of the same: “There we shall rejoice,” etc., v. 6.*

Having provided an explanation from Theodoret, there follows (3) [Athanasius]. But as to the meaning: There we shall reign with Christ, when he shall reign in the new age, and we shall rejoice in him. For we rejoice in the One who made difficult things easy.

*Similarly on the following verse 7.*

Athanasius, Eusebius. If these things are understood spiritually, we shall consider the Apostles to be the eyes of God; and the ones who provoke are the Jews, whom the prophets even called a provoking house. For who, says God, is the one who provokes, if not the house of Israel? Therefore, because of the fall of Israel, the Lord looked toward the Gentiles. ^B Whence let the impious not exalt themselves, as if they were able to destroy those who come to the Gospel; nor let the arrogant people—I mean Israel—think great things, nor let them lift their eyebrow loftily against the multitude of the Gentiles. Let them not say to themselves: "I have become the firstborn among the children of God"; but let them rather know that they provoked the Creator. Therefore, he also transferred the oversight away from them.

*In the same way on the following words.*

Athanasius. But as to the meaning, the Apostles say to those from the Gentiles: "When you hear from us in what manner it is fitting to offer praise, then praise with us—not the falsely named gods anymore, but our God, the giver of life." For life was the pleasure of paradise, in which God placed man to work and keep it.

*In the same way on the words: “You have tested us, O God,” etc., v. 10.*

Athanasius, Cyril. (4) But as to the meaning, the Holy Spirit ^C foretells the afflictions that were to come to the Apostles on account of the preaching of the Gospel, enumerating them in their person. For just as silver, when melted by fire, is thoroughly purified, so also the souls of the saints are cleansed of every filth, resisting the inroads of temptations with youthful spirit. And their approval comes through burning, as they are tested by fire. The divine Paul attributes these utterances to the holy martyrs. However, those who pass through the fire and water of boiling anger, and of broad pleasure and desire, and do not remain in these passions, also find refreshment.

*Item on the words: “I will enter into your house,” etc., v. 15.*

Athanasius. But as to the meaning: We shall enter, say the Apostles, into the heavenly house, not with sensible, ^D but with intelligible burnt offerings. For they have dedicated themselves entirely to God in the order of burnt offerings.

^A

Athanasius, Cyril, Basil. But as for the meaning, everything is spiritual: the burnt offerings, and the oxen, and the goats, which he promises to render. And the offering is also made with rams. Rams are the movements and impulses of the soul, excited from its irascible part, or certainly the reasonings of the soul’s governing faculty, attacking and fighting against the passions as if with horns. ^B He sacrifices an ox who offers himself to God as a living sacrifice through virtuous actions. For the ox, being a tiller of the earth, has a certain resemblance to the body formed from the earth. The goats are works of repentance, for they were offered for sin. And incense is the good odor which pure souls exhale.

*And in the words: "Venite, audite," etc., 16.*

Athanasius. The Apostles do not renew the memory of ancient histories; but they marvel at the new works of our Savior, which he has bestowed upon the souls of us all.

*Item in Psalm LXVII, words: "Sicut deficit fumus, deficiant," etc., 3.*

Athanasius. Perhaps the sinners are the demons themselves, the inventors of sin, who also vanish as smoke, driven away and dispersed by the Holy Spirit; and they melt like wax, succumbing to the presence of Christ, who is called a fire consuming wickedness. ^C Furthermore, when the tyranny of the demons is taken away, those who have been justified by faith rejoice.

*Item in the words of the same Psalm: "Parate viam ei, qui," etc., 5.*

Eusebius, Athanasius. Even that Sun of justice, taking the form of a servant and, as it were, drawing in the rays of His own divinity, and descending into the body, or indeed even into death itself, dispelled the darkness spread over the souls of men. And although He came into our poverty, and by His dispensation in a certain way obscured His own glory when He descended to men and began to inhabit the flesh, nevertheless His name is Lord. For even having become man, He did not cease to be God. Therefore, the Word enjoins the holy Apostles to run with jubilation and singing of hymns to the nations, and to prepare the way of their souls for the King of all through the preaching. ^D And the settings, or nights, are perhaps the souls that have fallen away from the Sun of justice; from whom Christ has driven away the darkness of error, dwelling within them through faith.

*Item in Psalm LXXII, words: "Καὶ ὑπέλαβον τοῦ γνῶναι," etc., 16. [And I thought how I might know...]*

But according to the divine Athanasius, David says, when I esteemed that I could know your so deep judgments, I cast myself into tribulations, seeing they are inscrutable. And yet I have acquired for myself a suitable time for knowing them. This, however, was the time of judgment, when You will render to everyone according to his works. For then, accurately, the individuals...

^A who have been of a more remiss spirit will know what sort of thing virtue is, and what sort of thing vice also is.

And on the same Psalm, his words: "For what have I in heaven?" etc., 25.

(7) But according to Saint Athanasius: Since, he says, I have nothing in heaven except You alone, I necessarily did not wish to receive from You any of those things upon the earth, seeing that all things there are corruptible and fleeting; but I prayed to attain one thing only, and in the desire for this I wore myself out upon the earth. This is that You might become my portion, and that alone. ^B "For my heart failed"—seeking what? The dwellings that are above.

So far [are] the fragments from the catena of Nicetas, of which, as I have said, we have obtained at least the first part from the Archipalatine library. But if anyone has the rest, he will be able to add what is desired. The subsequent [fragments], however, are likewise from a very ancient Archipalatine codex, containing a similar collection of explanations on Job composed from the Greek Fathers, by an uncertain author. That man, therefore, whosoever he was, to those words in chapter 41: "Trees of autumn, fruitless, beside the papyrus, and the reed, and the bulrush," submits other explanations beforehand. Thus Felckmannus.

[A fragment of Athanasius on the Psalms is presented as unpublished by Cardinal Angelo Mai in the third volume of the *Bibliotheca Nova Patrum*; it begins: "A third point was proposed to inquire what the Psaltery is," etc. "It is, therefore," etc. It is read above in column 547. Ed.]

(7) These are as above, but fewer.