Notice from the Library of Fabricius

NOTITIA EX BIBLIOTHECA FABRICII

(Ed. Harles, tom. IX, p. 98.)

I. Gregory of Nyssa: age and life. II. Catalogue of his works with various observations and manuscripts. Writings, which are contained in tome I of the Greco-Latin edition of Paris, a. 1615. III. Writings which are in tome II. IV. Writings which are in the appendix of the year 1618. V. Writings which are found in neither Greco-Latin edition. VI. Concerning transubstantiation, the symbol of faith, the philosophy of man. VII. Lost writings. VIII. Editions of the works of Nyssenus.

Gregory, brother of Basil the Great, nearly equal to him in age, letters, and learning, whence on account of his erudition ^A a most illustrious man and full of all learning, and for the charm and clarity of his style a most delightful man, ^B shining and distilling pleasure to the ears, and moreover on account of the authority which he obtained in the Church by his merits, he is called by the ancients the father of fathers and the luminary of the Nyssaeans, a man second after his brother in both speech and conduct. From a lector, having fulfilled the office of rhetor, and—as Nazianzen calls him—having abandoned the pursuit of vainglory, at about the age of forty he was ordained by his brother Basil ^C bishop of Nyssa in Cappadocia around the beginning of the year of Christ 372. Then, on account of his zeal for the Catholic dogma, having experienced the hatred of the Arians, he was removed from his see, nor was he restored by Gratian until after the death of the Emperor Valens in the year 378. He was present at the Second Ecumenical Council of Constantinople in the year 381, and then at another celebrated in the same place. Nazianzen consoles him—a priest—in epistle 95, who also gave other epistles to him, and in oration VI, he honors him with a worthy eulogy, ^D from which one can easily judge regarding the life and character of Gregory of Nyssa. How long he lived after the year 394 is not established by any certain testimony. The Latins celebrate his memory among the saints on the 10th of March, the Greeks on the 10th of January, the Copts on the 14th of October and the 22nd of November.

The traces of Origenist dogmas which appear today here and there in the writings of Nyssenus, Germanus, Patriarch of Constantinople (who died in the year of Christ 730), long ago contended were inserted into them by heretics in a singular book which he entitled *Antarrheticus* or *Not-forged*, concerning which see Photius, codex CCXXXIII. Also to be compared are the things discussed by Leo Allatius in his book *De Purgatorio*, pages 173 and following, 177, 945, against Barlaamus, who boldly accuses Nyssenus of the errors of the Origenists. Besides others regarding Nyssenus and his life [this work] should be consulted: Papebrochius on the 10th of March, tome II.

In the second chapter, entitled *On the Origenist heresy*, it is said that Gregory of Nyssa, bishop, taught the salvation of all, even of the damned, and indeed even of the demons. For in that chapter, the head of Dallaeus—which he calls truly golden, and judges that nothing could be written more elegantly—he inscribed entire, without even changing a word. Nor does the learned Schroeckh dissent in his *Christliche Kirchengeschichte*, tome XIV (where from page 1 to 147 he diligently recounts the life and fate of Gregory, and especially explains his works and their arguments at length, and judges intelligently regarding them), page 140 sqq., where he offers a sober judgment of his intellect and faculty of speaking, and of his virtues as well as his infirmities of mind. He does not, therefore, deny that he adopted some of Origen's tenets, but he denies that he was a blind follower of Origen; inasmuch as he had rejected other opinions and hypotheses of Origen. D. Johann Salomon Semler also added his vote of approval to the opinion of Dallaeus; and Natalis Alexander (who treats of our Gregory in *Select. H. E. capp. saec. VI*, part 1, page 571 sqq.), in chapter 4, article 20, refutes the corrupters of the Gregorian context who accuse him of being an Origenist in his *Historia doctrinae Christianae*, with Baumgarten's *Theologia polemica* prefixed, written in German, tome III, page 239 sq., in the notes and in his prolegomena pages 186-240, where he learnedly collects, arranges well, and eruditely illustrates the principal tenets and dogmatic-theological judgments from the works of Gregory of Nyssa, having busied himself with this genre much more skillfully than Stollius on page 397 sq. in the *Nachricht von dem Leben der Kirchenväter der ersten 4 Jahrhunderte*, where from page 376 to 399 he narrated his life and books, and their arguments and editions. HARL.

^A It is enough for us to have followed that order here ^B in which they are presented in the Greek-Latin editions.

(a) Besides the aforementioned men, one may consult for the life and writings of Gregory of Nyssa: Jerome, *De viris illustribus*, ch. 108, with the notes of various authors in the *Bibliotheca ecclesiastica* of J. A. Fabricius; Abr. Scultetus in *Medulla theol. Patrum*, p. 883 sqq., who judges the writings of Gregory of Nyssa and their reliability and value; G. Cave in *Hist. litterar. scriptorum ecclesiast.*, p. 217 sqq., and in *Antiquit. Patrum et Eccles.*, vol. II, p. 1136 sqq.; L. Ellies Du Pin, *Nova biblioth. auctor. eccles.*, vol. II, p. 390 sqq.; Sam. Basnag. in *Annal. politico-eccles.*, vol. III, p. 58 and 72; Jac. Basnag. in *Histoire de l'Eglise*, pp. 634, 1082, 1084, 1157 sq., and 1330; R. Ceillier (whose care and diligence much surpassed the industry of Oudinus) in *Hist. génér. des auteurs ecclés.*, vol. VII, p. 320; *Histoire litt. de la France*, vol. I, p. 266; J. G. Walch in *Hist. eccles. N. T.*, p. 1345 sqq., and passim in *Bibl. patristica*; Nath. Lardner in *Credibility of the G. H.*, part II, vol. IX, p. 153; Rössler in *Bibliothek der Kirchenväter*, part VII, pp. 158-216, to say nothing of other compilers of ecclesiastical history. Add, if you wish, what I have written in *Introd. in Hist. L. Gr.* II, 2, p. 252 sqq. Andreas Rivetus in *Critici sacri libris IV*, ed. 5, Lips. and Francof. 1630, 8, p. 346 sqq., regarding the works of Gregory of Nyssa, Paris edition, chapters 23 and 24, enumerates the spurious works in volumes I and II and others edited separately, and in chapter 25, reports certain things observed by Possevinus. Against Rivetus, Lambecius disputes gravely in *Comm.*, vol. IV, p. 71 sqq. HARL.

(b) I shall add, for the sake of brevity, a notice of those manuscripts in which several works of Gregory of Nyssa are contained together, or fragments; regarding those in which only one or a few are preserved, I shall mention them, at least some of them, in their own places. Various manuscripts therefore exist at Munich in the Electoral Library, codices XXXII, XXXVIII, LXIX, LXX, CCXIV, and CCXLII. See the index of them in *Cat. codd. Gr. Bavar.*, and p. 8, 9, 22 sqq., and 78, and 83. At Augsburg in the Public Library, in the index by Reiser in *Cat. codd. Gr. August.*, p. 43, no. 35: Gregory of Nyssa, 27 homilies. P. 21, no. 40, *De dormientibus oratio*; and on the second shelf, no. 3, an exposition of the Song of Moses by various authors, Gregory of Nyssa, Philo, Procopius, etc. P. 22, no. 10: Sentences of Gregory of Nyssa, Cyril of Alexandria, Chrysostom, and others against the Arians. P. 39: Fragments from Basil, Nyssen, Nazianzen, and others. Ibid.: A passage from Damascene and Gregory of Nyssa on the Holy Eucharist. Vienna: The Imperial Library abounds in codices in which the works of Gregory of Nyssa are present in greater or lesser numbers: you will see their abundance at a single glance in the *Nyssen Cat. codd. Cæsar.*, in the index under the word *Gregorii Nysseni*. Thus various works are joined together, so that, to cite a few from many, in Nessel, part I, p. 104 sq., in codex XXXV; p. 119, from codex XL, no. 76, it exhibits a fragment from Gregory of Nyssa's oration *Against Apollinaris*. (The same was edited by Lambecius, *Comm. III*, p. 417, where he numbers that codex XXXVII; it is indeed from the *Antirrheticus against Apollinaris* edited by Zaccagni, see note by Kollar.) P. 123 sqq., in codex XLII, there are 28 short works of Gregory, and Nessel judges it to be a most valuable codex for a future editor to compare, and by its aid many things might be corrected and supplemented. P. 256, no. 2-4: several short works in codex CLX, etc. Add Lambecius, *Comm. I*, p. 91 sq., who testifies that he found in the Imperial Library twenty codices in which Gregory of Nyssa is contained; among the Greek theological ones, sixteen (which he lists); among the philosophical and philological Greek ones, two; among the Latin theological ones, one, and among the Latin historical ones, one. How often the names and passages of Gregory occur in catenae, we have already seen in the previous chapter, in part; in part, Lambecius lists the Imperial codices pertaining to this in vol. III and IV, see *ind. v., Greg. Nyss.* A notable passage *De S. Trinitate* is in codex CXXXII, no. 5, and another fragment in codex CCLVII, no. 10, according to Lambecius; see p. 142 and 368. A fragment on excommunication from the *Oration on those who are troubled by reproofs* is in codex VI, no. 10; see Lambecius, VI, part 1, p. 58. At Venice, in the Library of St. Mark, there are various short works of Gregory in fourteen manuscripts, and excerpts in five catena manuscripts. See *Cat. codd. Gr. Marc.*, index under *Greg. Nyss.* Many things, especially in codices LXVII, LXVIII, and LXIX, in which there is also the Life of Nyssen without the author's name. At Florence, in the Laurentian Library, you will learn from the index of Bandini, *Cat. codd. Gr. Laur.*, vol. III, how many manuscripts contain the short works of Gregory of Nyssa. Here I shall mention codex IV, plut. 7, no. 1, *De hominis opificio liber unus*, which is followed by no. 2, *Demonstratio rationalis naturæ tres esse requies*, [no. 3, *De*] intellect, opinion, phantasia, sense [missing in manuscript header?], no. 4, *That the most sacred mind is seated among the four virtues as on a throne*; no. 5, *That there are four elements: fire, air, earth, and water*; no. 6, *A triple law*; no. 7, *On the hundred denarii*; no. 8, *Iambic verses*, i.e., an iambic dodekastichon containing the principal feast days that were celebrated among the Greeks; all of which, from no. 2-8, although they bear the name of Gregory of Nyssa in the codex, it is erroneously [attributed], because they are short, Bandini in *cat. I*, p. 203 sq., has not yet provided them to be printed in type. No. 9, *Greg. Nyss. Explicatio apologetica in Hexaemeron*; no. 10, *by the same, Antirrheticus contra Apollinarium*; the codex, written diligently and clearly by the hand of John Rhosos, a Cretan priest, at the expense of Lorenzo de' Medici in the year of Christ 1489, which Bandini noted to expand Montfaucon's *Palæogr. Gr.*, lib. 1, cap. 7. — In codex VI, no. 8, plut. 80, there are 83 testimonies concerning the foreknowledge and predestination of God derived from Holy Scripture and ecclesiastical doctors; among these are some from Gregory of Nyssa's work *De opificio hominis*, ch. 18, see Bandini III, 295. Theological excerpts concerning the Holy Spirit from various books of Nyssen and from various Fathers, in codex VIII, no. 20, plut. 86, see Bandini III, p. 324. In vol. I, more passages of Nyssen occur in catenae, in the exposition of sacred precepts, and in other works (which are cited in the index under his name). In the Royal Library of Turin, in many codices, there are works of Nyssen, especially very many in codex LXXI, an index of which the author of *Cat. codd. Gr. Taur.* will provide, p. 166 sqq. — At Moscow in the Synodical Library, codex XXV, in a catena of the Fathers on Isaiah, there are four works of Gregory of Nyssa, noted by Matthaei in *notit. codd. Mosq.*, p. 36. — That various orations of Nyssen exist in a Moscow codex of the 12th century is attested by Athanasius Schiada in *Catal. codd. Gr. Mosquens.*, p. 40. - In the Bodleian Library, in the Cambridge libraries, and others in England, the number of codices in which various kinds of works of Gregory of Nyssa are comprised is so great that I fear I might become bothersome by enumerating them; wherefore I refer eager readers to the indices of the *Cat. codd. Angliæ*, etc. The same I must say regarding the multitude of codices preserved in the Public Library of Paris, knowledge of which is to be sought from the index to vol. II of the *Catalogi Paris. codd.* Very many works of Gregory of Nyssa are especially in codices DIII, DLXXXIV, CLXXXV, copied from an ancient exemplar of the Grimani library by the hand of the priest Zacharias; in codices DLXXXVI-DLXXXVIII, M, MX. Montfaucon in *Bibl. Coislin.* and in *Biblioth. mss.*, how many manuscripts of Gregory of Nyssa exist in various libraries...

^A nis, cap. 30, v. Bandini, cat. codd. Gr. Laur. I. pp. 128, 482, 205, et 541. HARL.

1. *Apologeticus, On the Hexaemeron, to Peter, Bishop of Sebaste, his brother*, pp. 1–43. Begins: "Ταῦτα ποιεῖς, ὦ ἄνθρωπε θεοῦ" ("These things you do, O man of God"). It is called "Apologeticus," since it contains at once a defense of Moses and of those points in his brother Basil’s *Hexaemeron* which some had either criticized or found wanting. Laurentius Sifanus translated it into Latin in the Latin edition of the works of Nyssen and Basil, 1562, fol., p. 283, as did Petrus Franciscus Zinus of Verona, Venet. 1553, 1574, 8vo, whose interpretation is preserved in the Greek-Latin editions. Combefis gave it in his *Basil* in the first volume he reviewed, pp. 543–557, providing the Greek and Latin. An epitome of the chief chapters treated in this book is contained in the *Codex* of the Most Christian King, MCDLXXII. At the end of this book, p. 43, Nyssen affirms that he had already sent the book *On the Making of Man* to his brother beforehand: "Πλὴν τῆς ἀνθρώπου κατασκευῆς, ἣν ἡμεῖς ἐν ἰδιάζοντι βιβλίῳ πρὸ τούτων πονήσαντες ἀπεστείλαμέν σου τῇ τελειότητι" ("Except for the making of man, which we, having composed in a separate book before these, have sent to your perfection"). FABR. Oudin, p. 597, doubts whether this work is by Gregory of Nyssa, but the light reasons for his doubt were ^B shown by Semler, p. 188, note, and Schroeckh, p. 28. — This work exists in IX Paris codices. — In *Codex Coislin.* CCXXIX, membr. fol. 83, verso, Gregory Nyss. to Peter, the bishop, his brother, begins: "Εἰ ταῖς διὰ τῶν χρημάτων τιμαῖς" fol. 85, index of chapters 31, where there is an account of the world and of those things which were created before man, also by the same Gregory: begins "Αὕτη ἡ βίβλος γενέσεως οὐρανοῦ καὶ γῆς" fol. 154; by the same to Peter, his brother, *On the Hexaemeron*: begins "Τί" (which, in the Paris edition of 1638, right from the beginning, is omitted, I believe, due to a copyist's error) "ταῦτα ποιεῖς, ὦ ἄνθρωπε" (c); — In *Codex* CCLIII, the same, *in Hexaemeron*, tom. XII, "Τρόποι συλλογιστικοὶ Advers. Manichæos, et De anima hominis," cap. 96 (p. 304, bibl.). — *In Hexaemeron* in *Codex* Bavar. XXXVI, in *Codex* LXIX, with other works of Nyssen and with Basil on the same, and Nyssen *In sanctum sabbatum*, in *Codex* CCXLII. — In *Codex* Cæsar. XLII, nr. 12, excerpts from that work; see Lambec. VII, p. 177. — At Florence in *Codices Laurent.* XVII, nr. 17, plut. 6; XII, nr. 5, plut. 10; IV (in which there are more works of Nyssen, as we already warned above); nr. 9, plut. 7; — XVIII, nr. 6, *in Hexaemeron*, and nr. 5, *De opificio hominis* — or catenae, or collections of others in which fragments occur, you will learn from the index to that. In *Codex Coislin.* LVIII, there are various works of Nyssen; in *Codex* CVII, among diverse homilies of various men, six have Greg. Nyss. as author (see p. 182). In *Codex* CCXC, fol. 39, Nyssen, that the sanctified bread is changed, and that its participation is necessary to human nature (p. 406). At Rome, the monastery of St. Basil keeps various manuscripts of Nyssen and Montfaucon indicates them in *Diar. Ital.* p. 213, and the monastery codices. He announces that there are two homilies of Greg. Nyss. there, ascribed to Basil, and p. 434, he records two codices in the library of Julius Justinianus, Venice, containing Nyss. *De anima* and *In orat. Dominicam*. — Regarding the codices of the Royal Library of Naples, see their catalog, above in vol. V, p. 777 and 786, nr. 35, and 181. But these suffice. HARL.

2. *On the making of man (De opificio hominis)*, to the same Peter, his brother, and, as Lambecius III, p. 110, sq., and 122 observes, now bishop, sent about the year 379, around the feast of Easter, pp. 44–138. Suidas calls it a "wondrous book," composed to supplement Basil’s *Hexaemeron*, as Nicetas in the prefatory decastich and Nyssen himself in the opening of the writing testify, beyond Nicephorus XI, 19, *Hist.* Begins: "Εἰ ταῖς διὰ τῶν χρημάτων τιμαῖς." Cited by Damascene, I *De imaginibus*. Long ago, Dionysius Exiguus the Roman, who died before 556 A.D., translated it; his interpretation exists in the Latin edition of the works of Nyssen, Basil, 1552, fol. p. 417. It appeared first at Cologne in 1537; then 1551, 1573. But in ^D all these editions the translation of Nyssen’s preface and of the very epistle of Dionysius dedicatory to Eugippius, the presbyter, is lacking (undoubtedly the same man whom Cassiodorus honors along with Dionysius in *Divin. lect.* cap. 23). Joannes Mabillon provided both from the Corbie manuscript in the opening of volume II of the *Analecta*, Paris, 1677, 8vo, and 1723. But in the Greco-Latin editions, it exists from the more accurate version of Joannes Leunclavius, who, having chanced upon the Greek Venetian edition of 1536, 8vo, in the library of Jo. Jac. Grynaeus, translated it at his urging, and published it in both languages with notes, Basil, 1567, 8vo, from the press of Jo. Oporinus. Leunclavius’s notes are read at the end of tom. I of the works of Nyssen, with additional new observations of Fronto Ducaeus, who, having compared the ancient translation of Dionysius, significantly illuminated several places. It is also worth the effort to compare the corrections to this book and its translator Leunclavius, the Combefisian [corrections] in the edition of Franc. Combefis, who used the Royal Paris codices, in the Basil review volume I, pp. 566–597. Seven excellent manuscript codices of this Nyssenian book exist in the Imperial Library, concerning which Lambecius I, p. 97 [p. 91, 92, 93, 212, and p. 262; and vol. III, p. 286, note 5. Kollarius p. 287; regarding *Codex* LXII, p. 289; regarding *Codex* LXIII, p. 294; regarding *Codex* LXIV, p. 315; regarding *Codex* LXV], sq. III, p. 109, sq., 112 sq., 114 sq., among other things observing what escaped Leunclavius, Ducaeus, and Combefis, that in the lemma of chapter 11 one must read "ἀθεώρητος ἡ τοῦ νοῦ φύσις" ("the nature of the mind is unobservable"), not as edited, "ἡ τοῦ ἀν-", p. 777 et 786, nr. 35, et 181. But these suffice. HARL.

(a) Oudin. *l. c.* cap. 3–6, reviews and examines the works more fully, according to their order kept in the edition, and the judgments of learned men concerning each individual, where there was need, and collects other things more worthy of note. Wherefore it will be permitted for us to be briefer. We have already praised the diligence of Semler, Schroeckh, and Roessler in reviewing Nyssen’s works. Id. [The] same work is there, but begins "Ἀεὶ ταῖς", etc., and fol. 210, Greg. on that: "When all things shall be subjected to him," etc. (c) But cf. it is also lacking in *Codex Reg. Taurin.* LXXI, according to the *Cat. codd. Gr. Taur.* p. 166; but it is read in *Codex Matrit. reg.* CXXIV, p. 98, see Iriart, *Cat. codd. Gr. Matr.* p. 502.

^A *De natura hominis*, see *Codex Cæsar.* CCXV, no. 7, in Lambecius, V, p. 540. — At Augsburg,

On the making of man

On the creation of man according to the image and likeness

On the life of Moses the lawgiver, or on perfection according to virtue

(a) Fabricius and Oudin, p. 598 (where he dealt with this minor work), erred in the note of the year. A copy exists in the Erlangen Library, inscribed: *Gregory of Nyssen — On the perfection of life, or the Life of Moses, a most useful book, translated from Greek into Latin by Gregory Trapezuntius, and now for the first time published for the benefit of scholars of sounder learning, with as corrected an impression as possible*. Vadianus to the reader. *That which the ages have attributed to their Horned One, Moses, etc.* (There are also distichs). At the end: *Printed at Vienna in Pannonia by Hieronymus Victor. At the expense of Leonardus and Lucas Alanisa, brothers. Month of Dec. MDXVII (1517), 4to*. The dedication was written by Joannes Gremperius (who was the editor, not the printer), to Georgius, Bishop of Vienna. More on this edition is noted by Denys in: *Wiens Buchdruck. Geschichte* pp. 476 sqq., who suspects that Gremperius used the Greek Corvinian manuscript. He has correctly indicated the note of the year.

On the inscriptions of the Psalms, two books

On the octave, or the feast of the Circumcision

Apost. Zenus in *Dissertazioni Vossiane* tom. II, p. 8, concerning Georgius Trapezuntius. The Cratander edition is inscribed: *Greg. Nysseni — Mystical Mosaical narration of life, prescribing a perfect form of living for every Christian, Georg. Trapezuntius interpreting. Basel in the house of Andr. Cratander, 1521, 4to, ibid. 1562, 4to*; Cratander in the preface professes that he strove not only to equal the Viennese edition but to surpass it, having obtained a manuscript marked and corrected in many ways by the hand of B. Rhenanus. The *Life of Moses* of Gregory of Nyssa, Augsburg 1521, seems to be a spurious edition, which Valentin Ern. Loescher in *Stromat.* p. 284, and, though doubting, and led by a poor guide, Zapf in: *Augsburgs Buchdruck. Gesch.* tom. 1, p. 149, have brought forward; nor does the illustrious Panzer mention it in *A. t.* VI, p. 160 sq., while enumerating books printed there in that year. HARL.

^A 1583, 8vo. FABR. In the Royal Library at Turin, codex LXXI, fol. 166, *On the inscriptions of the Psalms*, and fol. 193, *Homily on Psalm VI, On the Octave*. HARL.

7. *Accurate exposition of Ecclesiastes of Solomon*, in VIII homilies, the last of which ends at the explanation of verse 13 of chapter II, pp. 373-467. It begins: Πρόκειται ἡμῖν ὁ Ἐκκλησιαστὴς εἰς ἐξήγησιν (A discourse on Ecclesiastes is set before us for exposition). Suidas mentions it under *Gregorius*. Gentianus Hervetus translated it, whose interpretation Fronto Ducæus subsequently corrects in his notes. This work was more complete in the possession of Petrus Possinus, who, in his Prologue to the *Thesaurus asceticus* (Paris, 1684, 4to), states that he had prepared for publication a complete Commentary of Nyssen on Ecclesiastes, transcribed from a Roman manuscript, which editions have hitherto exhibited as mutilated. But since no one has yet brought to light that work promised by Possinus, it is worth noting that in the Seguierian (or Coislinian) library there exists a Greek manuscript Commentary on Ecclesiastes under the false name of Greg. Nyssenus, which has nothing in common with the published version, and in which Nyssen’s exposition is sometimes refuted. It is divided into ten discourses, the first of which begins: Ἄμελγε γάλα, καὶ ἔσται σοι βούτυρον (Milk the milk, and that shall be butter for you). See Montfauçon’s *Catalogus bibl. Coislinianæ*, p. 120 sq. FABR. Augsburg, Greg. Nyss. on Ecclesiastes, according to Reiser, *Cat.*, p. 36. In four codices of the Paris Public Library: *Exposition on Ecclesiastes*. HARL.

8. *Accurate exposition of the Song of Songs*, addressed to Olympias, in XV homilies, the last of which ends in the illustration of verse 9 of chapter VI, pp. 468-711. The proem begins: Ἀπεδεξάμην ὡς πρέπουσαν τῷ σεμνῷ σου βίῳ (I received it as becoming to your venerable life). It is cited by Damascenus in *Parallelis*. Suidas also mentions it under *Gregorius*, as does Pope Adrian I, in the passage cited in the acts of Council VII, tom. VII of Labbe’s edition, p. 109. The same Gentianus Hervetus translated it, whose version Fronto Ducæus subsequently corrects in his notes, employing also the interpretation of Joannes Leunclavius, which saw the light at Basel, 1570. FABR. Augsburg, in Procopius' *Epitome of expositions on the Song of Songs* from Greg. Nyss. and others. — In another codex, *Gregory Nyss. and Theodoret on the Song of Songs*. See Reiser, *Cat.*, p. 36 and 38. — Venice, in the Marcian Library, codex XXII, *Interpretation on the Canticle of Canticles by Nyssen and Nilus, monk*, on the first six chapters. ^B See *Cat. codd. Marc. Gr.*, p. 21. — Turin, in the Royal Library, codex CXVIII, *Commentary on the Song of Songs*, a mutilated work; for there are scarcely seven discourses. See *Cat. codd. Gr. Taur.*, p. 22. — Florence, in the Laurentian Library, codex XXX, plut. 7, preceded by the prologue, *Letter to Olympias*: then begin the Commentaries themselves on the Song of Songs, distributed into XV discourses, which Bandini lists in *Cat. codd. Gr. Laur.* I, p. 290 sq. HARL.

9. *On the Lord's Prayer*, V homilies, most worthy of reading, pp. 712-761. The first begins: Προσευχῆς ἡμῖν διδασκαλίαν (A teaching on prayer for us). Laurence Sifanus translated it; his version is preserved in the Graeco-Latin editions. There also exists the interpretation by Petrus Galesinius, Rome 1565, 4to. Damascenus cites it often in his *Parallels*, and Anastasius in *Quaestiones* 1 and 11. Allatius, in *De Processione Spiritus S.*, c. 12, p. 63 sq., argues that the passage in this work was corrupted by the Greeks. Euthymius Zigabenus cites the third book of Nyssen’s *On Prayer* in his *Panoplia*. FABR. In the Royal Library of Madrid, codex L, five homilies on the Lord's Prayer, the first beginning: Εὐχῆς ἡμῶν (Of our prayer), and eight homilies on the eight beatitudes. See Iriart, *Cat. codd. Gr. Matrit.*, p. 168 sq. In the Imperial Library at Vienna, codex CVI (in which there are 28 orations and epistles of Greg. Nyss., which Lambecius, *comment.* VI, p. 51 sqq., greatly commends), no. 2. Add the note by Kollar, p. 59. And in codex XIII, no. 12 and no. 13, are Nyssen’s VIII homilies on the eight beatitudes of the Gospel according to St. Matthew, ch. v. See Lambec. VI, part 1, p. 106 sq. In six codices of the Paris Public Library. Turin, in codex LXXI. See Royal Catalog, etc., p. 169. Cf. Semler, *l.c.*, p. 191, and Schröckh, p. 71 sqq. HARL.

10. *On the Beatitudes*, on Matthew V, VIII homilies, pp. 762-837. The first begins: Τίς ἄρα τοιοῦτός ἐστιν; (Who then is such as this?). The same Laurence Sifanus translated it, whose interpretation the Parisians preserved, as did Petrus Galesinius. It is cited in the acts of the Council of Ephesus, as well as by Theodoret in his *Dialogues*, by Damascenus in his *Parallels*, and by Liberatus in his *Breviarium*, etc. With this work, the first volume of the Graeco-Latin edition of Nyssen’s works, published in 1638 (which hitherto preserved the pagination of the prior edition of 1615), ends. FABR. Liberatus’ *Breviarium of the cause of the Nestorians and Eutychians*, etc., was edited with notes by Joannes Garnerius, Paris 1675, 8vo; hence it was omitted by Harduin in the *Collection of Councils*. See vol. XI, p. 443, *De collectione conciliorum*. On the Imperial codex, see the note to no. 9. These homilies on the Beatitudes are in five codices of the Paris Public Library and in three codices of the Royal Library at Turin. HARL.

11. *On 1 Corinthians XV, 28: When he shall have subjected all things, then the Son himself also*, etc. (a), pp. 838-853, with the translation of Gentianus Hervetus: it begins: Πάντα μὲν τὰ λόγια Κυρίου (All the words of the Lord). FABR. In the Turin codex LXXI. Oudin, vol. I, p. 599 sq., judges that this homily, because it is filled with Origenian errors and is repugnant to the indubitable works of Gregory Nyssen himself, either was not written by Nyssen or, more probably, was interpolated by others in a wonderful manner. HARL.

12. *On Genesis I, 16: According to the image of God and after his likeness* (b), pp. 854-866, with the version of Fronto Ducæus, who also added notes. It had gone forth in Greek with Ducæus’ version at Ingolstadt, 1596, 8vo. It begins: Οἱ τὴν ἑαυτῶν ἁπλανῶς τοῦ προσώπου (They who [regard] their own... of the face). To other authors, the writer of this script does not seem to be Nyssen, but Anastasius Sinaita (c). See Tillemont, vol. IX, p. 741, who on p. 605 considers it to be a fragment.

13. *To Theodosius the bishop, Epistle on the Engastrimuthos* (a), pp. 867–871, with the same Ducaeus’s version and notes. It begins: *Ὁ εἰπὼν τοῖς ἑαυτοῦ μαθηταῖς*. At the end, he testifies that in his own work he explained more fully how the spirit comes about before baptism. But the opinion in which he argues that it was not the true Samuel, but a demon appearing to Saul in the likeness of Samuel, is common to him with many ancient doctors of the Church, as Allatius demonstrated in his *Dissertation on the Engastrimuthos* [ad Eustath. Antioch. Hexaemeron, v. cap. seq. § 1, nr. 2]. This writing ^A of Nyssen appeared with Ducaeus’s version, Ingolstadt, 1596, 8.

14. *On his own ordination, when the bishop was ordained* (b), pp. 872–879, with Fronto Ducaeus’s version and notes. It begins: *Ἦλθε καὶ εἰς ἡμᾶς ἡ τῆς πνευματικῆς ἑστιάσεως λειτουργία*. John of Damascus cites it in *Parallels*, p. 773, under the title *On the Establishment of Saint Gregory in Constantinople*. Therefore, this oration was delivered in the year of Christ 394, at the council of Constantinople, and not in 372, in which year he was ordained bishop. Confer Tillemont, vol. IX, pp. 773, 774. It appeared with Ducaeus’s version, Ingolstadt, 1596, 8.

15. *Fragment Against Apollinarius* (c), pp. 879, 880, with the same Ducaeus’s interpretation, with which it had already seen the light at Ingolstadt, 1596, 8. It begins: *Ὧδε κίνδυνός ἐστιν ἡμῖν οὐδείς*. Lambecius III, p. 167 (p. 416, sq. ed. Kollar, whose notes see H.), published another fragment of Nyssen against Apollinarius from a Caesarean manuscript in Greek.

16. *On the Love of the Poor, discourse II* (prior in Latin below, nr. 24, and in Greek nr. 72), on that passage of Matthew xxv, 40, *Inasmuch as you did it to one of these, you did it to me* (d), pp. 881–893, with the version of Petrus Franciscus Zinus, which appeared at Venice, 1574, 8, and which Ducaeus corrects in some places in his notes. It begins: *Ἔτι πρὸς τῷ θεάματι τῆς φοβερᾶς τοῦ βασιλέως ἐπιφανείας εἰμί*. He had seen the light in Greek at Augsburg, among Manger’s works, 1587, 8, edited by Hoeschelius, not 1527, as has been printed in Ducaeus’s notes. Fabr. Gregor. Nazianz. *On the Love of the Poor*, oration in Latin, translated by Petrus Franc. Zinus, Veronese: two orations by Gregory of Nyssen on the same subject in Latin, never before translated into Latin, either, and excused by the same interpreter at Paris, 1550, 4. See Maittaire A. t. II, p. 586.—Venice, among the sons of Aldus, 1550, 8. See *Serie dell’ Ediz. Aldine*, p. 90. That work is in three codices of the Paris public library. Harl.

17. *Against Fate*, a disputation with a pagan philosopher, with the added version of the same Zinus (e), pp. 894–913. It begins: *Μέμνησαι πάντως ὅτι μοι γέγονεν*. Anastasius cites it in question 19. To Tillemont, it seems to have been written at Constantinople in the year of Christ 381. See his *Memoirs*, vol. IX, p. 586 sq. Fabr. Greg. Nyss. eight little books *On Man*, *On the Soul*, *On the Elements*, *On the Powers of the Soul*, *On the Voluntary*, *On the Involuntary*, *On Fate*, *On Free Will*, *On Providence*, etc., in Latin, Argentorati (Strasbourg), printed by Matthias Schürer, 1512, folio. See Lambacher in *Bibliotheca antiqua civica Vindobonensis*, p. 90, and the celebrated Panzer, A. t. VI, p. 55, nr. 249.—Cod. DLIX, in the Venetian Marcian library, p. 295; Cat. codd. Gr. Paris. in cod. DIII, bibl. Publ. Harl.

18. *Against pagans, on the triune God from common notions* (f), pp. 914–921, with the version of Federicus Morellus. It begins: *Εἰ τὸ Θεὸς ὄνομα προσώπων δηλωτικόν*.

19. *On the soul*, with the same Morellus’s version (g), pp. 922–945. It begins: *Διαπεφώνηται σχεδὸν ἅπασι τοῖς παλαιοῖς*. It is not Nyssen’s, but the second and third chapters of Nemesius’s *On the Nature of Man*. Fabr. Under the name of Greg. Nyss. in cod. Monach. LXXI. See Cat. codd. Gr. Bav. p. 24. In cod. August. Vindel., according to Reiser in the Cat., p. 67 sqq. Harl.

20. *Canonical Epistle to Letoius*, who followed Otreius in the episcopate of Melitene of Cappadocia (not Mytilene, as Possevinus says), after the year of Christ 381, with the version of Gentianus Hervetus, which appeared more than once among the canonical epistles of the Holy Fathers, illustrated with the scholia of Theod. Balsamon, Joannes Zonaras, and Alexius Aristenus (h). It begins: *Ἓν καὶ τοῦτο τῶν εἰς τὴν ἁγίαν ἑορτήν* (i), pp. 946–955. It also saw the light at Venice, 1584, 4, with the *Roman Penitential* and various penitential canons and those of Bede and the book of *Penitents* of Rabanus, with the notes of Antonius Augustinus, as well as ^D ibid. 1585, 8, together with other certain works of Nyssen, translated by Maximus Margunius, bishop of Cythera. Confer Lambecius, III, pp. 101, 133, 149 (j). It refers to the council in Trullo, 581, VIII canons. In *Collectione concilior.* ed. Labbe, p. 1775 sqq. See vol. XI, p. 56 and 390; add p. 437. Harl.

^A praising the Nyssen homily; though it appears that this writing has not reached us in its entirety. [Page 960] (a). Latin, translated by the same Hervetus. Incipit: *Hujus mundi reges cum leges scripserint.* It will appear in Greek below, no. 70.

22. On the same Apostle, 1 Cor. vi, 18: *Omnem peccatum, quod fecerit homo, est extra corpus; qui autem fornicatur, etc.* p. 961-963 (b). Latin, translated by Gentianus Hervetus. Incipit: *Terribilis tuba apostolici præcepti.* It will appear in Greek below, no. 74.

23. On the sinful woman, or on those who judge others too harshly and are in need of conversion, p. 964-970 (c). Latin, translated by Petrus Franciscus Zinus. Incipit: *Homo Pharisæus, ut ex Evangelio Lucæ.* It will appear in Greek below, no. 67; where I shall note that it belongs to Asterius, not Nyssen.

24. On the duty to embrace charity for the poor, Homily I (d), pag. 970-975; translated into Latin by the same Zinus. Incipit: *Qui huic Ecclesiæ præsidet; atque adeo omnes.* It will appear in Greek below, no. 72; a homily of this subject was also produced in Greek, as I mentioned above, no. 16. Both exist in Latin from the version of Zinus and in the *Orthodoxographa*, p. 1780, Basil. 1569, fol. FABR. *Heil. zwayer Priester Gregorii Nazianzeni und Gregorii Nysseni drey treflich und nützlich Predig, dass yedermann die armen Leut lieb halten soll*, edited by Christoph Phreysleben, Doctor of Law, Printed in Vienna in Austria by Raphael Hoffhalter, without year (between a. 1556 and 1562), 4. V. Denis, *Wiens Buchdruck. Geschichte*, p. 685. HARL.

25. On Pentecost, On the Holy Spirit (e), p. 976, 977, Latin from the version of the same Zinus. Incipit: *Nullum est tam clarum celebritatis argumentum.* It first appeared in Greek from three Vatican codices with his new version, edited by Laur. Zaccagnius in *Collectaneis monumentorum veterum*, Rom. 1699, 4, p. 546. Incipit: Πᾶσαν ἑορτῆς ὑπόθεσιν φαιδροτέραν ὁ Δαβὶδ δι' ἑαυ τοῦ ἀπεργάζεται.

26. Against usurers, p. 978-982, Latin, translated by Jac. Gretserus. Incipit: *Hominum, virtutis studiosorum, et qui mores.* It will appear in Greek below, no. 71.

27. Testimonies regarding the Holy Trinity from the Old Testament against the Jews (f), p. 983, 984. Latin, translated by Laur. Sifanus. Incipit: *Dicit David in Psalmo xxxii.* It first appeared in Greek from two Vatican codices with his new version, edited by Laurentius ^B Letoius. In cod. XVIII, no. 4; Excerpts among the canonical fragments of the ancient Fathers. V. Lambec. VI, part 1, pag. 130. The entire canonical epistle, in cod. XLIV, no. 37. V. Lambec. VIII, pag. 895. — In cod. XLV, no. 9, in which the scholia that are said to be in the *Synodicon* of Balsamon are attributed to Zonaras, by the author Kollar in his supplement to the Lambecius commentary, page 319. — In cod. Coislin. CCCLXIV, fol. 264, according to Montfaucon in *Bibl. Coislin.* p. 564. — In Dublin, in cod. CXXXV, of Trinity College, in the *Catalogus codd. Angliæ, etc.*, vol. II, part II, pag. 24, no. 277, 23, compare Oudin, *l. c.* p. 600, who [argues] against those already cited at page 288. It must be noted, however, that the final part, p. 993 sq., or the explanation of the saying of John xix, 34, *Statim exivit sanguis et aqua*, in which the Theologian (Nazianzenus) and Chrysostom are cited, is alien to that writing and is correctly absent from the Greek text. FABR. In three Paris codices, Public Library. — Scultetus, Rivinus, du Pin, Caveus, and Oudinus judge that work to be spurious because Gregory Nazianzen is cited in it. Accedes Semler *l. c.* p. 200, note 354. HARL.

III. In volume II of the edition of 1615 are contained: ^C Against Eunomius, books II, III, IV, V, VI, VII, VIII, IX, X, XI, XII, and XIII, with the version of Nicolaus Gulonius (g), p. 1-437. Incipit: Ἡ τῶν Χριστιανῶν πίστις ἡ εἰς πάντα τὰ ἔθνη. Castigations at the end of the volume were added by the son of Gulonius, Joannes a S. Francisco, a monk of Feuillants, who testified that the first book, which later saw the light of day (see below, no. 66), exists as a manuscript in the Vatican Library and begins with these words: Οὐκ ἦν ὡς ἔοικεν τῷ πάντα σε θέλειν εὐεργετεῖν. Consult Tillemont regarding this work, tom. IX, pag. 577 seq., and regarding the books of Eunomius, which Nyssen refuted, consult Jac. Godefroi, *ad Philostorgii VIII*, 12. Sirmondus, *ad librum VI Facundi Hermianensis*, tom. II *Opp.* p. 763, noted that these books of Nyssen, by which he undertakes to defend the Catholic faith and to defend the work of the already deceased Basil against Eunomius, are not cited in only one way among the ancients. For what Facundus and the *Ecloga* of Anastasius the Librarian bring forth from the third book of his work, Leontius attributes to the second book; in reality, however, they exist in the fourth book of the Greco-Latin edition. In the same way, in the fifth book exist all the remaining parts which Facundus cites from the fourth. Photius in code VI of his *Bibliotheca* mentions the work of Gregory of Nyssen, *In defense of Basil against Eunomius*, and soon in code VII another treatise of his of the same subject, *in which, having grappled with Eunomius more logically, he conquers him by force, having demolished all the ramparts of his impiety*. And there is no doubt that by the same [title] he understands the final book, which is longer than all the others, and in which Nyssen confesses at the very threshold of the book that he is entering upon a new struggle with Eunomius: Τὰ μὲν δὴ πρῶτα τῶν πρὸς Εὐνόμιον ἀγώνων ἱκανῶς ἤδη κατὰ θείαν συμμαχίαν ἐν τοῖς φθάσασι διήνυσται πόνοις. Suidas on Gregory of Nyssen: *He composed an excellent book against Eunomius.* It is cited by Theodoret in *Dialog.* ^D [by Damascenus. V. vol. VIII, p. [...] Scultetus, in his *Medulla Patrum*, affirming that it is supposititious, teaches that the arguments of Scultetus are vain; furthermore, he mentions the edition of Augsburg (Augusta Vindelicorum) from the version of Gentianus Hervetus, with the oration *On the Divinity of the Son and the Holy Spirit*, 1591. HARL.

^A 796, nr. 11, pag. 796 of the old edition] and in many other ancient ones, whose locations Tillemont has noted in vol. IX, p. 579 seq., who on p. 585 conjectures that what Jerome mentions in chapter 128 of *De Scriptoribus ecclesiasticis*—that the books against Eunomius were read by Nazianzen and by himself [Nyssen]—took place at Constantinople, where they were gathered by reason of the council held in that city in the year of Christ 381. Nyssen wrote this after the death of Basil, as is also noted by Nicephorus in book XI, chapter 19 of his *History*, circa 381. FABR. This work, which is considered the most outstanding of Nyssen’s works, is learnedly and copiously reviewed by Semler, *l. c.* § 99, pp. 201-219, and Schroeckh, pp. 28-54. It exists in Florence in the Laurentian codex XVII, class 6. See Bandini, *Catalogus codicum Græcorum Bibliothecæ Laurentianæ* I, p. 127 sq., and in the Turin codex LXXI, folio 216. See the *Catalogus codicum Græcorum Taurinensium* p. 169. HARL.

29. *On the Holy Trinity and against the Pneumatomachi, that the Holy Spirit is God* (a), pp. 439-447, with the version of Laurentius Sifanus, but revised by Fed. Morello. This text is read almost in the same words as the eightieth letter of Saint Basil [Ep. 189, vol. III, p. 276, ed. Garnier], to which it is more correctly attributed as a work of Nyssen, under whose name it is cited by Euthymius in his *Panoplia*. Composed circa 380 A.D. [Regarding it, and the eleven following, see Semler *l. c.* 220 sq. And in the note to the Garnier edition, the rationale of the writing. HARL.]

30. *That one should not think that three Gods are to be spoken of, to Ablabius* (b), pp. 447-460, with the version of the same Sifanus. It begins: *It is right for you, who are at the height...* It is cited by Pope John II, in a letter to Avienus, written in 532 A.D. But there are also cited by Euthymius in his *Panoplia* from Nyssen’s work to Ablabius things which you will not find in this text. FABR. It exists at Venice in the Marcian codex DIV. See *Catalogus codicum Græcorum Bibliothecæ Marcianæ* p. 267. [It exists] in Paris, in the Public Library, codices 585 and 586, in which many of Nyssen’s minor works are contained. HARL.

31. *On the difference between essence and hypostasis, to his brother Peter* (c), pp. 460-469, with the version of the same Sifanus. It begins: *Since many... the argument concerning essence.* This is read, as if written by St. Basil to Nyssen, among the thirty-fourth of Basil’s letters. Before Sifanus, Joannes Cano translated it, Cologne 1537, folio, among the Latin editions of Nyssen’s works. FABR. It is found in three codices of the Paris Public Library; in the Venetian Marcian codex XXII, under the name of Basil; and also in Vienna in the Imperial codex LX, nr. 10, where it is titled *Letter of St. Basil the Great to his brother, St. Greg. Nyssen*. See Lambec., *Commentarii*, III, p. 273, especially Kollar in note A. It exists in the Garnier edition of Basil the Great, vol. III, p. 145, letter 38, and the editor in note C asserts that it belongs to Basil, because all the codices which the editor consulted attribute it to him, and the style proclaims it the offspring of Basil, and even the Synod of Chalcedon itself (Concil. Chalced. part. III, cap. 1, p. 825) acknowledges Basil as the parent of the letter. HARL.

32. *To Simplicius, the tribune, on faith, or on the Father, the Son and the Holy Spirit* (d), pp. 470-474, with the version of Laurentius Sifanus. It begins: *God commands through the prophet.* Fronto Ducæus added notes. It had appeared with four other minor works of Nyssen, in Greek, at Leiden in 1593, citing Nyssen from the second book *to Simplicius on the Son*. FABR. Among the codices of Antonius Eparchus. See vol. X, p. 482. — *On confession*, in Paris Public Library codex 1630, nr. 57. HARL.

33. *The Great Catechetical Oration for those who are to instruct catechumens*, divided into 60 chapters (e), pp. 474-542, with the version of Gentianus Hervetus, and the notes of Fronto Ducæus. Petrus Morellus also translated it, Paris 1568, 8vo, and Petrus Franciscus Zinus, in the *Panoplia* of Euthymius, into which a great part of this book is inserted. It begins: *The argument of the catechesis is necessary...* It is cited also by Theodoret in *Dialogues* 2 and 3, and by Gregory the Great and Damascenus as a work plainly excellent, if you exclude a few moral blemishes which he contracted from reading Origen, as Is. Casaubon warns on p. 116 of his *Epistola Nysseni*. But St. Germanus, Patriarch of Constantinople, in Photius, codex 233, once argued that those Origenian things were inserted by heretics. Certainly, the clause appended toward the end, in which there is mention of the Acephalous heretic Severus, is taken from the book of Theodore of Raithu *On the Incarnation of the Lord*, such as not Beza, but Rob. Balforeus, Paris 1599, 8vo, and Ducæus edited. See Albertinus, *De S. Eucharistia* p. 486. FABR. See Oudin, *l. c.* p. 605 sq., who repeats the long passage of Edm. Aubertin, cited by Fabricius: add Schroeckh *l. c.* p. 79 sqq.; Semler *l. mem.* p. 220 sqq. *Gregorius von Nyssa, und Augustinus Ueber den ersten christlichen Religionsunterricht. Aus dem Griechischen und Lateinischen übersetzt* (von Glauber.) *Mit Anmerk.* Lips. 1781, maj. 8vo. This work, worthy of note, exists in Munich in codex XXXIX of the Electoral Library. See *Catalogus codicum Bavar.* p. 11. In Augsburg, according to Reiser in *Catalogus codicum* p. 41. — At Vienna in codex XVIII, nr. 3, Kollar has noted much about it in the *Supplement*, p. 166 sq. In Florence in the Laurentian codex XIII, nr. 6. See Bandini III, p. 335. — In Paris in the Public Library, codex 1010, nr. 4. In Turin in the Royal Library, codices LXXI, fol. 62, and 269. See *Catalogus codicum Græcorum Taurinensium* p. 168 and 373. A particle from it is in the *Liturgies of the Holy Fathers*, Paris, by Guil. Morellus. fol. See vol. XIII, p. 814 sq. HARL.

34. *On virginity*, a book, with the preceding exhortion to virtue (f), p.

^A 545-611, with the notes of Ducaeus, and the version of Petrus Galesinus, which saw the light at Rome, 1562, 4to, from the press of P. Manutius. Moreover, Joannes Livineius published this book with his own version and notes at Antwerp, from the Plantin press, 1574, 4to. It begins: Ὁ μὲν σκοπὸς τοῦ λόγου ἐστίν... ἐπιθυμίαν τῆς κατ᾿ ἀρετὴν ζωῆς. Written circa A.D. 371. In Livineius’s version, Billius found some faults, as cited in Possevinus. FABR. He praises celibacy vigorously and inconsiderately, carried away by custom and the judgment of others, having changed his earlier opinion. See Schroeckh, *Hist. Eccles.*, part VIII, p. 252 sqq., part XIV, p. 6 and 131 sq. Scultetus denied that this little work was Nyssen’s; but Du Pin and Oudin prove the contrary. The author of the new edition left the matter in doubt in his preface, nor did it please him to wrangle over a trivial matter with Rivetus, p. 347 sq. It is a work found in the royal Madrid codex LXXXVII, together with Nyssen’s *Apologetic explanation of the Hexaemeron* and *On the making of man*. See Iriart, *Cat. codd. Matrit.*, p. 356. Likewise in codex LXXIV, along with Nyssen’s *Apologia for the Hexaemeron* and the sermon *On them who sleep*. See Iriart, p. 501 sq., and in the Turin codex LXXI. See *Cat. codd. Taur. Gr.*, p. 168, and in three codices of the public library of Paris. HARL.

— 612, with the version of Fronto Ducaeus, whose notes are also to be seen on p. 17. It begins: Εἴ τι ἂν κακόν κολαστέον. FABR. In this little book, Nyssen was to prove, in a far from serious manner, that evil is neither unbegotten nor a substance (οὐσία) or a being (ὄν), because it is a quality (ποιόν). HARL.

36. ^C *Macrinia*, or *On the soul and resurrection*, a dialogue with his sister Macrina, while mourning the death of his brother Basil, A.D. 379, p. 613-692, with the version of Laurentius Sifanus. It begins: Ἐπειδὴ τοῦ ἀνθρωπίνου βίου πολύς. Photius records it in codex CCXXXIII, as does Suidas, testifying that Gregory of Nyssa wrote a certain long and beautiful discourse to his sister Macrina *On the soul*. This is Nyssen’s book *On the immortality of the soul*, which was published in Latin, translated by Danileus Augentius, Paris, 1557, 8to. FABR. Oudin has collected the diverse judgments of various people regarding that dialogue, *l.c.*, p. 604. Joan. Christoph. Wolf, in *Anecdota Graeca*, vol. II, p. 28 sqq., first gave a large portion in Greek and Latin with notes, for the most part critical; then, so that it might not be too long, down to p. 330, and in vol. III, p. 1-47, he published for the convenience and use of those who, as he says, might find it useful to bring to the public that excellent commentary, ^D now adorned with new light, with various readings from two codices. In the preface to vol. II, he greatly praised the commentary, and, because he saw that his entire former compilation had been very poorly received and treated in various places in both Parisian editions, and above all in the first, he exhibited the whole of it with the original Latin version and his own notes. He took those variants mainly from two different codices of good quality, and mostly in those that are of some moment, conspiring together; the other, formerly belonging to Uffenbach, with variant readings written partly in the margin and partly at the end, and which I. H. Maius meticulously transcribed in the *Bibliotheca Uffenbachiana*, manuscript, part II, p. 425 sqq.; the other, titled Hasselmannianus (from its owner, Zacharias Hasselmann, a minister of the divine word among the people of Oldenburg in Wagria), in which the discourses of the speakers, with the names of the disputants, Gregory and Macrina, written in red, are distinguished from one another. Regarding this dialogue, and on the work *On the soul*, very useful for knowing the history of ancient philosophy and the opinions of the ancient philosophers and Fathers concerning the soul, see Semler *l.c.*, p. 233 sqq., and Schroeckh, p. 97 sqq. and 102 seq. It exists indeed in many codices: from the Greek in Munich, in the Bavarian codex XXXII. — Augsburg Vindel., twice, witness Reiser in *Cat.*, p. 22 and 54. — Vienna, in the imperial codex XVIII, no. 1. See Kollar in the *Supplement to Lambecius’s Commentaries*, p. 165. — Venice, in the Marcian library, DCII. *Nyssen to Macrina on the soul and resurrection*, and the sermon *On the soul*. Turin, in the Royal library, codices XXXIV, LXIX, and CCLXXXIX. See *Cat. codd. Taur.*, p. 140, 159, and 386. — Florence, in the Laurentian library, codex I, no. 2, plut. 7. — In codex XXXV, no. 26 of the same plutarch, and in codex XIII, no. 3, plut. 86. See Bandini, *Cat.*, etc., I, p. 165, 298, and III, p. 335. — In seven codices, and the *Life of Macrina* in three codices of the Public Library of Paris. HARL.

37.

*Against Apollinarius*

38.

*On the question: What does the name or profession of Christians mean?*

39.

*On perfection, and what sort a Christian ought to be*

- ^A chism [cf. PG 44, 706-730], with the version of Pietro Francesco Zini and the notes of Fronton du Duc at the end of the volume. It begins: *Πρέπουσα τῇ προαιρέσει ἡ σπουδή*. It was translated by Maximus Margunius, Venice, 1585. It had appeared in Greek first in Venice, 1574, 8vo, and then in Leiden, 1593, 8vo. It is cited by Anastasius the Sinaite, quaest. 233, as *Λόγος περὶ τοῦ τελείου βίου*. FABR. In the Turin royal codex LXXI, fol. 159. See the catalogue of Greek codices of Turin, p. 169. Found in four codices of the Public Library of Paris. HARL.

*Hypotyposis*, or a summary description of the true aim of the ascetic life, with the version of Fed. Morel, p. 739-743. It begins: *Εἴ τις σμικρὸν ἀποστήσας τοῦ σώματος*. It appeared separately with Morel’s version, Paris, 1606, 8vo.

41. *To those who take scourging ill* (b), p. 733-749, with the version of Gentian Hervet. It begins: *Θεῖον ἀληθῶς καὶ ἱερὸν χρῆμα ὁ λόγος Θεοῦ*. It appeared in Greek, Paris, 1570, 8vo. FABR. It exists in four Paris codices and in codex Turin LXXI. HARL.

42. *On infants who are snatched away prematurely*, to Hierius (c), prefect of Cappadocia, p. 748-770, with the version of Laurentius Sifanus. It begins: *Σοὶ μὲν, ὦ ἄριστε, πάντες σοφισταί τε καὶ λογογράφοι*. It is cited by Anastasius, quaest. 16. This letter was written by Nyssen when he was already an old man. FABR. It is found in three Paris codices and in codex Turin LXXI, fol. 331. In this work, p. 322, a passage on purgatorial fire is inserted by du Duc: regarding which matter others have held it to be either spurious or interpolated. See Oudin, p. 605, and Rivet in *Critico sacro*, cap. 23, q. 348 sqq. But compare Tillemont, p. 612 and 615; Semler, l. c. p. 237; and especially Schroeckh concerning that work and passage, p. 133 sqq. HARL.

43. *On the birth of our Lord Jesus Christ, and on the infants of Bethlehem* (d), p. 771-786, with the version of Pietro Francesco Zini and notes by du Duc at the end of the volume. It begins: *Σαλπίσατε ἐν νεομηνίᾳ σάλπιγγι*. It was edited in Greek by Dan. Hoeschel, Augsburg, 1587, 8vo, among various homilies of the Fathers, p. 103, and together with the Nyssen oration *On St. Stephen, the first martyr*, with his own version, by Joach. Camerarius, Leipzig, 1564, 8vo. In this sermon there are certain things drawn from apocryphal and uncertain narrations. There are also some things taken from the great catechetical sermon of Nyssen. Some things are read in almost the same words in Cyril against the Anthropomorphites. See Tillemont, tom. IX, Memorial, p. ^B 44. *On St. Stephen the Protomartyr* (e), p. 786-798, with the version of Laurentius Sifanus and notes by du Duc. It begins: *Ὡς καλὴ τῶν ἀγαθῶν ἡ ἀκολουθία*. Suidas praises it and calls it *πολυθαύμαστον*. Hoeschel had edited it in Greek in the aforementioned location, year 1587, 8vo, p. 431, at Augsburg. In Latin, it occurs from Zini’s version in Surius for Dec. 26. Oudinus, p. 605 sq., is mistaken after Labbe in affirming that this homily is by Asterius. For there is another homily of his on Stephen, which likewise exists and was edited by Combefis in tom. I of the *Auctarium novum*, p. 283. It begins: *Ὁ ἱερὸς ἀληθῶς*. FABR. Conf. Schroeckh, p. 131; add infra, nr. 79. It is preserved in 16 codices of the Public Library of Paris; in codex Coislin CCCVI for Dec. 27, in a collection of homilies. See Montfauc. *Bibl. Coislin.*, p. 423, and for the same day among homilies for feasts in codex XXVI nr. 2. See Bandini, *Cat. codd. Gr.* 1, p. 277 and 522, and fragments in codex XXVII, nr. 2, Laur. (Bandini I, p. 494). In codex Turin LXXI, fol. 45. *On the day of lights*, in which Christ was baptized (f), p. 798-813, with the same Sifanus’ version and du Duc’s notes. It begins: *Νῦν γνωρίζω τὴν ἐμὴν ἀγέλην*. In the Greek edition which Dav. Hoeschel oversaw at Augsburg, 1587, 8vo, this homily is inscribed *Εἰς τὸ ἅγιον βάπτισμα*. It appeared translated into French by Fed. Morel, Paris, 1606, 12mo. FABR. Conf. Schroeckh, l. c. p. 128 sq., and Semler, p. 237 sq. concerning this and the preceding homilies. It is in three codices of the Public Library of Paris. In codex Turin LXXI. See *Catal. codd. Gr. Taur.*, p. 169. HARL.

46. *On Holy Pascha and on the triduum of the feast of the resurrection of Christ* (g), p. 814-831, with du Duc’s notes at the end of the volume and the version of Sifanus, which exists in the Latin editions of the works of Nyssen. It begins: *Εἰ τις πατριαρχῶν εὐλογία*. FABR. In codex Monach. CXIV. See *Cat. codd. Gr. Bavar.*, p. 44. In Vienna in the Imperial codex CCXLIV, 1, there are excerpts from this oration. See Lambec. *Comm.* V, p. 235. In three codices of the Public Library of Paris. In codex Turin LXXI, fol. 102. Two orations of Nyssen, one *On the divinity of the Son and Holy Spirit*; the other spoken on the day of Pascha, Greek and Latin from the version of Joach. Camerarius, Leipzig, 1564, 8vo. HARL.

47. *Homily II, On the resurrection of Christ, and that the Evangelists, in no way contradicting one another, are not in opposition* (h), p. 832-848, with the version of Laur. Sifanus. It begins: *Πάντες μὲν, ἀγαπητοὶ, ὡς εἰπεῖν ἀναδέχονται*. ^C This was edited in Greek and Latin under the name of Hesychius of Jerusalem by Franc. Combefis, tom. I of the *Auctarium novum*, p. 743. FABR. Combef. p. 775 and 777, attributes this homily to Hesychius. ^D

He also attributed it to Hesychius, and since it is repugnant to the first homily in the explanation of a certain place in the Gospel of Matthew, and does not exhibit the same color of oratory and eloquence that is perceived in the remaining orations of Nyssen, the same scholar doubts whether the first oration of a similar argument is genuine. But Schroeckh, p. 128, was not satisfied, for he judges that that critical question ought to be investigated and examined more carefully: and on p. 126 sqq. he disputes more extensively concerning the five homilies *On the Resurrection of Christ*. — *On the Resurrection* in nine codices of the Public Library of Paris. — *On the Resurrection of Christ and that the Evangelists are in no way contrary to each other*, in cod. Taurin. LXXI, fol. 114. The same in the codex at Moscow, with Matthew noted in the notes of the Moscow codices, p. 7, nr. 23. — In cod. Coislin. CVII, there are four homilies of Nyssen numbered 46-49. V. Montfauc. bibl. Coislin. pag. 182. HARL.

48. *On the Great Sunday*, Homily III, *On the Feast of Pascha and the Resurrection* (a), 848-866, with the version of Laurentius Sifanus. Incipit: Οἱ πένητες τῶν ἀνθρώπων φιλέορτοι. 49. Homily IV, *On the Holy and Salutary Pascha* (b), p. 866-869, with the version of Laurentius Sifanus. Incipit: Ἡ ἀληθινὴ τοῦ σαββάτου κατάπαυσις. It exists also with the version of Joach. Camerarius, Leipzig 1563, 8, and with the interpretation of the same Camerarius, and another by Heinrich Oelschlegel, and his philological and theological notes, adorned for the use of students. Dresden 1628, 8. 50. Homily V, *On the Light-bearing and Holy Resurrection of our Lord and God* (c), p. 869-873, with the version of Federicus Morellus. Incipit: Εὐλογητὸς ὁ Θεός. Εὐφρανθῶμεν. It had appeared separately in Greek with Morellus's version in Paris, 1600, 8, and it seems to the Tillemont, as it is empty of substance, to be by a recent Greekling, tom. IX *Memor. eccles.* p. 613. ^B 51. *On the Ascension of our Lord* Jesus Christ, which is called a feast day by the Cappadocians, ^D *the Episużomene* (d), p. 873-876, with the version of Petrus Franciscus Zinus. Incipit: Ὡς γλυκὺς συνοδοιπόρος τοῦ ἀνθρωπίνου βίου ὁ προφήτης Δαυΐδ. Laurentius Sifanus also translated it. But Zinus's version is even preferred in the Roman Breviary, as noted by Possevinus. FABR. It is in two Paris codices and in cod. LXXI Taurin. HARL. 52. *On the Meeting* (Hypapante), *On the Presence of the Lord, the Mother of God, and the Just Simeon* (e), p. 876-896, with the version of Laur. Sifanus. Incipit: Τῇ φρονήσει τῶν οὐρανίων μετέωρος. It exists also in Latin in Surius, February 2. Learned men note traces of an interpolator in this homily. And by Lud. Thomassinus, all those [homilies concerning the Hypapante] are held to be supposititious ^A *which are carried under the names of ancient Fathers*: Methodius, Cyril of Jerusalem, Nazianzen, Nyssen, Ambrose, Chrysostom, and Fulgentius: since it is established that that feast only began to be celebrated in the Church in the fifteenth year of Justinian, emperor. See Thomassinus in his work published in French, *De festis*, lib. 11, and Wilh. Ernst Tentzel, dissertation *De ritu lectionum sacrar.* § 6. FABR. Acc. Schroeckh. pag. 130. Under the name of Nyssen, however, it is in cod. Monach. VIII. V. Cat. codd. Gr. Bavar. pag. 3. — in cod. Vindobon. Cæsar. XI, nr. 5. Vid. Lambec.- Florentiæ in cod. Laurent. XVII, nr. 31; but the sermon there on the occurrence of the Lord and God and J. Chr. is different from the one published, and it begins: Εἶχε μὲν ἡ τῶν γενεθλίων πανήγυρις, etc. See more in Bandini, *Cat. codd. Gr. Laur.* 1, p. 419. — In cod. Taurin. LXX. fol. 343 (cat. codd. Gr. Taur. pag. 167). HARL. 53. *On the Deity of the Son and of the Holy Spirit and on the faith of Abraham* (sermon said in the Council of Constantinople in the year of Christ 383, as noted by Tillemont, tom. IX, p. 586 [f]), p. 896-910, with the version of the same Sifanus, who had edited it in Greek and Latin at Cologne 1586, 8. Nyssen *On Abraham* is praised by Theodoret in *Dial.*, John Damascene, 1, *De imagg.*, Pope Adrian I, in his epistle, and the second Council of Nicaea, act. 4, tom. III, Binius p. 542, and Euthymius in *Panoplia*. The homily *On Abraham and Isaac* appeared in Latin from the version of Achilles Statius at Louvain 1551, together with St. Chrysostom's explanation of the Lord's Prayer and three sermons *On the Nativity of the Lord*, *On the Holy Theophany* and *On David the Prophet*, and Athanasius on *Good Friday*, Amphilochius on *Holy Saturday*, Gregory of Antioch on the *Burial and Resurrection of the Lord*: Sophronius on the *Exaltation of the Holy Cross and Resurrection*; Cyril of Alexandria on the *Parable of the Vineyard*; Anastasius of Sinai on the *Holy Synaxis* and on *Forgiving Injuries*; a fragment by Marcian of Bethlehem, Nilus the abbot, three epistles, and epistolary types of an anonymous writer and Libanius, as well as a passage on epistolary style from the book of Demetrius *On Interpretation*. It exists also with the interpretation of Joach. Camerarius, Leipzig 1564, 8, and edited by Hoeschelius in Greek, Augsburg 1591, 8. Incipit: Οἷόν τι πάσχουσι πρὸς τοὺς πολυανθεῖς τῶν λειμώνων. FABR. It exists in five codices of the Public Library of Paris and in cod. Taurin. LXXI. V. Cat. cit. pag. 169. HARL. 54. *Funeral Oration on his brother*, the Great Basil, who died in the year of Christ 379, spoken at Caesarea on the anniversary of his death [g], p. 911-930, with the version of Laurentius Sifanus. Incipit: Καλὴν ἐπέθηκεν ὁ Θεὸς τὴν τάξιν. Amphilochius mentions it in the *Life of St. Basil*. [It is in three Paris codices.] 55. *Eulogy, Praise of the XL Martyrs of Sebaste*, in two homilies, of which the former begins:

^A Ὦ ἀνιάσθαι τοὺς πολλοὺς στοχάζομαι, pp. 931-935; the latter, Χθὲς οἱ μάρτυρες πρὸς ἑαυτοὺς τὸν λαὸν ἐκάλουν, pp. 936-946, with the version of Laurentius Sifanus and notes of Ducaeus. The third homily on this subject will occur below, no. LXIX. FABR. It is found in the public library codices of Paris. In the Turin codex LXXI, but in CCLXIX, fol. 54, it is a sermon against the Arians on the martyrs. See the catalogue of Greek codices of Turin, pp. 168 and 373, and in the Munich codex XXXII, *Oration on the Departed*. See the catalogue of Greek codices of Bavaria, p. 8. HARL. ^B See the Augustan Vindobonensis codex, attested by Reiser in the catalogue of codices, p. 28. — Also Vindobonensis in the Caesarean codices XIX, no. 22 and XX, no. 3. See more on these in Lambecius, *Commentaries* VIII, pp. 591 and 598; add codex CVI (which contains 28 works of Nyssen), no. 25. See Lambecius IV, p. 58. — Munich in codex LXXII. See the catalogue of Bavarian codices, p. 23. — Turin in codex LXIX, fol. 34. See the catalogue of Greek codices of Turin, p. 164. — Florence in the Laurentian codex XXV, no. 3, plut. 7. See Bandini, in the cited catalogue I, p. 276, not to mention codices cited by Montfaucon in his *Bibliotheca Bibliothecarum*. HARL. ^C 56. *To Pulcheria*, Funeral Oration for Pulcheria, who was the daughter of Theodosius the Great and Flacilla, A.D. 384 or 385, and who died in Constantinople not long before her mother, pp. 946-955, with the version of the same Sifanus. It begins: Οὐκ οἶδα ὅπως τῷ λόγῳ χρήσομαι. FABR. These and the following oration are contained in the same three public library codices of Paris, and the following oration is in the Turin codex LXXI. HARL. 57. *Epitaph*, Funeral Oration for Placilla or Flacilla Augusta, the wife of Theodosius the Great, who died in Thrace towards the end of the year 385, pp. 940-965, with the version of Sifanus and notes of Ducaeus. It begins: Ὁ πιστὸς καὶ φρόνιμος οἰκονόμος. [See on the preceding number.] 58. *Life of St. Gregory Thaumaturgus*, pp. 966-1009, with the version of Laur. Sifanus. It begins: Ὁ μὲν σκοπὸς εἷς ἐστι. Suidas mentions it and calls it a "wondrous praise" in *Gregorius*. It is also praised by Nicephorus, *History* XI, 19, and Eustratius, presbyter of Constantinople, in his book *Against the Psychopannychites*, ch. 13. Gerard Vossius published it in Greek with a new version of his own and scholia at the end of the works of Thaumaturgus, Mainz 1604, 4, p. 234 sqq. You have the version of Gentianus Hervetus in Lipomannus and Surius, July 3. The final part, which was missing in the printed editions, was published in Greek by Montfaucon from the Coislin codex CV in the *Catalogue* of that library, p. 180. FABR. See vol. VII, p. 249, note k, especially p. 250, note x, and p. 251, note aa. Oudin, *loc. cit.*, p. 606 sq., who rejects the opinion of Scultetus regarding this pamphlet as empty. Furthermore, the *Life of Gregory Thaumaturgus* is in the Coislin codices CVI and CCCLXVIII. See Montfaucon, *Bibliotheca Coisliniana*, pp. 181 and 565. — In 17 codices of the Public Library of Paris. 59. *Eulogy*, Praise of the Great Martyr Theodorus, or Theodorus Tyro, commander of the soldiers under Maximian, pp. 1002-1018, with the version of the same Sifanus. It begins: Ὑμεῖς ὁ τοῦ Χριστοῦ λαός. Zinus also translated it; his version is found in Surius for November 12. Concerning the Greek Caesarean codices, see Lambecius IV, pp. 26, 114, VIII, p. 86. Natalis Alexander responded to the objections by which some attribute this oration away from Nyssen, in his *Century IV*, ch. 6, p. 143 sqq. of the folio edition. FABR. Du Pin also responds to the doubts of others in *Bibliothèque des auteurs ecclésiastiques*, vol. II, p. 232, and Oudin, I, p. 607. HARL. ^D 60. *Epitaph*, Funeral Oration for Meletius, Bishop of Antioch, who died on Feb. 12, A.D. 381, delivered at the Ecumenical Council of Constantinople, pp. 1019-1027, with the version of Laur. Sifanus and notes of Ducaeus. It begins: Ἡμῖν τὸν ἀριθμὸν τῶν ᾿Αποστόλων ὁ νέος ᾿Απόστολος. In some manuscripts it is wrongly attributed to Basil the Great. The Caesarean codex in Lambecius, III, p. 129, also refers it to Nyssen, and Nicephorus, *History* XI, 29, vindicates it for Nyssen. [Also Socrates, *Ecclesiastical History* v, 9, and others in Lambecius, at the cited location.] 61. *Eulogy*, Praise of the Holy Father Ephraim the Syrian, pp. 1027-1048, with the version of Gerhard Vossius, Bishop of Tungri, which had seen the light of day with his scholia before the works of Ephraim by the same Vossius, Rome 1589, fol., and then in Cologne and Antwerp. It begins: Κινεῖ με πρὸς τὴν παροῦσαν ὑπόθεσιν. FABR. Whether it is genuine or not, see...

[see the variant readings from the Vienna codex [CCXXXV, no. 18, where that booklet exists] which you have in Lambecius, vol. V, p. 82, seq. [p. 174, seq. ed. Kollar. Lambecius takes the side of Gretser]. 62. ^A *On those who mourn*, that they should not be grieved for the dead who have passed from this life to the eternal one (a), pp. 1049-1076, with the version of Pietro Francesco Zini. It begins: Οἱ τὴν ἀναγκαίαν τῆς φύσεως ἡμῶν. Throughout this sermon, Nyssenus savors of Origenist dogmas. FABR. It exists in four codices of the Paris Public Library. Consult Schroeckh, loc. cit., p. 135 seq. and Semler, loc. mem., p. 239 seq. HARL. 63. Epistola to Flavianus, against Helladius, written after the death of Petrus Sebastenos in the year of Christ 392, pp. 1077-1083, with the version of Joannes Leunclavius. It begins: Οὐκ ἐν καλοῖς, ὦ ἄνθρωπε τοῦ Θεοῦ, τὰ ἡμέτερα. 64. ^B *On those who journey to Jerusalem*, a letter written after the year 380 (c), pp. 1084-1087, with a version by an uncertain author. It begins: Ἐπειδήπερ ἠρώτησας, ὦ φίλε. The same version by an uncertain author is read in the Magdeburg Centuries IV, c. 10, and in Lipomannus. It was first published in Greek (d) by Morellus, Paris 1551, 8. In French by Robert Estienne, his nephew. Petrus Molinaeus also published this same letter separately with his own Latin version and notes, and a double dissertation on religious pilgrimages and on the altars and sacrifices of the Christians, Paris, 1605 (e), and Hanover, by the Wechelian presses, 1607, 8. From this, Jacob Gretser, among other *Theological Miscellanies*, published notes on the notes of Molinaeus and an examination of the treatise on pilgrimages published by the same Molinaeus, Ingolstadt 1608, 4. One may also see what the same Gretser had written in Book 1, *On Sacred and Religious Pilgrimages*, ch. 10, Ingolstadt 1606, 4. Those Gretserian notes were reprinted at the end of the works of Nyssenus; the rest were omitted. From that time, Joannes Henricus Heidegger also appended this letter of Nyssenus in Greek and Latin to his dissertation on religious pilgrimages, and defended it against Gretser, Zurich 1670, 8. Va- ^C 65. To his sisters, his letter to St. Basilissa written in the year 380 (f), pp. 1088-1094, with the version of Isaac Casaubon, who was the first to publish it in Greek with his own interpretation and learned notes (g), Paris, 1606, 8, and from there Hanover 1607, 8 (h). It begins: Ἡ μὲν τῶν ἀγαθῶν καὶ καταθυμίων. The corrections of the notes of Casaubon by Jacob Gretser, first edited at Ingolstadt 1604, 4, have also been placed at the end of the works of Nyssenus in the Greco-Latin editions, with the notes of Casaubon himself omitted. IV. In the appendix to the Greco-Latin edition of the year 1615, published at Paris in 1618. 66. Letter of Nyssenus to Petrus, his brother, regarding the undertaking of a refutation of Eunomius. Periochae of books XI and the first book against Eunomius (above, no. 28 desired), from the Bavarian library, with the version of Jacob Gretser (i). The book begins: Οὐκ ἦν, ὡς ἔοικε. The letter, however: Μόλις ἐπιτυχόν. At the end of the volume, certain gaps in the books against Eunomius are supplied from the Bavarian [codex] and from Jo. Livineius. 67. ^D *Exhortation to repentance* (j), with the version of Pietro Francesco Zini. It begins: Ἀνὴρ φαρισαῖος, ὡς ἀρτίως ἠκούσαμεν. This homily is attributed to Asterius of Amasea by Photius, who produces a passage from it in codex CCLXXI. It was already in Latin above, no. 23 [Add concerning Asterius, in vol. VIII, p. 611, no. 21, old ed.]. 68. *Life of Macrina*, his sister, to the monk Olympius, written toward the end of the year 380 (k), p. 177, with the version of the same Zini, which also exists in Surius, 19 July. It begins: Τὸ μὲν εἶδος τοῦ βιβλίου. In the Imperial codex [CVI, no. 3. V. Lambin. IV, p. 52], it is inscribed not to Olympius the monk, but to Euprepius the bishop. [See to no. 36]. 69. Homily III, called *On the forty martyrs*, Oudin, p. 607, seq. This work exists in three codices of the Paris Public Library. In the Laurentian Library at Florence, codices XX, no. 17, it is attributed to Gregory the Theologian: *Letter of the Theologian to the holy Gregory of Nyssa concerning those who journey*, etc.; but see Bandini, Cat., etc., I, p. 425. And in the same place in codex XVI, no. 8, plut. 58, it is read under the true name of Gregory Nyssenus. See Bandini II, p. 456. — In the Turin codex LXXI. In the Venetian codex DLXXV, D. Mark V, Cal. cod. Gr. Marc. p. 302. — At Naples in the library of S. Giovanni de Carbonaria, etc. Montfaucon in *Diarium Italicum*, p.

^A as it seems, of Nyssa in their martyrdom, or temple, and later reviewed by Lambecius in vol. VIII, p. 155 sqq. and with the version of Jac. Gretser now edited for the first time (a). It begins: "Oi µèv óπλῖται 'Pwµαίων." The two previous homilies are above, nr. 55.

70. Against those who defer baptism (b), with the version of Gentianus Hervetus. It begins: "Oi τῆς οἰκουμένης ταύτης βασιλεῖς." It was already in Latin above, nr. 21. [V. Schroeckh. p. 117 sqq.]

71. Against usurers, or money-lenders, with the version of Jac. Gretser (c). It begins: "Τῶν φιλαρέτων ἀνθρώπων." It was already in Latin above, nr. 26. He praises St. Basil and what he wrote in Psalm XIV, against money-lenders.

72. On the poor and beneficence, with the version of Zinus (d). It begins: "Ὁ τῆς Ἐκκλησίας ταύτης πρόεδρος." It was already in Latin above, nr. 24. Gretser first published it in Greek, with the addition of Zinus' interpretation, from a Caesarean codex, a copy of which Seb. Tengnagelius provided to him, in the year 1617, at Ingolstadt, 4to, at the end of the Questions of Anastasius Sinaita.

73. On the beginning of the fast, on the transgression of the fasts, with the version of Jac. Gretser, who first published it in both languages at Ingolstadt, 1617, 4to (e). It begins: "Σύνθετον ζῶον ὁ ἄνθρωπος." This homily is attributed to Asterius of Amasea by Photius, who cites some of it in cod. CCLXXI. [In cod. Laurent. XXVI, nr. 14, plut. 7. V. Bandin. I, p. 279, in 11 Paris codices, in cod. Taurin. LXXI. HARL.]

74. On those who commit fornication, or on that passage of the Apostle I Cor. VI, 18, "He who commits fornication sins against his own body" (f), with the version of Gentianus Hervetus. It begins: "Φοβερὰ τῆς ἀποστολικῆς παραγγελίας ἡ σάλπιγξ." It was already in Latin above, nr. 22. Gretser first published it in Greek with Hervetus' version. Ingolstadt, 1617, 4to. Laurentius Zaccagni supplied the lacuna from a Greek Vatican codex in *Collectaneis monumentorum veterum*, Rome, 1698, 4to, p. 353.

V. In neither Greco-Latin edition are contained: Furthermore, things which while reporting on editions I have mentioned simultaneously, nr. 7, 15, 25, 27, 58 and 74.

75. On Peter and Paul. A longer homily, which Jacob Gretser published from a Caesarean MS with his own version at Ingolstadt, 1620, 8vo. It is uncertain whether it is Nyssen's. FABR. It is by Maximus Planudes, as Lambecius taught at length in Comm. vol. IV, p. 119 sqq. regarding cod. CIX of the Caesarean library, in which nr. 12, that oration, mutilated at the beginning, is ascribed to Gregory of Nyssa, and from which Gretser, from whose preface Lambecius excerpted a long passage, edited that oration. But Lambecius notes that in the library two Caesarean codices are mentioned, of which one, among the historical Greek codices, also contains two orations of Maximus Planudes, in these an oration on the apostles Peter and Paul; another, formerly LXI, among the philological codices, which ^C he later reviewed, Lambecius in vol. VIII, pag. 155 sqq., and in it, there numbered as cod. X, are various small works of Max. Planudes, among them nr. 5, the mentioned oration, of which Leo Allatius also makes mention under the name of Max. Planudes in his diatribe *De Symeonum scriptis*, p. 87; add Nessel's catalog of Caesarean codices, part I, p. 336, and part IV, p. 138, codd. CCLXIX. Under the name of Max. Planudes it also exists in cod. Laurent. XXII, nr. 3, plut. 56. See Bandin. Cat. codd. Gr. Laur. II, p. 327. See below, vol. X, p. 554, nr. 14. HARL.

76. Exposition of the Canticle of Canticles, collected by paraphrase from the commentaries of SS. Gregory of Nyssa, Nilus, and Maximus, is read in Greek with the version of Petrus Franciscus Zinus, vol. II of the Auctarium of the Ducæan Bibliotheca Patrum, Paris, 1624, and in the *Bibliotheca Patrum*, Paris, 1654, vol. XIII; a Greek MS after Theodoret on the Canticle of Canticles in the Caesarean theological codex CCCXIV. FABR. Munich in cod. XXXIX. See the catalog of Greek Bavarian codices, p. 10. — Cf. cod. LVI, Caesarean and regarding it Lambecius, Comm. III, p. 212, and in this vol. p. 283 sq. nr. 5, and p. 96 near the end. HARL.

77. An epistle to Evagrius, the monk, lies hidden among the orations of Nazianzen, number XLV, but it seems to be Nyssen's, since in it are read things which Euthymius in his *Panoplia* cites from Nyssen "To Evagrius the monk concerning divinity," and under this title it occurs in various MS codices, as in the Caesarean Greek theological XLII (g). Confer what I said above regarding Nazianzen. The same Evagrius reported what he learned from Gregory concerning the four cardinal virtues in his *Gnostic*, from which Socrates IV, 23: "In his Gnostic he says such things: 'We have learned from the righteous Gregory that there are four virtues and their contemplations, namely prudence, etc.'"

78. Antirrhetic against Apollinarius. It begins: "Καλὸν ἂν γένοιτο προοίμιον ἡμῖν." This illustrious work, praised and mentioned by Leontius of Byzantium in various writings, by John of Damascus and Euthymius, and also in the acts of the sixth synod, action X, and by Nicephorus XI, 19, *Hist.*, was first published by Laurentius Zaccagni from a Vatican codex of approximately 700 years [of age], with his own version and notes, in *Collectaneis monumentorum veterum*, Rome, 1698, 4to, p. 123-287. Confer above, nr. 15, where I touched upon the fragments of Nyssen against Apollinarius previously edited. FABR. Zaccagni l. c. p. 121 sq. collected testimonies about that Antirrhetic of Nyssen, and in the preface p. 18 sqq. demonstrates first that that work is the genuine offspring of Nyssen; then he inquires into the time in which it was written, and suspects and shows more widely that it was published by Nyssen in the interval between the year 375 and the first Council of Constantinople,

^A ante ecumenicam synodum et ante obitum Apollinaris: page 21 up to page 41, he explains certain doctrines and tenets of Nyssen and strives to free him from the charge of heterodoxy, as they call it, and he treats of the remaining booklets of Nyssen which he has edited. But compare Schröckh, [loc. cit.], page 69 [sqq.], concerning that work, who opines that it could have been written later by Nyssen, and he praises Christ. Aug. Salig, who, more diligently and moderately in his book [De Eutychianismo ante Eutychen], chap. 20, p. 176 [sqq.], had defended Nyssen, as one devoted to Catholic discipline, from the charge of false doctrine. Add Semler p. 256 and Oudin p. 609 [sqq.]. — This work exists also in Florence in the Laurentian codices IV, no. 10, plut. 7, and XII, no. 6, plut. 10. See Bandini, [Catal. codd. Gr. Laur.] 1, p. 205 and 482. Harl.

79. Homily II, on St. Stephen the Protomartyr, [Ἐπεδήμησε Χριστὸς τῷ κόσμῳ εἰς σωτηρίαν] (Christ visited the world for our salvation). Zaccagni first edited [it] in Greek from a Vatican codex with his own version on pp. 330-345, with notes. The former was above, no. 34.

80. Epistle XIV: 1. To Eusebius, beginning: [Ὅταν πλεονάζειν ἄρχηται]. 2. To the Sebastenes, [Ἐγνώρισαν ἡμῖν τινες]. 3. [Διέσωσεν ἡμᾶς ὁ Κύριος]. 4. [Νόμος ἐστὶν ἡμέτερος κλαίειν μετὰ κλαιόντων]. 5. [Ἐφ᾽ ᾧ μάλιστα παρὰ τῶν σοφῶν ὁ βασιλεὺς τῶν Μακεδόνων]. 6. [Τοιοῦτόν τι θαῦμά φασιν ἐν τοῖς θεάτροις]. 7. [Ποῖον τοιοῦτον ἄνθος ἐν ἔαρι]. 8. [Αἰτῶν τι προσφυὲς καὶ οἰκεῖον]. 9. [Οὐδὲ τοῦ ἔαρος ἡ χάρις]. 10. [Ἤκουσά τινος Ἰατρικοῦ]. 11. [Ἑορτὴν ἄγειν σύνηθες τοῖς Ῥωμαίοις]. 12. [Καὶ τῶν ἄλλων ἁπάντων μικροῦ δεῖν, καλὰ τῶν καλῶν ἐστι τὰ ὁμοιώματα]. The same Zaccagni first edited [these] in Greek with his own version and notes on pp. 354-400. Fabr. The same Zaccagni in the preface p. 12 [sq.], observed certain things worthy of note concerning them. In the Laurentian codex XIII, plut. 76, however, which was more carefully described by Bandini in the [Catal. codd. Gr. Laurent.] tom. III, p. 355 [sqq.], there are, besides Nyssen’s [Physiologia], i.e., [De natura hominis], and his discourse [De anima], and the [Catecheticum], and besides the epistles partly published in the Paris edition and partly by Zaccagni, seven others brought to light from this codex by Caracciolus, in Greek and Latin. The edition is inscribed: S. Patris nostri Gregorii, episcopi Nyssæ, epistolæ septem. Primo Latine vertit, et edidit, commentariis nonnullisque animadversionibus adjectis, J. B. Caracciolus, C. R. in Pisano Lyceo publicus philosophiæ prof. Florentiæ, typis magni ducis, ap. Tartinium et Franchium, 1731, fol. At the end is appended from the same codex the [Apologia pro Greg.] by St. Maximus. Ἐπευξάμενος τοίνυν τοῖς πεπιστευκόσιν ἤδη τὴν εἰς τέλος αὔξησιν, καὶ τὴν ἐπιστροφὴν τοῖς ἀπίστοις, ^B by which he protects him against those who feign that he had recorded a certain fallacious alteration of the state of souls in his writings. There is added a series of variations of the epistles of Gregory, edited by Zaccagni, which one may observe from a collation of the Vatican and Medicean codices, with a judgment sometimes interposed concerning them. You will read more about this edition in the [Nova acta eruditorum Lips.], month of June, a. 1739, part II, page 337 [sqq.]. Bandini, [loc. cit.], page 337, however, notes that the latter epistles in the edition of Caracciolus were less faithfully transcribed from the Medicean codex, and that a new collation of that codex must be instituted by the future editor of Nyssen’s works. In the Paris Public Library there are a few epistles of Nyssen already edited in XIII codices, but in most codices there is only the canonical epistle to Letoius. Harl. Nyssen’s epistle to Amphilochius, in which he complains that he had not been invited by Helladius to speak sacred words in his church, is mentioned by Baronius. Therefore it will be distinct from the Epistle to Amphilochius which is the seventh in the edition of Caraccioli. H.

VI. In the Catalog of the Barberini Library, p. 494, Gregory Nyssen is mentioned [De transsubstantiatione]. Namely, at Paris in the year 1560, folio, after the Liturgies of James, Basil and Chrysostom, among various writings of the ancient Fathers on the Holy Supper, pp. 123-125, it exists in Greek under the name of Nyssen: Ὅτι ἁγιαζόμενος ἄρτος εἰς σῶμα τοῦ Θεοῦ Λόγου μεταποιεῖται, καὶ ὅτι ἐπάναγκες τῇ ἀνθρωπεία φύσει αὐτοῦ μεταλαμβάνειν. (That the sanctified bread is transmuted into the body of the God Word, and that it is necessary for human nature to partake of it.) The same Liturgical [text] edited in Latin by Claudius de Sainctes, Antwerp 1562, 8vo, where the same excerpt of Nyssen is read in Latin on page 74. It is, however, taken from his great [Catechetical Oration], chapter 37, and is discussed copiously by Edmunde Albertine in the work [De Sacramento Eucharistiæ], p. 485 [seq.]. Concerning that catechetical book, it was spoken of above, no. 33. The [Symbolum fidei Christianæ], which belongs to Gregory Thaumaturgus, is adduced by Nyssen in the [Life of Gregory Thaumaturgus]; in certain manuscript codices, as in the Greek Caesarean theological codex XLXII, it is read under the name of Nyssen. In another codex of the Seguierian or Coislinian library, the [Life of Gregory Thaumaturgus] does not end, as in the other, with these words: [ψευδὲς οἰόμενοι τοῖς γεγραμμένοις οὐ προστεθείκαμεν], nor, as in the editions, does it immediately append the conclusion usual in the homilies and lives of saints; but in its place it has these [words], which I am pleased to record here from Montfaucon’s [Catalog of the Coislinian Library], p. 180: Postquam igitur precatus esset pro iis qui jam crediderant, ut usque ad finem in melius proficerent et in fidelibus, ut converterentur : sic ^C… ^D

^A thus of the human life is transferred toward God, having provided for those close to him not to purchase for him a place set aside for burial. For if, while living, he did not consent to be called lord of any place, but passed his life a sojourner in a foreign land, he will not be ashamed of this sojourning even after death; but let it be, he says, a story in the life that follows, that Gregory was not named after any place, and after death he became a stranger to all the earth, having separated himself, so as not to consent to be buried in his own private place. For he considered that possession alone honorable, which admits no trace of greed, in Christ Jesus our Lord; to whom is glory with the Father and the Spirit, now and unto the ages of ages. Amen.

Gregory Nyssen’s *On Man, Soul, Elements, and the Powers of the Soul*, translated into Latin by Johannes Cono of Nuremberg, edited by Beatus Rhenanus, published at Strasbourg by Schurer, 1512, folio; Paris, 1513, folio; Basel, 1521, 4to [1512, in Panzeri A. vol. VI, p. 190]. These are the eight books of philosophy *On Human Nature* which exist under Nyssen’s name in the old Latin editions, such as the Basel edition of 1562, folio. Nothing else is contained in these than the book of Nemesius *On Man*, distributed into eight small books, as I have already noted in vol. VIII, book V [cap. 10, § 6, p. 448 sqq. Add. Mansi to Fabricius, *Bibl. Lat. med. et inf. æt.* vol. I, p. 305 sq. HARL.].

VII. Lost Writings. In *Proverbs*, Nyssen seems to intimate he has written, in Homily I *On Ecclesiastes*, although the passage does not prove this so evidently. See Tillemont, vol. IX, p. 742. In *Epistle to the Philippians*. Cyril of Alexandria, *to Evoptius*. *To theophilos, bishop*, How Cornelius received the Holy Spirit before baptism. Nyssen himself mentions this at the end of his writing *On the Pythoness* to the same Theophilus. Damascene in his *Parallels*, p. 773, cites Nyssen on the text: *This is my beloved Son*. Euthymius in his *Panoplia* brings forward some things from what is called the *Theognosia* of Nyssen. The same, from Nyssen’s *to Ablabius*, recites certain things ^D which are not read in the writing *To Ablabius*, of which see above, no. 30.

VIII. Editions of the works of Nyssen. Latin editions: Cologne, 1537, folio, information on which edition can be sought in the *Bibliotheca* of Gesner. Basel, 1562, folio, for the most part translated by Laurentius Sifanus. Bellarmine reviews this edition in *de S. E.*. Basel, 1571, folio; Paris, 1573, folio, which edition is reviewed by Possevinus in his *Apparatus S.* Paris, 1603, folio, edited by Fronton du Duc, which is an edition fuller and more accurate than the others. You may read that Carolus Bovius translated the works of Nyssen in volume IX of *Italia S.* of Ferdinand Ughelli, p. 60. Paris, 1615, 2 volumes, folio, edited by Fronton du Duc, from the Nivellian press. Appendix ibid., 1618, folio, from items provided and sent by Jacobus Gretserus. Paris, 1638, folio, in three volumes, in which edition nothing was added beyond the appendix already mentioned, since in other respects it is neither as neat nor as corrected as the previous Nivellian edition. Concerning both, see Labbe, and if you please, Oudin. FABR.

But how necessary a new edition of Gregory Nyssen is, to be corrected from manuscripts and to be enriched from them and from the editions of Zacagni and Caraccioli already mentioned, will easily shine forth from the things that have been observed up to this point by me and by Fabricius. A most ample field lies open to a future editor, in which he may exercise the powers of his talent, erudition, and diligence with equal praise and utility.

The Aldine editions are: Gregory Nyssen’s book *On Man*, with Gregory Nazianzen’s IX Orations, which all now for the first time appear in corrected form in public, Gr. Venice, in the house of the heirs of Aldus and Andreas Asulanus the father-in-law, 1536, 8vo. Gregory Nyssen’s *Opuscula*, Venice, at the house of the sons of Aldus, 1553, 8vo. Five homilies *On the Lord's Prayer*. The same author's eight homilies *On the Blessed Life*. All translated by Petrus Galesinius: to these is attached by the same author a life of Nyssen, collected from ancient authors. Rome, Paulus Manutius, 1563, 4to.

Since frequent mention has been made of the Hoeschel edition, I shall describe it more carefully both on account of its rarity, as I have it in my possession, and on account of the additions. The full title is: *D. Gregorii Nysseni opuscula quinque.* I. *On the Christian Profession.* II. *On Perfection, and what sort of person a Christian ought to be.* III. *Anagogical explanation of the life of Moses, in which it is shown to have been a certain type of the Christian life.* IV. *Against Apollinarius.* V. *On the Faith.* Edited now for the first time in Greek by the study and labor of David Hoeschelius of Augsburg, Leiden, from the Plantin press, at the shop of Francis Raphelengius, 1593, 8vo, from the manuscripts of Augsburg and Maximus Margunius; regarding which he treats in the preface, and I have noted certain things in the *Introduct.* etc. II, 2, p. 253, sq. What...

NOTITIA EX FABRICIO.

niam vero Fabric. in vol. XIII, p. 508-541, ea, quæ in illa editione continentur, jam plene indicavit: integrum illum locum huc reducam.

• S. Gregorii Nysseni opuscula quinque Græca, primum edita ex codicibus bibl. Augustanæ et Maximi Margunii. α') πρὸς 'Αρμόνιον περὶ τοῦ τί τὸ χριστιανῶν ὄνομα ἢ ἐπάγγελμα. p. 1, Incip. ὅπερ ποιοῦσι πρὸς τοὺς κρατοῦντας. β') περὶ τελειότητος, καὶ ὁποῖον χρὴ εἶναι τὸν χριστιανόν. p. 15, Incip. πρέπουσα τῇ προαιρέσει ἡ σπουδή. γ') περὶ τοῦ βίου Μωσέως τοῦ νομοθέτου, ἢ περὶ τῆς κατ᾿ ἀρετὴν τελειότητος. pag. 54, Incipit: οἷόν τι πάσχουσιν οἱ τῶν ἱππικῶν ἀγώνων φιλοθεάμονες. δ') πρὸς Θεόφιλον ἐπίσκοπον ᾿Αλεξανδρείας, κατὰ ᾿Απολλιναρίου. pag. 169. Incip. οὐ μόνον ἐστὶ τῆς κοσμικῆς σοφίας. ε') λόγος πρὸς Σιμπλίκιον περὶ πίστεως. p. 175-180. Incip. κελεύει ὁ Θεὸς διὰ τοῦ Προφήτου. Lugd. Batav. 1593, 8. Præter Hoeschelii notas in hoc volumine exstant Maximi Margunii, episcopi Cytherensis, epistolæ quatuor ad Hoeschelium Græcæ p. 1, 3, 43 et 57. Exstant et hæc p. 153 notata documenta quinque, de divina Christianismi origine testantia, et quatuor usus sacrarum Scripturarum: Τεκμήρια τοῦ θεόθεν εἶναι τὸν χριστιανισμόν. α'. ἡ θεία πρόνοια. β'. τὸ κῦρος τῆς ἐκκλησίας. γ'. ὁ Χριστοῦ βίος. δ'. ἡ ταυτότης διδασκαλίας. ε'. τὰ θαυμάσια τῶν ἔργων καὶ παθῶν. Ἡ περιβολὴ τῶν μυστικῶν γραμμάτων. α'. παραμυθία τῶν μικροψύχων. β'. διδασκαλία τῶν ἀγνοούντων. γ'. προτροπὴ τῶν ἐθελοκακούντων. δ'. ἔλεγχος καὶ κατάπληξις τῶν ἀμετανοήτων. Lubet etiam hoc loco exhibere catalogum operum Gregorii Nysseni, quem ad ejusdem libelli calcem Hoeschelius consignavit.

Catalog of the works of Saint Gregory of Nyssa