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Philemoni mire donat uel certe. That the eleven works enumerated above represent a collection consciously formed is apparent, not only because these works appear in the same sequence in two manuscripts but, more important, because they have a thematic unity. The works in the Compendium each serve to identify and explain the meaning of names in the scriptures. They are similar to the works written a century later by Isidore for the same purpose The Compendium can be thought of as an expansion of the earlier effort of ca.
The arrangement of the works in the Compendium raises a question regarding the actual contents of the revised Liber generationis. Common sense suggests that the two lists of Hebrew names, nos. They are not mentioned in the Liber generationis preface simply because, like the Indiculus for Cyprian, they are short works occupying less than a folio.
One might also wonder whether the first of the three lists of Hebrew names with which the Compendium concludes, no. The matter is of interest not only in ascertaining the earliest date at which these works appear, but also in determining the extent of the literary activity that the revision of the Liber generationis represents. There is no reason to think that any of the other works now in G and C formed a part of the Compendium. Those in C are clearly physical additions, bound together with the Compendium. The three works that follow the Compendium in Part IV of G - Isidore's Chronica, his History of the Goths, and particularly the Itinerary of the Anonymus of Piacenza dated circa - provide the same sort of genealogical and geographical information about the scriptures as do the Liber genealogus and the Liber generationis, which explains why they have been added to the manuscript.
There is nothing in G's texts of Isidore's works to suggest that they were added to the Compendium at an earlier stage in its migration. The Itinerary, relating the voyage to the Holy Land of a group of pilgrims from Piacenza under the protection of St. Anthony, provides a list of the holy places named in the Bible G is its oldest known witness ; and the other copy of this recension, Zurich Zentralbibliothek 73 s. The textual relationship of G and C as established by Mommsen for the stichometry lists, the Liber genealogus, and the Liber generationis, and by Dolbeau for the Virtutes Heliae et Helisaei, demonstrate that the later C is not a copy of G Each at one time or another preserves the correct reading against the other for these edited works.
There is no doubt that this relationship would hold true for each of the works in the Compendium. G and C differ enough for Mommsen to have suggested that they were each probably several stages removed from their common parent. Nevertheless, some late antique features have persisted ; Lowe remarked that three of the works in G nos. The compendium and the Liber genealogus. The origins of the Compendium and those of the Liber genealogus are closely tied. Although the history of the Liber genealogus has been studied in detail, it has not been examined in the context of the Compendium.
The Liber genealogus survives in seven manuscripts, representing four recensions produced within a period of about fifty years. Mommsen, Monceaux, and most recently Inglebert have each interpreted somewhat differently the manuscript evidence The changing recensions witness Donatist and Catholic literary activity in fifth-century North Africa and need to be rexamined in light of the history of the Compendium.
De amaritudine aquae Merhae ; Hi. T's text of the Liber genealogus ends with the life of Christ, making it the only recension that does not continue into the history of the Christian church It thereby lacks the normal means of dating the recension. Inglebert provisionally accepted this argument regarding the date of T's recension and its identification as the earliest version, while noting that both points are unproven Mommsen instead considered the text to date between , the date of the last event mentioned in the other three recensions, and , the date of the earliest dated recension in GC ; Mommsen did not define the relationship of T's text to the other recensions or discuss the origins of the Liber genealogus It has previously been suggested that the Liber genealogus originated in Europe.
Because he found T's recension to be devoid of references to North Africa and to Donatist issues, Monceaux concluded that the Liber genealogus was composed in Gauror Italy and only later migrated to North Africa Bruno Krusch thought the Liber genealogus was probably the work of Q. Julius Hilarianus, author of the De ratione paschae ad which follows the text of the Liber genealogus in T Monceaux accepted the attribution ; but he implied that Hilarianus was Catholic, and asserted that.
Later scholars disagree on both points. Further, the argument for Hilarianus's authorship of the Liber genealogus has not convinced, and the matter has only indirect bearing on the recension found in GC. Finally, while Lowe ascribed the Turin manuscript to Italy, one might suspect considering its contents that it was copied from a North African exemplar. Monceaux reasoned that there must have been a recension now lost before the earliest surviving revision of because, had the latter been the first Donatist version, it would surely have mentioned the council of 41 1.
Inglebert, however, has pointed out that neither the recension of nor that of , both Donatist and independent of each other, refers to the Council of Carthage of 4 1 1 ; and he suggests that the Donatists, lacking our perspective, could legitimately have thought that the persecutions begun in were simply continuing and increasing.
Inglebert concludes that it would be better to think in terms of the recension dated as the first Donatist version without intermediary between itself and the original By the Donatists had produced another enlargement. Completed probably in Carthage the year before the city fell to the Vandals , the recension identifies the Vandal king Gaiseric with Antichrist The first Momm- sen called the Florentinus F because it is reconstructed from two copies now in Florence: Biblioteca Medicea Laurenziana, S.
Maria novella , f. The second lost witness documents the movement of this recension of the Liber genealogus from Africa to Spain. A fuller recension was finished by , fleshed out with quotations from additional sources. It developed the history of North Africa and integrated it with the great events of biblical and pagan history.
The events of the last years, the assassination of Valentinian III, the sack of Rome by Gaiseric, were viewed by the author as heralding the end of the earth. Although Monceaux considered this recension to be Donatist, Inglebert has argued convincingly for Catholic origin. Under Vandal rule, the Catholics now considered themselves the oppressed, and appropriated the Liber genealogus for their own polemic The Liber genealogus in L was almost certainly copied from a late antique.
The work has its own title page f. The title is written in capitals in lines of alternate colors, between two Roman columns with vinestems and capitals. The impression given is that of a tablet. Above the title, the tympanum contains a depiction of the Good Shepherd between a tree and what appears to be a table bearing a flask?
The treatment is similar to that in G p. However, there is neither architectural frame nor illustration in G. The similarity in the treatment of the titles in G and L suggests that these may reflect the appearance of the ad recension of the Liber genealogus. L's text of the Liber genealogus is preceded by a computistical work completed in Carthage in the same year, Libri duo de ratione paschae scripti Carthagine a.
This caused Monceaux to ask if the author of the treatise on the date of Easter might not also have been the author of the recension of the Liber genealogus Lowe saw Visigothic features in the script of parts a and b, suggesting that portions of the manuscript were copied by Visigothic refugees or from Visigothic exemplars. Monceaux and Inglebert distinguished another recension within the text of the recension in L It comprises only minor additions, among them events to , and according to Inglebert it also was Catholic in origin.
Lastly, Inglebert identified what appears to be a Donatist gloss of ca. The recension is without question the oldest surviving Donatist version. If this recension, which survives solely in GC, is in fact the first Donatist version of the Liber genealogus to have been made, as both Mommsen and Inglebert propose, one must suspect that it was produced to be part of the Compendium. Because Scherrer's description of G was cursory and C had vanished with the Phillipps sales, neither Monceaux nor those working after him recognized the environment in which the recension may have been compiled and in which it survived.
Nothing suggests that the recension of the Liber genealogus was ever known outside of the Compendium. The compendium and Donatism. The conspicuous placement of the Liber genealogus at its head suggests that the Compendium was formed in Donatist circles. From the works that it contains, one might usefully associate the Compendium with the followers of the Donatist biblical exegete Tyconius, who wrote in the s and '80s and died in the s Deeply grounded in the text of the scriptures, Tyconius and his followers believed that the Bible held the key to understanding the past and the future, and above all to grasping the nature of the Church and its role in human salvation Tyconius taught that although there was one Church, there were two societies, the one led by Christ, destined to salvation, the other by the Devil, to damnation: This dualistic view of biblical and Christian history is echoed, for example, in the In- ventiones nominum, in listing all instances in the Bible of two people who bear the same name.
Tyconius was particularly interested in prophecy, and in the books of the Major and Minor Prophets. The Prophetiae ex omnibus libris collectae, already in existence by , was compiled to provide access to prophecies in the scriptures, and would have served Tyconius's followers well. Tyconius shaped biblical exegesis through his use of typology.
Applying typological interpretation to both Testaments, demonstrating that the Old prefigured the New to elucidate the meaning of the scriptures, he convinced Augustine of the merit of this form of exegesis Names, particularly Hebrew names, were grist for the exegete's mill. The three early compilations of interpretations of Hebrew names in the Compendium evoke Tyconius's interests as manifest in the fourth book of the Book of Rules, where he interprets the meaning of names and places to explain larger issues. Even after Tyconius's death, his abiding influence on exegesis was conducive to compiling the types of reference tools found in the Compendium and to forming them into a collection.
The date when the Compendium was formed remains a question. We suggest that it began to take shape as early as Tyconius's lifetime or shortly thereafter, and that it was finished at or just after , the latest date in the Compendium's recension of the Liber genealogus. The Compendium presumably grew piecemeal over time, with some parts, such as the Liber generationis, having come together at an earlier date ; others, such as the lists of Hebrew names, having grown independently and unsy stematically ; and still others, such as the Liber genealogus of , having been produced concurrently with the Compendium.
The vigor of Donatism during Augustine's lifetime is a contentious issue Undoubtedly, Donatism was affected by the execution of its leaders, Count Gildo and Bishop Optatus, in ; by the actions of the Council of Carthage in 41 1 ; and by the intellectual magnetism of Augustine,. Ascertaining the degree to which the vitality of the Donatist Church was diminished by these events is complicated, however, by the fact that the contemporary texts bearing on the question are almost entirely written by Catholics One cannot, for example, accept as unbiased Possidius's claim, in his Vita Augustini, that Donatist bishops during Augustine's ministry accepted Catholicism with their flocks and passed from being the majority to being a defensive minority Contemporary testimony that the struggle between the two churches was aggressive and violent probably better reflects the actuality.
Few Donatist bishops can be documented to have converted to Catholicism in Augustine's lifetime. Instead, during Augustine's ministry Catholics and Do- natists appear to have grown further apart, each vigorously defensive and intolerant, writing their own books and going their separate ways The editions of the Liber genealogus in and themselves document vigorous Donatist polemical activity. The Compendium, completed in or after , is an additional witness to Donatism's resilience The compendium's passage to Europe. The Compendium passed to Europe at an unknown date, perhaps long before the Muslim conquest of Carthage in It is our suggestion given the breadth of difference between G and C that the text of the Compendium had already divided into two families before leaving Africa.
One path along which the Compendium left a visible trace led through Visigothic Spain, to which it traveled probably with Donatist or Catholic exiles The other path, along which it left no trace and which is thus conjectural,. Let us examine each in turn. Works in the Compendium appear to have been sources for the extensive genealogical tables found in a group of Visigothic Bibles. These tables contain a genealogy of the descendants of Adam, comprising some names on medallions with connecting lines indicating the descent, and incorporating brief framed excerpts from chronicle texts.
The possibility of the Compendium's existence in Spain has, of course, not been taken into consideration in the scholarly investigation of the sources of these tables. Pursuit of correspondences, and in particular verbal correspondence, between the Compendium and the biblical genealogies is complicated by the fact that the surviving tables all relatively late in date , originally dependent on the Vetus Latina text of the Bible, now represent years of unmarked and uneven overlays of correction and revision based on the Vulgate Ayuso Marazuela first suggested that the matter in the tables and, especially, the chronicle material came from the recension of the Liber genealogus, a judgment accepted in the main by Williams Having pointed out that the tables, based on the Vetus Latina, are therefore derived from a text far older than the Bibles in which they appear, she noted that a common feature of the tables all of Spanish origin which linked them in a general fashion to the Liber genealogus of was their focus on biblical history developed through numerous secondary biblical lineages, the names at times being enriched with etymologies and typological meanings.
In specific, a feature common to the Liber genealogus and most recensions of the biblical tables is that they alter St. Luke's genealogy of Christ by making it culminate with the Virgin Mary through her apocryphal father Joachim. The correspondence, frequently verbatim, between the biblical genealogical tables and the Liber genealogus assumes added significance from the fact that Joachim, who appears only in the apocryphal second-century Gospel of James, was largely ignored in the Christian West until the Middle Ages Zaluska's studies confirm that the Liber genealogus was the source drawn upon by the compilers of the genealogical tables The Liber genealogus as an independent text was available in northern Spain at this time, with the ad recension F known at Oviedo and the archetype of the BF family supposedly originating in Spain The possibility that the Compendium itself was the source, however, is suggested by what seems to be an echo, among the Spanish biblical tables, of another work from the Compendium, the Liber generationis.
The probable source of this is Liber generationis I no. The definitions of names in this. Whether these scattered intimations of the Compendium actually reflect its use in Spain will need further investigation. Another piece of evidence, however, would seem to confirm at least that the Compendium was present, in the Iberian Peninsula. This pertains to the fourth work in the Compendium, the Inventiones nominum beg. At least three of the six begin with the rubric Liber ge- nealogicus or Incipit de genealogiis. The passage of the Compendium through Spain may explain the existence of G and C.
Either or both, however, may owe their existence to a more direct route. It is possible that the Compendium was taken to Naples sometime early in its history, given the frequent traffic between Naples and North Africa The North African community in Naples was increased after the fall of Carthage in by exiles from the Arian Vandal kingdom, such as Quodvultdeus bishop of Carthage d.
Naples's numerous churches and monasteries, particularly that of Eugippius d. The Compendium could plausibly have been found at Naples and carried to Monte Cassino or Verona, to be taken later to St. Gall or Nonantola, or both. If we explore the transmission from the other direction, starting with G and C and the histories of St. Gall and Nonantola and their libraries, we see that the lines to Visigothic Spain, Septimania, and Southern Gaul are few.
Gall's sister abbey Reichenau, is no longer thought to be of Visigothic or Septimanian origin. Although the histories of St. Gall and Nonantola offer suggestions, as we shall see they provide no clear indication of the routes by which the texts in G and C came to their respective homes Gall, it is essential to consider St.
Gall and Reichenau jointly For many years early in their history they shared the same abbot. Gall from to Waldo abbot of St. Gall in became abbot of Reichenau as well in G was probably copied during the abbacy of Waldo's successor Werdo , to judge from the date given it Bruckner and Lowe Gall from Verona or Bobbio. Verona had books from North Africa as well as from Spain Egino, bishop of Verona , after resigning his see, came. At least three North African manuscripts came to rest at Bobbio Because of their Irish roots Bobbio and St. Gall were in contact soon after St. Gall was refounded by Otmar ca.
Gall's adoption of the Benedictine Rule in Bobbio became part of the St. Gall prayer confraiernity at its first expansion in The number of works shared in their respective libraries witnesses the close ties between these two abbeys in the eighth century and beyond Although the Compendium leaves no trace in either the tenth-century?
Gall long before, to be copied there in the time of Abbot Werdo The numerous differences that Mommsen noted between the texts of the Compendium in G and C do not permit a close relationship between the two.
Thus, even though Nonantola also participated in the St. Gall prayer brotherhood, it seems impossible that C could have derived from G's immediate parent, whether at St. Gall or Bobbio or elsewhere. Instead, the history of the Nonantola library offers a possible transmission of the C branch from the south. Anselm's brother-in-law and protector. He was subsequently restored to Nonantola by Charlemagne and acquired many codices for its library Whether he had copies made or brought back older manuscripts is unclear. Although the Compendium left no traces in southern Italy, it is possible that the ancestor of C was among codices found at Monte Cassino or Naples and brought north by Anselm, to be copied in the eleventh century to form C Many books must have left North Africa and come to Naples with exiles, from whence the passage to Monte Cassino would be understandable.
The significant number of manuscripts that survived the fires of and is sufficient reason not to take these descriptions literally Long after the Donatist interests that generated the Compendium had been forgotten, it was still considered a useful tool for instruction. In the Nonantola manuscript, several of the texts of the Compendium have been.
The discovery of a collection of texts for biblical study witnesses the value of examining a text, such as the stichometry lists, in the company of the works with which it circulated. What texts the maker of a manuscript assembled and the sequence in which he arranged them usually represent a conscious choice.
They reveal the maker's intent in bringing the works together, and his view, as well, of the purpose each served. G and C preserve a collection of eleven works which circulated in North Africa in the fourth and fifth centuries, some of which leave no other trace. Hitherto largely unknown, they attest a vanished culture and a turbulent religious struggle. In North Africa where the Compendium originated, and in Spain where it traveled thereafter, it offered to Donatist and Catholic alike a source for vivid biblical imagery in both art and literature.
The Marburg fragment, the stichometry lists, and the contents of the Compendium document, once more, vigorous literary activity in late Roman North Africa. Manuscripts G and C. Gall, Stiftsbibliothek G , s. The parts are prepared according to a common format of ca. Page in display script, lines swashed alternately in yellow and violet. The internal divisions of the generations begin with titles in display script, lines swashed in yellow and violet. Begins without rubric or display initial. Parchment poor quality, thick and stiff , p. Modern pagination with occasional errors.
Quires mostly of 8 leaves, at times with composite bifolia see collation of Pt. Ill , mostly signed in roman numerals on lower center of last page: I, 1 2 signed quires ; Pt. II, unsigned quires of 6 and 8 leaves ; Pt. IV, 4 quires signed , quires lacking ; Pt V, unsigned quires of 6 and 8 leaves. Ill, 18 long lines ; Pt. Ill, long lines ; Pt. IV, 17 long lines ; Pt.
V, 20 long lines. Each with single bounding lines, ruled with a drypoint four bifolia at a time, on either hair or flesh side. I, written by two scribes: The tituli are in awkward uncials and are occasionally washed in yellow and violet as on the opening page of the Compendium, p. Remains of head and tail tabs ; remains of two fore-edge clasps front to back, replaced by a single fore-edge strap and clasp back to front.
Appears to have been written on left-over parchment, pieces trimmed from skins while cutting bifolia. This would account for the frequent use of single leaves. Scherrer, Verzeichniss der Handschriften der Stifts- bibliothek von St. Gallen, Halle, , ; T. Bruckner, Scriptoria medii aevi Helvetica, t. A composite manuscript of two parts brought together between and Chronica Eusebii Caesariensis epis-.
Cenodoxiae superbia familiariter coniunguntur. Parchment thick, with some holes , 48f. Written by one person in a late Caroline minuscule.
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Carefully corrected throughout ; portions scored for reading aloud. Composed of two separate manuscripts of the mid-twelfth century i. Paul that as many men will go to heaven as angels fell from it ; second hand f. Written by two scribes: Bound in Roan by Bretherton for Phillipps, Restored recently in Rome. Written in Italy, probably at Nonantola, Part I at the end of the tenth or the beginning of the eleventh century according to Bischoff, Part II in the first half of the twelfth century.
The manuscript appears five times in the Nonantola inventories: Chronica Eusebii Gullotta, ed. Ruysschaert, Les manuscrits de l 'Abbaye de Nonantola: Removed in with the Nonantola manuscripts to the Biblioteca Sessoriana of Santa Croce in Gerusalemme in Rome, to disappear from there with other manuscripts between and Acquired by Sir Thomas Phillipps in 1 see A. Munby, Phillipps Studies, 4, Cambridge, , 2. Consulted by Mommsen at Cheltenham in Acquired in by the Robinson firm see Munby, ibid. Sold in the Robinson Trust sale, Sotheby's Nov.
Lachmann, Archivdirektor, Hessisches Staatsarchiv, for having kindly answered our questions about the bifolium and for permission to reproduce it. We are especially grateful to Mary A. Rouse, who was involved at many stages of this project. A photograph of the whole of f. Vezin, Paris, , p. Bischoff, Latin Palaeography, trans. Ganz, Cambridge, , p. Wolff, Friederich Kiich, in Marburger Gelehrte in der 1. Schnack, Marburg, , p. The director of the Staatsarchiv Marburg at the time was Dr. Johannes Papritz director We are assured by the current director that correspondence between Bischoff and Papritz now on file at the Staatsarchiv gives no suggestion that Dr.
Papritz attempted to restrict access to the Marburg fragments. Wilhelm Alfred Eckhardt, then a wissenschaftlicher Hilfsarbeiter and subsequently Leitender Archivdirektor at the Marburg archives. Pierpont Morgan Library, E. A photograph for Lowe was requested by Bischoff in September It was apparently too late, however, to include the Mar-. James John informs us that he corrected Bischoff's draft description of Tt against the fragment itself in August , in preparation for an eventual supplement.
I had heard as a rumour, that the Marburg State Archive possessed fragments of manuscripts, which, however, were inaccessible. On one of my journeys this double information was confirmed in another Hessian archive. I went to Marburg, and it was perhaps due to the circumstance that the director was absent that I could do a peep into a very large collection of well-prepared, chronologically and paleographically classified fragments ; I don't know of any other archive with a comparable fonds. As far as CLA was concerned, the harvest consisted of six new items, amongst them a bifolium of one of Cyprian's writings in African uncial of the fifth century and the oldest pieces of a large number of fragments in Anglo-Saxon script ; the ninth-century material was increased by several dozen items.
This fonds has a special importance ; for, a considerable portion of these Anglo-Saxon fragments written in Germany as well of the fragments in Caroline minuscule came from the medieval library of Fulda abbey which got lost on the occasion of a removal in the Thirty Years War ; it is possible that many of the codices fell into the hands of bookbinders in Marburg or Kassel. Lowe, and with E. Lowe, an unpublished memoir, We are grateful to Professor John for having brought the memoir to our attention and for permitting us to quote from it.
Bischoff never revised the memoir for publication, and we have accordingly corrected minor matters of punctuation and usage, at the owner's suggestion. He discussed it again and provided a reproduction of f. Seider, Palaographie der lateinischen Papyri, 2. Hartel, 3, Vienna, , p. The parchment is thin, to the point that letters occasionally show through. Lachmann for allowing us to examine the fragile leaf and for discussing its history with us.
Lowe's discussion of the identifying features of African uncial appears in the introduction to CLA Suppl. See the facsimile by C. White, Portions of the Gospels according to St. Burkitt, Notes on codex k, Journal of Theological Studies, 5, , p. Bemerkungen zu einem palaographisch-u'berlieferungsgeschichtlichen Problem, Litterae Medii Aevi Festschrift fur Johanne Autenrieth zu ihrem Spilling, Sigmaringen, , p. Steinhauser, Codex Leningradensis Q. Some Unresolved Problems, in De doctrina Christiana: A Classic of Western Culture, ed.
Bright, Notre Dame, , p. Bischoff was apparently not convinced by Brunholzl's argument ; see Manuscripts in the Early Middle Ages 2 ; and his Latin Palaeography, Cambridge, 1 , p. Wolff, Das Hessische Staatsarchiv in Marburg: A brief notice of Marburg 1. Gugel, Welche erhaltenen mittelalterlichen Handschriften durfen der Bibliothek des Klosters Fulda zugerechnet werden? Only two other products of the late antique booktrade are known to have belonged to Fulda: Of the numerous late antique codices reused as binding material, it is striking that seldom more than one to five leaves are known.
Perhaps the other leaves were used for smaller reinforcements, wrappers, or glue, and have thus vanished. Regarding the history of the Fulda Library see F. Falk, Bibliotheca fulden- sis und Bibliotheca laureshamensis, Beiheft zum Centralblatt fur Bibliothekswesen, 26, Leipzig, , with a discussion of the surviving Fulda manuscripts ; P. Christ, Die Bibliothek des Klosters Fulda im Jahrhundert, Zentralblatt fur Bibliothekswesen, Beiheft 64, Leipzig, , and idem, Die Handschriftenverzeichnisse der Fuldaer Klosterbibliothek aus dem Jahrhundert, in Aus Fuldas Geistesleben, 40 ; A.
Brall, Von der Klosterbibliothek zur Landesbibliothek, Stuttgart, , esp. A full list of surviving manuscripts is provided at the head of the entry for Fulda in Kramer Herrad Spilling for responding to our queries regarding Fulda and its books. Regarding the large number of pre-tenth-century manuscripts of Cyprian's works and the problems of establishing their stemmatic relationships, see M.
Concerning the choice of these five manuscripts, see idem, The Tradition of Manuscripts: A Study in the Transmission of St. Cyprian's Treatises, Oxford, , ch. A useful survey of the circulation of Cyprian's works before can be found in P. Regarding the history and readings of V see the detailed study by P. Petit- mengin, Le codex Veronensis de saint Cyprien: Petitmengin, Notes sur des manuscrits patristiques latins 2: The line numbers correspond to Simonetti's Corpus Christianorum.
The solution will not be as straightforward as it was with British Library Add. Lowe, More Facts about Our Oldest. Latin Manuscripts, Classical Quarterly, 22, , p. Bieler, Oxford, , p. The influence of late antique codices on the texts they contain, Cyprian in particular, should also be sought in the ways in which ninth-century scribes presented or laid out the texts copied from these old manuscripts ; on this subject, see Petitmengin, Division en paragraphes. An old but still useful list of Cyprian manuscripts is given by H.
This type of reconstruction was pioneered by A. Studies in Honor of Anselm M. Petitmengin, Cinq manuscrits calculated the average to be 17 letters for a line of text and 15 letters for a line of quotation from Scripture. The average is reasonably consistent, because the text contains no abbreviations other than nomina sacra which we have counted as two letters each.
L'examen des lacunes montre que la mise en page originale en comportait sans doute We are grateful to Eileen McNelis for drawing the reconstructions in figures 1 and 2. The exact number is Seven of the nine manuscripts of appropriate length that Lowe ascribed to North Africa have quires of four bifolia, namely, Turin, Bibl. Regarding stichometry in general, see C.
Diels, Stichometrisches, Hermes, 16, , p. Harris, Stichometry, American Journal of Philology, 4, , p. Ohly, Stichometrische Untersuchun- gen, Berlin, For the recent literature see D. None of these, save Thompson, Introduction, mentions the Latin lists in specific. Metzger, Manuscripts of the Greek Bible: An Introduction to Greek Palaeography, Oxford, , p. Petitmengin, Les plus anciens manuscrits de la bible latine, in J.
Le monde latin antique et la bible, La bible de tous les temps 2, Paris, , p. Stichometry notes appear in Latin Bibles of the ninth century to the twelfth ; a number of these are referred to by W. Mommsen, Zur lateinischen Stichometrie, Hermes, 21, , p. Gall ; and A. Hamman in PL suppl. Independently printed by C. For a description of Mommsen at work in later life see B. Wood, Ithaca, , p. Turner, Two Early Lists of St. Cyprian's Works, Classical Review 6, , p.
Von Soden, Brief sammlung, p. One exception is P. Jodogne, 2, Ghent, , p. It is not our purpose here to explore what light these lists shed upon the history of either the early Latin Bible or the works of Cyprian, but rather to reconstruct how the lists originated and how they were transmitted. Nor do they seem to represent figures noted at the end of Cyprian's works in early manuscripts no examples are known, analogous to the stichometric numbers preserved at the ends of biblical texts in certain early manuscripts.
G] alibi auariciae causa non habent integrum, per sin- gulos libros [libros om. G] uersum [uersus G] Virgilianum omnibus libris numerum adscribsi [corr. Reprinted from Mommsen and translated with emendations by Sanday, Cheltenham List and von Soden, Brief sammlung, 42 n.
A useful rendering in French is given in Bogaert, Tobie, p. The passage is discussed most recently by H. Book-sellers like Gaudiosus in Rome in the fifth or sixth century, or the sixth- century Goth Viliaric in Ravenna ; see D. The list in St. Gall G gives the stichometric count for the De opere as , but Turner, Studies, p. Saxer, Note de agiografia critica: Regarding the Latin Liber generationis see H. This manuscript, like C, is too often still referred to by its Phillipps number.
It belonged to the abbey of St. Maximinus, as internal references indicate. It was acquired by Phillipps around at the Meermann sale see A. Munby, Phillipps Studies, 3, Cambridge, , p. After Phillipps's death it was acquired at one of the early sales by the Royal Library in Berlin see ibid.
A third witness to this family O is reconstructed from extracts in Cava 3 s. Sanday consulted C, and Turner, G ; hence, each saw the location of the Indicula in one of the two manuscripts. See Mommsen, Chronica minora, , his edition of the full preface with notes to the reworked version in GC on p. Mommsen, Hermes, 21, , p. Regarding Donatism in North Africa, see P. Frend, The Donatist Church: Maier, Le dossier du Donatisme, 2 vols. For a survey of recent literature on Donatism see A. Regarding the resurgence of Donatism in the second half of the fourth century, see Frend, Concerning Tyconius's thought and the Compendium, see part ix below.
An example of use for reference appears in Hegemonius's Acta Archelai which was translated into Latin, possibly in North Africa, ca. Bee- son in GCS 16, Leipzig, Traube, Vorlesungen und Abhandlungen, ed. Boll, Munich, , p. Mommsen, Chronica minora , Duos libros GC ex eodem archetypo de- scriptos esse CPL ; H.
Mommsen, Chronica minora, p. Brief excerpt with introduction in Maier, Dossier du Donatisme, 2, p. C confuses the work with Eusebius's chronicle in its opening rubric Vitt. Frick evidently belongs to no. Edited from G by T. Geburtstag dargebracht, Leipzig, , p.
Printed from G by A. Reprinted from Zahn by Hamman, PL suppl. Monceaux and Frend did not know of this work. Partial edition from G by A.
Amelli, Miscellanea Cassinese, 1 pt. Martin McN amera, Dublin, , p. Ireland and Christendom, Stuttgart, , p. Printed from G by Amelli, 1 pt. Printed with commentary by M. Gall , and he reports readings variant from G found in C. There is also a fragment in St. Regarding its history, content, and place in late Roman historiography see Inglebert, p. Aermon regio hebreorum quam obtinuit Hiesus Bruckner, Scriptoria medii aevi Helvetica, 4, Geneva, , p. Maria Novella and Plut.
In general, Monceaux's conclusions regarding the recensions are to be treated with caution. T's contents are partially noted by A. Reifferscheid, Bibliotheca patrum latinorum, 2, Vienna, , p. A fuller description with three plates is given by C. Examined by Charles McNelis, March Le sottoscrizioni di copisti dalle origini all'avvento della stampa, ed. De Gregorio, Spoleto, , p. Atti del Gerberti Symposium Bobbio 27 luglio , Bobbio, , p. Poulle, Paris, , p.
Tulli Cicero- nis Orationum, Stuttgart, , p. It would be interesting to know more about the origin of T's exemplar s. Do the texts it contains originate in North Africa? Frick, Chronica minora, Leipzig, , p. Krusch, Studien zur christlichen-mittelalterlichen Chronik, Leipzig, 1 See Paulys Real-Encyclopadie, 10, Stuttgart, , p. See also the heading in CPL at no.
Humphrey, Ann Arbor, , with. This manuscript, known to but not reported by Mommsen, would presumably supply the portions missing from the two Florentine manuscripts and serve as a control where either was the only witness to F. The text in the Lucca manuscript was printed by Mansi, 1, Lucca, , p. Rivista di studi Lucchesi,2, , p.
Regarding the iconography of the paleo-christian image of the Good Shepherd see Th. Klauser, Studien zur Entstehungsgeschichte der christlichen Kunst, Jahrbuch fiirAntike und Christentum, 3, ; 5, ; 7, ; , ; 10, ; and K. We thank David Wright for his comments on this page.
The rest of the apostles were just the same as Peter, of course, partners with him in honor and power, but the source was in unity. She is the only one of her mother, elect of her that bore her. The blessed Apostle Paul teaches the same sacrament of unity: We should all firmly believe in and maintain this unity, but especially those of us that are bishops, so that we may prove the episcopate to be one and undivided.
Let no one deceive the brothers by false teaching: The Church is also one, though spread far and wide by its ever-increasing fruitfulness. There are many rays of the sun, but one light. There are many branches of a tree, but one strength from its mighty root. From one spring flow many streams, and though they are multiplied in rich abundance, yet they are still united in one source. You cannot separate a ray of light from the sun, because its unity does not allow division. You can break a branch from a tree, but when broken, it will not be able to bud. Cut a stream off from its source and it dries up.
It is the same with the Church. Filled with the light of the Lord, it shines its rays over the whole world, yet everywhere it is one and the same light that shines, and the body is not divided.
We are assured by the current director that correspondence between Bischoff and Papritz now on file at the Staatsarchiv gives no suggestion that Dr. Simonetti's text of the De opere et eleemosynis is reconstructed from the following five manuscripts They survived because they were attached to the Liber generationis which was incorporated into a collection of eleven works for biblical study beginning with the Donatist recension of the Liber genealogus compiled in North Africa before AD and examined here for the first time. The compendium and Donatism. Munby, Phillipps Studies, 3, Cambridge, , p. It is unknown whether the bifolium was removed from this book at the Staatsarchiv or had been removed before it arrived there. He was subsequently restored to Nonantola by Charlemagne and acquired many codices for its library
It sends forth her rivers, freely flowing, yet the source is one, and she is one mother, plentiful in fruitfulness. We are born from her womb, nourished by her milk, given life by her spirit. The spouse of Christ cannot commit adultery. She is uncorrupted and pure. She knows one home, she guards with chaste modesty the sanctity of one bed.
She keeps us for God. She appoints the sons whom she has born for the kingdom. Whoever is separated from the Church and unites with an adulteress, is separated from the promises of the Church. No one who forsakes the Church of Christ can receive the rewards of Christ. He is a stranger; he is profane; he is an enemy.
No one can have God for his Father, who does not have the Church for his mother. He who gathers anywhere than in the Church, scatters the Church of Christ. This sacrament of unity, this unbreakable bond of concord, is demonstrated in the Gospel, when the coat of the Lord Jesus Christ is not at all divided nor cut, but is received as a whole garment by those who cast lots for it.
It is whole and undivided. No one who splits and divides the Church of Christ can possess the garment of Christ…. Who, then, is so wicked and faithless, who is so insane with the madness of discord, as to believe that the unity of God can be divided, or to dare to tear the garment of the Lord, the Church of Christ? The Apostle Paul urges this same unity: Be united in the same mind and in the same judgment. Or the savageness of dogs, the deadly venom of serpents, or the bloody cruelty of wild animals?
We are to be congratulated when people like this are separated from the Church, rather than overcoming the doves and sheep of Christ with their cruel poison. Bitterness cannot coexist with sweetness, darkness with light, rain with clear skies, war with peace, barrenness with fertility, drought with water, or storms with tranquility. Do not think that good people can depart from the Church. The wind does not carry away the wheat, nor does the hurricane uproot a tree based on a solid root.
It is only light straws that are tossed about by the tempest and feeble trees that are blown down by the whirlwind. The Apostle John condemns people like this: This is why heresies often been started, and still continue to arise, because twisted faithless minds refuse to live in peace and unity.
But the Lord permits this, while people still have free will, so that the Truth will test our hearts and our minds, allowing the sound faith of those that pass the test to shine out. The unrighteous are the ones who on their own authority, without any divine arrangement, set themselves up to preside over the daring strangers who assemble with them, who appoint themselves bishops without any law of ordination. Their speech creeps like a cancer, their talk is a deadly poison in every heart and breast.
People are not washed by them, they are made filthy. Their sins are not purged away, but are piled high. Such a birth does not give sons to God, but to the devil. They are born by falsehood, and they do not receive the promises of truth. They are conceived through sin, and lose the grace of faith. This shows that our firm and faithful agreement is essential. But how can you agree with anyone if you do not agree with the Church itself, and with the universal brotherhood?