St Patrick's Confessio A digital edition of the original Latin text according to Ludwig Bieler Libri Epistolarum Sancti Patricii Episcopi. Liber primus: Confessio. Patrick (Patricius, Pátraic, Pádraig) (c.420–490?) Bishop, Patron Saint of Ireland The Saint Patrick's Confessio Hypertext Stack Project Anthony Harvey Project Leader Royal Irish Academy Franz Fischer Postdoctoral Researcher Royal Irish Academy Critical text established by Ludwig Bieler Project Leader Anthony Harvey Project Researcher Franz Fischer Principal Researcher Project Researchers Alessio Frenda Project Intern Project Researchers Roman Bleier Project Intern Project Researchers Daniela Schulz Project Intern Project Researchers Hayley Humphrey Project Intern Structural Markup Transformation Dot Porter Digital Humanities Observatory Royal Irish Academy Structural Markup Transformation Kevin Hawkins Digital Humanities Observatory Royal Irish Academy Structural Markup Transformation Randall Cream Digital Humanities Observatory Royal Irish Academy

The Stack gathers together as far as possible high resolution scans of all extant manuscript testimonies and – in the form of a meta-edition – reproductions of all relevant editions that have been published: From the editio princeps, that is the first ever printed version of the Confessio – edited by Sir James Ware in 1656 and based on the Irish and British manuscript copies only – up to the canonical version of the critical text established in the scholarly edition by Ludwig Bieler in 1950. For the purposes of the project this edition is being deeply encoded digitally, along with its entire academic framework, namely: the text critical apparatus notes, the notes on the sources, parallel text traditions and biblical references, as well as numerous commentary notes that were first published by Bieler in 1951, as well as additional notes and corrections that were published in 1966.

Among the existing editions Bieler’s scholarly edition has been chosen to be the core and very centre of the Hyperstack architecture. It is to this edition that most references point, so it is here that the interconnecting strands of the different text layers (of the facsimiles, of transcriptions, editions, translations etc.) are being brought together by the project.

Why Bieler? The first reason is rather trivial: The copyright for this edition lies with the Academy. Second reason: We already possess a digital text version as part of the digitized, full-text Royal Irish Academy Archive of Celtic-Latin Literature (ACLL), which is edited by Anthony Harvey, Angela Malthouse and Jane Power as part of the DMLCS project. Third reason: Bieler’s edition enjoys canonical status among scholars. His edition of the text established a canonical structure for analysing the work – based on the edition by Newport White – in the form of a linguistic code that is structured by words, lines and paragraphs and can be clearly referenced.

The critical text established by Bieler, namely the reconstruction of Σ (which as regards the Confessio is believed to have been an autograph), is based on the textual evidence of all extant manuscript testimonies, and is furnished with a most diligent critical apparatus where all variant readings are recorded.

The electronic text version is taken from the ACLL database. This electronic text version have been complemented and enriched with all the relevant textual information provided in the print version. The features and the complex system of textual information and references of Bieler’s edition have been made explicit via mark up in order to make it machine-readable. For the purposes of the Hyperstack it proved necessary to tag each word and to give to each word a unique ID, automatically generated according to its appearance on page, line and position in order to give clear references within the file itself and to be able to generate hyperlinks and similar interconnections between all the different documents, passages and elements.

A guiding principle throughout for the presentation of the resources provided will be the centrality of the text of the Confessio. From the XML database all the different text versions of the Confessio are being generated and organised as one Stack of closely interlinked text layers, all freely provided online in order to enable any interested person and any interested scholar to click through the different manuscripts and text versions passage by passage and, thus, to retrace, reconstruct and proof-check any established version of the text and to get direct access to the texts of Patrick’s earliest biographers: Muirchú and Tírechán as well.

The different text layers are being delivered as far as possible in all formats available: as raw XML, as HTML and as user-friendly hypertext version, as well as PDF and facsimile. The stack itself is then to be embedded in a net of significant contextual information such as the definitive dictionary entries prepared by the Dictionary of Medieval Latin from Celtic Sources (DMLCS) and furnished with registers, indexes, manuscript descriptions.

The Stack resource is completed by an elaborated, annotated bibliography on Saint Patrick.

The Saint Patrick’s Confessio Hypertext Stack Project has been funded under the Irish government Programme for Research in Third-Level Institutions (PRTLI), Cycle 4. It is part of the Humanities Serving Irish Society (HSIS) initiative, a partnership of equals committed to developing an inter-institutional research infrastructure for the humanities. The Hyperstack is one of two projects running at Royal Irish Academy under the label ADR, "Academy Digital Resources", supported by the Digital Humanities Observatory (DHO). (The second ADR project being the Doegen Project building up a digital archive of Irish dialect recordings).

The Hyperstack Project was conceived and is overseen by Dr Anthony Harvey, editor of the Royal Irish Academy Dictionary of Medieval Latin from Celtic Sources. From September 2008 to August 2011 Dr Franz Fischer has been the postdoctoral researcher in charge. A series of collaborators facilitated the project and greatly enhanced its value. Not least there has been a postgrad intern for three months each summer, and one Erasmus intern from January to July 2011.

The St Patrick’s Confessio Hypertext Stack Project aims to give Irish society as direct access as possible to the historical Patrick. In order to achieve this the project aims to build up a comprehensive digital research environment to make accessible to academic specialists, as well as to interested lay people, all the textual aspects of the real St Patrick’s own work.

 "White's sometimes erroneous lineation has been silently corrected" (Bieler I, 88). So is Bieler's (e.g. C 11 (238,9), Bieler I, 63; cf further adaption E 1). Where Bieler prints the names of Latin authors as references he uses V for capitals and U for small capitals, e.g. VITRUUIUS. When this happens we decided to render such names in a modern fashion as e.g. VITRUVIUS for the ease of the modern reader. This was done silently and only applies to names of authors used in references. As regards the text of the Confessio, in the ACLL (Archive of Celtic Latin Literature) database all of Bieler's capital Vs are replaced by capital Us: e.g. whereas Bieler would have printed 'Vnde' and 'Victoricus' the database has 'Unde' and 'Uictoricus'. In encoding the commentary to the text, which had not been digitised before, only capital Vs are found. As regards small case letters, both the printed edition and the electronic database only use u, never v. In order to harmonise the commentary with the text, then, all capital Vs in the lemmas should have been changed into capital Us. This wasn't done; if it had, a mismatch whould have been introduced between lemmas and comments (e.g. 'Uictoricus' in the lemma and 'Victoricus' in the comment). Editorial abbreviations (e.g. nomina sacra) are expanded using the "choice"- element following Bieler's own convention which he explains on page I.47. Therefore no "resp" attribute is used in this case. Additional notes (@type="additional" @resp="Bieler") are taken from Bieler, Libri Epistolarum Sancti Patricii Episcopi, Addenda, in: Analecta Hibernica 23 (1966), pp. 313-15, reprinted in: CP II (Appendix). Sub-notes are explanatory comments by the editor of the HyperStack (@type="subnote" @resp="FF"); actual footnotes by Bieler to his commentary are encoded as such (@type="footnote" @n="001"). Libri Epistolarum Sancti Patricii Episcopi Introduction, Text and Commentary Ludwig Bieler Patrick, Bishop, Partron Saint of Ireland Royal Irish Academy Dictionary of Medieval Latin from Celtic Sources - Ancillary Publications IV Clavis Patricii II Royal Irish Academy 19 Dawson Street, Dublin 2 1993 First published by Franz Blatt at Copenhagen in 1950-51; the same edition re-issued by the Irish Manuscript Commission at Dublin (Stationary Office) in 1952; this reprint by the Royal Irish Academy at Dublin in 1993 (reproduction by W. & G. Baird Ltd, Antrim) This edition, by the late Professor Ludwig Bieler, MRIA, was initially published at Copenhagen (Librairie Gyldendal) in Classica et Mediaevalia 11 (1950) and 12 (1951), and then reprinted in two volumes by the Irish Manuscripts Commission as Libri Epistolarum Sancti Patricii Episcopi (Dublin: Stationery Office, 1952). The reprint of Libri Epistolarum Sancti Patricii by the Royal Irish Academy at Dublin in 1993 (reproduction by W. & G. Baird Ltd, Antrim) appears as a single volume: but to retain compatibility with older references to Bieler's edition, the original pagination has been maintained. Because the page-numbering of Bieler's 'Part I: Introduction and Text' partly overlaps with that of his 'Part II: Commentary', the pages of the former are here distinguished from those of the latter by means of a roman numeral printed on each. Apart from this no change has been made to the edition. Included at the end three pages of Bieler's 'Addenda', originally published by Bieler in Analecta Hibernica 23 (1966).

Among the existing editions, Bieler’s scholarly edition of the Confessio has been chosen to be the core and very centre of the HyperStack architecture. Bieler’s edition enjoys canonical status among scholars. His edition of the text, based on that of Newport White, established a canonical structure for analysing the work, in the form of a linguistic code that is structured by word, by line and by paragraph, and so can be clearly referenced. As it is to Bieler’s edition that most references point, it is here that the interconnecting strands of the different text layers – facsimiles, transcriptions, editions, translations etc. – are being brought together.

The electronic text version taken from the ACLL database is, as it were, flat, or two-dimensional; that is, the text is undressed of all its academic framework (apparatuses etc.) in order to fit it into a database that aims to incorporate the whole corpus of Latin texts from Celtic sources into a searchable but single-layered expanse of text. In contrast, the HyperStack intends to cover just one single – if the most iconic – text from the entire corpus, but in full depth.

For the purposes of the HyperStack, Bieler’s edition has been deeply encoded digitally, along with its entire academic framework; that is, with its threefold apparatus, namely: - the apparatus criticus, indicating all variant readings in the manuscripts and emendations; - the apparatus fontium, indicating sources and parallel text traditions; - the apparatus biblicus, indicating biblical references to specific bible versions.

Furthermore, numerous commentary notes that were first published by Bieler in 1951, as well as additional notes and corrections that were published in 1966, are deeply encoded and included in the electronic text. The features and functionalities of the print edition have been transposed into the electronic text version, not by seeking to reproduce the layout of the printed text on screen, but rather by making explicit its complex system of textual information and references (lemmata, sigla etc.) in order to make this machine-readable.

It proved necessary to tag each word of the Confessio and to give to each word a unique identification number. Any apparatus note or reference points explicitly, to the element in question: a word, a range of words, a manuscript, a group of manuscripts, an article etc. and, from this information, links, pop-ups, lists, registers etc. are to be automatically generated for the web presentation. As regards the macro structure, the paragraph level is used to align the electronic text version of the original Latin with the translations, division by division, while the folio and column level is used to align the Latin original with each of the manuscript facsimiles. From these highly structured TEI XML data all the different text versions of the Confessio are generated and organised as one Stack of closely interlinked text layers, all provided free online in order to enable any interested person, lay or scholar, to click through the different manuscripts and text versions passage by passage, and thus to retrace, reconstruct and proof-check any established version of the text.
Conspectus codicum D = Dubliniensis, olim Ardmachanus, Coll. S. Trinitatis 52 (ca a. 807) P = Parisinus, olim Compendiensis, Bibl. Nat. Lat. 17626 (saec. X) V = Vedastinus, nunc Atrebatensis 450 (saec. XII) v = Danielis Papebroch editio (Antverpiae 1668), codicis instar ubi V mancus est R = Rothomagensis, olim Gementicensis, Bibl. Munic. 1391 (saec. XI) F = Sarisburiensis 223, interim Oxoniensis Bodleianus Fell 3 (saec. XII) Oxoniensis Bodleianus Fell 3, olim Sarisburiensis (saec. XII) C = Musei Brittanici Cottonianus Nero E. 1, olim Wigorniensis (ca a. 1000) G = Sarisburiensis 221, interim Oxoniensis Bodleianus Fell 4 (saec. XI/XII) Oxoniensis Bodleianus Fell 4, olim Sarisburiensis (saec. XI/XII) G' = codex G correctus O = Oxoniensis Bodleianus Rawlinson B 480 (saec. XVII) [not collated by Bieler] Ω = consensus codicum D P V R F C G (ubi v tantum exstat, haec sigla uncinis inclusimus) ω = consensus codicum D P V F C G (ubi v tantum exstat, haec sigla uncinis inclusimus) (Ω) = consensus codicum D P v R F C G (ω) = consensus codicum D P v F C G Φ = consensus codicum P V R F C G (Φ) = consensus codicum P v R F C G φ = consensus codicum P V F C G (φ) = consensus codicum P v F C G Δ = consensus codicum R F C G δ = consensus codicum F C G Δ2 = consensus codicum C G Ψ = testimonium Vitarum S. Patricii. (Ubi de Ψ non constat, singulae Vitae aut codices adferuntur. Sigla Vitarum habes in Praefatione, p. 23f.; sigla codicum in Appendice, p. 107.) W = an earlier Vita of perhaps eighth century date (reflected by companion texts of V2 and V4) [CP II, p.23; cf Patrician Texts, p. 21.] N = MS. Novara, Chapter Library 77, Part II, saec. xiii, 8 fols. A rifacimento of the complete text of Muirchú, with no admixture from other sources. Diplomatic edition, with introduction and commentary, by L. Bieler, Proc. R.I.A. 52 C 5 (1950), pp. 197-220. [Codices Patriciani, p. 20 (No. 20) & 54ff.] Muir = Muirchú's Vita Patricii, critical edition and translation into English by L. Bieler: Patrician Texts, p. 61ff, electronic text version part of the HyperStack. [CP II, p. 23.] MuirB = Muirchú (capita for which B is our sole authority) = Muir. Diplomatic edition of B by Gwynn, Liber Ardmachanus, Appendix A (p. 442-451). V2 = Vita II. Colgan's Vita Secunda, B.H.L. 6504-5 (Trias Thaumaturga, pp. 11-20). V2 and V4, which are largely parallel and represent independent versions of a common ancestor (W), would seem to be not earlier than the first half of the eighth century and not later than the eleventh. Critical edition (in parallel columns as far as they run parallel): FLL, pp. 46-114. [CP II, p.23; Patrician Texts, p. 21; for manuscript testimonies c.f. Codices Patriciani, p. 22-26 (Nos. 22-28).] V3 = Vita III, Colgan's Vita Tertia, B.H.L. 6506-7, before A.D. 1135 (Trias Thaumaturga, pp. 21-29). Critical editions: J.B. Bury in Trans. R.I.A. 32 C 3 (1903), pp. 225-62 (the 'British' recension, II, only), and FLL, pp. 115-90. [CP II, p.23 (note 33); Patrician Texts, p. 21.] V4 = Vita IV. Colgan's Vita Quarta, B.H.L. 6503 (Trias Thaumaturga, pp. 34-37, without the preface). V2 and V4, which are largely parallel and represent independent versions of a common ancestor (W), would seem to be not earlier than the first half of the eighth century and not later than the eleventh. Critical edition (in parallel columns as far as they run parallel): FLL, pp. 46-114. [CP II, p.23; Patrician Texts, p. 21.] J = the common source of the respective chapters in V3 and Prob.[CP II, p. 24; Patrician Texts, p. 21.] B = Brussels, Bibliothéque royale 64, saec. xi, fols. 299r-303r. Diplomatic edition: J. Gwynn, Liber Ardmachanus, pp. 443-51. [Codices Patriciani, p.19 (No. 19); Bieler, Patrician Texts, p. 21.] FLL = Four Latin Lives of St. Patrick, ed. by L. Bieler (Scriptores Latini Hiberniae, VIII, Dublin, 1971). Prob = Vita auctore Probo, B.H.L. 6508, saec. ix (Mabillon, Bischoff; 'saec. x-xi' Esposito). Ed. by I. Hervagius in Bedae Opera (Bale, 1563), iii. 311-34; J. Colgan, Trias Thaumaturga (Lovanii, 1647), pp. 51-61; critical edition FLL, pp. 191-219. [CP II, p.23; cf Patrician Texts, p. 21.] Malm = Guillelmus Malmesburiensis, De vita s. Patricii. Extracts of William of Malmesbury's lost Life of St Patrick in Joannis Lelandi Antiquarii de Rebus Brittanicis Collectanea, six volumes, Oxford 1716, 2nd ed. 1774, pp. 236-237. (John Leland, born Sept 1506, died April 1552; Collectanea chiefly written in ca. 1545.) [C.H. Slover in Modern Philology 24 (1926-1927), pp. 5-20; cf CP II, p. 30 n. 53, L. Bieler, Codices Patriciani, p. 37.] Trip = the Latin-Irish Tripartite Life, 895-901. [CP II, p.23; cf Patrician Texts, p. 21.] r = Bethu Phátraic ('Vita Tripartita') critically restored text (before 936) of the Latin-Irish Tripartite Life (cf Trip): Kathleen Mulchrone, Bethu Pátraic, R.I.A., 1939; cf. Bieler I, p. 23 (with note 35) & p. 107. [CP II, p.23; Patrician Texts, p. 21.] BPh = Bethu Phátraic the ancestor of Trip (r) and W. [CP II, p. 23f; cf Patrician Texts, p. 21.] Jocelin = Jocelin's Vita s. Patricii. [Eds.: T. Messingham, Florilegium Insulae Sanctorum (Paris, 1624), pp. 1-85; J. Colgan, Trias Thaumaturga (Louvain, 1647), pp. 64-116; and the Bollandists, Acta Sanctorum (Antwerp and Brussels, 1643-), Mart., II, pp. 540-580. Σ = archetypus
Editores et emendatores WARE, SIR JAMES: Sancto Patricio . . . adscripta opuscula, Londinii 1656 [PAPEBROCH, DANIEL] : Acta Sanctorum Martii II (Antverpiae 1668) 533—40 HADDAN, A. W., and STUBBS, W. : Councils and Ecclesiastical Documents relating to Great Britain and Ireland II/2 (1878) 296—319 GILBERT, J. T.: Facsimiles of the National MSS of Ireland 2 (1878), Appendix 3 STOKES, WHITLEY: The Tripartite Life of Patrick (London 1887) 2, 357—80 WHITE, NEWPORT J. D.: Libri S. Patricii (Proc R.I.A. 25, 1905, C 201—326) Libri S. Patricii (S.P.C.K. Texts for Students 4) London 1918. ("White 2") USSHER, JAMES: Britannicarum Ecclesiarum Antiquitates (1639) 815—901 BURY, JOHN B. : The Life of St. Patrick and his Place in History (1905) GWYNN, JOHN: Liber Ardmachanus. (1913), p. cclxxxix f. ESPOSITO, MARIO: Notes on the Latin writings of St. Patrick, in Journal of Theological Studies 19 (1918) 342—6 HITCHCOCK, F. R. MONTGOMERY: Notes and emendations on the Latin writings of St. Patrick, in Hermathena 51 (1938) 65—76 GROSJEAN, PAUL: in Analectis Bollandianis passim, et per litteras

Ω Σ Ω Σ Ω Σ Ω DPΔ Ω Σ (Ω) (Φ) (φ) (ω) (φ) (ω) (φ) (ω) (φ) φ ω φ ω φ (φ) (ω)

<w xml:id="W.235.01.01">LIBRI</w> <w xml:id="W.235.01.02">EPISTOLARUM</w> <w xml:id="W.235.01.03">SANCTI</w> <name> <w xml:id="W.235.01.04">PATRICII</w> </name> <w xml:id="W.235.01.05">EPISCOPI</w>. <w xml:id="W.235.01.06">LIBER</w> <w xml:id="W.235.01.07">PRIMUS</w>: <w xml:id="W.235.01.08" >CONFESSIO</w>.

Ego Patricius peccator rusticissimus et minimus omnium fidelium et contemptibilissimus apud plurimos patrem habui Calpornium diaconum filium quendam Potiti presbyteri, qui fuit uico †bannauem taburniae†; uillulam enim prope habuit, ubi ego capturam dedi. Annorum eram tunc fere sedecim. Deum enim uerum ignorabam et Hiberione in captiuitate adductus sum cum tot milia hominum — secundum merita nostra, quia a Deo recessimus et praecepta eius non custodiuimus et sacerdotibus nostris non oboedientes fuimus, qui <nos> nostram salutem admonebant: et Dominus induxit super nos iram animationis suae et dispersit nos in gentibus multis etiam usque ad ultimum terrae, ubi nunc paruitas mea esse uidetur inter alienigenas,

et ibi Dominus aperuit sensum incredulitatis meae, ut uel sero rememorarem delicta mea et ut conuerterem toto corde ad Dominum Deum meum, qui respexit humilitatem meam et misertus est adolescentiae et ignorantiae meae et custodiuit me antequam scirem eum et antequam saperem uel distinguerem inter bonum et malum et muniuit me et consolatus est me ut pater filium.

Unde autem tacere non possum, neque expedit quidem, tanta beneficia et tantam gratiam quam mihi Dominus praestare dignatus est in terra captiuitatis meae; quia haec est retributio nostra, ut post correptionem uel agnitionem Dei exaltare et confiteri mirabilia eius coram omni natione quae est sub omni caelo.

Quia non est alius Deus nec umquam fuit nec ante nec erit post haec praeter Deum Patrem ingenitum, sine principio, a quo est omne principium, omnia tenentem, ut didicimus; et huius filium Iesum Christum , quem cum Patre scilicet semper fuisse testamur, ante originem saeculi spiritaliter apud Patrem <et> inenarrabiliter genitum ante omne principium, et per ipsum facta sunt uisibilia et inuisibilia, hominem factum, morte deuicta in caelis ad Patrem receptum, et dedit illi omnem potestatem super omne nomen caelestium et terrestrium et infernorum et omnis lingua confiteatur ei quia Dominus et Deus est Iesus Christus , quem credimus et expectamus aduentum ipsius mox futurum, iudex uiuorum atque mortuorum, qui reddet unicuique secundum facta sua; et effudit in nobis habunde Spiritum Sanctum, donum et pignus inmortalitatis, qui facit credentes et oboedientes, ut sint filii Dei et coheredes Christi : quem confitemur et adoramus unum Deum in trinitate sacri nominis.

Ipse enim dixit per prophetam: Inuoca me in die tribulationis tuae et liberabo te et magnificabis me. Et iterum inquit: Opera autem Dei reuelare et confiteri honorificum est.

Tamen etsi in multis imperfectus sum opto fratribus et cognatis meis scire qualitatem meam, ut possint perspicere uotum animae meae.

Non ignoro testimonium Domini mei, qui in psalmo testatur: Perdes eos qui loquuntur mendacium. Et iterum inquit: Os quod mentitur occidit animam. Et idem Dominus in euangelio inquit: Uerbum otiosum quod locuti fuerint homines reddent pro eo rationem in die iudicii.

Unde autem uehementer debueram cum timore et tremore metuere hanc sententiam in die illa ubi nemo se poterit subtrahere uel abscondere, sed omnes omnino reddituri sumus rationem etiam minimorum peccatorum ante tribunal Domini Christi .

Quapropter olim cogitaui scribere, sed et usque nunc haesitaui; timui enim ne incederem in linguam hominum, quia non didici sicut et ceteri, qui optime itaque iura et sacras litteras utraque pari modo combiberunt et sermones illorum ex infantia numquam mutarunt, sed magis ad perfectum semper addiderunt. Nam sermo et loquela nostra translata est in linguam alienam, sicut facile potest probari ex saliua scripturae meae qualiter sum ego in sermonibus instructus atque eruditus, quia, inquit, sapiens per linguam dinoscetur et sensus et scientia et doctrina ueritatis.

Sed quid prodest excusatio iuxta ueritatem, praesertim cum praesumptione, quatenus modo ipse adpeto in senectute mea quod in iuuentute non comparaui? quod obstiterunt peccata mea ut confirmarem quod ante perlegeram. Sed quis me credit etsi dixero quod ante praefatus sum?

Adolescens, immo paene puer inuerbis, capturam dedi, antequam scirem quid adpetere uel quid uitare debueram. Unde ergo hodie erubesco et uehementer pertimeo denudare imperitiam meam, quia desertis breuitate sermone explicare nequeo, sicut enim spiritus gestit et animus, et sensus monstrat adfectus.

Sed si itaque datum mihi fuisset sicut et ceteris, uerumtamen non silerem propter retributionem, et si forte uidetur apud aliquantos me in hoc praeponere cum mea inscientia et tardiori lingua, sed etiam scriptum est enim: Linguae balbutientes uelociter discent loqui pacem.

Quanto magis nos adpetere debemus, qui sumus, inquit, epistola Christi in salutem usque ad ultimum terrae, et si non deserta, sed †ratum et fortissimum† scripta in cordibus uestris non atramento sed spiritu Dei uiui. Et iterum Spiritus testatur et rusticationem ab Altissimo creatam.

Unde ego primus rusticus profuga indoctus scilicet, qui nescio in posterum prouidere, sed illud scio certissime quia utique priusquam humiliarer ego eram uelut lapis qui iacet in luto profundo: et uenit qui potens est et in sua misericordia sustulit me et quidem scilicet sursum adleuauit et collocauit me in summo pariete; et inde fortiter debueram exclamare ad retribuendum quoque aliquid Domino pro tantis beneficiis eius hic et in aeternum, quae mens hominum aestimare non potest.

Unde autem ammiramini itaque magni et pusilli qui timetis Deum et uos dominicati rethorici audite et scrutamini. Quis me stultum excitauit de medio eorum qui uidentur esse sapientes et legis periti et potentes in sermone et in omni re, et me quidem, detestabilis huius mundi, prae ceteris inspirauit si talis essem — dummodo autem — ut cum metu et reuerentia et sine querella fideliter prodessem genti ad quam caritas Christi transtulit et donauit me in uita mea, si dignus fuero, denique ut cum humilitate et ueraciter deseruirem illis.

In mensura itaque fidei Trinitatis oportet distinguere, sine reprehensione periculi notum facere donum Dei et consolationem aeternam, sine timore fiducialiter Dei nomen ubique expandere, ut etiam post obitum meum exaga<e>llias relinquere fratribus et filiis meis quos in Domino ego baptizaui tot milia hominum —

et non eram dignus neque talis ut hoc Dominus seruulo suo concederet post aerumnas et tantas moles, post captiuitatem, post annos multos in gentem illam tantam gratiam mihi donaret; quod ego aliquando in iuuentute mea numquam speraui neque cogitaui.

Sed postquam Hiberione deueneram — cotidie itaque pecora pascebam et frequens in die orabam — magis ac magis accedebat amor Dei et timor ipsius et fides augebatur et spiritus agebatur, ut in die una usque ad centum orationes et in nocte prope similiter, ut etiam in siluis et monte manebam, et ante lucem excitabar ad orationem per niuem per gelu per pluuiam, et nihil mali sentiebam neque ulla pigritia erat in me — sicut modo uideo, quia tunc spiritus in me feruebat —

et ibi scilicet quadam nocte in somno audiui uocem dicentem mihi: ‘Bene ieiunas cito iturus ad patriam tuam’, et iterum post paululum tempus audiui responsum dicentem mihi: ‘Ecce nauis tua parata est’ — et non erat prope, sed forte habebat ducenta milia passus et ibi numquam fueram nec ibi notum quemquam de hominibus habebam — et deinde postmodum conuersus sum in fugam et intermisi hominem cum quo fueram sex annis et ueni in uirtute Dei, qui uiam meam ad bonum dirigebat et nihil metuebam donec perueni ad nauem illam,

et illa die qua perueni profecta est nauis de loco suo, et locutus sum ut haberem unde nauigare cum illis et gubernator displicuit illi et acriter cum indignatione respondit: ‘Nequaquam tu nobiscum adpetes ire’, et cum haec audiissem separaui me ab illis ut uenirem ad tegoriolum ubi hospitabam, et in itinere coepi orare et antequam orationem consummarem audiui unum ex illis et fortiter exclamabat post me: ‘Ueni cito, quia uocant te homines isti’, et statim ad illos reuersus sum, et coeperunt mihi dicere: ‘Ueni, quia ex fide recipimus te; fac nobiscum amicitiam quo modo uolueris’ — et in illa die itaque reppuli sugere mammellas eorum propter timorem Dei, sed uerumtamen ab illis speraui uenire in fidem Iesu Christi, quia gentes erant — et ob hoc obtinui cum illis, et protinus nauigauimus,

et post triduum terram cepimus et uiginti octo dies per desertum iter fecimus et cibus defuit illis et fames inualuit super eos, et alio die coepit gubernator mihi dicere: ‘Quid est, Christiane? tu dicis deus tuus magnus et omnipotens est; quare ergo non potes pro nobis orare? quia nos a fame periclitamur; difficile est enim ut aliquem hominem umquam uideamus’. Ego enim confidenter dixi illis: ‘Conuertimini ex fide ex toto corde ad Dominum Deum meum, quia nihil est impossibile illi, ut hodie cibum mittat uobis in uiam uestram usque dum satiamini, quia ubique habundat illi’, et adiuuante Deo ita factum est: ecce grex porcorum in uia ante oculos nostros apparuit, et multos ex illis interfecerunt et ibi duas noctes manserunt et bene refecti et canes eorum repleti sunt, quia multi ex illis defecerunt et secus uiam semiuiui relicti sunt, et post hoc summas gratias egerunt Deo et ego honorificatus sum sub oculis eorum, et ex hac die cibum habundanter habuerunt; etiam mel siluestre inuenerunt et mihi partem obtulerunt et unus ex illis dixit: ‘Immolaticium est’; Deo gratias, exinde nihil gustaui.

Eadem uero nocte eram dormiens et fortiter temptauit me satanas , quod memor ero quamdiu fuero in hoc corpore, et cecidit super me ueluti saxum ingens et nihil membrorum meorum praeualens. Sed unde me uenit ignaro in spiritu ut Heliam uocarem? Et inter haec uidi in caelum solem oriri et dum clamarem ‘ Helia , Helia ’ uiribus meis, ecce splendor solis illius decidit super me et statim discussit a me omnem grauitudinem, et credo quod a Christo Domino meo subuentus sum et spiritus eius iam tunc clamabat pro me et spero quod sic erit in die pressurae meae, sicut in euangelio inquit: In illa die, Dominus testatur, non uos estis qui loquimini, sed spiritus Patris uestri qui loquitur in uobis.

Et iterum post annos multos adhuc capturam dedi. Ea nocte prima itaque mansi cum illis. Responsum autem diuinum audiui dicentem mihi: ‘Duobus mensibus eris cum illis’. Quod ita factum est: nocte illa sexagesima liberauit me Dominus de manibus eorum.

Etiam in itinere praeuidit nobis cibum et ignem et siccitatem cotidie donec decimo die peruenimus homines. Sicut superius in sinuaui, uiginti et octo dies per desertum iter fecimus et ea nocte qua peruenimus homines de cibo uero nihil habuimus.

Et iterum post paucos annos in Brittanniis eram cum parentibus meis, qui me ut filium susceperunt et ex fide rogauerunt me ut uel modo ego post tantas tribulationes quas ego pertuli nusquam ab illis discederem, et ibi scilicet uidi in uisu noctis uirum uenientem quasi de Hiberione , cui nomen Uictoricus , cum epistolis innumerabilibus, et dedit mihi unam ex his et legi principium epistolae continentem ‘Uox Hiberionacum ’, et cum recitabam principium epistolae putabam ipso momento audire uocem ipsorum, qui erant iuxta siluam Uocluti quae est prope mare occidentale, et sic exclamauerunt quasi ex uno ore: ‘Rogamus te, sancte puer, ut uenias et adhuc ambulas inter nos’, et ualde compunctus sum corde et amplius non potui legere et sic expertus sum. Deo gratias, quia post plurimos annos praestitit illis Dominus secundum clamorem illorum.

Et alia nocte — nescio, Deus scit, utrum in me an iuxta me — uerbis peritissime, quos ego audiui et non potui intellegere, nisi ad postremum orationis sic effitiatus est: ‘Qui dedit animam suam pro te, ipse est qui loquitur in te’, et sic expertus sum gaudibundus.

Et iterum uidi in me ipsum orantem et eram quasi intra corpus meum et audiui super me, hoc est super interiorem hominem, et ibi fortiter orabat gemitibus, et inter haec stupebam et ammira bam et cogitabam quis esset qui in me orabat, sed ad postremum orationis sic effitiatus est ut sit Spiritus, et sic expertus sum et recordatus sum apostolo dicente: Spiritus adiuuat infirmitates orationis nostrae: nam quod oremus sicut oportet nescimus: sed ipse Spiritus postulat pro nobis gemitibus inenarrabilibus, quae uerbis exprimi non possunt; et iterum: Dominus aduocatus noster postulat pro nobis.

Et quando temptatus sum ab aliquantis senioribus meis, qui uenerunt, et peccata mea, contra laboriosum episcopatum meum, utique illo die fortiter impulsus sum ut caderem hic et in aeternum; sed Dominus pepercit proselito et peregrino propter nomen suum benigne et ualde mihi subuenit in hac conculcatione. Quod in labe et in obpro brium non male deueni! Deum oro ut non illis in peccatum reputetur.

Occasionem post annos triginta inuenerunt me aduersus uerbum quod confessus fueram antequam essem diaconus. Propter anxietatem maesto animo insinuaui amicissimo meo quae in pueritia mea una die gesseram, immo in una hora, quia necdum praeualebam. Nescio, Deus scit, si habebam tunc annos quindecim, et Deum uiuum non credebam, neque ex infantia mea, sed in morte et in incredulitate mansi donec ualde castigatus sum et in ueritate humiliatus sum a fame et nuditate, et cotidie.

Contra, Hiberione non sponte pergebam, donec prope deficiebam; sed hoc potius bene mihi fuit, qui ex hoc emendatus sum a Domino, et aptauit me ut hodie essem quod aliquando longe a me erat, ut ego curam haberem aut satagerem pro salute aliorum, quando autem tunc etiam de me ipso non cogitabam.

Igitur in illo die quo reprobatus sum a memoratis supradictis ad noctem illam uidi in uisu noctis scriptum erat contra faciem meam sine honore, et inter haec audiui responsum diuinum dicentem mihi: Male uidimus faciem designati nudato nomine, nec sic praedixit: Male uidisti, sed: Male uidimus, quasi sibi se iunxisset, sicut dixit: Qui uos tangit quasi qui tangit pupillam oculi mei.

Idcirco gratias ago ei qui me in omnibus confortauit, ut non me impediret a profectione quam statueram et de mea quoque opera quod a Christo Domino meo didiceram, sed magis ex eo sensi in me uirtutem non paruam et fides mea probata est coram Deo et hominibus.

Unde autem audenter dico non me reprehendit conscientia mea hic et in futurum: teste Deo habeo quia non sum mentitus in sermonibus quos ego retuli uobis.

Sed magis doleo pro amicissimo meo cur hoc meruimus audire tale responsum. Cui ego credidi etiam animam! Et comperi ab aliquantis fratribus ante defensionem illam (quod ego non interfui nec in Brittannis eram nec a me orie<ba>tur) ut et ille in mea absentia pulsaret pro me; etiam mihi ipse ore suo dixerat: ‘Ecce dandus es tu ad gradum episcopatus’, quod non eram dignus. Sed unde uenit illi postmodum ut coram cunctis, bonis et malis, et me publice dehonestaret quod ante sponte et laetus indulserat, et Dominus, qui maior omnibus est?

Satis dico. Sed tamen non debeo abscondere donum Dei quod largitus est nobis in terra captiuitatis meae, quia tunc fortiter inquisiui eum et ibi inueni illum et seruauit me ab omnibus iniquitatibus (sic credo) propter inhabitantem Spiritum eius, qui operatus est usque in hanc diem in me. Audenter rursus. Sed scit Deus, si mihi homo hoc effatus fuisset, forsitan tacuissem propter caritatem Christi.

Unde ergo indefessam gratiam ago Deo meo, qui me fidelem seruauit in die temptationis meae ita ut hodie confidenter offeram illi sacrificium ut hostiam uiuentem animam meam Christo Domino meo, qui me seruauit ab omnibus angustiis meis, ut et dicam: Quis ego sum, Domine, uel quae est uocatio mea, qui mihi †tanta diuinitate cooperasti†, ita ut hodie in gentibus constanter exaltarem et magnificarem nomen tuum ubicumque loco fuero, nec non in secundis sed etiam in pressuris, ut quicquid mihi euenerit siue bonum siue malum aequaliter debeo suscipere et Deo gratias semper agere, qui mihi ostendit ut indubitabilem eum sine fine crederem et qui me audierit ut ego inscius et in nouissimis diebus hoc opus tam pium et tam mirificum auderem adgredere, ita ut imitarem quippiam illos quos ante Dominus iam olim praedixerat praenuntiaturos euangelium suum in testimonium omnibus gentibus ante finem mundi, quod ita ergo uidimus itaque suppletum est: ecce testes sumus quia euangelium praedicatum est usque ubi nemo ultra est.

Longum est autem totum per singula enarrare laborem meum uel per partes. Breuiter dicam qualiter piissimus Deus de seruitute saepe liberauit et de periculis duodecim qua periclitata est anima mea, praeter insidias multas et quae uerbis exprimere non ualeo. Nec iniuriam legentibus faciam; sed Deum auctorem habeo, qui nouit omnia etiam antequam fiant, ut me pauperculum pupillum ideo tamen responsum diuinum creber admonere.

Unde mihi haec sapientia, quae in me non erat, qui nec numerum dierum noueram neque Deum sapiebam? Unde mihi postmodum donum tam magnum tam salubre Deum agnoscere uel diligere, sed ut patriam et parentes amitterem?

Et munera multa mihi offerebantur cum fletu et lacrimis et offendi illos, nec non contra uotum aliquantis de senioribus meis, sed gubernante Deo nullo modo consensi neque adquieui illis — non mea gratia, sed Deus qui uincit in me et resistit illis omnibus, ut ego ueneram ad Hibernas gentes euangelium praedicare et ab incredulis contumelias perferre, ut audirem obprobrium peregrinationis meae, et persecutiones multas usque ad uincula et ut darem ingenuitatem meam pro utilitate aliorum et, si dignus fuero, promptus sum ut etiam animam meam incunctanter et libentissime pro nomine eius et ibi opto impendere eam usque ad mortem, si Dominus mihi indulgeret,

quia ualde debitor sum Deo, qui mihi tantam gratiam donauit ut populi multi per me in Deum renascerentur et postmodum consummarentur et ut clerici ubique illis ordinarentur ad plebem nuper uenientem ad credulitatem, quam sumpsit Dominus ab extremis terrae, sicut olim promiserat per prophetas suos: Ad te gentes uenient ab extremis terrae et dicent: sicut falsa comparauerunt patres nostri idola et non est in eis utilitas; et iterum: Posui te lumen in gentibus ut sis in salutem usque ad extremum terrae.

Et ibi uolo expectare promissum ipsius, qui utique numquam fallit, sicut in euangelio pollicetur: Uenient ab oriente et occidente et recumbent cum Abraam et Isaac et Iacob , sicut credimus ab omni mundo uenturi sunt credentes.

Idcirco itaque oportet quidem bene et diligenter piscare, sicut Dominus praemonet et docet dicens: Uenite post me et faciam uos fieri piscatores hominum; et iterum dicit per prophetas: Ecce mitto piscatores et uenatores multos, dicit Deus, et cetera. Unde autem ualde oportebat retia nostra tendere, ita ut multitudo copiosa et turba Deo caperetur et ubique essent clerici qui baptizarent et exhortarent populum indigentem et desiderantem, sicut Dominus inquit in euangelio, ammonet et docet dicens: Euntes ergo nunc docete omnes gentes baptizantes eas in nomine Patris et Filii et Spiritus Sancti docentes eos obseruare omnia quaecumque mandaui uobis: et ecce ego uobiscum sum omnibus diebus usque ad consummationem saeculi; et iterum dicit: Euntes ergo in mundum uniuersum praedicate euangelium omni creaturae; qui crediderit et baptizatus fuerit saluus erit; qui uero non crediderit condempnabitur; et iterum: Praedicabitur hoc euangelium regni in uniuerso mundo in testimonium omnibus gentibus et tunc ueniet finis; et item Dominus per prophetam praenuntiat inquit: Et erit in nouissimis diebus, dicit Dominus, effundam de spiritu meo super omnem carnem et prophetabunt filii uestri et filiae uestrae et iuuenes uestri uisiones uidebunt et seniores uestri somnia somniabunt et quidem super seruos meos et super ancillas meas in diebus illis effundam de spiritu meo et prophetabunt; et in Osee dicit: Uocabo non plebem meam plebem meam et non misericordiam consecutam misericordiam consecutam et erit in loco ubi dictum est: Non plebs mea uos, ibi uocabuntur filii Dei uiui.

Unde autem Hiberione qui numquam notitiam Dei habuerunt nisi idola et inmunda usque nunc semper coluerunt quomodo nuper facta est plebs Domini et filii Dei nuncupantur, filii Scottorum et filiae regulorum monachi et uirgines Christi esse uidentur?

Et etiam una benedicta Scotta genetiua nobilis pulcherrima adulta erat, quam ego baptizaui; et post paucos dies una causa uenit ad nos, insinuauit nobis responsum accepisse a nuntio Dei et monuit eam ut esset uirgo Christi et ipsa Deo proximaret: Deo gratias, sexta ab hac die optime et auidissime arripuit illud quod etiam omnes uirgines Dei ita hoc faciunt — non sponte patrum earum, sed et persecutiones patiuntur et improperia falsa a parentibus suis et nihilominus plus augetur numerus (et de genere nostro qui ibi nati sunt nescimus numerum eorum) praeter uiduas et continentes.

Sed ex illis maxime laborant quae seruitio detinentur: usque ad terrores et minas assidue perferunt; sed Dominus gratiam dedit multis ex ancillis suis, nam etsi uetantur tamen fortiter imitantur.

Unde autem etsi uoluero amittere illas et ut pergens in Brittanniis — et libentissime paratus eram quasi ad patriam et parentes; non id solum sed etiam usque ad Gallias uisitare fratres et ut uiderem faciem sanctorum Domini mei: scit Deus quod ego ualde optabam, sed alligatus Spiritu, qui mihi protestatur si hoc fecero, ut futurum reum me esse designat et timeo perdere laborem quem inchoaui, et non ego sed Christus Dominus, qui me imperauit ut uenirem esse cum illis residuum aetatis meae, si Dominus uoluerit et custodierit me ab omni uia mala, ut non peccem coram illo;

spero autem hoc debueram, sed memet ipsum non credo quamdiu fuero in hoc corpore mortis, quia fortis est qui cotidie nititur subuertere me a fide et praeposita castitate religionis non fictae usque in finem uitae meae Christo Domino meo, sed caro inimica semper trahit ad mortem, id est ad inlecebras inlicitate perficiendas; et scio ex parte quare uitam perfectam ego non egi sicut et ceteri credentes, sed confiteor Domino meo, et non erubesco in conspectu ipsius, quia non mentior, ex quo cognoui eum a iuuentute mea creuit in me amor Dei et timor ipsius, et usque nunc fauente Domino fidem seruaui.

Rideat autem et insultet qui uoluerit, ego non silebo neque abscondo signa et mirabilia quae mihi a Domino monstrata sunt ante multos annos quam fierent, quasi qui nouit omnia etiam ante tempora saecularia.

Unde autem debueram sine cessatione Deo gratias agere, qui saepe indulsit insipientiae meae neglegentiae meae et de loco non in uno quoque ut non mihi uehementer irasceretur, qui adiutor datus sum et non cito adquieui secundum quod mihi ostensum fuerat et sicut Spiritus suggerebat, et misertus est mihi Dominus in milia milium, quia uidit in me quod paratus eram, sed quod mihi pro his nesciebam de statu meo quid facerem, quia multi hanc legationem prohibebant, etiam inter se ipsos pos tergum meum narrabant et dicebant: ‘Iste quare se mittit in periculo inter hostes qui Deum non nouerunt?’ — non ut causa malitiae, sed non sapiebat illis, sicut et ego ipse testor, intellegi propter rusticitatem meam — et non cito agnoui gratiam quae tunc erat in me; nunc mihi sapit quod ante debueram.

Nunc ergo simpliciter insinuaui fratribus et conseruis meis qui mihi crediderunt propter quod praedixi et praedico ad roborandam et confirmandam fidem uestram. Utinam ut et uos imitemini maiora et potiora faciatis! Hoc erit gloria mea, quia filius sapiens gloria patris est.

Uos scitis et Deus qualiter inter uos conuersatus sum a iuuentute mea in fide ueritatis et in sinceritate cordis. Etiam ad gentes illas inter quas habito, ego fidem illis praestaui et praestabo. Deus scit neminem illorum circumueni, nec cogito, propter Deum et ecclesiam ipsius, ne excitem illis et nobis omnibus persecutionem et ne per me blasphemaretur nomen Domini; quia scriptum est: Uae homini per quem nomen Domini blasphematur.

Nam etsi imperitus sum in omnibus tamen conatus sum quippiam seruare me etiam et fratribus Christianis et uirginibus Christi et mulieribus religiosis, quae mihi ultronea munuscula donabant et super altare iactabant ex ornamentis suis et iterum reddebam illis et aduersus me scandalizabantur cur hoc faciebam; sed ego propter spem perennitatis, ut me in omnibus caute propterea conseruarem, ita ut <non> me in aliquo titulo infideli caperent uel ministerium seruitutis meae nec etiam in minimo incredulis locum darem infamare siue detractare.

Forte autem quando baptizaui tot milia hominum sperauerim ab aliquo illorum uel dimidio scriptulae? Dicite mihi et reddam uobis. Aut quando ordinauit ubique Dominus clericos per modicitatem meam et ministerium gratis distribui illis, si poposci ab aliquo illorum uel pretium uel calciamenti mei, dicite aduersus me et reddam uobis.

Magis

ego impendi pro uobis ut me caperent, et inter uos et ubique pergebam causa uestra in multis periculis etiam usque ad exteras partes, ubi nemo ultra erat et ubi numquam aliquis peruenerat qui baptizaret aut clericos ordinaret aut populum consummaret: donante Domino diligenter et libentissime pro salute uestra omnia <...> generaui.

Interim praemia dabam regibus praeter quod dabam mercedem filiis ipsorum qui mecum ambulant, et nihilominus comprehenderunt me cum comitibus meis et illa die auidissime cupiebant interficere me, sed tempus nondum uenerat, et omnia quaecumque nobiscum inuenerunt rapuerunt illud et me ipsum ferro uinxerunt, et quartodecimo die absoluit me Dominus de potestate eorum et quicquid nostrum fuit redditum est nobis propter Deum et necessarios amicos quos ante praeuidimus.

Uos autem experti estis quantum ego erogaui illis qui iudicabant per omnes regiones quos ego frequentius uisitabam. Censeo enim non minimum quam pretium quindecim hominum distribui illis, ita ut me fruamini et ego uobis semper fruar in Deum. Non me paenitet nec satis est mihi: adhuc impendo et superimpendam; potens est Dominus ut det mihi postmodum ut meipsum impendar pro animabus uestris.

Ecce testem Deum inuoco in animam meam quia non mentior: neque ut sit occasio adulationis uel auaritiae scripserim uobis neque ut honorem spero ab aliquo uestro; sufficit enim honor qui nondum uidetur sed corde creditur; fidelis autem qui promisit: numquam mentitur.

Sed uideo iam in praesenti saeculo me supra modum exaltatum a Domino, et non eram dignus neque talis ut hoc mihi praestaret, dum scio certissime quod mihi melius conuenit paupertas et calamitas quam diuitiae et diliciae (sed et Christus Dominus pauper fuit pro nobis, ego uero miser et infelix etsi opes uoluero iam non habeo), neque me ipsum iudico, quia cotidie spero aut internicionem aut circumueniri aut redigi in seruitutem siue occasio cuiuslibet; sed nihil horum uereor propter promissa caelorum, quia iactaui meipsum in manus Dei omnipotentis, qui ubique dominatur, sicut propheta dicit: Iacta cogitatum tuum in Deum et ipse te enutriet.

Ecce nunc commendo animam meam fidelissimo Deo meo, pro quo legationem fungor in ignobilitate mea, sed quia personam non accipit et elegit me ad hoc officium ut unus essem de suis minimis minister.

Unde autem retribuam illi pro omnibus quae retribuit mihi. Sed quid dicam uel quid promittam Domino meo, quia nihil ualeo nisi ipse mihi dederit? Sed scrutator corda et renes quia satis et nimis cupio et paratus eram ut donaret mihi bibere calicem eius, sicut indulsit et ceteris amantibus se.

Quapropter non contingat mihi a Deo meo ut numquam amittam plebem suam quam adquisiuit in ultimis terrae. Oro Deum ut det mihi perseuerantiam et dignetur ut reddam illi testem fidelem usque ad transitum meum propter Deum meum,

et si aliquid boni umquam imitatus sum propter Deum meum, quem diligo, peto illi det mihi ut cum illis proselitis et captiuis pro nomine suo effundam sanguinem meum, etsi ipsam etiam caream sepulturam aut miserissime cadauer per singula membra diuidatur canibus aut bestiis asperis aut uolucres caeli comederent illud. Certissime reor, si mihi hoc incurrisset, lucratus sum animam cum corpore meo, quia sine ulla dubitatione in die illa resurgemus in claritate solis, hoc est in gloria Christi Iesu redemptoris nostri, quasi filii Dei uiui et coheredes Christi et conformes futuri imaginis ipsius; quoniam ex ipso et per ipsum et in ipso regnaturi sumus.

Nam sol ipse quem uidemus <ipso> iubente propter nos cotidie oritur, sed numquam regnabit neque permanebit splendor eius, sed et omnes qui adorant eum in poenam miseri male deuenient; nos autem, qui credimus et adoramus solem uerum Christum , qui numquam interibit, neque qui fecerit uoluntatem ipsius, sed manebit in aeternum quomodo et Christus manet in aeternum, qui regnat cum Deo Patre omnipotente et cum Spiritu Sancto ante saecula et nunc et per omnia saecula saeculorum, Amen.

Ecce iterum iterumque breuiter exponam uerba confessionis meae. Testificor in ueritate et in exultatione cordis coram Deo et sanctis angelis eius quia numquam habui aliquam occasionem praeter euangelium et promissa illius ut umquam redirem ad gentem illam unde prius uix euaseram.

Sed precor credentibus et timentibus Deum, quicumque dignatus fuerit inspicere uel recipere hanc scripturam quam Patricius peccator indoctus scilicet Hiberione conscripsit, ut nemo umquam dicat quod mea ignorantia, si aliquid pusillum egi uel demonstrauerim secundum Dei placitum, sed arbitramini et uerissime credatur quod donum Dei fuisset. Et haec est confessio mea antequam moriar.

APPARATUS FONTIUM

Muir I. 1 (494,7; cf Codices Patriciani Latini 54; Proc R. I. A. 52 C 5, p 185) Calfurnio (N: Cualfarni B) diacono (-i B) ortus, filio, ut ipse ait, Potiti presbyteri;

cf Iocel. 1 et GUILELMUM MALMESBURIENSEM De uita s. Patricii, lib I (LELANDI, Collectanea II. 236).

MuirB I. 1 (494,8; Prob I. 1) qui fuit uico bannauem thaburniae;

cf in campo Taburniae W (V2, V4 c. 1), in pago Taburnia uocabulo IOCEL. 1,

sed Banauen uicus in Taberniae campo GUILELMUS MALMESBURIENSIS l cloco citato;

Banauona . . . uiculus littoralis campi Tabernarii LELANDUS IV. 30.

ad 235,16 — 236,2 uidentur spectare ea quae de Guilelmi Malmesburiensis Vita s. Patricii testatur Lelandus, Collectanea II. 236: In Banauen igitur uico, qui et Nenchor (s ssupra scriptum Nantchor), educatus sanctiss(ima?), ut par erat, disciplina et in ephebum aeuo crescente prouectus religioni parentum non defuit. Assistit ipse sermoni meo astipulator idoneus his uerbis in Confessione sua. Verba Patricii Lelandus non exscripsit; sed cf Trip(r) 101—9.

cf F. R. MONTGOMERY HITCHCOCK The Creeds of SS. Irenaeus and Patrick, in: HERMATHENA 14 (1907) 168—82; J. E. L. OULTON The Credal Statements of St. Patrick (1940); L. BIELER The "Creeds" of St. Victorinus and St. Patrick, in: THEOL. STUDIES 9 (WOODSTOCK Md, 1948), 121—4.

VICTORINUS PETAUIONENSISPETAUION. in Apoc. 11,1: patrem confiteri omnipotentem ut didicimus (dicimus, omisso ut, Hier) et huius filium Iesum (omisit Hier) Christum ante originem saeculi spiritaliter (spiritalem Hier ccum Victorinoa) apud patrem genitum.

 Symbolum Auxentii (HILARIUS Liber contra Auxentium 14, PL 10,617) ante omne principium natum ex patre . . . per ipsum ( id est Iesum Christum) enim omnia facta sunt, uisibilia et inuisibilia. VICTORINUS l lloco laudato: hominem factum et morte deuicta in caelis cum corpore a patre receptum. cf Symbolum Sirmiense (HILARIUS De synodis 38, PL 10,509): reddere unicuique secundum opera sua. VICTORINUS (-Hieronymus) l lloco laudato: effudisse spiritum sanctum donum et pignus inmortalitatis (ubi Victorinus nihil habet praeter sanctum dominum et pignus inmortalitatis, quippe qui de Filio loquatur).

SECUNDINUS 87: quam legem in trinitate sacri credit nominis;

cf PsAUGUSTINUS Sermo 233,1 (PL 39,2175): hanc unam esse diuini nominis trinitatem.
Cf p 235,6sqq. SYNODUS CARTHAG. a. 418, can. 5: ut sciamus quid appetere, quid uitare debeamus (D. S. NERNEY I. E. R. 72,23).
TÍRECHÁN 302,14 sq.; 330,19: ecce nauis tua parata est (ecce — parata est omisitom priore loco), surge et ambula; cf BPh (Trip r [R fol 124vα41], V2 c. 18, V4 c. 21): propera, ecce nauis tua parata est.
SECUNDINUS 40: quam (id est carnem) ut hostiam placentem uiuam offert Domino.
cf VITA S. FURSEI 2: patriam parentesque relinquens. cf SECUNDINUS 17 sq: electa Christi talenta uendit euangelica, quae Hibernas inter gentes cum usuris exigit.

SECUNDINUS 13 sq: Dominus illum elegit ut doceret barbaras nationes ut (et A) piscaret per doctrinae retia;

cf. MUIRCHÚ I. 7: adesse tempus ut ueniret et euangelico reti (rete A; euangelizaret in B) nationes feras et barbaras ad quas docendas misserat illum Deus <ut A> piscaret.
cf VITA S. FURSEI 2: dum patriam parentesque uisitare properaret.
GUILELMUS MALMESBURIENSISMALMESB. De uita s. Patricii lib I (Lelandi Collectanea II. 237): Nec non et praemia dabam regibus et filiis eorum, qui propter securitatem meam mecum ambulabant. Sed tamen ipsi me auidissime uolebant interficere, et quicquid inuenerunt nobiscum rapuerunt et me ferro uinxerunt. Quartodecimo autem die absoluit me Dominus de manibus eorum.
TÍRECHÁN 310,1—7 Stokes: foedus pepigerunt . . . Patricius et filii Amolngid . . . et extendit Patricius etiam pretium .xu. animarum hominum, ut in scriptione sua adfirmat, de argento et auro, ut nullus malorum hominum impederet eos in uia recta transeuntes totam Hiberniam.
cf SECUNDINUS 73: testis Domini fidelis in lege catholica.
CYPRIAN De oratione dominica 13: in illo regnaturi sumus.
APPARATUS CRITICUS

Incipiunt libri sc̄isancti patricii epis̿episcopi D.

Libri (liber) epistolarum uel episcopi saepius laudantur in Ψ.

Incipit uita Beati patricij V.

INCIPIT CONFESIO SC̄ISANCTI PATRICI EPISCOPI Q.QUI ÷EST.XVI. KL-KALENDAS APL-.APRILIF.

INCIPIT CONFESSIO SC̄ISANCTI PATRICII EPISCOPI <.XVI. KL-.KALENDAS APRILI G> Δ2.

Inscriptio deest in PR.

 contemptibilissimus: contemptibilis sum D.

calpornum D.

calpurnium RF.

Calpurnius, Calphurnius, Calfurnius, Kalfurnius Ψ ;

cf specimina uariae scripturae in ThLL Onom. II. 101,32 sqq.

diaconem VΔ.

decurionem (cf 256,12) MacNEILL.

quendam: quondam (condam P ) Φ.

quondam filium R.

fortasse legendum: quidem.

presbyteri] filii odissi in mg adscrin margine adscriptum D.

uico: in uico Δ2.

banauem (-ba nauem R) Φ.

taburniae P.

thaburniae Muir:

taberniae (-ę, -e) DVΔ.

uico Gobanni Ventae Burrinae uel Sabrinae MacNEILL Proc. R.I.A. 37 C 124.

uico Bannauenta Bruuiae T. F. O'RAHILLY The Two Patricks 31—34.

Clannauenta Berniciae P. GROSJEAN AB 63, 65—72. I should have said that Père Grosjean, who reads Clannauenta Bernicie, regards the second word as a later addition: An. Boll. 63, pp. 66f. On Bernicia see now Jackson, I.c., pp. 701-5.

an scribendum: Bannauen<ta> Taburniae?

 uillulam: uillam V. ubi — admonebant adest Ψ. dedi: didici V.

xui DP.

quindecim R.

 enim omomisit D.

hyberione V.

hiberionę G.

de Ψ non constat.

 adductus sum in captiuitate Ψ. milia: milibus G'. Ψ. Usserius. custodimus V.

non oboedientes DΨ:

inobedientes Φ.

 nos inserui; cf 246,7. ammonebant V. induxit: indixit P. iram — nos omomisit C. animationis: indignationis V. usque omomisit R. uidetur esse Φ.

alienigenas (-nienas F) Φ:

alenigenas D.
et ibi — meum et et misertus — filium adest Ψ. ibi: ubi Φ. apperuit F. apparuit P. sensus Δ. incredulitatis meae: cordis mei (meę G') incredulitatis Φ. ut omomiserunt PV. uel omomisit D. sero rememorarem: serorem (z s ssupra scriptum et in mgin margine) orarem D. dilicta D. et omomisit D.

conuerterem PVΨ(?).

conuerterer Δ:

confirmarem D.

fortasse: et confirmarem ut conuerterer.

 deum omomisit Φ. missertus D. est omomiserunt PVRF.

adoliscentiae ignorantiae meae D. (adolescintie) r. V4.

adolescentię et ignorantię meę. V. V2.

adolescentię meae P.

adulescentie (adolescentię R) meę et ignorantie (-ę FG) Δ.

 custodit P. distringuerem C. muniuit: monuit Φ. et omomisit P. consulatus D. me: D.r, quibus fortasse fides habenda est. consolatus — tacere: consolatacere P.
consolatus — tacere: consolatacere P.
consolatus — tacere: consolatacere P. autem: ego quidem V. quidem omomisit V. quam: quę R. dominus praestare omomisit D. est (1) omomisit D. nostra: mea nānostra Di.e. mea aante nostra expunxit.

correptionem: correctionem G'.

correctionem nrāmnostram R.

 agnotionem V. exaltare et confiteri: exaltaremus (-ur VΔ) et confiteremur Φ. coram — est R mutmutilus. est — caelo: sub cęlo est V. omni (2) omomiserunt VR.
quia — alius: non enim alius est V.

nec ante nec erit: nec ante erit P.

nec erit (nec sequente spatio R) Δ.

 haec D: hunc Φ. praeter: p (cetera mutmutila) R. omnia — principium deest V; quae leguntur in v, coniecturae debentur. tenentem: tenens F.

didicimus cum Victorino scripsi:

dicimus DPΔ2.

diximus RF.

 huius: eius D. quem: qui D. semper — testamur: fuisse semper testamur P. (testamur semper R) Δ. origionem C. spiritualiter G. et inserui. inerrabiliter D. gemitum P. omnem P. et omomisit Φ. quippe ppost ipsum inseruit V. omnia ppost sunt insinseruit V. uissibilia D. et inuisibilia omomisit D. homo factus F. deuicta (-o P) morte Φ.

ad — receptum omomisit D.

receptum ad patrem R.

 ad patrem: a patre P. receptus F. super omne: superne P. et omomiserunt PV. et terrestrium omomisit R. et: ut PVRΔ2. ei omomisit Φ. deus et dominus R. dominus — christus: dominus iesus christus in gloria est dei patris V.

exċėpectamus D.

ex‖spectamus F.

 ipsius omomisitD.

futurum: futurus G';

ppost iudex in mgmargineaddidit R.

 iudex: iudicem V. reddit P. facta: opera R. effudit: infudit Φ. nobis: uobis D. abunde PΔ. spiritus sancti VΔ. immortalitatis V. patris ppost dei insinseruit Φ. et coheredes Christi omomisit V. adoremus P. unum deum adoramus V. sacri: sacrosancti V.
profetam D. honorificăm i.e. honorificum ex honorificam corrcorrexitR.
fratribus — meis: fratres et cognatos meos Δ. cognatis: cognotatis D. et aante ut insinseruit Φ.

perspicere: perficere D.

R mutmutilus.
enim ppost non insinseruit V.

Ψalmo D.

psal (cetera mutmutila) R.

testatur: ditatur P.

eos: omnes VR.

omomisit C.

locuntur PRFC.

loquntur DV.

et iterum inquit omomisit P.

inquit omomiserunt VΔ.

quod: quosd (s eraserasit)i.e. quod e quos corrcorrexit F.

qui R.

 idem: isdem Δ2.

in euangelio inquit omomisit D.

inquit omomisit R.

 omne aante uerbum insinseruit R.

otiossum D.

oti'um (in mgin margine osu) R.

omomisit P.

 loquuti V.

pro eo rationem: de eo rationem R.

rationem de eo D.
autem — debueram: ego deberem uehementer V. uehimenter D. debueram omomisit D. hanc sententiam: hanc sentiam P. poterit se Φ. substrahere P. minimum P.

Domini Christi: domini nostri iesu christi V.

christi domini PΔ.
ollim D. et omomisit Φ. hessitaui D. inciderem R. in omomisit Φ. lingua P. dedici D: legi Φ. et omomisit Φ. obtime P. itaque — combiberunt: sacris litteris imbuti sunt V. iura J. GWYNN: iure Ω. literas D. utraque: utroque (in mgin margine z incertus liber hic) D. cumbiberunt P. (corrcorrexit in comb- G) Δ. sermonem PΔ. sermones illorum: studium suum V.

motarunt D.

mutauerunt VΔ.

 loquela: lingua V. lingua aliena P. sicut: sed V. probare PV.

ex saliua: exaliue DP.

ex saliuę V.

 ego sum V. quia, inquit, sapiens distinxi. dinoscetur (γνωσθήσεται LXX) D: dinoscitur Φ. et omomisit V. senssus V.

ueritatis: uarietatis PΔ.

cf apparatum criticum ad TERTULL. De praescr. haeret. 36 p 35,3 Oehler.
quid omomisit Φ. excussatio D. presumtione P.

quatinus DFΔ2.

(ut V.)

 appeto VΔ2. mea — iuuentute omomisit C. quod: quia PΔ. quod obstiterunt: obstiterunt enim V. peccata mea omomisit D. confirmarem: confiterem P. quod: quodque Φ. non ppost ante insinseruit Φ. perlegeram: legeram R. si ppost sed insinseruit D. me: mii.e. mihi R e correctione. credidit D. quod: qui P.

adolescens VRG'.

adoliscens D.

adulescens P.

aduliscens Δ2.

adhuliscens F.

inuerbis D.

in uerbis Φ.

Confessio c. 10. p. 238,1 Wh. in uerbis Φ is defended by Dr. W. Philbin, 'Mise Padraig,' 2 ed., 1961, p. 89.

imberbis WARE.

dedi: didici V.

adpetere ex canonibus restitui:

<peterem uel quid D>

ad(ap-V)peterem CΩ.

 uitare: inuitare R. et — denud- R mutmutilus. uehimenter D.

pertimeo: protimeo D.

ualde pertimesco in rasura, ut uidetur, V.

 palam (in rasura, ut uidut uidetur) aante denudare insinseruit V.

desertis PFC.

n̄non possum de ‖deeritis i.e. non possum de aante deeritis expunxit (z in mgin margine) D:

disertis VRG

.

(non disertus STOKES.)

 breuitate: -tate deest in R.

sermonis VG'.

sermone<m> WHITE.

 diserti breuitate sermonis PAPEBROCH. explicare R mutmutilus.

gestit: gestat P.

gessit Δ.

 animus: animas D. monstrare F.

et aante adfectus insinseruit V.

affectus VPΔ2.

effectus R.
michi datum V. et omomisit RG.

ueruntamen PG.

uerumptamen F.

 uidetur (uideatur R) mihi suspectum; nescio an legendum uidear. proponere P. inscitia C.

lingue (-ę. V) Φ.

(-a G').

 etiam omomisit D. enim omomiserunt DR. (supersripsit) F. sed etiam (scriptum est enim) linguae haud improbabiliter distinguit P. GROSJEAN. et ppost linguae insinseruit F, sed eraserasit. balbutientis RF*. loqui discent V. appetere V. inquit: nos D. in salutem omomisit V.

ratum fortissimum scriptum (z in mgin margine) D.

ratum (raptum R. rata G) et fortissimum (-e G') scripta (a et sequens in in rasura, ut uidut uidetur, V) Φ.

<minist>rata fortissime WHITE2.

Confessio c. 11. p. 238,12 Wh. might be emended as follows: sed - ratum et fortissimum <scriptum> - scripta (viz epistola) in cordibus etc.: K. Mras, Anzeiger für die Altertumswissenschaft 8 (1955), p. 73.

uestris D. ex coniectura, ut uidetur, PAPEBROCH:

nostris Φ.

 sed sed V.

rusticationem (z in mgin margine) DP:

rusticatio VRF.

rusticitatio Δ2.

 creatam scripsi: creata est Ω. et (1) — est: Et rusticatio ab altissimo creata est. — teste eodem sp̄uspiritu dei uiui V.
ego: ergo PRFC. primus mihi suspectum. rusticius PΔ2. profuga: perfuga Φ. inductus D. imposterum V. prouidere: pręuidere V. scio (omomisit V) illud Φ. uelud P. ueniens corrcorrexit in -it D. missericordia D. sursum: rursum P. alleuauit R. summo pariete: sua parte D. fortiter: forte V. retribuendam (-uam P. -ū ex a, ut uidut uidetur, G) Ω. quoque deest R. quae mens R mutmutilus. hominum: humana V.

extimare V.

estimare Δ.
admiramini PΔ. itaque omomisit D. itaque magni R mutmutilus.

qui timetis deum ppost dominicati D;

sed uoci q equae est rethorici praefixum est signum quod uerbis columnam excrescentibus, cum ad uersum superiorem relegantur, praefigi solet. Perhaps we should write, with l and Primasius, at Apoc. 19, 5, qui timetis Deum magni et pusilli. The two dots between deum and rethorici in D might have been taken over from the exemplar, where they could have been a "signe de renvoi" (Père Grosjean, see below). [Fn.: They are found, however, elsewhere in D (22v, 209r, 212r-v) as an ordinary punctuation mark.] The single 'dot ' over the s of uos (line 24) in D, however, which Père Grosjean interprets as the corresponding mark (in the place where the displaced words should be inserted) is almost certainly the hook of the 'apex' by which Ferdomnach marks long vowels and monosyllables, and which he normally places over the letter after the vowel over which it ought to stand (see R. I. Best, Eriu 18, 1958, p. 102 f.); the hairline of the 'apex', here as elsewhere in D, is hardly visible.

 dominicati: domni (domini VR) ignari (gnari P) Φ. rethorici: nethorici Δ2. ergo ppost audite insinseruit Φ. scutamini F. quis: qui R. sapientes esse PVFΔ2. legis: leges D. et (3): in P. detestabilem Φ. prae: de (in margine correxit in ppre) D. reuerantia D. querela VΔ. prodessem omisit D. et: ut Δ (et ex ut, ut uidut uidetur, G'). dignus: uiuus (corrcorrexit in mgin margine) D. humilitate ex -tae, ut uidetur, F.
mensuram P. fidī C. trinitatis: dignitatis (ex -tes) P. oꝑportetoporportet F. consulationem D.

nomen: nomine P.

nomen nomine (nomoine F) FΔ2.

 uibiq: C.

exaga<e>llias dubitanter restitui:

ex‖ağallias (in mgin margine z et incertusincerc‖ertus (sic) liber) D.

exgallias VFC.

ex gallicis e correctione G.

gallias R.

exgaleas P.

pro exangelias accipiunt E. HOGAN, F. R. M. HITCHCOCK.

ex<tr>a Gallias GILBERT.

in domino ego babtizaui D.

ego in domino baptizaui PVRFC.

ego baptizaui in domino G.
eram: etiam Δ.

erumpnas D.

erumpnas V.

erumnas PFΔ2.

erunnas R.

tantas moles: ante moles P.

tante molis VΔ.

 multos: inultos, ut uidut uidetur, D. illam: magnam R. quod: quo P. aliquando ego V. mea omomisit P. numquam speraui: non quia desperaui (disp- P) Φ.
239,14—243,3 illorum paucis omissis adest Ψ.

hẙberione V.

hiberionem R.

hyberionem V2.

 quod aante cotidie insinseruit P. itaque: igitur Φ. V2.

frequent G'.

(frequenter V2J.)

 magis (1): magisq;magisque V. acedebat F. timor dei et timor illius (illis F) Φ, cf J MUIR. augebatur: agebatur P. agebatur: augebatur PF. fides et spiritus augebatur Ψ.

ut: et V.

ut et R.

omomisit P.

in aante monte insinseruit Φ. Ψ (uaria lectio)

monte: mente (corrcorrexit in monte RΔ2)Δ.

 et (2) omomisit D exercitabar PΔ. per pluuiam per gelu R. pluiam D.

mali sentiebam: male sciebam P.

mali (omomisit sentiebam) V.

 in me spiritus VΔ.
et ibi scilicet desunt in Ψ. quadam: quidam G. sibi (deleuit) mihi D. iturus: ieiunans (deleuit) iturus D. et iterum: et terram et (et [2] R mutmutilus) Φ. post — tempus R mutmutilus. responsum audiui V.

dicente R.

dicens G'.

 -ata — prope R mutmutilus. non omomisit φ.

cc. D.

.cc.tos P.

 passos P. fueram nec ibi R mutmutilus. notam G (corrcorrexit manus saec. XVII).

qqquemquam D.

quenquam habebam de hominibus V.

habebam quemquam (quenquam G. quēquam CF) de hominibus PΔ.

de hominibus omomisit Ψ (hominem V4).

 et deinde— donec desunt in Ψ, nisi quod Probus obiter res gestas narrat. et omomisit P. postmodum conuer- R mutmutilus. intermissi D. quo omomisit D.

.ui. annis D.

annis sex φ.

 annis — ueni R mutitlus.

et in uirtute dei ueni ad bonum qui uiam meam dirigebat V

(qui uiam meam dirigebat ueni ad Benum [lege Bonum?] PAPEBROCH).

 dirigebar F.

et nihil: ex nihilo (nichilo G) Δ2.

R mutmutilus.

 metuebam R mutmutilus. donec omomisit F.

illa die qua (die omomiserunt PΔ [addidit manus saec. XVII in C].

qua omomisit R.

adquāquam G):

mox cum V.

 ad eam ppost perueni insinseruit V. nauis omomisit V. de loco suo R mutmutilus. inde PVRFC. (retinendum censet P. GROSJEAN.) nauigare Φ: nauigarem D. de Ψ non constat.

et gubernator PC. (fortasse G a cante correctionem; ppost gub- R mutmutilus):

et gubernatori DFG'. Ψ.

gubernatori autem V.

 illi omomiserunt VG' (exstat rasura). Ψ. acriter: hac artis P.

indignatione: interrogatione (corrcorrexit in mgin margine) D.

indignationem R.

 -quam tu nobiscum R mutmutilus.

adpetis P.

appetas V. V2H.

adpetas Δ.

 audissem Φ. seꝑauiseperaui D.

ut: ut et PΔ2. (et s ssupra scriptum) F.

et ut V.

et u (cetera usque ad mutmutila) R.

ut aante ad insinseruit P.

ad omomisit G.

 tegoriolum D: tuguriolum ΦΨ. ubi: ibi G. hospitabar Ψ. itenere D. antequ (-am — 10 orationem mutmutilus) R. unum — exclamabat: unum (sequente spatio) clamare ex illis fortiter R. et omomiserunt ΦΨ.

exclamare VF (cf clamare R).

exclamantem: G'Ψ.

 ueni cito R mutmutilus. uocabant P. reuersurus (s aterum incertum) R. sum — coeperunt R mutmutilus. dicere omomisit R. recepimus ΦV2β et aante fac insinseruit Φ. amicitiam quo modo R mutmutilus. quo modo distinxi: quomodo ω.V2. quo modo uolueris: quolueris C. et — nauigauimus desunt in Ψ, Probo tantum de rebus gestis mentionem faciente. in omomisit R. itaque omomisit V.

reppuli sugere mammellas eorum D:

reppuli sugire mammas eorum V.

repulis fugire māmasmammas illorum RF.

repuli fugere manus illorum P.

repulsus sum fugere amicitias illorum Δ2.

 timorem omomisit V. timorem dei R mutmutilus. sed omomisit G (exstat rasura).

ueruntamen G.

uer̄am̄ P.

uerū tam̄uerum tamen F.

ab — fidem: speraui ab illis ut mihi dicerent ueni in fide Φ;

sed cf Probus: sperabat illos ad fidem Christi uenturos.

 Iesu omisit V. Probus. quia: -a deest in R. ob omomisit Φ. obtinuit VR. (t in fine eraserasit) F. et — nauigauimus omomisit D. protimis P.
post tridu- R mutmutilus. terra P.

xxuiii D. uiginti et octo P:

uiginti et (omomisit F) septem VΔ.

 disertum D.

et cibus: cibus autem et potus V.

R mutmutilus.

 defuit: defecit V. illis: nobis V. famis P. (e ex i, ut uidut uidetur, G') Δ. super: in R. eos: nos V. alia Φ. et alio die: tunc Ψ. michi guber- (cetera mutmutila) R. est omomisit D. quia ppost dicis insinseruit Ψ (paeter V2β. pro nobis orare non potes D. orare omomisit P. ora pro nobis aante quia insinseruit V.

nos omomisit V.

a omomiserunt VRG.

nos a omist Ψ paeter V2.

 est omomiserunt DPRF. umquam aante ut transposuit D.

enim: uero V.

enim uero P.

(ego enim: tunc Ψ.)

 confidenter Ψ (cf supra pagina 27): euidenter Ω. conuertemini D. ex fide omomisit V.J. ex toto corde omomisit D. et ppost fide insinseruerunt PΔ2. V2. uestro ppost corde addaddidit R. illi in(im- G) possibile PΔ. quia — illi: cui nihil est inpossibile D. ut: et P. cybum PF.

mittat uobis cibum V.

mittat cibum nobis R.

uobis ex nobis P.

nobis RF.

 satiemini Φ.W. abundat FΔ2. Ψ (sed hab- V2CD). et omomisit Φ. ergo aante deo insinseruit V. et aante ecce insinseruit P. apparuit omomisit Φ. ueniebat aante ante insinseruit V. interficerunt D. ibi: ubi R.

.ii. D.

duas ex duos F.

 et (l) omomiserunt VΔ. et (2) — relicti deest Ψ.

canes: carnes PΔ2.

(carne G').

repleti: releuati PΔ2.

reuelati VRF.

 illis: eis G. defecerunt et omomisit D. relicti D: derelicti Φ. h̄haec D. post hoc omomisit Ψ. sumnas F. honorificatusum V. et — habuerunt omomisit D. hęaci.e. hac e hęc corrcorrexit F. habundanter (abundanter RΔ2. habundantuer ex -inturi.e. habundanter ex habundintur corrcorrexit , ut uidut uidetur, F) cibum (cẙbum PF) habuerunt PΔ.

etiam: sed etiam V.

(et V3; de Ψ non constat.)

 mel: semel P.

siluistre D.

siluestrum P.

inuenierunt D.

deinuene- R.

 optulerunt P. unum R. hoc aante immolaticium insinseruit Φ.

immolaticium V2.

immolatiumFG'.

im(in- R) molatiuum RC.

immolaticum D MUIRB:

immolatum PV.

 nihil exinde P.
nocte omomisit D.

me temptauit R.

tentauit V4.

 sathanas VR. quod: cuius G', cf V4.

quamdiu D.

quādiuquamdiu VRC.

 fuero: fueram (-ro e correctione G) Δ. in hoc corpore fuero V4. corpore, et interpunxit ESPOSITO.

et cecidit: cecidit enim V4.

cicidit D.

 uelut V. saxa ingentia Φ. MUIRBN. et — filii folium excidit in V. menbrorum R. mebrorum C.

meorum omomisit D.

(erat in V teste PAPEBROCHIO.)

p̄ualenspraeualens D:

p̄ualuipraeualui Φ (de V testatur PAPEBROCH).

non consonat Ψ, sed cf et omnium membrorum meorum uires abstulit V4.

et quasi comminuens iam omnia membra eius MUIR.

ita ut nichil membrorum suorum posset mouere V3.

sed unde me uenit ignaro in spiritu ut Heliam uocarem dubitanter scripsi:

sed unde mihi uenit in spiritum ut Heliam uocarem D:

sed unde me (mihi G') uenit ignarum (ignoro G') in (et RF) spiritu Heliam uocarem (-re P G') PΔ:

sed unde me uenit ignoro in spiritu ut Heliam uocarem Ψ.

(sed unde uenit ignoro ut spiritu Heliam inuocarem v, cf inuocato Helia MUIRB. inuocans Heliam IOCEL.)

 inter haec (Φ). Ψ: in hoc D. in caelum aspiciens solem oriri uidebam V4. cęlo (caelo C) (Φ). solem in cęlo R. orire P. dum: cum V4.

clamarem Dv. V4:

clamabam PΔ.

Helia Helia V4.

heliam heliam vΔ.

heliam DP.

 totis aante uiribus insinseruit v.V4. meis in rasura, ut uidetur, G. et aante ecce insinseruerunt PRF. illius omomisit P. decidit: cecidit Pv.V4. omnem omomisit D. grauedinem v. domino omomiserunt v.V4. subuentus — tunc omomisit D. eius: eus R. eius iam omomisit V4 . clamauit (Φ). pro: in V4. quod: quia V4. p̄suraepressurae D. sicut — uobis deest Ψ. in illa die omomisit D. illo R. testatur omomisit D. (testatur pro inquit et uice uersa v.)
qui (1) — annos omomisit D (z in mgin margine). qui (2) — iterum R mutmutilus.
et — eorum ppost habuimus in v. movltosi.e.multos e moltos corrcorrexit G.

multos annosΨ.

annos <non> multos WARE. O'CONOR.

 adhuc omomisit Ψ. prima — cum R mutmutilus. prima nocte Ψ. itaque deest in Ψ. autem deest in Ψ. dicentem mihi omomisit D.

dicente F.

dicens G'v. Ψ.

 mihi — mensibus R mutmutilus.

duobus mensibus Ψ.

duobus autem mensibus D:

duos menses PvFΔ2.

nocte illa sexagensima D. (-esima) v ex Usserio:

sexagesimo die Ψ:

nocte illa sexagesimo (-essimo C) die PFΔ2.

 -simo — liberauit R mutmutilus. eorum: illorum P.
etiam in itinere deest Ψ.

etiam: et ecce P.

ecce Δ.

(in itinere autem v.)

 itenere D. praeuidit: (prouidit v.) nobis — igne- R mutmutilus. cybum P.

decimo Ψ.

x decimo Di.e. x aante decimo expunxit:

xiiii. P.

quarto decimo vΔ.

 die peruenimus R mutmutilus. (praeuenimus v.)

homines Pv.

ad omines R.

ad homines Δ2. MUIR(Prob). defendit BURY:

omnes DF.

 sicut — homines omomisit F. sicut — habuimus deest Ψ. xx et uiii DP. dies per omomisit D. dies per desertum R mutmutilus. disertum D. faecimusi.e. e facimus corrcorrexit D. (peruenimus: praeiuimus v.)

homines P.

ad homines Δ2:

omnes DvR.

 cybo P. uero nihil R mutmutilus. (ppost habuimus insinseruit et — eorum v.)
(et omomisit v.)

Britannis D.

brictanniis P.

brittanniis (-aniis Δ2) Δ.

Brittannia Ψ. (v);

cf 248,23 sq.

 cum parentibus R mutmutilus.

susciperunt D.

(exceperunt v.)

 -runt — uel R mutmutilus. ppost ut (2) rasura, ut uidetur in G. modo: sic Ψ.

ego: me PFΔ2.

omomisit vR.

de Ψ non constat.

 tribulationes ex -atas F. quas —pertuli deest Ψ. nusquam ab R multilus. nusquam: numquam Pvδ.Ψ. illis: stis (i.e. istis), ut uidut uidetur, R. discedere R. scilicet deest in Ψ. (ibi uero V2 .) uidi ppost 17 innumerabilibus D.

uisu (Φ),

cf uidit uisionem W:

sinu D.

nocte PΔ.

(de nocte v.)

de Ψ non constat.

 uenientem qu- R mutmutilus.

cui nomen uictoricus D:

uictoricius nomen PΔ.

(Uictricius nomine v.):

Uictoricum (Uictorem V4) nomine Ψ.

 -merabilibus et R mutmutilus. et dedit: occidit P. unum R. his: illis (Φ).

cortinentem P.

hoc continens Ψ.

 continentem — uo- R mutmutilus.

hiberionacum P. (hiberio na//cum F) Δ.

Hyberionacum D.

Hiberionum Ψ.

(Hyberionarum v.)

cum vΔ.

dum D:

tunc P.

 (cum recitabam restitui inΨ, sed uide uaria lectio.) epistolae omomisit Ψ. enim ppost putabam insinseruit D.

ipso momento v. (moment[ R) Δ. Ψ.

ipso momente P.

ipse in mente D.

 audiui P. uocem ipsorum audire Ψ. ipsorum: illorum R

silua C.

-m deest in R.

Vocluti scripsi cum R. THURNEYSEN et T. F. O'RAHILLY:

focluti D. (v ex Usserio):

foclut(h), ut uidut uidetur, Ψ:

uirgulti uoeluti Φ

(uirgulti uelutique P.

uirgulti ... V teste PAPEBROCHIO.

uirgulti ueluti R.

uirgultiq;uirgultiq; F.

uirgulti uolutiq;uolutique Δ2, sed puncta sub uoluti in G).

occidentale Dv:

occidentem PΔ.

 exclama- R mutmutilus. quasi — ore omomisit D. hore PF.

sancte deleuit R. A. S. MACALISTER (Journ. R. Soc. of Antiquaries of Ireland 62 [1932] 25 f.).

sancte puer D (v ex Usserio). V3πCorrected by Bieler from V3Tin in Addenda, p. 314.:

sanctum puerum PΔ.V2.

(ex interpolalione liturgica sancte puer Patrici V3Dg.

sancte Patrici V4:

sanctum puerum Patricium V3Gr Γ.)

 uenias R mutmutilus.

ambulas D:

ambules (Φ). Ψ.

 inter nos ambules R.

amplius: uald ampliusi.e. uald aante amplius expunxit D.

-plius R mutmutilus.

expertus D:

expergefactus (Φ). Ψ

. annos plurimos (-os ex -us F) (Φ). praestitit: prestet P.

illorum: eorum (Φ).

desinit Ψ.
scit: sit F.

peritissime (z in mgin margine) D.

peritissimi P.

peritissimis vΔ2.

ꝑritissimisperritissimis F.

perterritus R.

<audiebam quosdam ex spiritu psallentes intra me et nesciebam qui essent> quos ego audiui ex V4 dubio iure suppldubio iure supplevit v.

fortasse: apertissime (uerbum suppleri potest ex 242,21).

intelligere PvG.

intelligire, ut uidut uidetur, R.

postremum (Φ):

posterum D.

effitiatus P.

efficiatus D:

affatus vΔ.

effatus STOKES, cfconfer llinea 12 (Δ2).

qui dedit pro te animam suam Pv.

qui pro te animam suam RF.

qui pro te animam suam posuit Δ2.

 ipse — te omomisit (Φ).

expertus D:

expergefactus PΔ.

 gaudebundus PΔ. (et sic euigilaui v.)
(uidi: audiui v.) (eram: erat v.) quasi omomisit C. super me omomisit D. stupepam R. admirabar (Φ).

in me orabat: oret in me PΔ

(oraret in me v.)

ad: at R.

omomisit P.

 posttremum P.

effitiatus P.

efficiatus D:

effatus Δ2.

effactus F.

effectus R.

(dixit v.)

spiritus: episcopus DRFC.

sp̄sspiritus (s prius e corrprius e correctione) G.

(se esse Spiritum v.)

expertus: exceptus P.

(omomisit v.)

 sic ppost et (2) insinseruit P. infirmitatem (Φ).

orationis nostrae Dv.

nostre orationis Δ:

nostram orationis P.

nam quod D:

nam quid (numquid FΔ2, sed corrsed correctio in G' et a manu saec. XVII in C) (Φ).

 inerrabilibus D. quae: qui P.

exp̄miexprimi D.

(exprimere v.)

possunt D.

possum v.

potest PΔ.

 dominus: deus C. est ppost aduocatus insinseruerunt PvF. (et ipse ppost noster insinseruit v.)
et — 244,13 illam omomisit D (in mgmargine manus recentior: multa desunt). tem‖tatusF. episcopate meo P. ppost meum uerbum excidisse suspicatur BURY.

utique: utque C.

(nonnumquam v.)

 in aante illo insinseruerunt vΔ. sum omomisit P. et omomisit P. in aeternum: et internum R.

labe PRC.

labe sequente rasura F.

labēlabem G.

labem v.

 obproprium P. deo P. reputetur: deputetur R.

occasionum PΔ.

(occasio: nam v.)

corrcorrexit WHITE.

 uero ppost annos insinseruit R.

xxxta P.

.xxx. R.

 et ppost me insinseruit Δ.

antequam vRF:

ante quod PC.

ante qamquam (ex qdquod?) G'.

nescio an scripserit Patricius antequod ( = antequam), cf E. LÖFSTEDT Vermischte Studien zur lateinischen Sprachkunde u. Syntax, 1936, 20.

 ancxietatem R. (nc corrcorrexit in mgin margine) G. meo finit R. in una: incina G. habeam Δ2. annis (-os ex -is G) δ. xu. P. in incredulitate: in crudelitate F.

hiberione G.

(Hyberionem v.)

 donec — deficiebam omomisit P.

hoc vG:

hec P.

hęc FC.

qui: quia vFC.

qa G.

 curas vδ. autem punctis subditis i.e. expunxit G. (autem tunc omomisit v.)
uidi incincipit D. uissu D. <scriptum quod> scriptum erat BURY. diuinum omomisit D. dicens G'v. uidimus: audiuimus D.

designati Dv:

dei signati Pδ.

Deisignati (i.e. θεοσφραγίστου) interpretatur MAC ERLEAN (cf. D. S. NERNEY I.E.R. 71, 1949, 5041), fortasse recte.

Dei signati (Pδ) might be correct. Carney, l.c., p. 109, would read Dei <<de>signati, but signati = electi is found, for ex., in Apoc. vii, 4 ff. I have re-interpreted the entire passage in Doctrine and Life, 1961, p. 132.

sibi D:

ibi (φ),

an s<i> ibi? cf LEUMANN-HOFMANN p. 783

 iunxit (φ). uerba quasi — iunxisset glossam esse suspicatur P. GROSJEAN.

tanguit bis D.

(tanget posteriore loco vtangit AASS online.)

 qui (2) omomisit P. (quasi qui omomisit v.) pupilla P.
iccirco G. ut: et P.

inpediret D.

inpe*diret G.

inpenderet FC.

quam s ssupra scriptum G.

qua D.

 meo..opere G'v. domino omomisit (φ). dediceram D. in me omomisit D.
conscientia mea: conscientiam P.

teste deo abeo D.

testem deo habeo P.

testem deum habeo vδ.

 mentitus: mentius P. uobis omomisit (φ).
sed — 245.28 ultra est omomisit D (in mgin margine manus recentior: desunt plurima). doleo: deleo F. talem P. ego: ergo C.

defensionem vδ:

dissensionem P.

 interfui: inter. P.

brictanniis P.

(Britanniis v.)

orie<ba>tur BURY:

orietur (φ)

pro me pulsaret δ.

(pulsetur pro me v.)

dandus: datus F.

(promouendus v.)

 ille P. coram: curam P. malas P.

et (2): ut P.

(in v.)

 puplice Δ2.
non omomisit F. (hanc: hunc v.) (audenter — fuisset non consonat v.) audienter F. scit: sit F.
confitenter F.

uiuentem (φ);

sed uiuam (cumVLVetere Latina) Secundinus.

tanta diuinitatē (uirgula incerta) cooperasti P.

tantam diuinitatemtantā diuinitatē (-am -em C) coop(er)uisti δ .

(tantam diuinitatem denudasti v.)

tantam diuinitatem aperuisti WHITE.

tantam diuinitatem comparasti GROSJEAN.

tanta diuinitate comparuisti ipse temptabam, cf uaria lectio ad 246,28.

 in omomisit F. in gentibus constanter omomisit v.

exaltarem v:

exultarem Pδ;

cf uaria lectio ad 251,19.

 loco eraserasit G. (in quocumque loco v.)

etiam ppost non insinseruit P.

(nec tantum v.)

 praesurisp̄suris P. et: ut F.

audierit (φ);

malim adiuuerit.

 et ppost ut insinseruerunt vδ.

et in: in F.

sim Δ2 (in exemplari uidetur fuisse etsi in = etsi in).

 (inscius et omomisit v.) eum ppost mirificum insinseruit P.

auderem adgredere P.

(auderem aggredi v):

audirem adgrederer F.

adire adgreder C.

adire aggrederer G.

 imitarer G'v.

quispiam PFC.

quospiam (o e correctione) G.

(omisit v):

correxi; cf 250,10.

praenuntiaturos v.

prenuntiaturus PΔ2 .

prenuntiaturum F.

 ḡntib; F. ut ppost ergo insinseruit Δ2.

subpletum P.

(quod sicut uidimus ita suppletum est v.)

 euangelium (a ex u, ut uidut uidetur) F.
longum incincipit D. per: pre P.

pissimus D.

piissimus ex possimus F.

 deus: dominus P.

<me> ppost saepe insinseruit PAPEBROCH;

potius in 3—4 scribendum animam meam, nisi obiectum subintellegi debet.

 et de: ex vδ.

periculis xii D:

duodecim periculis (φ).

 qua: quibus (φ). exp̄mere D.

et ppost nec insinseruerunt Pδ.

(ne iniuriam v.)

deum: dum δ.

(dominum v.)

 habeo omomisit D. ut — indulgeret omomisit D. me omomisit P.

ideo tamen uix sanum.

omomisit v.

idio<tam> tamen WHITE (1905);

idiotam (1918);

cf Act 4,13.

creber admonere non sine dubitatione scripsi:

creuerat monere P.

creber admoneret F.

(creberrime admoneret v.)

creberrime admonuit Δ2 .
erat: erit P. deum omomisit P. tam (1): tam̄ P.
(illos: illic v.) (aliquantos v.) adquieui: adquesiui F.

ui*cit G.

(uicit v.)

restitit Δ2.

(restiti v.)

 et aante ut insinseruit P. (ut ego: quatenus v.) (Hybernas v.)

audirem Pv:

aurem (corrcorrexit in haurirem G) δ.

 obproprium P. persecutionis FC.

aante ingenuitatem insinseruerunt me PF,

me et v.

 utilitatem C.

promptus v.

p(ro)ptus F.

proptus C.

p(ro)mtus G.

prumptus P.

 incunctantueri.e. ex incunctantur corrcorrexit F.
quia incincipit D. renascantur (φ). et — consummarentur omomisit D. consumarentur P. ut s lsupra lineam F. illi sequente rasura G. ppost ad rasura 2 litterarum in G. ueniente C. sumsit D. sicut — terrae omomisit v. promisserat D. profetas D. suos: suas ‖(nouum folium) suos F. ad — dicent ppost 247,1 in eis utilitas D. te omomiserunt Pδ.

ueniunt D.

ueniant P.

extremo P

nescio an recte, sed cf supra l. 26.

 falso D. conparuerunt P. (a s ssupra scriptum inter r et u priore loco G) δ. et aante patres insinseruit F. utilitas in eis (φ). (lumen in: in lucem v.) (usque ad ultimum terrae v.)
expectare: aspectare F.

pollicitur C. (corrcorrexit in -etur)G.

polliciter F.

et ab austro et ab aquilone aante et (1) insinseruit D.

et omomisit δ.

abraham PΔ2.

habraham F.

issac D.
itaque omomiserunt vδ. quidem omomisit D.

diligentes F.

dilegenter D.

 piscari vG'. praemonet: permonet P. et docet omomisit (φ).

fieri omomisit Pδ:

incertum est quid Patricius scripserit, cf apparatum biblicum.

 piscatores: peccatores F. iterrum F. dicit per prophetas omomisit D. ego ppost ecce insinseruerunt vδ. piscatores: peccatores F. deus: dominus (φ). oportebatur Pδ (-at G'). copiossa D. et (2): ut vδ. babtizarent D.

exortarent P. (-tur G) δ.

(exhortarentur v.)

 populum: p(ro)pt P. indegentem D. dissiderantem D. inquit omomisit D. (rasura 5 litterarum post dominus) G. admonet Pδ. (admonens et dicens v.)

ergo nunc omomisit P.

nunc omomiserunt vδ.

 babtizantes D. eas D: eos (φ). docentes — saeculi: reliqua usque dicit saeculi D. obseruare: seruare Pv. (mandaui: dixero v.) consumatione F. dicit omomisit D. (ergo omomisit v.) babtizatus D. (qui — condempnabitur omomisit v.) et — 248,5 uiui: reliqua sunt exempla D. mondo P.

praenuntiat PF:

prenuntians vΔ2.

 uestri (1) incincipit V. iuuenes: filii Δ2. iuuenes uestri omomisit F. somnia bis P. prophetabant P. in omomiserunt PVF.

osee V.

osę F.

oseę. C.

oseae PG.

 plebem meam semel tantum PC. misericordiam consecutam semel tantum PC. dictum est eis P. pleps C.
unde incincipit D. dei omomisit D. habuerant φ. nissi D. idula D. et omomisit V. nunc omomisit D. quomodo: quo C.

facta: fecta PC.

effecta V.

perfecta FG;

cf Luc. 1,17.

 nuncupatur Pδ. filii scottorum: filiis cottorum F.

scottorum: c eraserasa in C.

sc̄orumsanctorum D.

 flliae: filii P. et (2) omomisit F. esse: ipse (-ę G) δ.
et — 251,13 uestris omomisit D. scotta benedicta V. s*otta (c eraserasa) C.

genitiua F.

gentiua C.

omomisit V.

adultera F.

-a in rasura G.

 namque ppost insinuauit insinseruit V. nuntio: nutu Δ2. eam: etiam δ. esset: permaneret V. Christi omomisit F.

ipsa: sic V.

fortasse: ipsa<m>; cf 4 Esdr 8,47.

 sexta ex -o P. ita hoc: similiter V. sponte: uoluntate V.

sed et: immo V.

et omomisit C.

persecutionuemi.e.perscecutionem e persecutionum corrcorrexit F.

persecutiones V.

patuntur V.

patiantur δ.

 improperia: inp(ro)piainpropria F. apparentibus C. nihilominus: nihil hominus PC.

ex illis scripsi:

et (omomisit P) illas (illa sequente rasura G) φ.

et illae WARE.

 ad omomisit P. et: ut P.

asidue V.

assiduę G.

adsiduę C.

perferunt: perseuer̄ F.

persuaserunt Δ2.

 suis: meis δ. etsi uetantur: et (omomisit Δ2) siue tantum φ. corrcorrexit PAPEBROCH.
ppost uoluero rasura ca 11 litterarum in G.

amitere V.

imitare P.

 ut: ita P.

britanniis P.

brithanniis V.

 ad omomiserunt Pδ. fratres ex fratribus, ut uidetur, G. ut omomisit P. spiritus P. futurum reum me: reum futurum V. perdere: pendere C. incoaui P. me: michi V.

esse cum scripsi:

essem com P.

essemq;essemque cum V.

esse mecum (meum F. m [1] eraserasiti.e. eum ex meum corrcorrexit G) δ.

 ressiduum F.
memetipso F. corpe V. nitantur P. subuertitur P. praeposita: proposita Δ2. ficta P. domino: deo G. ad omomisit P. illecebras VG.

inlicitate: in infelicitate V.

inlicite (e in rasura aliquot lifterarum) G.

 quare scripsi: qua re φ. uitam — egi: ego uitam perfectam non didici V. et ceteri: ecceteri (e [3] ex x?i.e. ecceteri ex eccetxri corrcorrexit?) P. in conspectu: inspectu F. ipsius: eius V.
silebo: similabo P. quae: quem F. monstrata: ministrata (i.e. munstrata) Vδ. fierent: fuerunt (-ant G) δ. tempora ex -e, ut uidut uidetur, F.
autem: ego quidem V. debuero δ. et aante neglegentiae insinseruit V. et omomisit P. non omomisit P. irascetur C. et (l): ut P. quod: quid F. sicut spiritus: spiritus nichilominus V. mihi: mei V. uidet P.

pro: per PVFC.

p(ro) ex ꝑ G'(?).

 de statu: detestatu F. multe P. hanc: hacP.

prohibebam P.

ꝑhibebant C.

postergum PC.

posttergu G.

post tergum VF.

 meum: in eum P. narrabam P. dicebam P. mitit V. periculum Vδ. causam P. malitiae: militiae P. testor: testator F a cante correctionem.

intelligi G.

intellexi F.

intellige GROSJEAN.

 in me: ut me ut uidut uidetur, F. sapit: capit δ. ppost ante rasura in G
insinuaui: insuaui (corrcorrexit in insinuaui G) δ.

roborandam ex -um P.

roboran‖randam F.

 uos: nos P.

immitemini V.

imittemini F.

 hoc: hęc V.
scitis: citis P. inter — sum: conuersatus sum inter uos V.

inter: apud Δ2.

inter s lsupra lineam F.

 in (1): et δ. in (2) omomiserunt VC.

quos P;

cf uar lectuaria lectio ad 248,14; 252,1.

 ego habito V. praestaui: prestiti V. nemen F. ne: nec P. blasphemetur V.
sum: ut P. in omnibus: nominibus VFC. seruare me: seruarem P. et (1) omomisit V. reliogiosis V. ultronea: ultro P. altere V. hornamentis V. reddebant F. aduersum G. quur P. hoc: ego G.

spem perennitatis: spem perhennitatis VG.

semꝑ ennitatis P.

spem perennitatis F.

spere perennitatis C.

 ita ut omomisit P. <non> inserui. aliquo: alio P. meo ppost titulo insinseruit P. infideles V.

<non> caperent WARE.

<non> ca<r>perent PAPEBROCH.

 minimis V.

dare P.

darē FG.

detrectare G'.

detractarent P.
aliquao F.

dimedio C.

dimidium PG'.

 clericos: cleros P. modicitatem: mollicitatem P. si poposci omomisit P. camenti P. aduersus me: michi V. uobis. Magis recte distinxit WARE.
et aante ego insinseruit P. pro omomisit V.

caperet φ.

corrcorrexit PAPEBROCH.

ad exteras: ad (d e corrcorrectione F) extras (e ssupra r G) δ.

ad dextras P.

 qui: quid P. consummaret: in fide confirmaret V. lacunam ppost omnia indicaui.

generaui: generari F.

gessi V.
interhim (h eraserasit) F. regibus dabam V. praeter: propter δ. mercedem dabam V.

nihilominus: nihilhominum P.

nihil δ.

me cum: me tunc cum V.

mecum et P.

 cōmitibus F.

auidisse V.

audissime P.

 cupiebam δ. nondum: nundum P. quę cumq; G.

illa ex -ud G.

omomisit V.

me ipsuin: meipso F.

me C.

uixerunt VF.

n s ssupra scriptum P.

 xiiii. P. de: a V. reditum V. est: esset P.
quatum C. ppost ego rasura 3 litterarum in G. iudicabant: indicabant δ. quam: quod, ut uidut uidetur (eraserasit) G. xv P. frauamini (ex -emini, ut uidut uidetur) F. deo P. potens ex poteris, ut uidut uidetur, F. est (2): enim V.

inpendat P.

impendam ex -at, ut uidut uidetur, G.
ecce incincipit D.

occasio Pδ.

occassio D:

causa V.

 adulationis— scripserim omomisit D. adolationis P. spero — uestro: sperarem (serarem F) uestrum φ. mihi ppost enim insinseruerunt PVFG. nondum — promisit omomisit D. nondum: nundum P. numquam: non D.

exaltatum: exultatum δ.

exaltatus sum D.

 michi hoc V. certissime quod mihi omomisit D. cū‖uenit P. aante quam rasrua 2 litterarum in G.

diuitiae et diliciae: dilicię et diuicię V.

deliciae et diuitiae G'.

dilitias et diuitias Pδ.

 et (2) omomisit P. pro nobis fuit pauper V. uero omomisit δ. infelix F. quotidie D. spero: sperno Δ2.

internetionem VF.

internitionem P.

occassio D.

occasio (nē s lsupra lineam addaddidit) G.

 sed — 253,9 euaseram omomisit D.

qui: quia VFC.

qui sequente rasura G.

 dicit: ait V.
commendo nunc G. PPagina 252: lineae huius paginae perperam numerantur in editione Whitei. quo: qua P. legatione (uirgula, ut uiduidetur, erasa) G. ad: de P. ministris P.
omibus P. quae: qui P.

retribuat δ.

retribuet P.

 ualeo: uideo δ.

scrutatur P.

scrutabor δ.

 donaret et mihi P. et omomisit δ.
quia (qua ex quia, ut uidut uidetur, G') propter δ. contingunt Vδ. deo:dn̄sdomino V. numquam: umquam P. ammittam P. suam: meam C*. adq; siuit F. ergo ppost oro insinseruit V. perseuerentiam F. illi <me> PAPEBROCH. testem fidelem: testimonium fidele WHITE2.
aliquit P. umquam imitatus (inmitatus F) sum: inuitatus sum unquam V. igitur ppost peto insinseruit V. illi: illū (ū in rasura) G. illi — 257,23 exporta- folium excidit in V. (ut aante det insinseruit v.)

ipse (e in rasura) G.

ipsum C.

(ipsa v.)

 sepultura vG.

misserissime F.

miserri*me G.

(miserrime v.)

 mēbra C. asꝑsis C.

comederem P.

comederunt F.

comederint (ex -unt) G.

(comedant v.)

incurrisset Pδ.

curae sit v.

occurrisset HITCHCOCK.

 resurgimus P. gloriam P.

futuri P:

futurae δ.

creaturae v.

quoniam — sumus: quam ex ipso regnaturi sumus P.

omomisit F.

(quoniam ex ipso et per ipsum et in ipso sunt omnia: ipsi gloria in saecula saeculorum amen. In illo enim regnaturi sumus v.)
quem: quam P.

<ipso> suppleui.

deo aante iubente s ssupra scriptum G.

(illo insinseruit v.)

 cottidie F. et aante neque insinseruit C. qui (1) eraserasit, ut uiduidetur, in G. uerovmi.e. uerum e uerom corrcorrexit F.

fecerit Pv:

fecerat (corrcorrexit in -it G') δ.

 quomodo — aeternum omomisit C.

manet v.

permanet P.

manebit F.

permanebit G.

 patri omnipotenti P. et (3) omomisit P.

iterum iterumque: iterumqui P.

(iterum atque iterum v.)

 testificabor P.

quia v:

qui Pδ.

 praeter: propter G. illius: ipsius P. umquam: numquam P.

redirem ad gentem v:

redderem (-e P) agentem (-e P) Pδ.

unde v:

unde autem Pδ.
sed incincipit D. indoctus: et doctus P. (Hyberione v.) pussillum D. egi: ego δ. secundum: sc̄msanctum Δ2.

dei placitum omomisit D.

(placitum Dei v.)

creditur F.

(credatis v.)

 donum omomiserunt Pδ. (donum dei: deus v.)

hucusque uolumen quod patricius manu conscripsit sua: septima decima martii die translatus est patricius ad caelos D.

EXPLICIT LIBER PRIMUS INCIPIT SECUNDUS F.

EXPLICIT LIBER .I. INCIPIT (LIBER addaddidit G) .II. Δ2.
APPARATUS BIBLICUS

cf Is 59,13 recessimus a do deo nostro HierLXX : auersi sumus ne iremus post tergum di dei nostri VULG cum HEB. LXX;

cf Deut 32,15.

Gen 26,5 et custodiuit ( AugCiu Dei 16,36 Phillat [ἐφύλαξεν LXX]: custodierit VULG) praecepta <mea A> et mandata mea (et seruauit praecepta mea et iustitias meas Aug saep saepius );

similia passim.

Is 42,25 et superduxit super eos iram animationis suae Cypr (cf Apoc 14,19.20 [Vict-HierYX] misit in torcular irae animationis di dei ).

et induxit super eos iram furoris sui HierLXX. (induxit etiam m):

et effudit super eum indignationem furoris sui crypt VULG .

ad iram indignationis suae V (pro ὀργὴν θυμοῦ αὐτοῦ) cf ARAB et Ps 77,49; 2 Par 29, 10 (LXX).

Ier 9,16 et dispergam eos in gentibus.

Tob 13,4 dispersit uos inter gentes (in illis Monac Regin Sangerm ).

usque ad ultimum terrae (Act 13,47) u uide Conf 38; cf Conf 11; Epist 6.

cf Luc 24,45 tunc aperuit illis sensum (sensum illorum a . adaperuit eorum sensum Iren . adaperti sunt eorum sensus d . αὐτῶν τὸν νοῦν GR );

Bar 1,22 in sensum cordis nostri maligni (Ier 4,19 sensus cordis nostri);

Heb 3,12 ne forte sit in aliquo uestrum cor malum incredulitatis (iniquitatis d e );

cf Act 16,14 cuius dns dominus aperuit cor (sensum gig ).

 conuerterem — meum (Ioel 2,12.13) u uide Conf 19 (241,1—2). Luc 1,48 respexit humilitatem meam r1 , ut uid uidetur . (anicillae suae VL —om fere omnes . VULG).
2 Cor 12,1 non expedit quidem c f m r t VULG pr praeter D : non expedit mihi d e Ambr Sed D (DEKL alalii)gr Greek New Testament, MSS DEKL et alii (mihi quidem g O*).

in terra captiuitatis meae: 2 Par 6,37; Tob 13,7 et passim;

cf Conf 33 (245,8).

Is 25,1 exaltabo te et ( om omisit crypt HierHEB cum HEB.LXX) confitebor nomini tuo crypt HierHEB. VULG: glorificabo te, laudabo nomen tuum HierLXX.

Ps 88,6 confitebuntur caeli mirabilia tua dne domine .

Act 2,5 ex omni natione quae est sub caelo Aug saep saepius . SacrGelas 156 Wilson. D: ex omni caelo est c p VULG pl plurimi ; dissentiuntVetLat cett ceteri . VULG alq aliqui .

sub omni caelo Dan 9,12.

Phil 2,10—11 et dedit ( Aug Vig Nou Ambr Hier Cassd [ἔδωκε Clem ]: donauit VL. VULG) illi nomen <quod est m Aug Hil MissRom A D F V vg > super omne nomen, ut in nomine ihu Iesu omne genu flectatur caelestium <et (cum GR, d e g mS Irenµ A B C D pl plurimi : om omiserunt c dem diu f g gig mΣ t TEST —om fere omnes F Θ K L M P R W Z* vg > terrestrium et infernorum (et infernorum om omisit Iren ) et omnis lingua confiteatur <ei Iren ) quia (quoniam d m ) dns dominus ihs Iesus xps Christus in gloria est di dei patris.

Cf Matth 28,18 data est mihi omnis potestas in caelo et in terra VetLat pl plurimi .VULG;

Eph 1,21 supra omnem … potestatem … et omne nomen;

Ioh 20,28 dns dominus meus et ds dominus meus.

Act 10,42 iudex uiuorum et mortuorum.

Rom 2,6 qui reddet unicuique secundum facta ( VictTun ap Ambr IV appendix, 760: opera VetLat cett ceteri .VULG ) sua ( g Orig Cypr Aug Ambrst Hier Sed Faust Gild D Θ: eius c d e VULG cett ceteri ).

In Matth 16,27, unde apostolus hausit, legitur facta ff1. factum e (opus uel opera VetLat cett ceteri .VULG); sua d r2 Faust (opus suum g2 δ μ: eius uel eorum VL cett ceteri .VULG ).

Tit 3,5—6 per lauacrum … sps spiritus sci sancti (per spm spiritum scm sanctum d e g Lucif Ambrst cum [D* E* F G] gr Greek ) quem effudit in nobis ( Iren Lucif Cassd Fc G P R: in nos [VetLat. VULG] cett ceteri ) abunde;

uerba in nobis desunt in utraque recensione Victorini.

Act 2,38 donum sci sancti sps spiritus .

Eph 1,14 ( sps spiritus ) qui est pignus hereditatis nostrae.

Rom 8,16—17 quod sumus filii di dei … heredes quidem di dei , coheredes autem xpi Christi .

Cf Conf 59(252,20).

Ps 49,15 καὶ ἐπiκάλεσαί με ἐν ἡμέρᾳ θλίψεως <σου אc.a. A R T> καὶ ἐξελοῦμαί σε και δοξάσεις με LXX.

inuoca me in die tribulationis (pressurae Cypr PsMax; cf Conf. 20 [241,22]) tuae ( om omiserunt Cypr PsMax ) et eripiam (eximam Cypr Aug R) te et magnificabis (glorificabis Aug R PsMax Moz pl plurimi . clarificabis Cypr) me PsV pl plurimi :

inuoca me in die tribulationis <et C U W al alii ) eruam te et honorificabis me Gall .

et inuoca me in die tribulationis : liberabo te et glorificabis me Heb .

 Tob 12,7 opera autem di dei reuelare <et confiteri, cum א, VL (Par. lat. 93. Sangerm 4. Monac Clm 6239). VULG: om omisit Aug cum LXX unc unciales cett ceteri > honorificum est.
Luc 21,16 trademini autem a ( om omisit r2 ) parentibus et fratribus et cognatis et amicis VL ( prpraeter a i s δ). VULG.
2 Tim 1,8 testimonium dni domini mei. Ps 5,7 perdes eos (omnes, cum LXX, Aug saep saepius Mops Cassbis Gall, om omisit Heb) qui loquuntur (loquentes Heb ) mendacium. Sap 1,11 os autem (enim Aug saep saepius . om omiserunt MS s Theoderici [Sab] Leoserm 38) quod mentitur occidit animam mbis Aug Cass VULG. Matth 12,36 omne uerbum otiosum (uacuum [d] k Cypr. uanum, superuacuum Tert ) quod locuti fuerint homines, reddent pro eo rationem ( d g1 k μ Iren Cypr E: rationem pro eo J L Q, cf syh . eius rationem b q syp. de eo rationem, cum G RPr L , a f ff1. 2 g2 h δ gat R, cf syc.pal. . rationem de eo, cum L gr Greek , c l AugSpec. VULG [A D pl plurimi ]) in die iudicii.

cum timore et tremore Eph 6,5; Phil 2,12 ( d e g Ambrst Aug D W: metu pro timore c f VULG cett ceteri . cum metu et timore gig. μετὰ φόβου καὶ τρόμου utroque loco GR);

cf Tob 13,6.

 Rom 14,12 unusquisque nostrum pro se rationem reddet do deo , nisi alluditur ad Matth 12,36, cf Conf 7 (237,6—8).

Rom 14,10 omnes enim stabimus ante tribunal di dei ( dni domini Augsem U. xpi Christi d e m gue r W vg cum [אcC2LP al alii ] gr Greek .)

2 Cor 5,10 ante tribunal xpi Christi ( xpi Christi ihu Iesu Tert. di dei Faustbis Cassd).

Eccli 28,27 qui relinquunt dm deum incident (-unt Sangerm 15 ) in illam (i e linguam nequam).

Ioh 8,43 quare loquellam meam non cognoscitis? quia non potestis audire sermonem (uerbum a b d q r1 ) meum VL pl plurimi . VULG.

Cf Ps 18,4 non sunt loquelae neque sermones (uerba M) PsV pl plurimi . Gall c LXX: non est sermo et non sunt uerba Heb c HEXA'.

Eccli 4,29 ἐν γὰρ λόγῳ γνωσθήσεται σοφία καὶ παιδεία ἐν ῥήματι γλώσσης LXX , cf SYR.

in lingua enim agnoscitur ( Sangerm 15. A: cognoscitur m. dignoscitur vg ) sapientia (sapientia dignoscitur vg) et sensus et scientia et doctrina (et doctrina: doctrinae m) in uerbis ueritatis (in uerbo sensati vg).

Act 22,3 iuxta ueritatem (secundum diligentiam gig. certissime e).
Ps 118,112 propter retributionem (cum LXX) PsV.Gall: propter aeternam retributionem (cum HEXΣ') Heb Moz2.

Ex 4,10 tardiore lingua sum ego Lugd Aug Ambr: tardioris linguae sum VULG.

(βραδύγλωσσος ἐγώ εἰμι LXX.)

Is 32,4 αἱ γλῶσσαι αἱ ψελλίζουσαι ταχὺ μαθήσονται λαλεῖν εἰρήνην LXX, cf HEXO'. linguae balbutientium cito discent loqui pacem HierLXX: et lingua balborum uelociter loquetur et plane t. VULG cum HEB, cf HEXΣ' .

2 Cor 3,2—3 epistula nostra uos estis, scripta (inscripta, cum GR , d e g Sed D) in cordibus nostris (uestris ConfD cum GR[א] al alii ]) quae scitur et legitur ab omnibus hominibus: manifestati quoniam estis epistula (g Iren: epistula estis VetLat cett ceteri . VULG) xpi Christi , ministrata a nobis et scripta (et scripta c f VULG cum gr Greek Athos Laura 184 [vSoden: α 78] solo: inscripta, cum G RprBK. 67. 74. α78, d e g Iren TEST al alii ) non atramento (littera vg), sed spu spiritu di dei uiui.

in salutem usque ad ultimum terrae (Act 13,47) u uide Conf 38; cf Conf 1; Epist 6.

Eccli 7,16 non oderis laboriosa opera et rusticationem ab altissimo creatam (A: creatam ab altissimo vg) VULG cum LXX.
Eccle 4,13 qui nescit prouidere (Hier: praeuidere VULG) in posterum.

Ps 118,67 priusquam humiliarer ego deliqui (cum LXX ) PsV pl plurimi . Gall: antequam audirem ego ignoraui Heb , cf ΗΕXΣ'.

Ps 68,15 eripe me de luto … et de profundo (PsV —om fere omnes cum LXX: profundis C Gall Heb) aquarum.

Luc 1,49 fecit mihi magna qui potens est (ille potens e, cf GR ὁ δυνατός) VetLat —om fere omnes . VULG.

Apoc 19,5 qui timetis dm deum ( l Prim(vg Paris, 1544): eum gig t Prim codd codices Beat VULG) magni et pusilli (Prim: pusilli et magni VL Beat VULG). Luc 24,19 potens in opere et sermone VL pl plurimi . VULG (uerbo a d r gat. dictis c e Aug .)

cum metu et reuerentia Heb 12,28.

sine querella: 1 Thess 2,10; 3,13; 5,23.

2 Cor 5,14 caritas enim xpi Christi urget nos;

cf Conf 33 (245,12).

mensuram fidei Rom 12,3; cf 12,6 ( Hier Eucherius: rationem VULG).

Ioh. 4,10 donum (munus a) di dei . Cf Conf 33. 62.

2 Thess 2,16 consolationem (c f g VULG: exhortationem d e. GR παράκλησιν) aeternam. 2 Petr 1,15 post obitum meum (l z VULG: post mortem meam h).

Rom 11,4 sed quid dicit illi responsum diuinum ( om omisit Tycreg 3).

Cf Conf 21. 29. 35.
Os 14,1 sugentes mamellas illorum k (paruuli VULG. ὑποτίτθια LXX).
cf Gen 12,10 praeualuerat enim fames in terra VULG. (deesse uidetur VetLat); sed cf ὅτι ἐνίσχυσεν ὁ λιμὸς ἐπὶ τῆς γῆς (= super terram) LXX.

Ioel 2,12 conuertimini (reuertimini Cypr Lucif) ad me ex (in t AugSpec HierHEB.LXX VULG. s s supra scriptum alia manus in mM. om omisit Conf 2) toto corde uestro (ἐπιστράφητε πρό σ ς με ἐξ ὅλης τῆς καρδίας ὑμῶν LXX). 13 et conuertimini ad dnm dominum dm deum uestrum.

Cf Conf 2 (235,15—16).

Luc 1,37 quia non est (erit h2 r2 [δ] deer VULGpr. Q . erat dim μ Q) impossibile do deo (b c e ff2 l q: apud dm deum VL cett ceteri . VULG) omne uerbum.

Cf Tert carn 3 : do deo nihil impossibile; Prax 10: nihil do deo difficile. Matth 17,20 et nihil impossibile est (ff2: erit VL cett ceteri . VULG) uobis (uobis impossibile erit ff1 ).

cf Matth 15,32 ne deficiant (dissolbantur d. resoluantur k) in uia (itinere d). Luc 10,30 semiuiuo relicto VL pl plurimi . VULG: semiuiuum dimittentes c (d). demiserunt semiuiuum e . relinquerent semiuiuum Aug. mel siluestre: Matth 3,4; Marc 1,6. Luc 24,42 at illi obtulerunt (porrexerunt a d e r1) ei partem piscis assi et fauum mellis (et — mellis om omiserunt d e). 1 Cor 10,28 hoc ( om omiserunt w AugV. 706) immolaticium (d-g w. cor uat*. VULG pl plurimi [-titium Hc. -cicium P. immolatium A*Z2]: immolatum t. [AugI.728]. 'moderni' in cor uat. V W vg. sacrificatum D. CanonHibern) est idolis.
2 Petr 1,13 quamdiu sum in hoc corpore (h: tabernaculo l [z] VULG). Cf Conf 44 (249,4).

Ps 49,15 in die pressurae (Cypr ActMontani PsMax [θλίψεως LΧΧ]: tribulationis PSALT cett ceteri ) tuae ( om omiserunt Cypr PsMax c LXX pl plurimi ). Cf Conf 5 (236,23—24).

Matth 10,19—20 dabitur enim uobis in ilia die (Hilin Ps 118 [447,19—21 Zingerle] pr codd praeter codices CEp, ccum (C*) gr Greek sypal COPTboh(3 codd): hora VetLat cett ceteri . VULG) quid loquamini: non enim uos estis qui loquimini, sed sps spiritus patris uestri qui loquitur in uobis.

responsum diuinum: Rom 11,4: cf Conf 17. 29. 35.

Gen 37,21 liberauit (cum ἐξείλατο LXX, Lugd Aug: nitebatur liberare VULG) eum de manibus eorum. Locutio in Libris Sacris usitata.

Dan 7,13 uidebam (aspiciebam ergo VULG) in uisu ([g] Cypr Lact Ruf Aug Vig: uisione Lucif VULG) noctis (-te Cypr). Cf Conf 29 (244,13). Dan 3,51 quasi (R Nicetius Spicilegium III 12a [SabSabatier] t VULG: tamquam Cypr codd mell codices meliores ) ex uno ore.

cf Act 2,37 compuncti sunt corde. Ps 108,17 hominem … compunctum corde.

2 Cor 12,2 siue in corpore nescio ( om omiserunt Aug Pelag DHC SUW Ϛ S) siue extra corpus nescio, ds deus scit.

12,3 siue in corpore siue extra corpus nescio ( om omiserunt Iren c B gr Greek ), ds deus scit. Cf Conf 27 (244,3).

1 Ioh 3,16 quoniam ille animam suam pro nobis (mΣ Aug [pecc merit 2,54. SpecS sem] vg: pro nobis animam suam h l mS q Aug [SpecsemSerm 565, 28 Morin] VULG) posuit.

Eph 3,16 uirtute corroborari… in interiorem hominem (cum GR εἰς τòν ἔσω ἄνθρωπον, c d e g Tert TEST al alia BFHKNPV cod caraf. cor uat. C: in interiore nomine f t VULG cett ceteri ).

Is 29,9 obstupescite et admiramini VULG: deficite et a mente (amentes m ) estote m w cum LXX.

Act 8,13 stupebat (e p. obstupiscebat d: stupens admirabatur c gig r VULG).

Cf Dan 8,27 (VULG). Hab 1,5 (vg).

Luc 1,29 et cogitabat qualis esset ista salutatio c (d) dim h2 r2 t' (δ deer L) VULG pr praeter L : et erat cogitans quod sic benedixisset eam VL pl plurimi .

Rom 8,26 sps spiritus adiuuat infirmitates (ConfD cum [KLP al alii ] gr Greek : infirmitatem VetLat VULG) orationis nostrae ( codd codices gr-lat Ff, Gg. VULGF*; nostrae orationis t Ambrst Ambr D: infirmitatem nostram c d VULG pl plurimi ); nam quod (g t: quid VetLat cett ceteri . VULG) oremus sicut oportet nescimus: sed ipse sps spiritus postulat pro nobis gemitibus inenarrabilibus (enarrabilibus D) <quae uerbis exprimi non possunt t F*GLT: qui eloqui non possunt (omissa uoce inenarrabilibus) d*, cf capitula in Α al alii >. Cf Conf 35 (246,4) quae uerbis exprimere non ualeo.

1 Ioh 2,1 aduocatum (paracletum Faust) habemus apud patrem ihm Iesum xpm Christum iustum. Cf supra Rom 8,26 sed ipse sps spiritus postulat pro nobis. Qui loci similiter atque hic iunguntur in PsAug. Quaest Vet et Noui Test app 77 (471,3—4 Souter) habemus aduocatum qui postulat pro peccatis nostris.

Ps 117,13 tamquam cumulus arenae impulsus sum ut caderem Aug R Moz1: impulsus uersatus (euersus Prosp Cass Gall pl plurimi . subuersus Ambr) sum ut caderem PsV ―om fere omnes Gall. (ὠσθεὶς ἀνετράπην τοῦ πεσεῖν LXX): impulsus pellebar ut caderem Heb.

Deut 24,15 ne … reputetur tibi in peccatum (mαμ AugSpec VULG: et erit in te peccatum mSΣ). Cf 1 Par 21,3 quod in peccatum reputetur Israeli. 2 Tim 4,16 in prima defensione nemo mihi adfuit … non illis reputetur (imputetur VL om omnes .TEST. D G H Θ R V W Z. cod caraf.vg).

Dan 6,5 non inueniemus aduersus Danihel causam g: non inueniemus Danieli huic ( om omisit Hier) aliquam occasionem VULG.

nescio, ds deus scit: 2 Cor 12,2.3; u uide Conf 24 (243,4).

Ps 118,75 et in ( om omiserunt R Aug GR) ueritate <tua R V Ambr Rom Gall Medman. Moz2 R gr Greek > humiliasti me (in ueritate: uere Hil Heb).

cf 2 Cor 11,27 (Deut 28,24) in fame … et nuditate.

cf Ps 17,38 donec deficiant

1 Petr 2,7 (ex Ps 117,22) lapis quem reprobauerunt aedificantes (reprobatus lapis Iren 4,33,1).

uidi in uisu noctis: Dan 7,13; u uide Conf 23 (242,16).

responsum diuinum: Rom 11,4. Cf Conf 17.21.35.

Zach 2,8 ὁ ἁπτόμενος ὑμῶν ὡς <ὁ א A Γ Q Lukian Catenae> ἁπτόμενος τῆς κόρης τοῦ ὁφθαλμοῦ αὐτοῦ (μου W) LXX. quia (quoniam Bodl Auct F. 4. 32) qui tangit (m. tetigerit HierLXX: qui enim tetigerit [Tert] VULG) uos <quasi (sicut m) qui Bodl Auct F. 4. 32; m Aug Ambr. ( om omiserunt qui) HierLXX: ac si Tert> tangit pupillam oculi eius (ipsius Bodl Auct F. 4. 32. mei [Tert] Vig vg).

1 Tim 1,12 gratias ago ei qui me confortauit VL pr praeter dg. VULG. cf Phil 4,13 ( pr praeter d e g ).

Luc 8,46 sensi (c; Tert. sentio Ambr, De Isaac 43, p 667, 10—11 Schenkl: sciui d. scio Hier. noui g2 h h2 VULG pl plurimi , cf Aug. cognoui VL pl plurimi Ambr Exp Luc VI. 58. EP_ligature G L) uirtutem de (a VLcd) me exisse (uidens quod exierat … μ) VL. VULG.

Marc 5,30 cognoscens (cognouit c d e ff2 q r1. cognito b) in semetipso uirtutem VL. VULG.

Act 2,29 liceat audenter dicere c t VULG (dicere audacter p2. dicere constanter gig p* r. dicere cum fiducia [cf GR εἰπεῖν μετὰ παρρησίας] d e). Cf Conf 33 (245,11).

2 Cor 1,23 ego autem testem dm deum inuoco in animam meam, quod …

Gal 1,20 quae autem scribo uobis, ecce coram do deo quia non mentior.

Cf Conf 44.54.

Ioh 10,29 ὁ πατήρ μου ὃς δέδωκέν μοι μείζων πάντων ἐστίν ΓΔΛΠ al alii , cf omnium maior est d (πάντων μείζων ἐστίν א DL): pater meus quod dedit mihi maius omnibus est VetLat pl plurimi . VULG cum Β gr Greek ὁ πατήρ μου ὃ δέδωκέν μοι μεῖζον πάντων ἐστίν.

donum di dei : Ioh 4,10. Cf Conf 14 (239,6). 62 (253,15).

in terra captiuitatis meae: 2 Par 6,37 et passim; cf Conf 3 (236,5).

Rom 8,11 propter (διὰ τό: per, cum διὰ τοῦ [אAC min] gr Greek , f Aug Vig) inhabitantem spm spiritum eius in uobis.

1 Cor 12,11 haec autem omnia operatus est (Ambr: operatur Vet Lat cett ceteri . VULG) unus atque idem sps spiritus .

audenter: Act 2,29. Cf Conf 31 (244,23).

caritatem Christi: 2 Cor 5,14. Cf Conf 13 (239,3).

Ps 94,9 in die temptationis A M Heb: secundum (κατά LXX) diem temptationis Aug R Rom G Gall Moz2 Medman.

Rom 12,1 hostiam uiuentem (ζῶσαν) c—f mS t VULG pl plurimi . uiuam uel uiuentem g. uiuam gue mΣ w Tert AugSpec pr praeter PRSav. Faust DO*R. cf Secund).

Ps 33,7 ab omnibus angustiis eius saluauit eum M: ex (de GallCUW Heb) omnibus tribulationibus <eius Aug R Rom G C aug2 Gall al alii > saluauit (saluum fecit Aug R. liberauit Rom G C aug2 al) eum PSALTpr M: Cf Ps 33,5 ex (de Heb) omnibus angustiis (tribulationibus Aug R A Rom G Η Gall Medman) meis liberauit (saluabit A. eruit Aug R. eripuit Rom G C m Η Gall Moz Medman) me.

2 Reg. 7,18 quis (Ambr VULG: quid Aug) ego sum dne domine .

Ps 45,11 exaltabor in gentibusVL pl plurimi . VULG. GR (inter[in C]gentes CGHMedman).

Ps 33,4 magnificate dnm dominum mecum et exaltemus (-ate M. exultemus A) nomen eius.

Eccli 33,10 ex ipsis exaltauit (-bit A) et magnificauit ds deus . Cf Is 25,1 (Conf 3).

in nouissimis diebus: Act 2,17, u uide Conf 40 (247,23sq).

in testimonium omnibus gentibus ante finem mundi: cf Matth 24,14: u uide Conf 40 (247,21 sq).

246,4 quae uerbis exprimere non ualeo: cf Rom 8,26; u uide Conf 25 (243,15 sq).

responsum diuinum: Rom 11,4. Cf Conf 17.21.29.

Matth 13,45 unde huic <omnis d. D gr Greek > sapientia haec ( om omiserunt ff2 R) VL pl plurimi . VULG: sapientiam istam e k: ista sap. ff1 Ambr. sap. tanta c (h).

Ps 38,5 notum fac mihi dne domine … numerum dierum meorum.

Eccli 29,30 et improperium peregrinationis non audies (καὶ ὀνειδισμòν παροικίας οὐ [οἰκείας σου codd codices : emend emendavit Smend] μὴ ἀκούσῃς אc.a. complures).

usque ad uincula: 2 Tim 2, 9.

centonem dicas ex libris sacris compositum:

promptus sum Rom 1,15 (d e w Orig DW: promptum est c g VULGplplurimi);

animam meam cf Ioh 13,37;Phil 2,30;

libentissime … impendere eam cf 2 Cor 12,15 (uuide Conf 51);

usque ad mortem Phil 2,8.30;
debitor sum Rom 1,14.

ab extremis terrae u uide infra.

Ier 16,19 ad te gentes uenient ab extremis (-o m Augter. ἀπ' ἐσχάτου LXX; sed HierHEB.LXX ab extremis, cf supra l 26) terrae et dicent: Quam (m AugFaust: quomodo HierLXX falsa possederunt patres nostri idola (simulacra AugFaust) et non (nec m) est in eis (illis m) utilitas m AugFaust. HierLXX (uere mendacium possederunt patres nostri, uanitatem quae eis non profuit VULG.HierHEB. uere mendacia coluerunt patres nostri simulacra et non est in illis utilitas Aug[ConsEu.CiuDei]). Patricius proxime accedit ad LXX ὡς ψευδῆ ἐκτήσαντο οἱ πατέρες ἡμῶν εἴδωλα καὶ οὐκ ἔστιν ἐν αὐτοῖς ὠφέλημα.

Act 13,47 (ex Is 49,6) posui te lumen (gig Cypr cum D*gr: in lumen c d e VULG pl plurimi . in lucem Is, unde dem Cypr Hier Gaud CW vg) <in e DΘ> gentibus (gentium vg, cf nationum Tert, cum GR pr praeter D. Is) ut sis <illis D> in salutem usque ad extremum (c dem Ambr Hier Vig VULG; cf Epist 6: in extremum e Aug: ad ultimum d gig, cf ConfV hic et codd codices omnes Conf 1. 11).

Act 1,4 expectarent promissum (e gig p*: promissionem VL cett ceteri [m 2:p; s s:e] . VULG) patris.

2 Petr 3,13 κατὰ (καὶ Α) τὸ ἐπάγγελμα (τὰ ἐπάγγελματα Aא al alii . syh ) αὐτοῦ προσδοκῶμεν. et (secundum Aug) promissa (-am z) ipsius expectamus.

Matth 8,11 ἥξουσιν ἀπὸ ἀνατολῶν καὶ δυσμῶν (δυσμῶν καὶ ἀνατολῶν 120.140) καὶ ἀνακλιθήσονται μετὰ Ἀβραὰμ καὶ Ισαὰκ καὶ Ἰακὼβ ἐν τῇ βασιλεία τῶν οὐρανῶν Iust [Dial c Tryph 76.120.140]. cf RecClem. syc.s.p.Ephr. multi uenient ab oriente et occidente et recumbent cum Abraham et Isaac et Iacob in regno caelorum dim Cypr AugFaust HierPs 46. multi a uenient ab oriente et occidente uenient et recumbent etc JP: multi <ali k> ab oriente et <ab μ.D> occidente uenient et recumbent (discumbent f. accumbent CyprW (sem), ct lectiones uariantes in Luc 13,29) cum Abraham et Isaac et Iacob in regno (-um g1 k) caelorum VetLat pl plurimi .VULG —om fere omnes cum GR. ConfD interpolatus uidetur esse e Luc 13,29 et uenient ab oriente et <ab i> occidente et <ab a d f l q r2 a2 μ M-TX* cum (BLR al alii ) gr Greek > aquilone et austro et accumbent (recumbent b—d e ff2 i q δ gat Aug CEM-T. discumbent a f r1. 2 a2) in regno di dei . Iren4,8,1quoniam uenient ab oriente et occidente, ab aquilone et austro, et recumbent cum Abraham et Isaac et Iacob in regno caelorum. Cf Epist 18 (258,17—19).

Matth 4,19 (Marc 1,17) uenite post me et faciam uos fieri piscatores hominum (fieri: ut sitis in Mt k; in Mc a. om omiserunt in Mt h m δ Aug Ambr Gaud; in Mc b r1. In GR γενέσθαι in Mt add addunt אb D 33 157 multi al alii ; in Mc om omiserunt fam1. 13 69 28 48 108 al alii ccum sys.p).

cf Ier 16,16 ecce ego ( om omiserunt w Ambr) mittam (mitto Ambr. dismitto w) piscatores multos, dicit dns dominus , et piscabuntur eos: et post haec mittam (post — mittam om omisit Ambr) multos uenatores et uenabuntur eos.

Luc 6,17 turba discipulorum eius et multitudo copiosa (ingens a f. magna c e. multa d) plebis (populi a c—f. nimis l). Cf Luc 5,6 concluserunt piscium multitudinem copiosam (magnam a. multam d. om omisit e).

Matth 28,19—20 euntes (ite d e msem Tertbapt. 13 Cypr Aug Faustter(e 4). SacrLeon SacrGelas) ergo nunc (dim h2 μ* gat DELQR Wúrzb' J': ergo c e f ff1 2 g1 2 l q t' δ TEST mul multi . VULG pr praeter codd codices celt celtici ut supra. nunc a b d h m n aur Hil cum DgrGreek. Tat arab Arabic ) <et e Tertpraescr. 20 (ire et docere). Cypr> docete omnes gentes baptizantes (tinguentes Tert Cypr) eas (e n Tert Augbapt. 6, 44,85. SacrLeonsem. D R. om omisit g2: eos [ VetLat.VULG] cett ceteri ) in nomine patris et filii et sps spiritus sci sancti docentes eos obseruare (dim e g2 h2 δ μ gat Cypr IulFirm DEEP LQRX*: seruare [VetLat.VULG] cett ceteri ) omnia quaecumque mandaui (praecepi f Cypr) uobis et ecce ( om omisit dim, ut uid uidetur ) ego uobiscum sum (sum uobiscum d cum Dgr syp) omnibus diebus usque ad (in Hil) consummationem saeculi (mundi Cypr). Hoc loco ConfD cum VULGD ad uerbum concordat.

Marc 16,15—16 euntes (ite c ff2 gig q aur Ambr) in mundum uniuersum (uniuersum mundum t' DEPO. orbem uniuersum o. uniuersum orbem c q. uniuersum om omisit gat. cf Tertapol. 21 [praedicandi per orbem]. mundum om omisit ff2) <et c ff2 gig q Ambr> praedicate euangelium omni (uniuersae c ff2 gig q aur) creaturae; <et ff2 q Ambr> qui <autem c> crediderit et baptizatus fuerit saluus erit, qui uero (autem ο gat Gild. enim t') non crediderit condemnabitur (damnabitur coq).

Cf Epist 20 (259,4—5).

 Matth 24,14 praedicabitur hoc euangelium regni (meum l. lineam om omisit dim) in uniuerso orbe (in uniuerso mundo gig aur E. in toto orbe dim δ. in toto mundo d. per totum orbem e h r[1]. 2 μ Cypr Hil Beat) <terrarum e t' Vict Beat: terrae Cypr> in testimonium omnibus gentibus et tunc ueniet finis (d e f [h] q r2 δ Cypr Vict Beat [GRτὸ τέλος]: consummatio [VetLat. VULG] cett ceteri ) <saeculi dim R>. Act 2, 17—18 (Ioel 2,28—29) et ( om omiserunt d gig p TEST pl plurimi cum DgrGreek) erit in nouissimis diebus, dicit dns dominus , effundam de spu spiritu meo ( spm spiritum meum d Rebapt cum IoelVULG) super (in gig Iren) omnem carnem et prophetabunt filii uestri et filiae uestrae et iuuenes uestri uisiones uidebunt et seniores uestri ( om omisit e) somnia somniabunt et quidem super seruos meos et super ancillas meas in diebus illis effundam de spu spiritu meo et prophetabunt.

Rom 9,25 — 26 sicut <et, cum GR, d f g Aug O> in ( om omisit Aug cum Bgr) Osee dicit: Vocabo non plebem meam plebem meam (non populum meum populum meum Iren Cypr) et non misericordiam consecutam misericordiam consecutam (pro et non mis. misericordiam — mis. misericordiam consecutam [d3 Tert Hier Pel VULG pl plurimi ]: et non dilectam dilectam d* e — g gig w TEST al alii . DFcL*R. ambas lectiones coniungunt c dem Orig O*ZH2ΘUW. cor correxerunt uat. vg Monac Clm 4577) et erit in loco ubi dictum est eis (pro dictum est eis: dicitur eis e. uocabitur Iren D. uocabuntur d g Cypr): Non plebs mea uos, ibi uocabuntur filii di dei uiui.

Cf Oseas 1,10 (ubi eis p post dictum est om omisit w); 2,1.21(24).
cf Luc 1,17 parare dno domino plebem perfectam (consummatam d. populum perfectum a δ. populum compositum e).

Ps 118,60 <prae- G>paratus sum PsV.Gall.

Cf Conf 46 (249,22). 57 (252,6).

Act 20,22 alligatus (uinctus e [gig]) ego ( om omisit S*. ego uinctus gig cum [DHLP] gr) spu spiritu .

Cf Epist 10 (256,8).

 Act 20,23 nisi quod sps spiritus scs sanctus per omnes ciuitates mihi protestatur (Lucif R* vg: protestatur mihi [VetLat. VULG] cett ceteri ). Iac 4,15 si dns dominus < ihs iesus xps christus l> uoluerit. Luc 15,18 peccaui … coram te.

2 Petr 1,13 quamdiu sum in hoc corpore (h: tabernaculo l [z] VULG).

Rom 7,24 quis me liberabit de corpore mortis huius?

Cf Conf 20 (241,15).

 caro inimica: cf Rom 8,7 sapientia carnis inimica (w TEST mul multi . BCDFHΘKLMORTUVWZ vg: inimicitia c—g A al alii ) est in dm deum . scio ex parte: cf 1 Cor. 13,9 ex parte enim scimus (Iren 4,9,2: cognoscimus VetLat cett ceteri .VULG).

Gal 1,20 quia non mentior.

Cf Conf 31.54.

Ps 70,17 docuisti me a (H Rom GallR vg Medman Moz. cf Heb: ex PsV GallC. ἐκ GR) iuuentute mea et usque nunc pronuntiabo mirabilia tua.

a iuuentute mea: Ps 87,16 (ab adulescentia Heb).

Cf Conf 48 (250,3—4).

 2 Tim 4,7 fidem seruaui.

qui nouit omnia ante tempora saecularia: cf Act 15,18 notum a saeculo est dno domino opus suum.

ante tempora saecularia: 2 Tim 1,9 (aeterna TEST. D. saecularia uel aeterna g); Tit 1,2 (aeterna d e. TESTD. saecularia uel aeterna g).
Ioh 14,26 ( sps spiritus ) suggeret (c ff2 h [h2] l t' δ [μ] aur gat VULG:VetLat alii alia) uobis omnia.

misertus est mihi dns dominus in milia milium: cf Ex 20,6 faciens misericordiam in milia <milium Fulg Quaest Vet Noui Test>;

Apoc 5,11 erat numerus eorum millia millium

Ps 118,60 <prae- G> paratus sum Ps V Gall.

Cf Conf 43 (248,24). 57 (252,6).
2 Cor 13,2 praedixi et praedico.

Prou 10,1. 15,20 filius sapiens laetificat (oblectat codSPauli [Mone, De libris palimpsestis 50]. εὐφραίνει LXX) patrem mαμ VULG.

Cf Prou 17,6 gloria filiorum patres eorum.

Eccli 3,13 gloria hominis ex honore patris sui.

1 Reg 12,2 conuersatus <sum m Iren> coram uobis (uos mprpraeter V2 v: in conspectu uestro Iren) a iuuentute (ab adulescentia VULG. a prima aetate Iren) mea m Iren VULG.

a iuuentute mea: Ps 70,17; 87,16.

Cf Conf 44 (249,10).

 2 Cor 1,12 in simplicitate (sanctitate r) cordis et sinceritate di dei . cf 2 Cor 7,2 neminem circumuenimus. cf Act 13,50 excitauerunt (c VULG: suscitauerunt d e gig) persecutionem (seditionem A) in Paulum.

Matth 18,7 uae <illi e ff1 Aug Hierin loc cum WgrGreek> homini <illi, cum (BEGH al)grGreek, a—c f ff2 l n q δ μ (s l) gat Lucif Hil HLQRT vg> per quem scandalum uenit.

Rom 2,24 nomen enim di dei ( dni domini AugSpec. DG) per uos blasphematur.

Lectio similiter conflata inuenitur in Max (ap Sab): uae illi homini per quem nomen dni domini blasphematur.
2 Cor 11,6 nam (c gig KLPVW cor uat. vg: om omiserunt [VetLat. VULG] cett ceteri ) etsi imperitus <sum, cum (D*E)gr, c—e g gig t Hier Prisc CDT. corcorrexit uat*> sermone, sed non scientia; in omnibus autem manifestatus sum uobis.
1 Reg 12,3 respondete contra me (mihi Iren) … si ex (de Iren) alicuius manu accepi propitiationem (munus legion. pro exoratione m) uel (aut legion) calciamentum (corrigiam calciamentorum m) <et abscondam oculos meos in quo legion, cf HEX (Ἄλλος). HEB> dicite (dicitis legion. respondete TEST alqaliquot apapud Sab) aduersus (-um legion) me et reddam uobis VetLat (m Iren legion mg margo ): loquimini de me … si de manu cuiusquam munus accepi: et contemnam illud hodie restituamque uobis VULG.Gild.

2 Cor 12,15 ego autem libentissime (cf l 29) inpendam … pro animabus uestris.

Cf Conf 53 (251,11—13).

 2 Cor 7,2 capite nos.
Act 10,24 necessariis amicis.
per omnes regiones 2 Esdr 11,25; cf Gen 41,34. cf Rom 15,24 si uobis . . . fruitus fuero.

2 Cor 12,15 ego autem libentissime inpendam <et superinpendam d e Ambrst cum (D*E)gr> et impendar ([d e] g r[?] Aug Ambrst: superinpendar c f VULG) ipse pro animabus uestris.

Cf Conf 51 (250,25).

2 Cor 1,23 testem dm deum inuoco (facio Augsem) in animam meam, quod …

Gal 1,20 ecce coram do deo quia non mentior.

Cf Conf 31.44.

 cf1 Thess 2,5 neque enim aliquando fuimus in sermone adulationis … neque in occasione auaritiae.

Heb 10,23 fidelis enim ( om omisit r) <est omnes pr praeter d e Sed S> qui promisit (r Sed: repromisit VetLat cett ceteri .VULG).

Tit 1,2 quam promisit qui non mentitur (non mendax d e g TEST, ἀψευδής GR) ds deus .
cf Gal 1,4 de praesenti saeculo. 2 Cor 8,9 scitis enim gratiam dni domini nostri ihu Iesu xpi Christi quoniam pro nobis (Hier Cassd cum [CKL al alii ]gr: propter uos Vet Latcettceteri . VULG) pauper (d e g r Aug Vig Ambrst Ambr Hier al alii : egenus c f Vig sem semel . [egens W] VULG) factus est. (pauper pro uobis AugV.176.) 1 Cor 4,3 neque <ego Aug.A> me ipsum iudico (diiudico Aug Ambr). Act 20,24 sed nihil horum (illorum dem) uereor c dem gig VULG. (VetLat alii alia, cf GR).

Ps 54,23 iacta in dm deum ( dnm dominum HilRPTE. do deo aug1 Mozpr. G Med dno domino G. [ p post cogitatum tuum] MissRom) cogitatum tuum (cogitationem tuam Fulg Ambr Leo Hil] et ipse te enutriet (nutriet G) Ambr Rom V Hil) G C (carn) aug1 Moz Med (Fulg Leo):

iacta super (in Aug) dnm dominum curam tuam et ipse te enutriet (nutriet GallR) Aug R Gall;

cf iecta in dm deum curam tuam usque enutriet A.

proice super (supra E) dnm dominum caritatem tuam et et ipse enutriet te M.

abice … sollicitudinem … pascet Aug. c. Adim. 4.

1 Petr 4,19 fideli creatori commendant animas suas.

Cf Ps 30,6; Luc 23,46 (ubi Hiertr [p 47,10—11 Morin] legit: in manus tuas, pater, commendo animam meam).

Eph 6,20 pro quo legatione (-em F HΘ*L RZ) fungor (-o O).

Cf Epist 5 (255,2).

Deut 10,17 dns dominus … qui personam non accipit.

Gal 2,6 ds deus personam hominis non accipit.

 Matth 25,40 uni de (dim f g1 h2 t' aur gat VULG pl plurimi : ex ff1 g1 h l r1.2 δ μ Aug Hil Ambrst Faust MissRom QRTWΔ vg) his ( om omiserunt g1 h l r1.2 μ Aug semp semper ) fratribus ( om omiserunt ff1,[2] Aug Hil Gaud Ben Faust MissRom) meis minimis (aliis aliter uariantibus).
Ps 115,12 quid retribuam (reddam Heb) dnodomino pro (de Cypr pr praeter CRv) omnibus quae retribuit (-et G: praestitit Moz2) mihi?

Ps 7,10 scrutans corda et renes (probator cordis et renum Heb, cf HEX[Θ']).

Apoc 2,23 scrutans renes et corda (qui scrutor gig [m] t Beat scrutator renis et cordis uel sim. similiter Afri Ambr. scrutatur renes et corda Iren).

 paratus eram: cf Ps 118,60 ( u uide Conf 43 [248,24]. 46 [249,22]). Matth 20,22 bibere calicem (calicem bibere d QR).

Is 43,21 plebem meam quam acquisiui Cypr.

populum meum quem <mihi m> acquisiui m Iren HierLXX cum LXX26. al alii , cf crypt:

populum istum formaui mihi VULG.HEB .
Luc 8,5 uolucres (uolatilia d D) caeli (c f h h2 r1.2 δ aur gat VULG: om omiserunt a b d e ff2 l q μ cum DgrGreek) comederunt illud (illud comederunt b ff2 [l] q μ consumpserunt illud e). Ruth 3,13 sine (absque vg) ulla dubitatione (AugConf.X.20). 1 Cor 15,43 <re- Aug>surget (c r TEST pl plurimi . VULGAD alalii: <re- Tert Cypr Hil>surgit d e f g m TESTalqaliqui. VULGBCF al alii ) in gloria.

filii di dei … coheredes xpi Christi : Rom 8,16-17.

Cf Conf 4 (236,21).

Rom 8,29 conformes fieri ( om omiserunt Aug Sed) imaginis (-i Hc Θ*) filii eius (sui t Faust).

Cf Iren V. 36,2: liberam futuram creaturam … in libertatem gloriae flliorum di dei . . . ut fiat secundum imaginem di dei ; an scripsit Patricius conformes futurae creaturae imaginis ipsius?

 Rom 11,36 quoniam ex ipso et per ipsum et in ipso (in ipsum d e m [Iren]. in ipsum uel o:g) sunt omnia: ipsi gloria in saecula saeculorum amen.

1 Ioh 2,17 qui autem ( om omisit Pel) fecerit (Cypr Pel Lucif Clemlat Aug HilArel: facit VL.VULG) uoluntatem di dei manet (manet et manebit Cypr. permanet Clemlat. permanebit h z) in aeternum <quomodo (sicut t Aug Pel HilArel) et ( om omiserunt Cypr [Test. III.12]LBv PelBV) ds deus (ipse PelHG. ipse et ds deus Cypr Augille. HilArel TEST al alii ) manet in aeternum t Cypr Aug Pel Lucif HilArel, ex Ioh 12,34>.

Ps 88,37 semen eius in aeternum (sempiternum Heb) manebit (manet Aug [CiuDei XVII.9] pr praeter abpv. erit M).

2 Tim 4,1 testiflcor (testor Ambrst. testor uel adiuro g) coram do deo .

1 Tim 5,21 testor (testificor AugSpec (S) Cassd BZ*) coram do deo et electis ( om omiserunt Hil Cassd) angelis <eius dem diuc TEST. BFcLOϚS cum GR alq aliqui >; r prorsus differt.

Cf Matth 16,27 cum <sanctis d. ( p post suis) b. (in mg margine , del deleuit suis) μ, cf Cgr> angelis suis (eius a).

Marc 8,38 cum angelis sanctis (sanctis angelis ff2 μ aur. angelis suis dim l KV cum Fgr).

 Ps 118,111 exultatio (gaudium Heb) cordis.

donum di dei : Ioh 4,10.

Cf Conf 14.33.
COMMENTARY
PREFACE

This commentary aims at nothing more than a study of St. Patrick's Latin against the background of his time and his models. Such a study, it is hoped, will not only add to our knowledge of late Latin, but also serve as a starting-point for further historical research.

The language of Patricius has never been studied systematically. Of general works, Bury's Life of St. Patrick (1905), MacNeill's St. Patrick, Apostle of Ireland (1934), the commentary included in Newport White's Libri Sancti Patricii (1905), and the same author's St. Patrick: his writings and life (1920) have been most helpful. Other important contributions have been made by Mario Esposito and F. R. M. Hitchcock. The vast modern literature on late, vulgar, biblical and patristic Latin has been utilized as far as it was accessible. My references are necessarily selective. Earlier works are as a rule not quoted if their contents have been incorporated in the Thesaurus and Leumann-Hofmann respectively. Neither do I refer to the Patristic and Medieval Studies published by the Catholic University of America for mere summaries of the status quaestionis; original contributions will be acknowledged by reference to the author's name, and to volume and page of the series.

The frequency of my parallels from sixth and seventh century texts is deliberate. I wish to call attention to the fact that the language of the Libri Epistolarum as we have them is in certain respects more advanced than the average Latin of the fifth century. At present I refrain from drawing any conclusions.

For considerations of space, I have been careful to avoid unnecessary repetition. In particular, I shall not present again the materials brought together in the Apparatus biblicus and the of Part I. Neither is there room for dwelling on obvious inferences from these collections. Together with the commentary, they are to provide the basis for a comprehensive interpretation of the text.

A synthetic study of Patrick's latinity, which was to conclude this commentary, will be reserved for separat publication.

Since the publication of my Libri Epistolarum sancti Patricii episcopi, Vol. I (Classica et Mediaevalia, XI, 1950; Irish Manuscripts Commission, 1952) these texts have been studied from various aspects, and a number of suggestions concerning details of the text and its tradition have been made, to which I should like to draw attention.

The Latin of St. Patrick in general has been the subject of several studies, in particular: K. Mras, 'St. Patricius als Lateiner' in Anzeiger der phil.-hist. Klasse der Österr. Akademie der Wissenschaften, 1953, pp. 99-113; Christine Mohrmann, 'The Latin of St. Patrick,' four lectures. Dublin, Inst. for Advanced Studies, 1961; J. Carney, ' The Problem of St. Patrick,' Dublin, Inst. for Adv. Studies, 1961, pp. 60-112. For the general linguistic background of St. Patrick's writings, see K. Jackson, 'Language and History in Early Britain,' Edinburgh, 1953, chapters iii-v.
CONFESSIO was probably the title intended by the author (C 61.62, cf the Incipit of FΔ2). It is a translation of LXX ἐξομολόγησις 'acknowledgment', 'praise with thanksgiving'; confiteri = ἐξομολογεῖσθαι 'to praise' occurs in Patrick's biblical text. Both are familiar words of early patristic Latin. Patrick, however, seems to understand by confessio not merely a grateful acknowledgment of God's graces So BURY 197-9; N. J. D. WHITE History of the Church of Ireland I (1933), 105; J. E. L. OULTON The credal statements of St. Patrick (1940) 8.'), but also a self-defence and a confession of sins; these three ideas are implied simultaneously in the title of the Confessions of St. AugustineP. GROSJEAN AB 63 (1945) 107. On the various meanings of confessio, confiteri see TEEUWEN 74 ff.; JANSSEN 150 f., 178—84; CHR. MOHRMANN in Miscellanea Mercati I (1946) 446—8; VIGIL. CHRIST. 1 (1947) 125 ff., and esp. C. L. HRDLICKA A study of the late Latin vocabulary … in the Confessions of St. Augustine: PATR. STUD. 31 (1931) 102—7; M. VERHEYEN Eloquentia pedisequa, 1949 (Latinitas Christ. Primaeva 10). By the fifth century the technical notion of confessing sins had won out so completely that others would call for special comment, cf EUCHERIUS LUGD. Instruct. I p. 103,3—5 Wotke non semper paenitentiam uidetur significare confessio, nam confitebor interdum ponitur pro laudabo uel gratias agam uel pro glorificabo Dominum. For Augustine, to be sure, the confessio peccati includes the confessio laudis (in Psalm. 105,2; 91,3; 94,4; Sermo 67,1); in Cyprian, the dominating idea is that of confessio fidei. Confessio 'praise' was never the notion most commonly accepted (Mohrmann). Patrick is clearly under same literary influence (Cyprian, Augustine)., a book which Patrick might well have known.
With the opening words (cf Ε 1) the author introduces himself to his readers. By the literary conventions of the time, Confessio and Epistola are thus marked as 'open letters'. The self-depreciating peccator recurs in C 62 and Ε 1. In Patrick's time epithets of modesty were becoming an element of episcopal style: WHITE St Patrick 110; G. F. HAMILTON St Patrick and his age (1932) 20 f.; P. GROSJEAN AB 54 (1936) 407. Peccator, however, is rarely used as a conventional expression of modesty; even the two instances which I have on record—Paulinus et Theresia peccatores (in the heading of a letter to St. Augustine, Epist. 25, p. 78,6 Goldb.: O'BRIEN PATR. STUD. XXI. 86), and ORIENTIUS Common. I 611 ergo mei similis peccator, me minor imo (F. R. M. HITCHCOCK HERMATHENA 47 [1932] 224)—need not be so interpretedThe Mauchtheus peccator in the Epistle of St. Mochta (Annals of Ulster under 534, from the Book of Cuana) is an imitation of our Patricius peccator.. Thus Patrick's words might, after all, betray a sincere feeling of sinfulness. Is rusticissimus a genuine acknowledgment of stylistic inferiority? BONNET 76-80 has asked the same question with regard to Gregory of Tours, who in all his prefaces accuses himself of 'rusticity'. Bonnet believed that Gregory really wished to excuse his grammatical defects; L. TRAUBE Einleitung in die lateinische Philologie des Mittelalters (1911) 54, and K. STRECKER Einführung in das Mittellatein2 (1929) 171 regard such excuses as purely rhetorical. This would no doubt be true of a Jerome; Patrick and Gregory would have some reason to justify their writing in spite of literary shortcomings. Gregory's per meam rusticitatem uestram prudentiam exercebo (In gloria conf., praef. p. 748,10-11) is as characteristic as Patrick's rebuke of the rethorici (C 9-13) who scorn his rustic language (C 12.46).—The comparative and superlative of rusticus are rare; of the latter no earlier instance is on record than ours. Minimus omnium fidelium is conventional: CYPR. De hab. uirg. 3 extremi et minimi et humilitatis nostrae admodum conscii; more parallels in Sr. Α. Ε. ΚΕΕΝΑΝ PATR. STUD. 34,94. With contemptibilissimus compare Ε 1 ex. etsi contempnor aliquibus. The contrast between the contempt in which Patrick is held by many and the glory manifested by God in his election (cf C 13) has a closer parallel in AMBROSIASTER ad Rom 10,11 aspicient … inter ceteros se solos gloriosos et prudentes qui aestimati fuerant contemptibiles et stulti. Patrem habui Calpornium (235,3-4) differs from classical usage (V. BULHART, ThLL VI 2398,19 ff.; 2423,30 ff.), but agrees with that of the Bible (1 Par 4,42 habentes principes Phaltiam et Naariam; cf 5,7). The words simply mean 'my father was Calpornius', 'I am a son of Calpornius'.—Calpurnius (Καλπόρνιος, as in the better MSS of the Confessio, only CIA 111601.607,44) is a frequent name (E. DIEHL Inscr. Lat. Christ. Ill, Index s.v.; ThLL, Onom. II 104,12 ff.): seven Calpurnii and one Calpurnia are reported from Roman Britain. The Q. Calpurnius Concessinius praefectus equitumof CIL VII 481 is possibly a relative of Patrick (E. MACNEILL, Proc. R. I. A. 37 C 140; differently, P. GROSJEAN, AB 63,72).— Diaconum (DP) seems to be better attested than the equally common (ThLL V 943,81-944,4) diaconem(VΔ). The latter gave rise to MacNeill's conjecture (St Patrick 6) decurionem (cf E 10), which was endorsed by P. Grosjean. In my opinion no change is necessary; the statements of C 1 and Ε 10 may stand together: Bury 19 f.— The name Potitus is found in Dessau (6427 a.b; 7293; 7483; 7497 a, a.o.among others) and also in Diehl. The marginal note in D filii Odissi derives perhaps from the well-known pedigree of St. Patrick, which according to A. ANSCOMBE (Eriu VI 117-20) contains a fairly ancient nucleus. The name Odissus is not classical; for Inscr. Lat. Christ. 514 Fl. Odiscus(from the soldiers' cemetery, Concordia) the editor suggests to read Fl. Discus. Qui fuit uico †bannauem taburniae†: In late Latin, prepositions are frequently suppressed: CYPR. ad Donat. 12 epulis marcidum corpus torus mollior alto sinu condidit; COMMODIAN Instr. II 9, tit. qui apostatauerunt Deo (a favourite construction of this author); cf BLATT 182 f. The preposition to be understood here is de rather than (with Δ2) in. On the various endeavours to identify bannauem taburniae see BIELER 51-3, 133 f. Villula need not convey an idea of smallness; in Ε 10 Patrick suggests that the place was run by a whole familia of male and female servants. The use of diminutives, always more common in colloquial language, is ever increasing in late Latin, see e.g. the long list from Augustine (BALMUS 77-9). Quite often the proper diminutive notions of smallness, depreciation, tenderness, pity, etc. are fading out. Patrick's diminutives are few in number and mostly strike a particular note: C 15 seruulus 'His unworthy servant', C 17 paululum 'a little while', C 41, Ε 12 reguli 'petty kings', Ε 19 mulierculae 'poor ladies'; the diminutive function is lost only in the time-honoured technical expressions pusillus(C 13. 62) and latrunculi (E 12), further in uillula here and tegoriolum C 18 (objects of daily use)There is as yet no distinction between the strong diminutive notion of the suffix -ello/ā and the fading one of -(c)ulo/ā (VÄÄNÄNEN 170 ff.).. For enim as a mere 'link' (= δέ: 235,5.7; 240,23; 258,23) cf ThLL V/2.589,65-591,71; LÖFSTEDT Peregrinatio 34 f.; SALONIUS 342 f. Ubi ego capturam dedi is an instance of 'analytical' conjugation (GRANDGENT § 60). Whereas ego is thus used by Patrick about 20 times, the nominative of other personal pronouns is added to the verb almost exclusively for the sake of emphasis. See commentary on C 9 (237,19).—Capturam dedi (also C 10,21) is difficult to interpret. All references for capturain ThLL imply the active notion 'act of capturing' (esp. fishing or hunting). Passive meaning is possible in the gloss captura detentio(CORP. GLOSS. LAT. V 626,44; deceptio ibid. 595,68) and certain in MUIRCHÚ, Capitula, LA fol 20rα31 f. de secunda captura quam senis diebus ab inimicis pertulerat; c. 3 et iterum … capturam ab alienigenis pertulit—but Muirchú is dependent on Patrick (C 21). W. STOKES The Tripartite Life of Patrick II 357, suggested that the phrase might be the equivalent of some Old Irish idiom; in Latin, it may be linked up with VL Ps 123,6 (Mil) benedictus Dominus qui non dedit nos in capturam (captionem VULG) dentibus eorum, and such expressions as dare ruinas (Lucret. II 1145; V 347; VI 801), saltum dare (ThLL V 1686,64 ff.), exitum dedit (FLAVIUS VOPISCUS Carus 13,2), occursum dare = occurrere (VITA SOLLEMNIS, saec. VII-VIII: MGH SS rer Merov VII 316,16). The variant quindecim (235.7: R) is explained by WHITE 282 f. as an attempt at harmonization with C 27. I merely note that two famous patristic texts contain the number fifteen in almost identical contexts: HIERON. Vita Hilarionis 3 erat autem tunc annorum quindecim; AUG. Conf. IX 6,14 annorum erat ferme quindecim. Hiberione (indeclinable) Patrick does not seem to know another name for Ireland. For Hiberia nati Ε 16 (questioned by M. ESPOSITO JOURN. THEOL. STUD. 19 [1918] 345) I read Hiberionaci. is a close transliteration of Old Irish Īverijū (gen. Īverijonos); another is Iuerione, ITINER. ANTONINI W. 509, Parthey-Pinder: PAULY-WISSOWA VIII. 1389; T. F. O'RAHILLY, Eriu 14 (1943) 9 f., 28. For the Irish, Patrick has two names: Hiberionaci (C 23, and, if my emendation is accepted, E 16)The same form is used in Liber Angueli (LA fol. 21rα11). MAC NEILL Phases of Irish History (1920), 152 quotes an interesting parallel from Orosius (Hist. VII 40, 7.9), who, speaking of the barbarian forces of Honorius, substitutes the Celtic form Honoriaci for the Latin Honoriani. Cf Victoricus (C 23)—Victorinus. and Scotti. Hiberione in captiuitate adductus sum: The late Latin fusion of accusative and ablative, and especially of the notions of 'where' and 'whither', is a problem of great complexity ('Grenzphänomen' BLATT 19)Cf CASSIODORUS Inst. diu. 15, 9 situm motumque diligenter obserua, quoniam librarii grammaticae artis expertes ibi maxime probantur errare. Nam si m litteram inconuenienter addas aut demas, dictio tota confusa est (quoted by SUESS 28).. A vast material, critically sifted, is presented by V. BULHART and J. B. HOFMANN in ThLL VII 794-9; of recent discussions I mention HOPPE 23-30; PEI 105 f.; SAS 65; VÄÄNÄNEN 124-35, 202-6; NORBERG 26 ff. Apart from palaeography (omission or wrong application of m-strokes in the MSS of a text)See e.g. SCHRIJNEN-MOHRMANN I 72 f., 115, 171; LINDERBAUER 123—6., the causes may be phonetical, morphological or syntactical. It stands to reason that the ultimate cause was syntactical (psychological)—a disturbance of, or indifference to, Richtungsempfinden—and that the others were merely contributory. Our earliest instances, and most of the later ones, are of a noun with preposition, esp. inSee GRANDGENT § 73; BONNET 522—31. Ubi for quo: C 51 (250,27), cf ROENSCH 408, ACTA ANDREAE 106, 25 BLATT; there are thirteen instances in the Peregrinatio Aetheriae, where, as in the Patriciana, quo is never found; the substitution has occasionally been admitted by Gregory of Tours, but the correct usage prevails: BONNET 579.—Ubique for quocumque: C 51 (250,25), cf ACTA ANDREAE 73, 3 BLATT.—Foris for foras Ε 18 (misinterpretation of Apoc 22,15), cf PLATER 69, Dombart's index to Commodian s.v., and Oder's index to the Mulomedicina, p. 373. Similar substitutions are common in the Vulgate: KAULEN 232; PLATER 61.; from early Latin onwards, and more often in late Latin, we find 'confusion' of apud and ad, ibi and eo, ubi and quo, domi and domum, a.o.among others, which cannot be explained by phonologyIn the language of the Bible this phenomenon may be classed with Hebraisms—but only in the sense that the ambiguity of Hebrew bejādām('where' and 'whither') strengthened a tendency which already existed in Greek and Latin: SUESS 88, 127.; finally, the same substitution (esp. εἰς + accusative for εν + dative or vice versa) is widespread in the Greek Koine: RADERMACHER Koine 4').—In our text, such instances as apostolo dicente C 25, teste Deo C 31, dimidio scriptulae C 50, in numero Ε 2 would appear to be mainly phonetical or morphological, but pergens in Brittanniis C 43 is clearly syntacticIordanis consistently writes accipere in matrimonio, mittere in exilio, reuerti in regno (Romana 54), in Epiro … transierat (Romana 252); cf MOMMSEN's index p. 176. The agreement with Patrick is obvious; should Hiberione, after all, be an ablative?. I accept even the inconcinnity in labe et in obprobrium C 26 on the strength of the unequivocal in mensuras et in ponderibus VL Lev 19,35 (Mon). For more parallels see commentary on C 26. Adductus, where we should expect abductus, might be written under the impression of VULG Esth 2,8 cum … multae pulchrae uirgines adducerentur Susan; Dan 3,13 adducti sunt in conspectu regis.— In cum tot milia here and Ε 14 uninflected milia seems to have been 'attracted' by the indeclinable tot. A further step on this road is LEO Alex. 1.46 (p. 73,12 PFISTER) praecepit iterum duo milia militibus suis (more in Pfister's glossary). Non oboedientes fuimus has biblical models, esp Phil 2,8 factus oboediens usque ad mortem, with the same transition from the category of participle to that of adjective. For the variant inobedientes (Φ) cf Rom 1,30 parentibus non oboedientes: inoboedientes g Gild (ἀπειθεῖς GR) ; 2 Tim 3,2 parentibus inoboedientes e g ABDF* GOKMSVZc cum GR: non oboedientes c d dem diu f m Lucif Opt Hier Aug Pel Vig Cassd CFcLNOPRTUWZ* vg. As a periphrastic conjugation (LÖFSTEDT Peregrinatio 245-9; LINDERBAUER 168 f.), the present participle with esse is frequent in the BibleIt is a Graecism rather than a Hebraism (KAULEN 277); in Greek, the participle with εἶναι is found in early poetry and gains popularity in the Koine: RADERMACHER Neutestamentliche Grammatik2 (1925) 205 and index under "Konjugatio periphrastica"., but rare outside itMy files do not bear out PLATER's statement (p. 109) that this construction 'came to be freely employed in popular speech to form a finite tense'. Apart from Lucifer and Virgilius Maro Grammaticus, it seems to occur but sporadically; even Iordanis yields not more than four instances. An early Latin example is SCSenatus Consultum de Bacchanalibus 23 senatuosque sententiam utei scientes esetis—typically legal.. Patrick has it only once more (eram dormiens C 20). Qui (nos) nostram salutem admonebant 'who used to remind us of our salvation'. Cf VL Ex 18,16 (Mon) moneo eos legem (συμβιβάξω αυτούς νόμον); Ioh 14,26 (e) admonebit uos (suggeret uobis VULG) omnia quae dixero (ὑπομνήσει ὑμᾶς πάντα) ; TERT. adu. Marcionem IV.34, p. 538,1 Kroymann (futuri imago) admonens quoque uos haereticos … Moysen et prophetas (defended by HOPPE 18). For modern literature see NORBERG 110.—Patrick's effusion seems to echo Dan 9,4-6 (VULG; the VL variants are unimportant) et oraui Dominum Deum meum et confessas sum et dixi: Obsecro Domine Deus magne et terribilis, custodiens pactum et misericordiam diligentibus te et custodientibus mandata tua. Peccauimus, iniquitatem fecimus, impie egimus et recessimus et declinauimus a mandatis tuis ac iudiciis (cf 9 quid recessimus a te). Non oboediuimus serais fuis prophetis qui locuti sunt in nomine tuo. In gentibus multis: Patrick's use of the synonyms gens, natio, plebs, populus deserves some attention. In Christian literature the gentes (heathens) or nationes ('nations') are often contrasted with the populus Christianus as in secular literature the exterae gentes are contrasted with the populus Romanus; plebs, according to LÖFSTEDT Syntactica II 464-70, often designates the laity in contrast to the clergy, whereas in the opinion of the Nijmegen school (SCHRIJNEN-MOHRMANN 1.59; JANSSEN 55-72) plebs, synonymously with populus, means '(Christian) community', in which the clergy may or may not be includedA good summary of the problem is given by GARVIN 375 f.. Patrick has natio, nationes only twice in biblical quotations (C 3, E 19). Plebs clearly means 'layfolk' in some places (C 38; plebem Domini E 5 = gregem Domini E 12), whereas no distinction between clergy and laity is apparent in others (C 41.58; coram cunctis plebibus E 21)For the rare plural see LUCIFER p. 83, 22 Hartel.. Gens (gentes) and populus are used not only with their specifically Christian notions, but, in accordance with tradition, also of Romans and barbarians: genti exterae E 10.14 is a synonym of barbaras gentes E 1; the would-be Roman Coroticus is blamed for selling Christians (in Patrick's time identical with Romans) to the 'barbarians'; the Irish are always referred to as a gens or gentes, even where there is no question of a contrast between pagans and Christians. Paruitas mea (cf German meine Wenigkeit) must have had a wide circulation. The earliest instance known to me is VALERIUS MAXIMUS I praef. (p. 1,19 Kempf) mea paruitas … ad fauorem tuum decucurrit. Of the numerous instances of later times (eleven in Ennodius alone) I mention VICTOR VITENSIS II 41; ANASTASIUS Epist. 1,5; HIL. AREL. Sermo de s. Honorato 36; VIRGILIUS MARO GRAMMATICUS p. 109,10 HUEMER; Vita I s. Samsonis prol. 3, p. 97,3-4 Fawtier. Parua nostra mediocritas is found in CYPRIAN Epist. 69,17; see the indexes to Cyprian (Hartel p. 455) and Sidonius (Grupe, s.v. humilitas, mediocritas, paruitas). On the whole question of Christian titles of address see now Sr. M. BRIDGET O'BRIEN PATR. STUD. 21, 72 ff., esp 76 f. Esse uidetur here, and esse uidentur C 41, is virtually a periphrasis of the simple verb; the usage was fully developed as early as Cyprian (SCHRIJNEN-MOHRMANN II 49 f.).— Alienigena, though quoted from all periods of Latin, seems to have found little favour with Jerome; it is certainly less frequent in the Vulgate than in the Old Latin version, and least so in those books which were most thoroughly revised (WATSON 288). In Christian Latin alienigena often means a pagan (AMBR. Epist. 19,7; LEO M. Sermo 32,2), which would be quite suitable here.
Et ibi Dominus aperuit sensum incredulitatis meae: D. S. NERNEY I. E. R. 5. ser., 72 (1949) 23, compares canon 5 of the Sixteenth Council of Carthage (a. 418) quia per ipsam (i.e. gratiam) reuelatur et aperitur intelligentia mandatorum—a text which Patrick almost certainly knew (see at C 10). Rememorarem, conuerterem (-er Δ. confirmarem D): In late Latin the active is often used passively, reflexively, or with a 'middle voice' function: BONNET 628-32; the distinction between transitive and intransitive, which never existed in Greek, is also weakened. Rememorare aliquid might thus stand for memor esse alicuius rei. Reflexive rememorari is found in VL Marc 14,72 rememoratus est (omisit ff2) Petrus uerbum (a c ff2: ἀνεμνήσθη ὁ Πέτρος το ῥῆμα ).— Conuertere for conuerti or se conuertere existed at all times. ThLL IV 858,35-40 lists over twenty instances from Plautus to Pronto; it is common also in the Vulgate (KAULEN 186) and in ecclesiastical literatureCf CYPR. ad Vigil 6; PsCypn. De singul. cler. 24; De Iudaeor. incredulitate 6; ACTA ANDREAE 87,23 Blatt; (uar. lect.uaria lectio) TERT. De uirg. ueland. 7.. Patrick's use of the active is, however, noteworthy because his model, Ioel 2,12, reads conuertimini (both VL and VULG). In fact, conuerterem is the reading of PV only. Further, the D-variant confirmarem cannot be a corruption of conuerterem. Intransitive confirmare (not in ThLL!) occurs in the Mulomedicina (uulnus, cicatrix confirmat 'the wound recovers, heals', cf ODER p. 345), and, possibly, once in a letter of CICERO Ad Quintum fratrem I 3,5 nunc, si poles id quod ego … non possum, erige te et confirma ('lift yourself up and recover'), si qua subeunda dimicatio erit— although te might stand here ἀπὸ κοινοῦ. Confirmare ad Deum, to be sure, makes no sense. Should we not read ut … rememorarem delicta mea et confirmarem ut conuerterer 'that I became aware of my sins and recovered so as to return to my Lord'? Conuerterem in PV would then be a 'conflate' reading of conuerterer and superscript confirmarem. Misertus est adolescentiae etc.: The case governed by misereri here is probably the dative, cf C 46 misertus est mihi (mei V) Dominus: it should be remembered, however, that in the formula miserere mei the genitive is preserved in 14 out of 15 instances even in so late a text as the Vitae Patrum, and that in the Vulgate miserere mei scores a big majority over miserere mihi (SALONIUS 151-3). The subjunctive after antequam, recorded from many Latin authors beginning with Cato, is particularly frequent in ecclesiastical literature. Some authors, among them Aetheria and Patrick, entirely avoid the indicative. Here, as in the case of donec, dum, priusquam, the spread of the subjunctive construction possibly reflects a fundamental change in the conception of Time—a problem for the philosopher of language. Saperem uel distinguerem: Patrick employs copulative uel (HOPPE 119; LÖFSTEDT Peregrinatio 197-201; N. GROEN Lexicon Anthimeum, 1926, s.v.) freely, but hardly ever in purely affirmative clauses.
Vnde autem, Patrick's favourite formula of transition, is frequent also in the Latin Irenaeus; elsewhere it seems to be rareAs a particle of conclusion, unde is common in Tertullian (HOPPE Syntax 112), though never followed by autem; as a formula of transition, unde etiam is used by AUG. De doctr. Christ. IV. 7,15 (GOELZER Jérome 424); an isolated unde uero I have noted from the Romance of Alexander (LEO II 9, p. 85,13 PFISTER).. Morphologically it corresponds to ὅθεν δή, but not in usage. In Attic, ὅθεν δή normally means 'from wherever'. Similar, if not strictly analogous, to our unde autem is PLATO Cratylus 401 D το οὖν αἴτιον καὶ ἀρχηγὸν αὐτῶν (τῶν πάντων) εἶναι τὸ ὠθοῦν, ὅθεν δὴ καλῶς ἔχειν αὐτὸ ὠσίαν ὠνομάσθαι or XENOPHON Hell. VI 5,33 ἔτυχον παρόντες πρέσβεις Λακεδαιμονίων καὶ τῶν ἔτι ὑπολοίπων συμμάχων αὐτοῖς, ὅθεν δὴ οἱ Λακεδαιμόνιοι Ἄρακος καὶ Ὠκύλλος … ἔλεγον. In late Greek ὅθεν and ἔνθεν are common particles of transition, e.g. in ONASANDER Strateg. Prol., 4 ex, 9 ex, 42; ὅθεν δήπου 42 ex. Non expedit quidem = 2 Cor 12,1 (quidem omiserunt D d e Ambrst Sed cum [DcEKL]gr ). With tantam gratiam quam mihi Dominus praestare dignatus est compare AETHERIA 23,8 agens Christo … gratias, quod mihi … praestare dignatus est tantam gratiam. Is this a traditional formula? LÖFSTEDT Peregrinatio 204 remarks that in Aetheria praestare is always combined with dignari; subject is, with the exception of 13,2, Deus or Christus. Elsewhere, however, the two verbs do not appear to be combined in a set formulaIn the two instances outside the works of Patrick and Aetheria that I have noted, COLLECTIO AVELLANA 25,3 = 27,2 ut … te praestare digneris (both times concluding an imperial invitation to a bishop), praestare has a different meaning.. Even in liturgy, where dignari and praesta (da, concede) quaesumus are both frequent (cf H. A. WILSON A classified index to the Leonian, Gelasian and Gregorian Sacramentaries, 1892, s.v.), the formula praestare digneris is never used. For retributio 'thanksgiving to God' cf Ps 115,12 (quoted in C 57) and 1 Thess 3,9 quam enim gratiarum actionem possumus Deo retribuere pro uobis? The idea of correptio Dei is common in Christian literature (cf ThLL IV 1044,84 ff.). Agnitio Dei could be an echo of VL Luc 11,33 (Iren); the expression is found also in the Latin version of Origines in Matthaeum and in the Opus imperfectum in Matthaeum. Dei depends on correptio as genitivus subjectivus, and, by a harsh zeugma, on agnitio as genitivus obiectivus. Haec est retributio nostra ut ‥ . exaltare et confiteri may be understood as a mixture of two possible constructions. Anomalies of this type (extension of the infinitive to finite clauses), which are common in the MS tradition of late Latin texts, are now beginning to be recognized as something more than scribal blundersThey can be explained away only where the finite verb would stand in the first person sing. of the subjunctive imperfect.. That some of them became standardized in the Romance languagesE.g. unde with infinitive—see my note on C 18. whilst others did not is in no way surprising; periods of disintegration always abound in abortive growth beside healthy new shoots. Vt with the infinitive is as early as the Vetus Latina (ROENSCH Itala 445 f.; Tertullian 686 f.) and as late as the middle of the eighth century (PEI 284). Its heyday seems to have been the sixth century (REGULA BENEDICTI 2,26-28, cf LINDERBAUER 168; ORIBASIUS Synopsis 9,37 ex; esp. Gregory the Great: NORBERG 256 ff.). For material, see also BLATT 168, SVENNUNG Palladius 440 f.; for a general discussion, LÖFSTEDT Peregrinatio 250 f., and especially NORBERG 252-65. After consecutive ut, as here, the infinitive was almost bound to appear in translations from Greek. Of this Roensch gives instructive examples, esp. from Codex Bezae (Marc 4,1; Ioh 8,9); cf also the Latin version of the Gesta Ephesena 22 (SCHWARTZ Acta Conciliorum 1/2, p. 35,9) ut cum consequentia et nunc admonere (ὥστε … ὑπομνῆσαι ). LÖFSTEDT is reluctant to recognise contamination except where either construction would be possible; but I think we should make some allowance for analogical extension as perhaps in C 14 ut … exagaellias relinquereOn C 35 (246,6 f.) ut me pauperculum pupillum ideo tamen responsum diuinum creber admonere I dare not dogmatize; the text is too uncertain, the meaning too obscure..

The 'creed' of St. Patrick has often been studied, but not, as will be done here, from a linguistic point of view. However, the work of historians and theologians must not be ignored; on the other hand, philology will contribute to the clarification of theological and historical problemsLiterature: F. R. M. HITCHCOCK The creeds of SS. Irenaeus and Patrick, in HERMATHENA 14 (1907) 168—82; Irenaeus of Lugdunum (1914) 340 ff.; HERMATHENA 47 (1932) 232—7; F. KATTENBUSCH Das apostolische Symbol I (1894), 188, 212 f., 395; J. HAUSSLEITER Der Aufbau der altchristliche Literatur (1898) 36 f.; GÖTTINGER GELEHRTE ANZEIGEN, 1898, 369—71; J. E. L. OULTON The credal statements of St. Patrick (1940); L. BIELER The 'creeds' of St. Victorinus and St. Patrick, in Theological Studies 9 (Woodstock Md., 1949), 121—4. Important for general theological and stylistic interpretation are E. NORDEN Agnostos Theos (1913) 263—76, and A. E. BURN Facsimiles of the Creeds (HENRY BRADSHAW SOCIETY 36), 1909..

This is not a formal creed. Its 'articles' are incompleteOULTON 31 (against HITCHCOCK HERMATHENA XIV 171).; besides, a regular symbolum would be strange in the context. By quia (236,8) the 'creed' is attached, however loosely, to the theme of thanksgiving (C 3), which is resumed by the enim of C 5 in such a way as if C 4 did not exist. If at this point Patrick inserts a long trinitarian creed he obviously strikes with it a key-note, a motto of the whole work; he wants us to see the experiences of his life and the fulfilment of his mission in the light of his belief in the Holy Trinity.

 Non alius praeter is a common formula of Christian (and Old Testament) monotheism, cf VL Ex 20,2 (TERT. Scorp. 2) non erunt tibi dii alii praeter me; ARNOBIUS IUNIOR, PL 53, 241 quod ipse sit Deus et non sit alius praeter ipsum; sim. Iren. I 22,1; II 30.9; more material in OULTON 17 f. The closest parallel (overlooked by Hitchcock and Oulton) is Tob 13,4 quia non est alius Deus omnipotens praeter eum (VULG: quia, or quoniam, ipse est Dominus Deus noster Monac Regin Sang).—Patrick (as does Gregory of Tours: BONNET 592) uses praeter only with the typically late Latin meaning 'except' and its logical development 'not to mention', 'in addition to' (C 35.42—cf Hist. Aug., LESSING p. 471 ; BEDE Hist. eccl. I 1). In nec umquam fuit nec ante nec erit post haec the double nec was possibly caused by some latent idea of a double contrast: fuit — erit, ante — post haec. The similar repetition of uel in C 50 is emphatic. Such pleonasms are colloquial: PLAUTUS (GLOTTA VI 351), CATULLUS (10,9f. nihil neque ipsis nec praetoribus esse nec cohorti, cf KROLL's commentary; LÖFSTEDT Beiträge 38); ANTHIMUS 77 sed buter ipsum sale nec penitus non habeat; TERT. de oratione 22 p. 194.9 Reiff.Reifferscheid sicut nec uiri nec uelandi; REG. BENEDICTI 2, 75 f. Lind.Linderbauer ante omnia ne dissimulans aut paruipendens salutem animarum sibi commissarum ne plus gerat sollicitudinum de rebus transitoriis (cf LINDERBAUER 182). More material in LÖFSTEDT Tert. 40 f.; Syntactica II 228 f. (pleonasm of et); LINDERBAUER 138. In vulgar inscriptions even 'full' words are sometimes (carelessly) repeated, e.g. DIEHL 1153 si quis autem uoluerit super hec trea corpora ponere uoluerit. Ante—post haec: Patrick never expresses 'before' and 'after' by antea and postea; he always uses the unpretending aanteSee LÖFSTEDT Peregrinatio 74. In late Latin, antea is exclusively classicistic: SCHRIJNEN-MOHRMANN I 132., and postmodum (five times) or post haec Post haec is frequent in Ennodius and Gregory of Tours, postmodum in Aetheria (22 instances).. Ingenitus ἀγέννητος (CORP. GLOSS. LAT. III 278,23) 'unbegotten' is a technical term of trinitarian theology, cf RUFINUS (Origenes) De principiis I 2,6 quin nihil ingenitum, id est innatum, praeter solum Deum Patrem fatentur, and OULTON 18 f. Sine principio, a quo est omne principium is an expansion of ἄναρχος ἀρχή (CLEMENS Strom. VII 829); similarly ORIENTIUS Carm. appendix 3,11 expands ἀγέννητος γέννησις quem genuit nullus, per quem gignentia cuncta. Of Oulton's parallels (19 f.) only ARNOBIUS IUNIOR PL 53,257 and HILARIUS De synodis 60 are telling. Omnia tenentem (commoner omnitenentem: OULTON 20 f.) is hardly πάντα χωροῦντα (HITCHCOCK HERMATHENA 14,170 f.), but rather παντοκράτορα (WHITE 283). OULTON 27 f. objects that παντοκράτωρ is never rendered as omnitenens in a formal creed, and suggests to write omnipotentem, which occurs in a parallel passage in VictorinusSee Testimonia. The two expressions are sometimes combined: AUG. Conf. XI 13; De genesi ad litt. 8,26; PsAUG. Quaest. I 1, p. 13, 22 f. SOUTER (OULTON I.c.).. I think the lectio difficilior omnia tenentem can be defended. First of all, this is no formal creed. Secondly, omnia tenens 'Lord of the universe' (cf SEDULIUS Carm. pasch. II.64 qui caelum terramque tenet) is a correct translation of παντοκράτωρ (πάντων κρατῶν). This frequent epithet of God (Old Testament from 2 Reg 5,10 onwards, Apocalypse) is by no means always rendered as omnipotens. It is so regularly in the Apocalypse, but, as far as I can see, only twice in the Old Testament (Iudith 16,7: Monac, VULG; Esth 13,9 = 4,17 LXX), where it is often left untranslatedWhere Jerome translates from the Hebrew he has Deus exercituum.. In one of these passages, Iob 5,8, the LXX variant τὸν παντοκράτωρα A: τὸν πάντων δεσπότην BS gives substance to Dr. White's equation. I should consider, however, the possibility that Patrick wrote: omnipotentem, omnia tenentem.

Vt didicimus 'as we have been taught' is the reading of Victorinus (see Testimonia); Jerome, to be sure, has dicimus, but in a slightly different phrase. Dicimus 'we affirm' (OULTON 2781) would be strange in parenthesis (cf the variant diximus in RF) Hymn 12 in the Antiphonary of Bangor (13v) reads: (ix) Persona unigeniti / Et primogeniti / Qui est totus a toto / Diximus lux de lumine. Respice / (x) Et Deum uerum a Deo / uero sese (sic) confitemur. Warren in his edition (11.48) merely remarks: 'Diximus hardly makes sense'. He did not think of the Confessio. I am content with stating the coincidence and pointing out the credal character of both passages.. In a similar context the SACRAMENTARIUM GELASIANUM (p. 53 Wilson) has quod uobis sicut accepimus tradimus; cf LACT. in Psalmos 13.1 loquentibus nobis ea quae didicimus et legimus … honor est reddendus auctori.

The plural didicimus is continued by testamur (line 11), quem credimus et expectamus (17), quem confitemur et adoramus (22); cf the Latin version of the Nicaenum in Cod. Tolos. 364,4r-v credimus … confitemur … expectamus. Verbs in the plural are a feature of eastern creeds as against the credo of the west (HITCHCOCK HERMATHENA 14,173; OULTON 32).

 Huius (Φ: eius D) filium is lectio difficilior. On the comparative frequency and the indifferent use in late Latin of the pronouns hic iste ille is ipse idem see a.o.among others LÖFSTEDT Syntactica II 46-8; PATR. STUD. XXXI 226-54 (HRDLICKA); MED. STUD. XVIII 57-68 (BAGAN); XIX 55-60 (GARVIN). Patrick follows the practice of his time For comparison with the statistics of Bagan and Garvin I give here the corresponding figures for Patrick in percentage: hic 20.7, iste 1.8, ille 38.8, is 19.8, ipse 18, idem 0.9. The ratio is: ille is ca 1: 2, which seems moderate, considering that in the Latin Book of Wisdom and the Acta Andreae it is 1:9. , especially as regards the monosyllabic forms hic is id (SALONIUS 229-31; WÖLFFLIN-MEADER ALL XI 338); hic (always adverb) is even confined to the recurring phrases hic et in aeternum, hic et in futurum. Scilicet (seven instances) Here, and C 12 (bis). 17.23.62. E 1. , always enclitic (= γέ) is used by Patrick merely for emphasis. Ante originem saeculi (= Victorinus) 'before the beginning of the world'. Whereas in Patrick's biblical quotations and liturgical formulae (C 40.55.—C 60. E 19) saeculum stands for αἰών, it means κόσμος where, as here and E 17 (de saeculo recessistis ad paradisum) he speaks in his own person. In the New Testament, however, αἰών sometimes approaches the meaning 'world' (cf Gal 1,4), and the equations of κόσμος αἰών saeculum mundus vary in different versions of certain biblical books: F. C. BURKITT The Old Latin and the Itala (1896) 43-5; ZIEGLER Bibelübersetzungen 53. In order to avoid ambiguity, the ante omnia saecula of the following 'article' is replaced by ante omne principium (= πρὸ πάσης ἀρχῆς). Both expressions are linked in HILARIUS Contra Auxentium 14 (PL X 617) Iesum Christum ante omnia saecula et ante omne principium natum ex Patre (OULTON 22) Equivalent formulas in the singular are also ante omnem constitutionem (conditionem) IREN. IV. 20,3; V. 1,1. . Spiritaliter: Spiritalis is the consistent spelling of ancient MSS; the forms spiritualis, spiritualiter are rare before 1100 A.D. LINDERBAUER 194. In AETHERIA 46,2.3 the ancient spelling should be restored (the codex unicus is of saec. XI!). The earliest instances of spiritualis so far recorded occur in the ninth century Guelferbytanus of the Sermons of St. Augustine. . That the MS spelling must be genuine was proved indirectly by BONNET 140: if spiritualis had existed in Christian antiquity it was bound to occur in dactylic verse, where spiritalis is impossible. The anomalous formation is, I think, a case of 'contrast analogy': σαρκικός: πνευματικός = carnalis: spiritalis On the allegory of σάρξ and πνεῦμα and the semantic character of carnalis—spiritalis as 'Bedeutungslehnwörter' see MOHRMANN 87—90, 155—7; MISC. G. MERCATI I (1946) 441. If, as Dr. Mohrmann plausibly suggests, carnalis succeeded in ousting carneus because it had the support of spiritalis, the two words would have interacted. . The morphologically correct form spiritualis was perhaps first introduced by some Carolingian scholar (Cf the modern restitution of eleemosyna for ancient elimosina. Apud Patrem (= Victorinus) is perhaps a mistranslation of παρὰ τοῦ πατρός —another trace of eastern influence. Inenarrabiliter: Inenarrabilis, and even more so the adverb, are rare. The latter seems to be used specifically of the relation between the Father and the Son: HILARIUS Damnatio Arianae hereseos (PL X698) si quis filium Dei non uere inenarrabiliter de Deo Patre natum … dixerit; EUSEBIUS VERC. Epist. 2,5 (PL XII.950) nouit et eius unigenitus inenarrabiliter de ipso filius; FAUSTINUS De Trin. 3,5 (PL XIII. 66 D) de Deo Patre natus est, sed inenarrabiliter (MOHRMANN 190 f.). Being difficult to pronounce, the word is constantly misspelled in MSS Ferdomnach (LA) persistently writes inerrabilis, inerrabiliter. . Et per ipsum facta sunt uisibilia et inuisibilia: cf IREN. Ill 11,1 (Deus) qui per uerbum suum omnia fecit et uisibilia et inuisibilia. More parallels in OULTON 23. The creation through Christ as δημιουργός is an element of Pauline theology: 1 Cor 8,6; Col 1,16.17; Heb 1,2. Hominem factum (cf homo factus IREN. V 1,1) keeps closer to the Greek text of the Nicaenum (ἐνανθρωπήσαντα) than the official Latin version (et homo factus est) ; the passive (homo factus = ἐνανθρωπηθείς) is typically 'western'. Morte deuicta (deuicta morte) is a frequent Christian formula: TERT. adu. Praxean 23; IREN. Ill 18,7; VICTORINUS (see Testimonia); Antiphonary of Bangor, no. 85; cf deuicto mortis aculeo Te Deum 17; further OULTON 23 f. Mortem deuincere is a favourite phrase of VICTORINUS (1,2; 4,4; 5,1.2). The formula has, of course, its root in 1 Cor 15,55.—The ablative absolute consisting of a past participle and a common noun is found only here, in a traditional formula, and in the set phrase effusis lacrimis E 7 LIVY XXVII 19,12; PsQUINTIL., Decl. 9,7; TAC. Hist. I 69; VAL. FLACC. IV 51 (cf VERG. Aen. VI. 686; SIL. IX. 257) ; effusis … fletibus VII. 410. I cannot trace the phrase in Christian writing. ; all other instances in Confessio and Epistola are of a present participle followed by a name (iubente Corotico E 12), in particular the name of God (fauente Deo E 5, sim. similia) Cf PEREGR. AETHERIA 3,2 iubente Christo Deo nostro; IRENAEUS: donante Deo, sim. similia (HITCHCOCK HERMATHENA 47,206). This pattern was widely adopted by Christian writers in the place of classical dis propitiis, deo auctore, etc. . This was already the practice of Cyprian (SCHRIJNEN-MOHRMANN I 35-7). In its classical form the ablative absolute was never popular; even in the Vulgate it is probably an element of literary style It is rare in the Old Latin Heptateuch: BILLEN 149; its almost complete absence from the Gospels may be due to Syriac influence: H. C. HOSKIER The Golden Latin Gospels, p. Ixx. .

In caelis ad Patrem receptum: Cf VICTORINUS (Testimonia) ; TERT. De uirg. uel. 1 receptum in caelis; OULTON 24. Ascendere in caelis sim. similia are common in VICTORINUS, In Apoc. (2,1; 4,1.4; 5,3; 12,3): cf the Creed of Auxentius (HIL. c. Auxent. 14) ascendisse in caelis; PsAUG. Serm. 242 (BURN Facsimiles of the Creeds, p. 8) ascendit in caelo.

E. NORDEN Agnostos Theos 263-76, points out that in the statements concerning the Second Person the (accusative) participles of the earliest western symbols were afterwards largely replaced by relative clauses, reflecting the change (for the sake of dogmatic formulation) from passive to active in the Greek originals (ἀναστάντα ἀναβάντα for ἐγερθέντα ἀναλημφθέντα). Patrick (as also Victorinus) has the accusative of the participle throughout.

 A comparison of the long scriptural quotation (236,15-17) with the original is revealing. New Testament:Patricius:et dedit (donauit VLplplurimi. VULG) illi nomen (quod est m TEST VULG) super omne nomen, ut in nomine Iesu omne genu flectatur caelestium et terrestrium et infernorum et omnis lingua confiteatur <ei Iren > quia Dominus Iesus Christus in gloria est Dei Patris. et dedit illi omnem potestatem (cf Matth 28,18) super omne nomen caelestium et terrestrium et infernorum et (ut PVR Δ2) omnis lingua confiteatur ei (omomisit Φ) quia Dominus et Deus (cf Ioh 20,28) est Iesus Christus (quia Dominus Iesus Christus in gloria est Dei Patris V).
Patrick's text is contaminated at the beginning and end, and abridged in the middle. As a result, nomen comes to mean 'person' 'being' (cf SALONIUS 416), and the subjunctive confiteatur is independent The lost ut is substituted for et before omnis lingua in most MSS of Φ. .— Ei after confiteatur is remarkable as a singular agreement with IRENAEUS (I 10,1) This, however, does not prove closer affinity as was assumed by HITCHCOCK HERMATHENA XIV 173. In particular, I can see no connection between Patrick's potestatem super omne nomen and Eph 1,21 whether in Irenaeus' quotation (IV 19,2) or in any other. In Irenaeus nomen means 'name', even though some notion of personality may be implied; in Eph 1,21 potestatem and nomen are coordinated. .—Confiteatur ei, quia etc: Of the vast literature on the accusative and infinitive and its substitutes I mention PLATER 42,119 ff.; LÖFSTEDT Peregrinatio 116 ff.; SALONIUS 22 ff.; LEUMANN-HOFMANN 270 f., 726 f., 753 (literature!): SCHRIJNEN- MOHRMANN II 92 ff. In this respect Patrick's Latin ranks very low indeed. There are only four instances of the accusative and infinitive (two of them, C 43, E 6, not of the classical type); even the subjunctive after quod (SALONIUS 299-310; HAAG 95) is found only once (C 62). Quem credimus et expectamus aduentum ipsius: For this type of syntactical contamination Patrick has a weakness; it is, however, not quite unparalleled: HEGESIPP. prol. 3 sed manserit in eo cui reposita manebant omnia et ipse erat spes gentium (here, as in C 4, 235,13?, the anacoluthon was caused by the introduction of a biblical phrase) ; LEO Alex. prol. p. 45,20-4 Pfister dominantibus lohanne et Marino …, quibus quaedam necessitas accidit transmittendi missum suum usque Constantinopolim … et tunc miserunt illuc Leonem archipresbiterum This passage might be explained as a zeugma; similarly Iudith 7,2 illorum uirorum quos occupauerat ciuitas et abducti fuerant de prouinciis et urbibus. ; I 36 (p. 65,7-9 Pf.) quapropter precipio tibi turnare gressum et redi ad matrem tuam et requiesce in sinu illius; alalibi. Expectamus aduentum ipsius mox futurum: Here, and in the similar instances C 34.55 we find the typically ecclesiastical (SALONIUS 323 ff.) substitution of participium or adiectiuum coniunctum for the accusative and infinitive. It is frequent in TERTULLIAN (e.g. Apol. 16,6 qui crucis nos religiosos putat; 45,6) ; in Filastrius it has become a real mannerism (JURET 182).—With the phrase in C 4 compare AELIUS SPARTIANUS Vita Hadr. 2,9 habuit autem praesumptionem imperii mox futuri. Iudex uiuorum atque mortuorum is not a grammatical blunder (so OULTON 10 f.); here, as in similar instances of apposition, the nominative is casus absolutus According to NORBERG 64 ff., the construction originated as an exclamatory nominal clause, which was but loosely connected with the surrounding context. . This construction is widespread: VULG Apoc 2.13 in diebus Antipas, testis meus fidelis; IORDANIS Getica 293 castra componit tertio fere miliario ab urbe, locus qui (for in loco qui or qui locus) appellatur Pineta (note also the attractio inuersa: NORBERG 84); ACTA ANDREAE p. 87,33 Blatt in Beelzebub princeps demoniorum … eicere demonia (nominative preceded by an indeclinable proper name, cf Apoc 2.13): DEFIXIONUM TABELLAE p. 270,12 Audollent anima et cor uratur Sextili, Dionysiae filius; in the Antiphonary of Bangor (13vβ), the hymn Audite omnes is headed: Ymnum sancti Patricii magister Scottorum. See LÖFSTEDT Peregrinatio 50 f.; LINDERBAUER 133 f.; PLATER 19; BLATT 151; NORBERG 64 ff. ('most frequent in the transition period, saec. VI-IX"). The same freedom existed in the archaic period: CIL I2/2.9,3 Luciom Scipione filios Barbati (cf SVENNUNG Palladius 175 f.) Dom J. CHAPMAN Notes on the Early History of the Vulgate Gospels (1908) 21 quotes from the prologue of Codex Amiatinus (penned probably by Cassiodorus): In hoc autem corpore utrumque testamentum septuagenario numero probatur impletum, in illa palmarum quantitate forsitan praesagatus quas in mansione Helim inuenit populus Hebraeorum. Dom Chapman's 'correction' praesagatum misses the point; foreshadowed is not utrumque testamentum, but septuagenarius numerus. Strict concinnity would demand praesagato; but even Cassiodorus might for once have been a little casual. .— In Patrick's 'Creed' the nominative construction may have been suggested either by the formal symbolum of which he was thinking (cf unde uenturus est iudicare uiuos et mortuos Symb. Apost.; et iterum uenturus est cum gloria iudicare uiuos et mortuos Symb. Nicaen.; inde uenturus iudicare uiuos et mortuos Symb. Athan.; iudicaturus aduenit Sacr. Gallic.; PsAUG. Sermo 243, p. 6 BURN) or by the Te Deum (19 iudex crederis esse uenturus, which would account also for Patrick's credimus, so strangely repeated in the middle of the creed). Facta, a rare biblical variant in both Rom 2,6 and its source, Matth 16,27, is found in one MS (Veronensis LX, cf CSEL LXV 71) of the Creed of Philippopolis a. 343, and in the Symbolum Athanasianum: et reddituri sunt de factis propriis rationem. Qui reddet unicuique secundum facta sua: The 'indirect reflexive' sua is here a biblical variant, but reflexive and non-reflexive pronouns are mutually substituted also in a number of non-biblical passages. Late Latin parallels are too abundant to be quoted A complete reversal of classical syntax is COMMODIAN Carm. apol. 948 nec moritur filius suus ante parentes. . It is often hard to do justice to an author's choice. Patrick's sermones illorum (C 9) and patrum earum (C 42) are justifiable, because he gives his own view and not that of the respective subjects For similar reasons, even classical writers break the strict rules occasionally; no wonder that the author of the BELLUM AFRICUM, striving for clarity rather than elegance, has no scruples to write: (8,5) ipse (Caesar) … cognitis condicionibus Scipionis et qui cum eo bellum contra se (Caesarem) gerebant, mirari etc. ). Late authors often use both sets of pronouns indiscriminately (cf LESSING 295,638,640; BONNET 694-7). Personally I feel that even these writers distinguish somehow between reflexive and non-reflexive (cf IUL. CAPIT. Gord. 30,2 cum illum incusasset quod immemor beneficii eius sibi minus gratus exsisteret; GREG. TUR. Hist. Franc. IV 12 rogat ut ei chartas daret sibique possessionem subderet), but the nature of the distinction is not always as easy to explain as in IORDANIS Getica 131 Vesegothae … legatos … direxerunt ad Valentem imperatorem …, ut, partem Thraciae … si illis traderet, eius se legibus … subderentur et, ut fides uberior illis haberetur, promittunt se … fieri Christianos (the reflexive is used where the subject is the same as in the main clause, viz Vesegothae; the demonstrative illis, where the subject is different). —It is perhaps not accidental that in the non-biblical passages of the Confessio the reflexive pronoun is invariably singular (the subject, either grammatical or logical, being always God), whereas the non-reflexive pronoun, with one exception, stands in the plural. Scanty as is our material, it conforms with PEI's observation (p. 202-6) that the scribes of Merovingian charters, so far from distinguishing between reflexive and non-reflexive meaning, are consistent in using suus of a single proprietor, eorum illorum ipsorum of several persons. Patrick's usage, though still within the terms of Latin syntax, might foreshadow the later Romanic development. With donum et pignus inmortalitatis (= Victorinus-Jerome) compare IREN. IV 13,4 amicitia Dei inmortalitatis est condonatrix; HILARIUS De trin. I 36 (PL X48) immortalitatis pignus (= ἀρραβῶνα τῆς ἀθανασίας: HAUSSLEITER CSEL 49, p. 96,9). 236,21-22: Quem confitemur et adoramus unum Deum in trinitate sacri nominis. Quem has been referred to Christ by HITCHCOCK HERMATHENA XIV 175, on the authority of IREN. Ill 18,3 in Christi enim nomine subauditur qui unxit et ipse qui unctus est et ipsa unctio … et unxit quidem Pater, unctus est uero Filius in Spiritu, qui est unctio Against this interpretation see D. S. NERNEY I. E. R., 5. ser., 72,99, note 1; Nerney's own interpretation (reference to the Third Person only) is perhaps too narrow. . OULTON 11, more plausibly, refers quem to Deum (line 9). To me it would rather seem that the object of adoration is the Deus trinus et unus of this very phrase, which thus binds Patrick's creed together as a single whole, cf SYMB. Athan. 3 ut unum Deum in trinitate … ueneremur; COLUMBANUS Epist. 3 (p. 165,15 f. Gundlach) corde credimus et ore confitemur unum Deum esse in trinitate et trinitatem in imitate. The fourth chapter of the Confessio is a whole not only in concept but also in structure. As far as possible I have endeavoured to make this clear by my punctuation; more illuminating would have been a division secundum cola et commata. Even without this device the creedlike structure of the whole is obvious. We must, then, conclude that, whatever reason Patrick may have had for making these statements here, they were based on a formal symbolum. This is my main objection to the view of some scholars, and in particular to Dr. Oulton's, viz that Patrick derived his 'creed' from the Commentary on the Apocalypse of Victorinus of Pettau. The difficulties inherent in this theory have been discussed in my paper 'The "Creeds" of St. Victorinus and St. Patrick' (see above, at the beginning of this chapter). In my opinion, Patrick draws on a Gallican creed that he had learnt in his youth. This creed was partly based on the original text of Victorinus; it was, perhaps, used later by St. Jerome in his revision of Victorinus' work.
Ipse enim dixit per prophetam: Patrick's quotations L. BIELER Der Bibeltext des heiligen Patrick, in BIBLICA 28 (1947) 240—3. are normally introduced by Deus (Dominus, etc) dicit, inquit, pollicetur, sim.similia, often specified by in euangelio, per prophetam, in psalmo (24 instances). Impersonal scriptum est (cf 1 Cor 3,19) occurs four times. The author of a sacred book is named but rarely: C 25 apostolo dicente, C 55 sicut propheta dicit, E 18 ait apostolus At C 9, where Newport White reads quia inquit Sapiens: Per linguam etc., I punctuate quia, inquit, sapiens per linguam etc. . In a string of quotations, various links are used: et iterum (four times; cf 1 Cor 3,20; Heb 2,13; 10,30), ideoque (E 8), uel (E 8.9). In the absence of a comprehensive study on ancient Christian formulae of quotation, Patrick's practice cannot be seen against its background; the essential identity of his formulae with those of Cyprian (C. H. TURNER JOURN. THEOL. STUD. VI 246-69; HITCHCOCK HERMATHENA 47,219) and of the Regula Benedicti (LINDERBAUER 123, and passim) suggests a common tradition.—The use of ipse referring to God ('He', cf emphatic ἀυτός) begins with the Vetus Latina (e.g. Rom 11,36) and extends far into the Middle Ages.—The 'prophet' here and in C 55 is David. For propheta = psalmista cf REG. BENED. 7,35 and LINDERBAUER 215. The use of common nouns for definite persons is attested in late antiquity IUSTINIANUS Institutiones I 2,2 sed quotiens non addimus cuius sit ciuitatis nostrum ius significamus: sicuti cum poetam dicimus nec addimus nomen subauditur apud Graecos egregius Homerus, apud nos Vergilius. . Patrick's usage is still comparatively vague: his propheta is sometimes David, sometimes Isaiah or Jeremiah; apostolus refers to St. Peter in E 18, to St. Paul in C 25.—The type Deus dicit per prophetam prevails over propheta dicit (4:1) With propheta dicit C 55 Patrick quotes words of the psalmist, not of the Lord. ; Deus dicit per apostolum is never found. Deus dicit per prophetam recalls the haec dicit Dominus of Old Testament prophecies. The expressions Deus dicit per prophetam, Dominus dicit in euangelio (always introducing words of the Lord), and apostolus dicit are deliberately applied to different mediators of the divine message. The θλῖψις of Ps 49,15 is rendered here by the common tribulatio, in C 20—a mere allusion, probably via Cyprian (BIBLICA 28,255 f.)—by the archaic, and more literal, pressura. 236,24 f.: Et iterum inquit: Opera autem Dei etc: To introduce a second quotation by et iterum dicit is biblical style: Rom 15,10; Ioh 19,37.—Inquit precedes a quotation as early as APULEIUS (Met. VIII 18, cf Hildebrand ad loc.); it occurs also in Tertullian, Victorinus and other ecclesiastics Common in this position is inquiens after a finite verb of saying, e.g. Marc 12,26 quomodo dixerit … Dominus inquiens (dicensVLalqaliquot) : Ego etc. (inquiens omomiserunt b aur VULGF). .—Subject of inquit may be the preceding ipse—a common ellipsis, in Patrick as elsewhere. At 237,20; 238,10; 255,20, however, inquit is impersonal (= scriptum est); on this 'intransitive' inquit (ait, dicit) see LÖFSTEDT Peregrinatio 319 f.; Stud. Synt. 130-6 Comparable is φησί as a reference to philosophical authorities (Plato, Aristotle) in PLOTINUS (e.g. Enneades I 1,4.8; 2,1 a. o.). . A model was provided by Rom 15,9.10 (VL = VULG) sicut scriptum est: Propter hoc … Et iterum dicit: Laetamini etc. Patrick may have thought of it when writing (C 11, 238,9-11) scriptum est enim: Linguae balbutientes … Quanto magis nos adpetere debemus, qui sumus, inquit, epistola Christi.

Opto fratribus et cognatis meis scire qualitatem meam: This fusion of classical opto alicui aliquid and the early and late Latin infinitive construction seems unparalleled. Is the dative here a vague reminiscence of fratribus et cognatis (ablative!) Luc 21,16?

For qualitas 'type, sort, character' cf IREN. V 9,3 qualitatem autem Spiritus assumens (HITCHCOCK HERMATHENA 14,177); CYPR. De lapsis 28 qualitas delicti.

With possint perspicere compare esse uide(e)tur (C 1.41), and periphrastic coepi (C 18, 240,139) and merere, -ri (C 32; E 21). All this is characteristically late Latin: LÖFSTEDT Peregrinatio 207-11.

 Votum animae meae is modelled on biblical expressions: Ier 2,24 in desiderio animae suae; Apoc 18,14 desiderii animae <tuae D vg>.
Verbum otiosum etc: See Part I, p. 35. The nominatiuus pendens, as also in C 18 (Part I, p. 33) and C 42 (248,18), though common in late Latin, especially in technical works, is in our text probably a biblical element: RADERMACHER Neutest. Gramm. 21 ff.: W. HAVERS IF 43 (1925) 207 ff., Glotta 16,94 ff.; PLATER 19; SVENNUNG Orosiana 178 ff.; CHR. MOHRMANN Glotta 21,20 ff.; E. H. STURTEVANT Introduction to linguistic science, 1947,114 In passing I note some late instances from the biographers of St. Patrick: Muirchú I.15 (LA fol. 3vβ0—9); Tírechán [16,9-18,2], LA fol. 11rα40—β32; [40,4-5] 14rβ2—7. ). Locuti fuerint is the first instance in our text of the late Latin 'tense shifts': fui for sum in the perfect passive; pluperfect for imperfect, future perfect for future in both active and passive: BONNET 641-5; M. LEUMANN GLOTTA ll,192ff.; LEUMANN-HOFMANN 561-5; HOPPE 60 f.; MULLER Chronology 78; SCHRIJNEN-MOHRMANN II 35 ff.; MERKX 106 ff. I deliberately refrain from a discussion of the phenomenon and merely present the evidence of Patrick's text. We count seven instances (two of them biblical) of the type locuti fuerint (4 pluperfect, 3 future perfect); in the active, pluperfect for imperfect is restricted to debueram Pluperfect for imperfect seems on the whole to be less frequent than Future II for Future I: ROBERT, p. Ixxi; HAUSSLEITER 180,14; 183,15; BONNET 641 ff.; BLATT 194. A large portion of the future perfect forms is provided by the auxiliaries esse habere posse uelle: JURET 298 f.; H. BLASE ALL X 317 ff. . Among 22 instances (ten biblical) of Future II for Future I, 6 are forms of esse, 5 of uelle, and 11 of other verbs (for non-biblical passages the ratio is 4: 4: 4); eight instances occur in conditional clauses, five (all non-biblical) in generalizing relative clauses, in which for Patrick this 'shift' is a strict rule.
Debueram = debebam 'I ought to' was used but occasionally by Cicero (HOPPE 39 f.). Ovid introduced it into dactylic verse, which, in its stricter form, has little room for debebam. In prose the substitution is rare before Tertullian (TAC. Ann. XIII 36; FRONTO p. 15,15 Naber). It gains ground in late Latin: TERT. Apol. 25,16 et ab hostibus ergo suis (dii Romanorum) sustinent adorari et illis 'imperium sine fine' decernunt, quorum magis iniurias quam adulationes remunerasse debuerant (more in HOPPE 39 f.) On oportuerat = oportebat, ibid, note 3. ); COMMODIAN Instruct. I 11,10 f. torruit hunc (Apollinem) uirgo specie, quam ille deberet. illa prior utique debuerat deum amasse; II 9,6; later GREG. TUR. Hist. Franc. I 47; II 3 Under the influence of Greek, the indicative of any verb can stand in the apodosis of the irrealis (HOPPE Syntax 68 f.; ADAMS Patr. Stud. XII. 82). Even Boethius writes once (Phil. Cons. II. 7,20) intellexeram si tacuisses (= ἔγνων ἂν ἐι ἐσίγας). FREDEGARIUS III. 20, p. 101,12) produces the monstrosity in nomine deorum meorum puer fuisset, uixerat (HAAG 93). .—Debueram is again so used in C 46, 249,28 f., nunc mihi sapit quod ante debueram; elsewhere in our text (C 10.12.44.46,249,17) it seems to stand always for the simple imperfect debebam 'it was my duty'. Cum timore et tremore: Duplication of synonyms is either rhetorical or pathetic. It is a feature of the language of Cicero (LÖFSTEDT Syntactica II 175 f.) as well as of Tertullian (LÖFSTEDT Tert. 69-72) and Augustine (BALMUS 207-20); but even a popular preacher or writer would use it almost instinctively. There is a score of instances in the writings of St. Patrick; significantly enough, only two (the present one and E 18 peccator et impius) are biblical. The phrase in illa die ubi has parallels in the Pentateuch of Lyons, and in the Vetus Latina of Cyprian and Augustine (BILLEN 160). See also LÖFSTEDT Stud. Synt. 11-13. With nemo se poterit subtrahere uel abscondere compare VL Act 20,27 (IREN. Ill 14,2) non enim subtraxi (= d) uti non annuntiarem (non enim subterfugi [= e; ὑπεστειλάμην] quominus annuntiarem VULG) ; AUG. Conf. II 6,13 cuius potestati … subtrahi quid … potest? VL Ier 23,24 si absconditur (so Iren: abscondetur HierLXX. absconditus fuerit m Cypr) homo (VULG: occultabitur). Se subtrahere, which seems unparalleled, is probably a zeugmatic prolepsis of the second element. Omnis omnino is a set phrase of wide circulation In Christian literature a.o.among others TERT. De orat. 12; CYPR. Epist. 56,1; VICT. VIT. II 19.73; IREN. V 12,5; COMMOD. Instr. I 35,23; II 20,16; SIDONIUS Epist. VIII 1,3.—Not in Vulgate. . It is only in this phrase, with its impressive assonance, that Patrick knows omnino.—Reddituri sumus (Patrick's model, Rom 14,12, has reddet!) here and the same periphrasis in C 39 ab omni mundo uenturi sunt credentes convey the idea of something that is bound to take place.
Quapropter olim cogitaui scribere, sed et (omomisit Φ) usque nunc haesitaui. Against White2, I have decided for sed et (D). It is the peculiar late Latin use of et as a mere particle of correspondence: MINUCIUS FELIX Oct. 25,6 tot de diis spolia quot de gentibus et tropaea; TERT. Apol. 40,12 illius rea est cuius et ingrata; cf Iordanis ed. Mommsen p. 187; LÖFSTEDT Krit. Bem. 94; Peregrinatio 43; HOPPE 119. We may translate here 'but, on the other hand'. So I understand Luc 24,21-22 nos autem sperabamus quia ipse esset redempturus Israhel; et nunc super haec omnia, tertia dies hodie quod haec (the crucifixion) facta sunt. sed et (sed omomiserunt> a b c ff2 r1; et omomisit> Q ἀλλὰ καί GR) mulieres quaedam ex nostris terruerunt nos (saying that Christ was alive). The two unenlightened disciples, stulti et tardi corde ad credendum (24,25), stand bewildered between their depressing experience on the one side and the incredible news on the other—until 'their eyes are opened'. Vsque nunc (for classical usque adhuc) is known from the Vetus Latina (cf Marc 13,19: k;Matth 24,21: d e Cypr Iren), the Vulgate (usque nunc Marc 13,19, but usque modo Matth 24,21; cf PLATER 62) and other late Latin literature, e.g. AMBROSIASTER (explaining the usque adhuc of 1 Cor 4,13); FILASTRIUS 111,4; CASSIAN Conlat. X5.1; RURICIUS Epist. II 9,1; IORDANIS (three times); VITAE PATRUM (see SALONIUS 227); GREGORY OF TOURS (frequent, beside usque hodie). The inversion nunc usque is recorded a.o.among others from Ambrosiaster, Pelagius, PsAugustine's Quaestiones, Cassian, lordanis. Ne incederem in linguam hominum—translated correctly by Sir Samuel FERGUSON (TRANS R.I.A. 27, 1885, 72) 'lest I should fall in censure of men's tongues'—is difficult to explain. CICERO writes (with a tinge of colloquialism) insermonemin sermonem incidemus Epist. IX 3,1; in uarios sermones incidebam Ad Attic. XVI 2,4; cf in Verrem III 15,38 (in calumnias incidere) Different is in mentionem incidere, Laelius 1,2; cf incidere in homines 'to come across (certain) people': AUG. De beata uita 1,4; Conf. Ill 6,10. . The metaphor lingua = obtrectatio is also of long standing. Patrick's double metaphor is possibly modelled on Eccli 28,27 qui relinquunt Deum incident in illam (i.e. linguam nequam).—On similar grounds SULPICIUS SEVERUS excuses his hesitation to publish a Life of St. Martin (1,1): iudicia humana uitabam, ne … sermo incultior legentibus displiceret. Sicut et ceteri (also C 11.44.57; sicut et C 46) is biblical (1 Thess 5.6, where et is omitted in VULG [ACHRT alalii] as in the leading Greek uncials א*AB). For sicut et, where et is again a 'particle of correspondence', see LÖFSTEDT Beiträge 941; Peregrinatio 43. Qui optime itaque etc: With the possible exception of C 14, itaque is always enclitic—some sort of 'relief' for the preceding word. Here it seems to give optime an ironical undertone. What follows has been a stumbling block to all interpreters— beginning with the scribe of V, who boldly wrote qui optime sacris litteris imbuti sunt et studium suum ex infantia numquam mutauerunt. It is largely a problem of textual criticism. As locus infectus I regard iure, which was corrected to iura by Dr. J. Gwynn; utroque (D) must, then, be a secondary alteration. Iura et sacras litteras stands for the whole of secular and religious learning, see this commentary on C 13 sapientes et legis periti. Vtraque for utrumque in apposition after a pair of nouns (frequent in the Vulgate: KAULEN 173, in Irenaeus: HITCHCOCK HERMATHENA 51, 1938, , a.o.among others) seems to be an element of Volkssprache: LINDERBAUER 162; utrisque = utrique in Pompei: CIL IV 2457. The metaphor qui iura et sacras litteras … combiberunt has a surprisingly close parallel in CICERO De fin. 1112,9 quas (artes) si dum est tener (puer) combiberit, ad maiora ueniet paratior Augustine always uses the commoner imbibere: Conf. VII 5,7; 20,26. . This is perhaps no accident. In pleading his case against those who despise him as unlearned, Patrick makes use of certain elements of literary prose: here alone in the Confessio (except in the 'creed') we find atque (237,20); here alone he writes uidentur esse (esse uidetur, -ntur C 1.41); here alone, as far as I can see, Patrick deliberately employs clausulae: C 9 usque nunc haesitaui —⌣—|—⌣— —; (sicut et ceteri —⌣— | —⌣—) Recurrent biblical formula, see above. ; pari modo combiberunt ⌣ | —⌣— | —⌣ — — ; numquam mutarunt –́ — –̀ | –́ — ; semper addiderunt —⌣ | —⌣— —; instructus atque eruditus — | —⌣— | —⌣—⌣; C 10 in iuuen | tute non comparaui —⌣— | —⌣— —; (ante perlegeram —⌣— | —⌣—; ante praefatus sum —⌣— I –́ — –̀) Similar commata, of analogous rhythmical structure, occur in C 34 (ante [sic] praedixerat), C 52 (ante praeuidimus), E 11 ante praenuntiauit. It is the frequency of metrical cadences here that indicates deliberate intention. . Stylistic parody is an essential element of ancient polemics and satire. However poor its effect, the tendency is obvious. Is this isolated Ciceronian phrase—an echo, maybe, of Patrick's schooldays—part of the scheme? Sed magis (where magis = potius, cf German vielmehr) is found in Latin poetry since the first century B.C. (LUTATIUS, Epigr. 1,4; CATUL. 66,87; LUCR. I 481); it was avoided by Virgil, Horace, the classical and early post-classical prose writers, but became frequent again in ecclesiastical and late Latin: LEUMANN-HOFMANN 672; in ACTA ANDREAE 75,19 f., 89,24 f. Blatt it is preferred to the simple ἀλλά of the original. Patrick has sed magis several times, once even sed magis potius (E 21). Ad perfectum semper addiderunt must mean 'they made a steady progress towards perfection'. Comparable is FLAVIUS VOPISCUS Aurel. 9,5 nihil praeterea possum addere tanto uiro ad muneris gratiam. With Patrick's absolute addere one may compare VULG Os 13,2 addiderunt ad peccandum (προσέθεντο τοῦ ἁμαρτάνειν) perhaps a variety of the Hebraism found in 1 Reg 3,21; Luc 20,11.12: PLATER 23—Ad perfectum implies finality: Heb 7,19 nihil enim ad perfectum adduxit (adtulit L. consummauit d e) lex (οὐδὲν γὰρ ἐτελείωσεν ὁ νόμος); IREN. IV 39,2 ascendes ad perfectum. Cf also EUAGRIUS (Athanasius) Vita S. Antonii 66 quotidie ad meliora crescebat; AUG. Ciu. Dei XX 16 mundus in melius innouatus; XXI 27,2. The words sermo et loquela nostra, a reference to either Ps 18,4 or Ioh 8,43, obviously mean 'what we are saying', 'our writing'. The 'pluralis modestiae' is used most frequently in an author's references to his work. Gregory of Tours, e.g., refers to himself as author in the plural, but otherwise always in the singular (BONNET 497 f.) In the early ecclesiastics this plural is explained differently by SCHRIJNEN-MOHRMANN I 65—8 ('altchristlicher Kurialstil'). . Patrick refers to himself in the plural again in E 9 per exhortationem paruitatis nostrae, where he thinks in the first place of preaching, but possibly also of pastoral letters, and in C 32 doleo cur hoc meruimus, perhaps an echo of St. Jerome. In all other instances—even, I think in C 33, 245,8, where nobis is continued by in terra captiuitatis meae (biblical!), the plural includes Patrick and .his fellow-workers. If, as would appear, the sermo et loquela nostra is the text of the Confessio, Patrick admits here that it was not natural for him to talk or write Latin, and, consequently, that the Confessio was conceived (not necessarily drafted) in a different language. This is suggested also by E 20 non mea uerba, sed Dei …, quod ego Latinum exposui. For Patrick, to write Latin always meant some effort. To use his own words: 'it can be proved from the savour of my writing (ex saliua scripturae meae—a unique expression) what my liberal education is like'. In order to write Latin well it would have been necessary for Patrick to study it intensely—from which, unlike his opponents, he was prevented by the circumstances of his life. The inversion sum ego is frequent in the Bible. From the Psalms alone I note Variants are given only for the words sum ego. 24,16 quia unicus et pauper sum ego (ego sum Rgr. lat. H) 85,1 quoniam inops et pauper sum ego (ego sum Rlat Aug) 108,22 quia egenus et pauper sum ego (Rom MozOL Medman [AU Luk]gr : ego sum PsVcettceteri Gall) 118,63 particeps sum ego (Hil Rom G C MozLG Medman: ego sum PsVcettceteri Gall Heb GR) 118,94 tuus sum ego (ego sum Heb) 118,125 seruus tuus sum ego (ego sum Aug) 118,141 adulescentulus sum ego (ego sum [AR Luk]gr R Aug A Heb MozLG Med) 140,10 singulariter sum ego (ego sum Rgr. lat Aug). From other parts of the Bible I quote at random Gen 4,9 (VULG. LXX); Ex 4,10 (Lugd Ambr Aug and 6 Greek minuscules : ego omomisit VULG); 2 Reg 7,18 (LXX: ego sum Ambr Patr VULG); Ioh 14,3 (sum ego dim h δ VULGpl GR-omfere omnes: ego sum a-d f ff2 q aur VULGEΦJ); 17,24 (sum ego dim δ vg GR-omfere omnes: ego sumVLplplurimi VULG); 18,37 (rex sum egoVL VULG-omfere omnes GR: ego rex sum BF The biblical usage has some antecedent in vulgar Latin of earlier times, cf PLAUT. Asin. 220 auceps sum ego, and the frequent postposition of ego after verbs (but not after esse) in Petronius (SEGEBADE-LOMMATZSCH 58). ). Outside the Bible, we read e.g. VITAE PATRUM V 15,66 scis quis sum ego (oblique question, as in Confessio). None of these passages, however, furnishes a parallel to sum ego as part of a composite verbal form. In sermonibus instructus atque eruditus: Instrumental ablative with in is a biblical hebraism (LÖFSTEDT Syntactica II 452-6; ROENSCH 396 f.; KAULEN 240 f.; PLATER 20) that has spread widely among ecclesiastics; the weaker the classical tradition the greater has been its success, hence its frequency in such authors as Patrick or Gregory of Tours (BONNET 616 ff.).—For the phrase compare 2 Tim 3,16-17 ad erudiendum in iustitia (ad iustitiam d e) … ad omne opus bonum instructus; AETHERIA Peregr. 25,1 ut … erudiatur populus in scripturis.

Quia, inquit, sapiens per linguam dinoscetur et sensus et scientia et doctrina ueritatis: According to the traditional punctuation quia inquit Sapiens: Per linguam etc, Patrick would testify to the liturgical practice of quoting all didactic books of the Old Testament as Liber Sapientiae (Salomonis)—of which there seems to exist no other record of such early date The earliest witness known to me is MS Würzburg Mp. theol. f. 62, saec. VII—VIII, of Irish provenance: CABRIOL-LECLERCQ Dict. de l'archéologie chrét., et de liturgie VIII 2285, note 4. In the Schlettstadt fragments of a Merovingian lectionary, Proverbs are quoted as lictio prouerbiae salomonis (fol. 8v): G. MORIN Etudes, textes, découvertes I (1913) 441. . To me, however, it seems more likely that inquit is used intransitively (see C 5, 236,24), and sapiens opens the quotation.

The Old Latin text of Eccli 4,29 is almost uniform. Dinoscetur (D), if more than a phonetic spelling, would be a remarkable agreement with LXX against all Latin versions. In other respects, Patrick's quotation, apparently made from memory, is not quite exact, cf per linguam (in lingua all Latin texts, with LXX) and the omission of in uerbo (or -is) before ueritatis. It may thus be permissible to assume that Patrick—unconsciously—replaced sapientia by sapiens, all the more so as he applies the biblical text to his own person.
Iuxta ueritatem '(even) in accordance with truth'. luxta 'according to' is exclusively late Latin: GRANDGENT § 80; PLATER 85. Praesumptio meaning 'audacity, impudence' is typically ecclesiastical: TERT. De cultu fem. 2 praesumptio impedimentum timoris; SULPICIUS SEVERUS Chron. I 33,4 illicita praesumptione; AUG. Conf. VII 20 quid interesset inter praesumptionem et confessionem; cf SALONIUS 422 f. (semantic development of praesumere). Patrick's praesumptio is his decision to write the Confessio. Quatenus (on the spelling see GEORGES) might be used here with its classical meaning 'in so far as', and not as a synonym of quia On quatenus = ut, quia, quomodo see WÖLFFLIN ALL V 399—414; SALONIUS 354—6; BONNET 328, and ACTA APOSTOLORUM APOCRYPHA index. .—Modo = nunc (as always in our text): LÖFSTEDT Peregrinatio 240 f.—Comparare is here almost 'to learn', cf Italian imparare.—Patrick's words are probably an echo of Eccli 25,5 (AMBR. De consol. Valent. 12, sim.similiter VULG) quae in iuuentute tua non congregasti. quomodo inuenies in senectute <tua Spec>? Quod obstiterunt peccata mea ut confirmarem quod ante perlegeram: Quod (quia P Δ; 'because' Newport White) is probably the accusative neuter of the relative pronoun, as in C 20 quod (cuius G') memor era; C 32 quod (quo v) non eram dignus. As often in late vulgar Latin, indeclinable quod is here used as a 'relative symbol' Cf ROBERT, p. Ixviii; E. RANKE Par palimpsestorum VirceburgensiumWirceburgensium (1871) 415; ZIEGLER Pentateuch, p. xiii; the indices to Cassian, lordanis, Gregory of Tours; BONNET 390—7, 509; HAAG 51; PEI 175—80. In some of the biblical instances the neuter may be explained by the different gender of Greek and Latin equivalents. . With this quod (= cui rei), which is explained by the epexegesis ut … perlegeram, Patrick refers loosely to the contents of the preceding clause Cf PLAUTUS Epid. 130—2 quod ad me attinuit ego curaui, quod mandauisti mihi / impetratumst: empta ancillast, quod tute ad me litteras / missiculabas. .—For confirmare 'to consolidate', 'to master' (Newport White), cf IULIUS VALERIUS I 32 recoltis uerbis et memoriae confirmatis. By his captivity, which he regards as a punishment for his sins (C 1), Patrick was prevented from the most essential part of learning—from digesting what he had read only perfunctorily Perlegere, which in classical Latin means 'to read from one end to the other', is used to render ἐντυγχάνειν 'to read' in the Collectio Casinensis 305,1 (ACTA CONCILIORUM I/4. 232,31 = I/5. 295,28). . Quis me credit perhaps foreshadows the unstressed pre-verbal pronoun of Romance (Qui est-ce qui me croit? Explained by analogy (after sectari) by M. REGULA Glotta 31 (1951) 184. Regula's article (Besonderheiten der lat. Syntax und Stilistik als Vorspiele romanischer Ausdrucksweisen) came into my hands too late for continuous reference. ). An isolated early instance seems to be VARRO Rer. rust. Ill 16,2 a quo (Lucullo) hereditate me cessa. The construction is rare in texts before the seventh century (NORBERG 171 f.), but may have been much older in the spoken language. Patrick has it so often that we might accept it also at 241,17. Pleonasms of the type ante praefatus sum (cf C 34.52. E 11) are frequent, especially in late authors (Tertullian: LÖFSTEDT Tert. 88 f.; Cyprian: WATSON 237; SCHRIJNEN-MOHRMANN I 23-5; Cassian, see Petschenig's index; Historia Augusta, see LESSING 31). With ante … praedixerat (C 34) in particular, compare TAC. Dial. 18,2 ante praedixero (cf 28,3); PLINY Epist. X 67,2 ut ante praedixi; HIST. AUG. Clodius Albinus 9,4; HIER. Vita Hilarionis 27; SULPIC. SEV. Vita s. Martini 3,4; ThLL II 136,47 ff. It is an element of early Christian curial and pastoral style (SCHRIJNEN-MOHRMANN), for which it was recommended as a clausula; note that most of the instances referred to scan either —⌣— | —⌣ or —⌣— | —⌣—. Inuerbis (D: in uerbis Φ) might be a vulgar spelling of imberbis 'beardless' (substituted by Ware), which, beside earlier imberbus, was current since the time of Cicero: ThLL VII 424,63 ff. It seems possible, however, that Patrick coined inuerbis 'speechless' after the analogy of imbellis iniugis. The D-reading quid peteruem uel quid adpeterem its support M. Hitchcock quotes IREN. IV 28,2 aucta est … adaucta est (HERMATHENA 54,101). , disproved by Patrick's obvious model (see Testimonia; D. S. NERNEY I. E. R., 5. ser., 72, 1949, 23), might represent an undeleted scribal mistake with its subsequent correction. Vnde ergo hodie erubesco et uehementer pertimeo denudare imperitiam meam: Hodie in the wider sense of 'now, at present' is specifically biblical: ThLL VI 2849,56 ff., and so is timere with infinitive : Gen 19,30 timuit enim manere (sedere Hier, habitare Aug) in Segor; Matth 1,20 noli timere accipere (assumere, suscipere VL) Mariam: cf CYPR. de mortalitate 12 nec amittere filium timuit.—Metaphorical denudare is rare in non-Christian Latin: ThLL V 550,42 ff. gives only three references: VARRO Ling. Lat. IX 112 suam inscientiam denudat; LIVY XLIV 38,1; SENECA dial. IX 17,1. Patrick's agreement with Varro is noteworthy. The following passage is difficult to interpret. Our MSS read quia desertis breuitate sermone explicare nequeo. Sermone<m> explicare (White) has some support in C 61 breuiter exponam uerba confessionis meae. The classical phrase is just the opposite: sermo explicat, CICERO Cato 3; C. IULIUS VICTOR Ars rhet. 27, p. 447,41 Halm. On the other hand, we read in Ecclesiastes, 1,8 (A vg; VL differs) cunctae res difficiles: non potest eas homo explicare sermone. Instrumental uerbo (-is) is often added to a verb of saying in late Latin: AMM. MARC. XVI 12,28 Caesar … agmina peditum … uerbis hortabatur; Matth 8,8 sed tantum dic uerbo (LÖFSTEDT Syntactica II 186 f.); cf 25 uerbis exprimere (biblical); E 14 qui te communicat uerbis adulationis. If sermone explicare means 'to explain in words', breuitate must be connected with desertis This spelling (cf C 11,238,11) is well attested by MSS, e.g. at Cic. epist. Ill 11,5; SENECA epist. 45,3 (pL): ThLL V 1377,20f. On the other hand, we get diserto at VERG. Aen. XII 664 (Mediceus, first hand). The phonetic fluctuation was utilized for a lusus uerborum by AUGUSTINE Conf. II 3,5 cum … non satageret … pater qualis crescerem tibi …, dummodo essem disertus uel desertasupotius a cultura tua.—D has disertum for desertum, C 19.22. 'versed in breviloquy'. Recommendations of brevity are a commonplace in ancient textbooks of rhetoric It is characteristic that in the Bible breuitas is found only twice—in 2 Macc 2,29 breuitati studentes (τῆς ἐπιτομῆς διαπονοῦντες) and 2,32 breuitatem … dictionis sectari (τὸ ‥ σύντομον τῆς λέξεως μεταδιώκειν). . Patrick implies that, unlike his opponents, he lacks the art of saying much in few words. The sequence of the two ablatives breuitate sermone, awkward as it is, was probably caused by Patrick's desire to ridicule the elaborate style of his critics. He accumulates phrases which he considers elegant, because they differ from his usual manner of speech Cf the hyper-urbanisms of Trimalchio and his guests in Petronius. The 'refined' language of the parvenu belongs to the stock-in-trade of comedy. Patrick, of course, is in full earnest. ; the result would rather have confirmed those critics in their opinion.—The object of explicare can be supplied from the context. The words sicut enim Spiritus gestit et animus, et sensus monstrat adfectus must, I think, be connected with those preceding. 'For this reason, then, I am now ashamed and much afraid to reveal my inexperience, because I am unable to explain (it all) in words to those expert in breviloquy—in such a way, I mean, as my spirit and mind longs and the meaning (of my words) shows forth my feelings'.—Sicut enim: Some late authors, adopting a Greek practice, insert enim, ut and other determinative conjunctions and particles in clauses where they are not really needed. This construction has perhaps its roots in the literal translation of Greek conjunctions with participles The translator of CYRILLUS Epist. ad Nestorium 3,6 (Acta Conciliorum I/2, p. 48,19 f.) (Filius) cum utique secundum naturam suam existens impassibilis, carne passus est pro nobis contaminates the two ways of rendering the καίτοι ὑπάρχων of his original, cum existeret and utique existens. ; once established, it was imitated in original Latin. It is frequent in TERTULLIAN, e.g. ad nationes I 7 (68,25) oro uos, extraneis unde notitia, cum enim (etiam Rigaltius) iusta et licita mysteria omnem arbitrant extraneum caueant? (HARTEL III 70 f.). Cf E 20, 259,2-4 uerba … Dei et apostolorum atque prophetarum, qui numquam enim mentiti sunt (where V has altered).—Spiritus gestit et animus recalls a Ciceronian phrase, animus gestit (ad Att. II 7,4). Spiritus et animus = πνεῦμα καὶ νοῦς. Similarly Cassian distinguishes between mens and spiritus, Conlat. IX 15,2 mens solet ineffabiles ad Deum preces effundere, quas ipse spiritus emittit ad Deum, tanta … profundens quanta ne ipsa quidem mente ualeat alio tempore recordari. Patrick never speaks of his mind as his mens; the word occurs only twice, in the formula mens hominum C 12, and the almost adverbial phrase hostili mente E 12 In late and mediaeval Latin mens—apart from quasi-adverbial mente— always means 'organ of thinking': VOSSLER 73.—Does Patrick distinguish ψυχή νοῦς πνεῦμα? At any rate, anima occurs twice in a context where it cannot mean 'soul' as a term of theology: C 6 uotum animae meae 'my heart's desire', and C 32 cui ego credidi etiam animam 'to whom I entrusted even the secret of my heart'. .—What Patrick's mind, and the spirit within him, is longing for can be guessed from the sensus (the 'meaning', viz of his words) There can be no thought here of the conventional contrast animus-sensus as e.g. in AUG. Conf. X 6,9. , if not always from his sermo. The meaning of Patrick's Confessio reveals his adfectus (i.e. adfectus animi 'mental dispositions', 'longings', cf De duodecim abusiuis saeculi p. 41,13 Hellmann corporis habitu … et animi affectu interno; p. 50,17 mentis affectu; affectus = uoluntas is frequent in patristic literature, see Hartel's index to Paulinus of Nola; AUG. de catechizandis rudibus 2,3; al.).
Sed si itaque datum mihi fuisset sicut et ceteris, uerumtamen non silerem propter retributionem suffers from an overflow of particles. Bury's suggestion (see WHITE 321) to begin a new sentence with uerumtamen only adds to the difficulties already existing. In my opinion, sed and uerumtamen form together one (pleonastic) conjunction (cf C 18 sed uerumtamen) and itaque emphasizes the conditional force of si: 'if indeed'. Patrick says: 'However, if indeed it had been given to me as it was to others, then I would not be silent in my desire of giving thanks, and if some people think me arrogant for doing so even in the absence of this gift, I am justified by the word of Scripture' A closer translation is possible in German: 'Wäre es mir aber gegeben gewesen wie den andern, dann hätte ich doch nicht geschwiegen'. For tamen with a similar meaning as uerumtamen here see LÖFSTEDT Peregrinatio 30 f. .—Propter retributionem, which in its original context (Ps 118,112) means 'on account of the reward', is given here the meaning 'praise of God in acknowledgment of His graces', cf ad retribuendum C 12, unde autem retribuam C 57; CYPR. epist. 76,3 ad retributionem praemiorum caelestium. Forte 'by accident' has become a synonym of fortasse 'perhaps' by some sort of re-interpretation. We see the process at work in HORACE Epod. 16, 15 ff. forte, quod expediat, communiter aut melior pars / malis carere quaeritis laboribus: / nulla sit hac potior sententia, where forte, in an asyndetic structure, corresponds to si forte ('if, by any chance') in subordination; characteristically, Porphyrio paraphrases it with fortasse. An intermediate stage is elliptic si forte = fortasse, e.g. TERT. de corona 5 coronam si forte fascem existimas florum; AGRIMENSORES I 241,11-13 Blume-Lachmann-Rudorff ubi duo fines cuneati se iiingiint, si forte ('for instance, supposing') in campestribus locis: ROENSCH Tert. 602-4. Forte = fortasse occurs first in VITRUVIUS de arch. V 5,7; VI praef. 4; it is frequent in Victor Vitensis (PETSCHENIG p. 157), Commodian (eleven times), Aetheria (LÖFSTEDT Peregrinatio 47-9), Gregory of Tours (BONNET 306 f.)—all admittedly 'low' authors. Patrick uses always forte or (once: C 33) forsitan, but never the 'highbrow' fortasse So LÖFSTEDT Peregrinatio 47. It is, however, not more than a tendency. Jerome, e.g., prefers forsitan (LUNDSTRÖM 119 f.); in the Historia Augusta forsitan is not found at all, forte fortasse fortassis are equally frequent. . Videtur … me praeponere, if correct, would be an unusual, though not unparalleled (LÖFSTEDT Peregrinatio 46) contamination of uideor me praeponere and uidetur quod me praepono. Aliquanti = aliquot, quidam (so always in our text, as often in late Latin, though not in the Vulgate) is a development of quanti tanti = quot tot (ROENSCH 336 ff.; LÖFSTEDT Peregrinatio 147; ThLL I 1605,35 ff.) With C 32 ab aliquantis fratribus cf PEREGR. AETHERIAE 10,3 fratribus aliquantis; HIER. in Marc p. 328,3 Morin aliquanti fratres. Though hardly a set formula, the two words would often be used together. ). The aliquanti here are probably identical with the aliqui of E 1 and the rethorici of C 13, are included in the plurimi of C 1, but are different from the aliquanti seniores of C 26 and those of C 37 These two references cannot, in my opinion, be to the same persons: BIELER 67 f., 77,135—7. .—Se praeponere 'to thrust oneself forward' is, to all appearances, a solecism. In the apodosis, the conglomeration of particles sed etiam scriptum est enim should perhaps, with P. Grosjean, be read sed etiam (scriptum est enim) … Restrictive sed, occasionally sed et (cf ἀλλά, ἀλλὰ καί), is frequent in Tertullian (16 instances in Oehler's index; HOPPE Syntax 108; Beiträge 127 f.) and other late authors (LÖFSTEDT Peregrinatio 203), e.g. TERT. de corona 13 etsi libertas uidetur, sed et seruitus uidebitur; de spect. 8 ex. et si loca nos non contaminant per se, sed quaeque in locis fiunt (so Hoppe, with B); ENNODIUS epist. IX 11,2 etsi sit spes nostra adhuc caeca, sed quod conueniens esse nouerai … promeruit. Some lines below in our text (238,11-12) we read et si non deserta, sed … scripta in cordibus uestris. The whole structure: negative statement, objection introduced by et si and destroyed by restrictive sed, has a parallel in 2 Cor 5,16 itaque nos ex hoc neminem nouimus secundum carnem: et si cognouimus secundum carnem Christum, sed nunc non nouimus Patrick seems to have consciously modelled his Confessio on St. Paul's defence before the Corinthians: D. S. NERNEY I. E. R., 5. ser., 71,497—507; 72, 1—21. .—Etiam (quoted with this function only from Plautus: ThLL V 941,8-11) is more emphatic than the commoner et: 'there may be the obstacle of my tardior lingua; but there is also the consoling prophecy given to the linguae balbutientes'.—If the formula scriptum est enim (Matth 4,6 a.o.among others) does not stand in parenthesis, enim might indicate a subconscious argument: 'I need not be ashamed of my lack of learning, because it is written that …'. Under the strain of self-defence, different lines of argument tend to interfere with each other—as is to be expected of a person untrained in the art of self-expression. The formula quanto magis is frequent in the Bible (31 instances in VULG).—Adpetere debemus without object may pass as a reference to C 10, 237,23; 238,2 (cf WHITE 285). What follows is a contamination of Act 13,47 and 2 Cor 3,2.3, with some change of meaning. For St. Paul, the Corinthians are epistola Christi and also his 'letter of introduction'; St. Patrick, justifying his 'confession' by his vocation, calls himself 'a letter of Christ, for salvation, to the boundaries of the world'. This new application of the biblical metaphor makes it difficult for us to decide between uestris (D, with א and some other Greek MSS) and nostris (Φ, with all Latins). Personally, I am inclined to prefer uestris as lectio difficilior, and even to claim it for Patrick's biblical text (cf BIBLICA 28,51). The expression non deserta (epistola) recalls CICERO ad Att. VII 2,8 tuae disertissumae epistulae—perhaps another ironical allusion to the classicism of Patrick's obtrectatores. Ratum et fortissimum (ratum fortissimum D) defies interpretation In my opinion neither ratum fortissimum (D) 'a most powerful decree' (White, 1905) nor <minist>rata fortissime (White2) conveys any acceptable idea. . The words are perhaps remnants of an early gloss. Et iterum Spiritus testatur et rusticationem ab Altissimo creatam (creata est Ω): Assuming that est represents a mistaken m-stroke, we can vindicate the rusticationem of DP. Patrick, then, quotes verbatim Eccli 7,16 (A.LXX), but apparently mistakes rusticatio (γεωργία) for rusticitas (ἀγροικία). A correction (or gloss?) to this effect might account for the hybrid rusticitatio in Δ2.
Vnde = itaque is late and rare; see LIPSIUS-BONNET Acta Apost. Apocr. II 2, 391; Sidonius (Grupe's index s.v.); BONNET 328. Ego primus rusticus: Perhaps an imitation of 1 Tim 1,13 qui prius (primus r D F) fui blasphemus. If correct, primus would be a double substitution: superlative for comparative, and adjective for adverb. Superlative for comparative occurs also in C 53 non minimum quam pretium quindecim hominum, cf VULG Matth 13,32 minimum quidem est omnibus seminibus (KAULEN 162); FILASTRIUS 122,1 sub Deucalione Pyrrha diluuium fuisse antiquissimum quam quod sub Noe … factum est; ACTA ANDREAE p. 67,34 f. Blatt etiam et plurima⌜m⌝ (= plura) propter uos sustinui, cf p. 168. The nature of this phenomenon is disputed ('Spezialfälle' LÖFSTEDT Syntactica II 439; 'umgekehrte Bildungen' SALONIUS 202; the possibility of Graecisms is considered by SVENNUNG Palladius 277,284).—On the 'adverbial' adjective see C 16.—There is, however, reason for believing that Patrick wrote prius (cf the correction at 1 Tim 1,13 in D).— Profuga (D) for perfuga, after the analogy of profugus, seems unique J. GWYNN Liber Ardmachanus (1913), p. cclxxxix. De-Vit quotes APULEIUS metam. VI 4, but the leading MS (F) reads p(er)fugas. . One might be tempted to write perfuga with Φ, were it not for E 1 proselitus et profuga (perfuga v), where profuga is supported not only by the majority of MSS, but also by alliteration. Scio certissime has biblical models: VL 1 Thess 5,2 (Tert) certissime scitis (diligenter VULG. diligenter uel—not <e>t, as quoted in ThLL—certissime g); Act 2,36 certissime ergo sciat (g VULG: pro certo d. diligenter e. firmissime Tert); ACTA ANDREAE 17, p. 65,6 Blatt certissime scitote; cf VULG 1 Reg 24,21 scio quod certissime regnaturus sis.—Vtique 'indeed' is a pet-word of late authors (BLATT 44, with bibliographical references). In our text it is, as a rule, enclitic. In sua misericordia: In with causal ablative is biblical: PLATER 21.— With adleuauit … me cf Act 3,7 adprehensa eius manu dextera adleuauit eum (VULG: eleuauit, excitauit, erexit, alaliiVL). Fortiter debueram exclamare: cf C 18 fortiter exclamabat post me; C 23 exclamauerunt quasi ex uno ore. Fortiter here means 'loud', cf VULG Dan 5,7 exclamauit itaque rex fortiter; Ier 4,5 clamate fortiter; HIER. in Ierem I 71, p. 53,15 Reiter clamat fortiter; APUL. met. VII.13 rudiui fortiter (LÖFSTEDT Peregrinatio 161 f.).—Quoque correlates the beneficia Dei and the retributio Patricii—another instance of 'over-determination'. A similar effect is achieved by different means in CYPR. Epist. 76,4 laetus in quo aliquid et ipse Domino suo retribuat..
Dominicati rethorici (for the place of the aspiration cf rethoricis GREG. TUR. Hist. Franc. II 31): Dominicatus stands in the same relation to dominicum 'demesne' as praediatus 'owning estates' > 'wealthy' (APUL. Flor. 22; MARTIANUS CAPELLA I 46) to praedium. Rhetoricus need not necessarily be a teacher of rhetoric; in the language of the time, it may simply denote a man of letters (M. ROGER L'enseignement des lettres classiques d'Ausone à Alcuin [1905] 220). Thus dominicati rethorici probably means 'learned land-owners', 'wealthy men of letters'—an appropriate description of such people as Sidonius Apollinaris and his correspondents (M. TIERNEY STUDIES XXI 208 ff.). Similar formations are amoratus 'loving' (CIL VI 10185) ThLL gives no meaning, and the inscription is our sole witness. My translation is suggested by the context: sodaliciarius bonus amoratus filetius, and by the analogy of timoratus. The two words are obviously pendants. and the common timoratus 'fearing (God)'. dominicati rethorici: If correct, the interpretation 'learned churchmen' (from dominicum 'house of the Lord, church') is preferable to the one which I have given in my Commentary (Libri s. Patricii ii. 125); see K. Mras, Anzeiger d. Österr. Akademie d. Wissenschaften, 1953, pp. 109 f.; Mohrmann, I.c., pp. 29 f. However, Père Grosjean, Bulletin Du Cange 25 (1955), 41-46, doubts the very existence of the participle-adjective dominicatus, which is found only in this passage. He reads the word as two —Domini cati, cf. dom(i)ni (i)gnari Φ), and regards them as a (displaced) gloss on legis periti (line 25); likewise, rethorici could be a gloss on potentes in sermone (line 26). J. Camey (I.c., pp. 97 f.) would combine the D- and Φ-readings and edit: domini cati gnari rethorici ('ye lordly fellows, wise, judicial and eloquent'); the three terms, he thinks, are taken up by sapientes, legis periti and potentes in sermone (ll. 25 f.). — Audite et scrutamini is probably an echo of Ioh 5,39. Père Grosjean (l.c., p. 44) would write, with Φ, audite ergo et scrutamini. The words qui uidentur esse sapientes et legis periti et potentes in sermone et in omni re obviously refer to the same persons who have been termed dominicati rethorici some lines above, and, in C 10, deserti breuitate—persons who (C 9) optime iura et sacras litteras utraque pari modo combiberunt. Legis periti probably means 'experts of law' The biblical term legis peritus 'teacher of the (Mosaic) law' (in Tit 3,13 'teacher of the Christian religion') would here be pointless. . Legis peritus (for classical iuris peritus) is found in RUFINUS Recognitiones IX 5 nunquid omnes … oportebat esse in hoc mundo nut reges … aut paedagogos aut legis peritos aut geometras aut aurifices …? Omnia tamen haec officia … praesens uita hominum requirit (PG I 1402), where ecclesiastical learning is out of question. Cf the expression legum prudentes in Codex Iustinianus VIII 25,11. Since in late antiquity bishops had often to take over the administration of civil law, candidates for the episcopate would be expected to possess some legal knowledge. An elementary study of Law seems to have been provided by the curriculum of higher education in fifth century Gaul See TH. HAARHOFF Schools of Gaul (1920), 83,153; C. E. STEVENS Sidonius Apollinaris and his age (1933) 8,216—21. . In what country, then, are these rethorici to be sought? Certainly not in Ireland, where such traditions never existed. Fifth century Britain was anything but a place for mandarins. The famous schools of Wales seem to be of slightly later date, and the monastic character of their learning would not answer to Patrick's description. A tradition of secular learning continued only in Gaul, even under Visigothic rule, as is proved by the correspondence of Patrick's contemporary Sidonius. An attack on St. Patrick by a fraction of the clergy in Gaul would explain some at least of the puzzles in the Confessio. Ireland certainly kept in touch with the Continent during Patrick's lifetime. Et in omni re: The last colon of an enumeration, especially in non-literary language, is often a general term covering all that remains unspecified; thus Patrick writes inter uos et ubique pergebam C 51; quia cottidie spero aut internicionem aut circumueniri aut redigi in seruitutem siue occasio cuiuslibet C 55; mittunt uiros sanctos … ad Francos et ceteras gentes E 14. Et me quidem, detestabilis huius mundi, prae ceteris inspirauit si talis essem—dummodo autem—ut etc: At this point the long sentence changes from a rhetorical question to an emphatic statement. Detestabilis (D: -em Φ) huius mundi is a parenthesis of similar type as iudex uiuorum atque mortuorum (236,18). With the rare genitive construction compare GREG. TUR. In gloria mart. 88, p. 547,15 omnium hominum odibilem (BONNET 553). This is a bold extension of the 'genitiuus relationis'; all earlier instances (e.g. GELLIUS XVI 19,12 carmen casus … consolabile, or the long list in HOPPE Syntax 21-4) are fundamentally genitiui obiectiui: Leumann-Hofmann 406.—Interrogative si (LEUMANN-HOFMANN 697) is sometimes used after verbs that are not strictly interrogative, cf CAESAR bell. ciu. I 5,5 exspectabatque suis lenissimis postulatis responsa, si … res ad otium deduci posset. As Caesar is wondering whether his proposals will be accepted, so God is 'wondering' whether Patrick will answer His call.—Dummodo introducing a primary clause, though rare, is classical: ThLL V 2232,69 ff. The words dummodo autem are best taken as an aposiopesis: 'if only (I were such a man)'. Genti ad quam caritas Christi transtulit et donauit me: Did Patrick use ad with accusative for the dative? A tendency towards this equation, growing steadily in strength, can be felt throughout the post-classical period (LESSING s.v.; JURET 212; GRANDGENT § 90), but the regular substitution is not reached before the Romance stage, and in each language separately (LEUMANN-HOFMANN 410); even in Merovingian Latin the victory of ad is not yet complete (HAAG 72; PEI 237; SAS 123). At the transitional stage we often find both constructions side by side, e.g. CIL VIII 9998 (Diehl 1472) 5 ff. hic locus pertinebit at libertos libertabusque posterisque eorum; thus often after verbs of saying, cf TERT. adu. Praxean 7 ad quem deinceps gaudens proinde gaudenti in persona illius (LÖFSTEDT Syntactica I 159f.) This, I think, is more than a 'zufällige Freiheit': the polyptoton gaudens gaudenti is sought for rhetorical effect. . Analogical extension may be assumed for Victorinus-Jerome in Apoc. 21,1 ad Noe praecipitur or VL Num 25,2 (Lugd) adorauerunt ad idola (τοῖς εἰδώλοις LXX). Patrick's practice stands halfway between classical Latin and Romance. E 13 uenenum letale cibum porrigunt ad amicos et filios suos might be understood as merely emphasizing the notion of movement in porrigere; the present instance is a sort of zeugma (transferre ad is a normal construction!); most advanced are the two instances C 38 and 48, where ad with the accusative of a noun corresponds to the dative of the pronoun (illis)—a normal distinction in Merovingian Latin and the Romance languages. With denique ut … deseruirem illis compare E 10 denique seruus sum in Christo genti exterae. Both times the particle, placed emphatically at the beginning of a clause, expresses finality—Patrick's irrevocable destination as apostle of the Irish. By way of contrast, this chapter may be compared with AUG. conf. V 6,10 Iam ergo abs te didiceram nec eo debere uideri aliquid uerum did quia eloquenter dicilur nec eo falsum quia incomposite sonant signa labiorum; rursus nec ideo uerum quia inpolite enuntiatur nec ideo falsum quia splendidus sermo est, sed perinde esse sapientiam et stultitiam sicut sunt cibi utiles et inutiles, uerbis autem ornatis et inornatis sicut uasis urbanis et rusticanis utrosque cibos posse ministrari. Such an objective view was alien to Patrick, who in this as in other respects echoes the voice of primitive Christianity.
Dr. OULTON (The credal statements of St. Patrick 11) maintains that mensura fidei means 'rule of faith'; M. HITCHCOCK (St. Patrick and his Gallic friends, 1916, 131; HERMATHENA 47,206) interprets distinguere as 'to make doctrinal distinctions' (IREN. I 8,1; HIL. Arel. Sermo de s. Honorato 38). The issue, however, is not dogmatic. Patrick merely sums up his argument: 'Therefore it is necessary to make known the gift of God without fear'. Distinguere recalls C 2 antequam … distinguerem inter bonum et malum (with the object to be understood as at 238,10). This choice must be made by Patrick not in fear of men, which might deter him from writing, but in the light of his faith, which compels him to praise God openly before all. Thus mensura fidei cannot be a rule or standard of orthodoxy; it is Faith as the measure, or standard, of all things In terms of grammar: fidei is genitiuus identitatis: 'the measure which is the belief in the Trinity'. . The description of this faith as fides Trinitatis is an echo of C 4. Patrick's mensura fidei differs from St. Paul's (Rom 12,3 'proportion of faith in the individual members of the Church') as much as from that of Victorinus ('the rule of our faith is the teaching of Christ') ; it is an independent adaptation of the biblical model. If sine reprehensione is a reminiscence of Phil 2,15 (c f m VULG-omfere omnes ), it is purely verbal. The meaning of Patrick's sine reprehensione periculi must be 'regardless of danger'; but what is it literally? One can only guess. I understand 'without blaming a (possible) danger (for failing to give God His due)'. With a brevity that borders on obscurity Patrick resumes here the reason for his long silence (C 9): timui enim ne incederem in linguam hominum. Dei nomen expandere obviously means 'to spread the name of God' Montgomery HITCHCOCK (JOURN. THEOL. STUD. VIII 94; HERMATHENA 51,70) compares—not very plausibly—IREN. II 28,7 uti pandamus ('expound') Deum et quae nondum inuenta sunt. . It will be spread by Patrick's praise, if sung without fear.—Fiducialiter (a vox Christiana: E. FRAENKEL ThLL VI 702,13 ff.; BARRY Patr. Stud. X 176) is synonymous with sine timore cf VULG Is 12,2 fiducialiter agam et non timebo. In the Confessio Patrick does speak with that frankness which he owes to God and men. His lasting monument of gratitude will spread the name of God everywhere, because it will be read not only in Ireland, but also abroad, not only in his lifetime, but also after his death. He leaves the Confessio to posterity as his spiritual bequest (exagellia). The word exagellia (spelled in the archetype either exagaellia or exagallia—the latter possibly a phonetic variant) is known only from a small number of texts ranging in date from the late fifth to the eighth century See my note 'Exagellia', AM. JOURN. PHIL. 69 (1948) 309—12. As regards the Regula Magistri, quoted as an authority for exagiliarius, I add here that recent studies on the MSS of this text (by A. GÉNESTOUT SCRIPTORIUM I 1946—7, 129—42 [with bibliography] and Dom H. VANDERHOVEN ibid. 193—212) favour a date prior to the Rule of St. Benedict.—The interpretation of the D-reading as exangellias = ἐξαγγελίας 'confessiones' (E. HOGAN I. E. R., 3. ser., 8 [1887] 231—3; M. HITCHCOCK JOURN. THEOL. STUD. VIII. 95) is palaeographically doubtful and philologically questionable. . Patrick is our earliest witness. The fact that exagellia (and exagiliarius) have survived only in set phrases as object of the verb relinquere To Dr. F. MASAI (Brussels) I am indebted for a reference that escaped me: Acta SS Iuliani et Basilissae, Preface (ASS Ian. I 575) Beati martyres saeculum et tormenta superantes hoc nobis exagiliarum munus titulo (so MS Velseri: hoc nobis muneris cettceteri) reliquerunt quod gesta passionum suarum secum ferre non possunt sed luctantibus firmum reliquerunt exemplum. Is this an echo of exagiliario munus titulo in the Regula Magistri? Note also the plural (only here and in the Confessio). bears out the correctness of Sir Samuel Ferguson's (and Dr. Newport White's) translation 'bequest'. Patrick, as most of the other authorities, uses exagellia metaphorically of a 'last word' that is to be regarded as his spiritual legacy. The plural probably means that in this 'legacy' each and every of his 'brothers and sons in God' shall have a share.
Post aerumnas et tantas moles: Aerumna is rare outside the Bible (except in Plautus, Seneca Trag., Apuleius Met., Ammianus). It is often combined with various synonyms, cf in aerumna atque tristitia VULG Eccle 5,16; in labore et aerumna 2 Cor 11,27 (VULG andVLplplurimi). The singular is far more common than the (individualizing) plural, especially in ecclesiastics.—Patrick does not employ the plural of abstracts excessively (as do Tertullian, Augustine, and other late authors with a vein of rhetoric: Balmus 29-33); where he does he seldom strays from common usage. Interesting is C 34 seruauit me ab omnibus angustiis meis. For Charisius and Diomedes angustiae is 'plurale tantum', and so it is, with rare exceptions, in secular literature. The singular has spread from the Bible, where it prevails, to ecclesiastical writing. Both singular and plural, however, express normally the collective idea of calamity or distress. C 34 (cf Ps 33,5.7 in M C m Heb Moz Arnob) is peculiar because angustiae is used as plural of individualizing angustia 'a case of calamity'.—Only in biblical quotations is found the singular of tribulatio (C 5) and pressura (C 20); elsewhere we read post tantas tribulationes (C 23) and nec non in secundis sed etiam in pressuris (C 34, with attraction of number: in pressuris is an emphatic in aduersis).—Uncertain is C 28 ut ego curam (P: curas vδ) haberem. Aliquando, with reference to the past, is here silently (as more often expressly) opposed to nunc or hodie (ThLL I 1600,26 ff.). The construction of the whole paragraph is rather loose. Bury (see WHITE 285) would read concederet <et>. I prefer to recognise in post aerumnas—donaret a paratactical explanation.

The autobiographical theme, dropped as far back as C 2, is now at last taken up. C 16-19 are one protracted λέξις εἰρομένη; the main clauses, which tell the basic events, are linked by et … et … et, with occasional interruptions by subordinate or paratracticalparatactical clauses of various types, which supply the details. With this structure, typical of primitive story-telling, modern punctuation is not quite able to cope.

Debatable is even the point where the narrative begins. I make it start with the words Sed postquam Hiberione deueneram (as did Newport White), but regard cotidie itaque pecora pascebam et frequens in die orabam as a parenthesis; magis ac magis accedebat amor Dei etc would thus link up closely with the end of C 15: 'I was not worthy to receive such graces, of which I never thought in my youth. However, after I had come to Ireland as a slave, the love and fear of God came to me' Sir Samuel FERGUSON'S punctuation (Proc. RIA 16, 1879, 15 f.) quod ego aliquando in iuuentute mea numquam speraui neque cogitaui, sed postquam Hiberione deueneram. Cotidie igitur etc. rests entirely on his unconvincing interpretation of a palaeographical detail (tall c) in D. .

 Deuenire (rare in classical Latin) sometimes, as here, evokes the idea of falling into distress, cf COMMODIAN Carm. apol. 243 (Iudaei) in exilium deuenerunt; more often so when used metaphorically, cf C 26 in labe et in obprobrium … deueni; C 60 in poenam … deuenient; TERT. De anima 11, p. 315,8 Reiff.Reifferscheid (in delictum et mox in interitum);VL Iob 17,6 (Aug) in risum illis deueni; DICTYS VI 5 (in tantas miserias); PETRUS CHRYSOLOGUS Sermo 27, p. 278 A (in scandalum); Merovingian Charter Tardif 86 (a. 787) in magnam tribulationem. In the conservative language of the countryside, pecora always meant sheep; the Patrick legend, perhaps as an allusion to the prodigal son, substituted swine (GWYNN Liber Ardmachanus p. lxxxii, note 1; WHITE 285 f.). Frequens in die orabam: Of the 'adverbial' adjective (SALONIUS 27; BERNHARD 109 f.; LEUMANN-HOFMANN 467 f.) Patrick has several well-attested instances; controversial is only creber admonere C 35. Once an adverb and adjective are co-ordinated: sponte et laetus indulserat C 32 For parallels from early and classical Latin see Leumann-Hofmann 468; for late Latin cf OROSIUS VII 32,13 quamuis … blande mansuete innocentesque uiuant, with the comment of SVENNUNG Orosiana 56. . Adverbial frequens is common Latin, but never, as here, does it mean 'many times within a day'. Magis ac magis, first recorded from Lucretius, is preferred in late Latin to the classical magis magisque (ThLL VIII 69,19 f.) In the Vulgate magis ac magis is never found, magis magisque only once—in the prologue of Ecclesiasticus (no OL variant in Sabatier). . Ac is used by Patrick only in this set phrase. Accedebat amor Dei et timor ipsius: For the absolute use of accedere compare Cato in ISIDORE diff. I 5 accessit ilico alter (amor) ubi alter (cupido) recessit. Spiritus agebatur: The expression animus (mens, spiritus) agitur is rare; of the few references in ThLL I 1372,41-6 only Tert. Adu. nationes II 12 is comparable: nihil allego de statu antiquitatis, qu<a ita ru>des tunc agebantur et oculi et mentes hominum. Vt in die una usque ad centum orationes et in node prope similiter: Vsque ad centum orationes is a complement of spiritus agebatur; ut is explicative: 'my spirit was moved, namely to as much as a hundred prayers every day, and nearly as much during the night'.—The clause ut etiam in siluis et monte manebam is probably explicative shading off into concessive (cf German wie ich auch weilte > mochte ich auch weilen). For late Latin manere = pernoctare see C 19, 241,6. With et ante lucem excitabar the author returns to his copulative pattern. Mediopassive excitari is rare, cf Ps 34,23 (M) excitare (ἐξεγέρθητι LXX; VULG exsurge); Paula (Hier. Epist. 46, 3,2), quoting Eph 5,14, excitare (ἔγειρε; VULG surge) qui dormis et exsurge a mortuis; PETRUS CHRYSOL. Sermo 24, p. 269 B annus excitatur et euigilat mundus; CAES. AREL. Sermo (REV. BÉNÉD. XXIII 42,61 ff.) excitemus (read -mur?) itaque in quantum ‥ praeualemus et … uigilemus. Per niuem per gelu per pluuiam: Per is here almost = in, but with more Anschaulichkeit. Similar, though nearer to normal, is C 53 qui iudicabant per ‥ regiones. Cf BONNET 590 f.—Between niuem and pluuiam, gelu must have the concrete meaning 'ice'. With nihil mali sentiebam compare TERT. De orat. 29, p. 199,21 nihil mali uoluit operari—a periphrasis of which this author is fond, cf HARTEL III 11.—Sicut modo uideo, quia … feruebat is probably another parenthesis, explaining why Patrick never felt tired or lazy. Spiritus in me feruebat recalls AUG. Sermo 86,4 Mai (p. 326,26 f. Morin) sancti Stephani spiritus … feruebat rather than the biblical expressions feruens spiritu (Act 18,25), spiritu feruentes (Rom 12,11), quoted by WHITE 304.—Spiritus in me is 'the spirit within me'. This construction, which implies a shift of relationship, is common in early and late Latin; in classical Latin its use is restricted. See Part I, Index grammaticus; HARTEL I 33 f.; LEUMANN-HOFMANN 467,629. With Patrick's words compare PsCYPR. De rebaptismate 8 Spiritus Sancti ‥ super eum mansione.
Bene ieiunas = bene est quod ieiunas: 'it is well that thou fastest'. The adverb is qualifying, not modifying, cf C 29 male uidimus 'we have seen with displeasure'; VITAE PATRUM III 166 bene miraris. This Prägnanztypus (LEUMANN-HOFMANN 845) is classical as well as post-classical. In C 42, 248,14 optime et auidissime arripuit illud the action is qualified by optime, modified by auidissime. Iturus: On ire and its substitutes see a.o.among others ALL XII 269 f.; GRANDGENT p. 169: BILLEN 187; LÖFSTEDT Peregrinatio 287 f.; Syntactica II 37-41; ThLL V 627,65. Patrick has no finite form of ire; of substitutes, we miss uadere In the Vulgate, the ratio (in terms of columns of DUTRIPON'S Concordance) of ire ambulare uadere pergere is 4½ : 4½ : 3½ : 2½. . Audiui responsum dicentem mihi: Cf responsum diuinum C 21.29.35; responsum accepisse a nuntio Dei C 42; cur ‥ meruimus audire tale responsum C 32. In all these instances responsum means 'message', 'word'. Respondere = dicere is biblical: Is 21,9; Matth 11,25 ( = GR, no O.L. variants): responsum is thus used 2 Macc 2,4 diuino responso (χρηματισμοῦ) ad se facto; Matth 2,12 responso accepto (VULG. responso moniti k: admoniti, omomiserunt responso, VLplplurimi, cf χρηματισθέντες); Luc 2,26 (VLplplurimi.VULG) responsum acceperat ab Spiritu Sancto (ἦν αὐτῷ κεχρηματισμένον [κεχρηματισμένος δ’ ἦν D]); cf CORP. GLOSS. LAT. II 173,39 responsum λόγιον Pagan oracles normally answered questions. For the semantic development of responsum compare also CIL III 6265 (Diehl 746) deo sancto Endouellico Ann. Q. f. Mariana … ex responsu a(nimo) l(ibens) p(osuit) with CIL VI 377 add., p. 3005 (Diehl 777) aram Ioui fulgeratoris ex praecepto deorum montensium: responsum and praeceptum are synonyms. .—The 'sense construction' responsum dicentumdicentem (three times) makes the participle refer to the speaker, not to the utterance In C 17, but not in C 21.29, responsum dicentem might echo the preceding uocem dicentem. ; similar is C 23 legi principium epistolae continentem … Cf also Cassian Conl. I 20,3 philosophorum dogmatibus inlecti, quae … miseros reddiderunt uel ad saeculi eos strepitum reuocantes uel ad haereticos errores … pertrahentes, alalii; FILASTRIUS 132,7 exceptis octo animis quae fuerant editi.—Another sense construction, frequent in late Latin, is erga gentem illam qui me ‥ ceperunt E 10; cf VL Marc 9,15 (k) omnis turba (populus VULG) … salutabant eum; after populus, in particular, the plural of the verb is common: BONNET 499. Formal congruence was, of course, never a rule without exception; the late period differs mainly in degree (LÖFSTEDT Syntactica II, chapter 7) : 'substance triumphs over form' (VOSSLER 63). Et non erat prope, sed forte habebat ducentii milia passus: Forte 'perhaps' (see C 11) is here, as sometimes before figures, almost = fere, cf Greek μάλιστα For Aetheria sec LÖFSTEDT Peregrinatio 47. .—Impersonal habet 'il y a', frequent in late Latin (LÖFSTEDT Stud. Synt. 136; Peregrinatio 43-6; SVENNUNG Palladius 475; LEUMANN-HOFMANN 622; MULLER Chronology 92; the earliest instance on record is FLAVIUS VOPISCUS Tacitus 8,1 habet in bibliotheca Ulpiana … librum elephantinum), indicates distance in itineraries, cf AETHERIA 23,2 inde ad sanctum Teclam … habebat de ciuitate forsitan mille quingentos passus; V. BULHART ThLL VI 2462,5-9. The preceding et non erat prope is probably also impersonal.—With ducenta milia passus compare VL Num 31,5 (Lugd) duodecim milia armatos; LEO Alex. Ill 17, 11 (111,27 f. Pfister) habebat ipse mons grados duo milia quingenti; more material in LINDERBAUER 322 f. A frequent formula is IORDANIS Roniana 217 mille milia spatia, cf ANON. RAVENN. 1,16 (p. 37,4) medio proposilis multis milibus spatiis, VENANT. FORT. Vita Paterni 18,52 tria milia spatia: SVENNUNG Palladius 197 f. Nec ibi notum quemquam de hominibus habebam: On partitive de see GRANDGENT § 88; ROENSCH 396; PLATER 100; BILLEN 147; LEUMANN-HOFMANN 392. It is well established in late Latin, although some authors (significantly, Porphyrio and the Scholion Bobbiense in Ciceronem) avoid it; a de-construction in the O.L. is often replaced by a genitive in the Vulgate: A. GUDEMAN ThLL V 43,76 ff. Patrick has partitive de and genitive in equal proportion (eleven times each); his most advanced instances are C 22 de cibo uero nihil habuimus, and C 42 de genere nostro qui ibi nati sunt nescimus numerum eorum. Deinde postmodum occurs also in the MULOMEDICINA CHIRONIS 76.91; for similar pleonasms see Oder p. 311; LÖFSTEDT Syntactica II 220 (deinde postea in the Digests); Ioh 11,7 deinde post haec (hoc VLdδ); Cassian Instit. XII 27,5; 33,2; dein post AUG. Ciu. Dei II 9; SULPIC. SEVER. Chronica II 23,6; COLLECTIO AVELLANA p. 760,20.—Medio-passive conuersus sum in fugam seems unique.—An ἅπαξ λεγόμενον is also intermisi hominem. In Latin, intermittere with a personal object invariably means 'to suspend from office', cf CAESAR bell. Gall. VII 33,2 intermissis magistratibus; only with a non-personal object can it mean 'to abandon for a while', as M. HITCHCOCK (HERMATHENA 47,237) interprets here. Patrick has either misapplied a Latin phrase or rendered literally some Irish idiom Sir Samuel FERGUSON (Proc. R. I. A. XVI 205) tentatively equates intermitto with O. I.Old Irish *elar-scaraim 'I part with'. . Cum quo fueram sex annis: On the late Latin ablative of duration, especially with an adjective or numeral indicating time, see KAULEN 274; BILLEN 145; PLATER 96 f.; BLATT 196; MED. STUD. III 51 (B. H. Skahill); VI 23 (F. A. Bieter); especially SALONIUS 12-32; LÖFSTEDT Syntactica II 447 f. A parallel, and perhaps a model, is the dative of duration in Koine Greek, cf RADERMACHER Koine 44. . It is characteristic of St. Jerome that he replaces the ablative of VICTORINUS in Apoc 12,4 ut nutriantur ibi triennio et mensibus sex by the accusative, but leaves it untouched in the sacred text (Apoc 12,6 diebus mille ducentis sexaginta) to which Victorinus refers. Patrick has the accusative and ablative of duration three times each, with specifications of time in either construction. A fourth instance, C 21 ea nocte prima ‥ mansi cum illis, is phonetically and palaeographically ambiguous. Qui uiam meam ad bonum dirigebat: Such phrases as Dominus … diriget uiam tuam (Gen 24,40) and uiam (iter) dirigere ad are frequent in the Bible. Ad bonum probably means 'towards a good end Less significant would be the interpretation ad bonum = bene = Ir. co maith (Sir Samuel FERGUSON l.c. 206; E. HOGAN Documenta de S. Patricio, 1884, 124). ; cf LUCIFER p. 145,3-4 Hartel in bonis dirigetur iter tuum. The clause donec perueni ad nauem illam probably links up with 240,1-2 et ueni in uirtute Dei: 'and I went in the strength of God until I came to that ship'; the intervening passage would, then, be an imitation of 'biblical parataxis': 'Who directed my way towards a good end and (= so that) I feared nothing' (for the idea cf Ps 26,1 Dominus illuminatio mea et salus mea, quem timebo?).
Profecta est nauis de loco suo 'the ship was (moved from the beach and) set afloat': MACNEILL 23.— Locutus sum ut haberem unde nauigare cum ilis 'I said that I had the means to sail with them'. This, in substance, is the translation of T. OLDEN (Epistles and hymns of St. Patrick, 1889, 67 f.), JOHN GWYNN, and NEWPORT WHITE. An ut-clause depending on a uerbum dicendi or sentiendi (cf C 25.32) is found occasionally in late Latin (TERT. adu. Marc. Ill 18 = adu. Lud. 10; Ambrose: M.A.MARTIN PATR. STUD. XX 110 f.; Vulgate: KAULEN 293) and more often in the 'pre-Romance' period (Fredegar: HAAG 95)' An interesting contamination is FREDEGAR I 7, p. 24,11 necessarium … putaui ut in habitationes gentium et cognominationes declarari (u luaria lectio declarare, -em). , especially after such verbs as promittere, conligi, uideri, and impersonal expressions.— Vnde has already developed the meaning of French dont (GRANDGENT § 70; SALONIUS 212; LÖFSTEDT Syntactica II 273 f.); habeo unde is a common phrase (AEL. LAMPRID. Alex. Seuer. 45,5; CYPR. Epist. 5,1), used in particular of the means of subsistance: AMBR. De Nabuthe 31 non habeo fructus unde uiuendum est; COMMOD. Instruct. II 30,8 mitte numos ei unde se resumere possit; cf colloquial habet unde 'he has the means' (French il a de quoi), PETRONIUS 45,6 (SEGEBADE-LOMMATZSCH s.v. unde; HOFMANN 170).— The infinitive nauigare (Φ: nauigarem D) is lectio difficilior. This 'mixed construction' of Greek and Latin has been much discussed: RADERMACHER Koine 63; G. BJÖRCK Eranos 47 (1949) 13-9; LÖFSTEDT Syntactica II 171 f.; SVENNUNG Palladius 439 f.; NORBERG 259 f.; MULLER Epoque mér. 194; K. MRAS Wiener Studien 61-62 (1943-7) 100. It would be easy enough to explain away the infinitive here, but the construction is too frequent in vulgar Latin to be ignored and in most instances no such 'explanation' is possible. Vnde (ὅθεν, πόθεν) + infinitive is older and commoner after negative than after positive verbs, especially after negative habere (ἔχειν), cf SCHOL. Aeschines 2,161; APOPHTHEGMATA PATRUM 92 D; ACTA PAULI ET THECLAE p. 251,7 Lipsius (LJUNGVIK Uppsala Universitets Aarsskrift 1926, 40);VL Luc 14,14 (a cante correctionem f ff1 I r aur Cypr, with some VULG MSS); Matth 18,25 (VULGF). In the affirmative, it is at least as early as Arnobius lunior, in Ps 123, p. 526 A habes unde uincere; cf also ACTA ANDREAE p. 43,12 f. Blatt. Patrick probably offered to pay for his passage by service; having been a shepherd for six years, he might well hope to be employed on a ship with a cargo of race-hounds (BURY 31). The gubernator of this ship was probably also its master as was the rule with smaller vessels, cf CICERO de inuent. II 154 dominus nauis cum idem gubernator esset.—With acriter respondit compare Eccli 18,18 stultus acriter improperabit.—Adpetes (D) agrees better with biblical usage (cf PLATER 104) than adpetas (V Δ).—The shipmaster apparently refused Patrick's offer because he suspected him to be a fugitive slave (Olden). The situation was misunderstood by PROBUS (I 4) who says that Patrick was refused because he could not pay. Separaui me ab illis is another unusual expression for 'I went away from them', cf intermisi hominem (C 17). Tegoriolum (D) occurs five times in the Schaffhausen MS of Adamnán's Vita s. Columbae; cf tegorium CONCHUBRANUS Vita s. Monennae III 6. Tegoriolum is a phonetic variant of teguriolum (VEGETIUS IV 26; Vita prima s. Samsonis 152, p. 147,21 Fawtier [MSS A and B; the vulgate has tuguriolum] ; ADAMNÁN De locis sanctis I 2; tegurium for tugurium: C.I.L. V 5005; SCHOL. Bernense in Verg. Georg. Ill 231; ten times in ADAMNÁN De locis sanctis The o for u is hardly an individual spelling of D—a manuscript in which the opposite tendency prevails, cf consulatus 236,2; inductus 238,15; consulationem 239,6; idula 248,7. ). Tuguriolum (ΦΨ) is a 'normalization'. Hospitabam: Active forms of hospitari (Petronius and late Latin) are exceedingly rare; GEORGES 325 gives only one reference (hospitabat, AUG. serm. 160,3 Mai). Consummare 'to terminate' is frequent in the Bible and in late Latin; cf in particular CYPR. de domin. orat. 27 in consummatione orationis. On the specific Christian notion of consummare (τελειοῦν) see C 38. With exclamabat post me compare Matth 15,23 (a b d f VULG) dimitte eam quia clamat post nos; AUG. Epist. 35,4, p. 30,15 f. Goldb. uoce impudentissima post nos clamauit; ACTA APOST. APOCR. I 43,12 illi uero post eos clamauerunt dicentes (biblical imitations). Reuersus sum: Patrick's sole instance of reuertor is evidence of the form which, after an isolated occurrence in NEPOS (Them. 5,2) was used increasingly by post-classical, especially Christian authors until it entirely replaced classical reuerti in the time of Gregory of Tours (ROENSCH 289; BONNET 402; ACTA ANDREAE p. 95, 4.15 Blatt). In coeperunt mihi dicere (cf C 19; Ε 17) periphrastic coepi (LÖFSTEDT Syntactica II 450-2) perhaps emphasizes the ingressive (aoristic) aspect of the verb: SCHRIJNEN-MOHRMANN II 10-12, 21 f. Ex fide begins to take the place of cum fide in 'Silver' Latin (E. FRAENKEL ThLL VI 677,25 ff.). Profane authors seem to have used the phrase always objectively, cf TAC. hist. II 9 cuncta ex fide nuntiata; SUETON. Iulius 74,2 quamuis omnia ex fide rettuiissent; TRYPHONIUS Digest. 23,2; 67,6. Subjective interpretation of ex fide ('sincerely') is specifically Christian (cf TERT. Apol. 2,17 ne compulsus negare non ex fide negarit and Oehler ad loc.; 35,8 religiosi ex fide). Needless to say, this is also Patrick's usage. Fac nobiscum amicitiam is classical; Patrick, however, is generally fond of the popular circumlocutions with facere that are so characteristic of late Latin (LÖFSTEDT Peregrinatio 164 f.). Quo modo uolueris: All MSS and previous editors give quomodo. It seems to me, however, that we have to acknowledge here a simple relative pronoun in generalizing function (= quoquo, quocumque) This could be maintained even if it were certain that Patrick modelled his phrase on Tob 4,8 quo modo potueris (poteris AugSpec. habueris Cypr) ita esto misericors (sic fac Cypr), where quo modo (quomodo) = ut is a pendant of ita (sic). Patrick would then have 're-interpreted' a biblical pattern. . This is a point of Latin syntax still under discussion (HOPPE 113 f.). The earliest instances known to me occur in the famous inscription commemorating the Ludi Saeculares of Augustus (Dessau 5050), 105 (= 117.121.141) quarumque rerum ergo quodque melius siet p.R. Quiritibus Dessau II 1, 285 explains quarumque as quarumcumque; I prefer to take -que … -que as correlative, and quarum = quarumcumque. Alternatively, one might explain quarumque = et quarumque, cf LÖFSTEDT Stud. Synt. 44—6. ; 125 ast quid est quod melius siet p.R.Q. I am inclined to assume generalizing quo modo = quoquo (quocumque) modo also in TERT. ad uxorem II 2, p. 686,6 ff. quo sono et modo enuntiaueris dictum illud, onerosum est, but to acknowledge enclitic quo = aliquo in de pudicitia 14, p. 248,19 f. ut quo modo auferatur de medio (as did the editors, Reifferscheid and Wissowa) and in Adu. Marcionem IV 36, p. 545,24 qui quo modo ignoti habebantur. In C 45 rideat autem et insultet qui uoluerit and COMMOD. instruct. II 9,3 infelix autem erit qui fuerit captus ab illis, qui doubtless means 'whoever', but grammatically it may be a 'conditional' relative (= si qui).—On the mood of uolueris see Part I, Index gramm. p. 135.144; Part II p. 110. Reppuli sugere mammellas eorum: For the infinitive construction reppuli sugere I can find no parallel; there exists, of course, the analogy of recusare. The words sugere mammellas The spelling mam(m)ella is recorded from GREG. TUR. In gloria mart. Ill 51; Hist. Franc. IV 39 (uar. lect.uaria lectio); ORIBASIUS Synopsis V 6, and from the Glosses. eorum have, at long last, revealed their secret. The biblical problem, which puzzled Newport White (231,287,321), viz whether Patrick knew the Vulgate Old Testament, does not exist at all. Patrick did not think of VULG Is 60,16 suges lac gentium et mamilla regum lactaberis, but ofVL Os 14,1 (k) sugentes mamillas illorum, cf Luc 11,27 (d) mamillae quas (ubera quae VULG) suxisti. The rite of admission into friendship to which Patrick alludes has been explained independently by Rev. J. RYAN (I.E.R. 5. ser. 52, 1938, 293-9) and Μ. Α. Ο'ΒRIΕΝ (Etudes celtiques 3, 1938, 382 f.); it was common in ancient Ireland. Being a pagan ceremony, Patrick refused to perform it propter timorem Dei. Here for once we have an indisputable equation: sugere mammellas eorum ~ dide a cíche-som. Patrick consciously or unconsciously availed himself of the biblical phrase in order to render the Irish one. Speraui ab illis uenire in fidem lesu Christi: The simple infinitive can replace the accusative and infinitive in both early and late Latin: LEUMAΝΝ-HOFMANN 586 f.; the construction sperare ab allquo + infinitive, however, has no parallels. Ob hoc obtinui cum illis: Obtinere cum aliquo = impetrare ab aliquo is common in GREGORY OF TOURS, e.g. Hist. Franc. V.25, p. 220,14 quod uitam illius cum rege obteniret (cf KRUSCH p. 939; BONNET 605 and note 3). The object of obtinere (e.g. nauigntionem, or, more exactly, ut me reciperent) P. Grosjean would go as far as to insert obtinui <nauigare> cum illis, cf 240,5. may be supplied from the context. Ob hoc cannot refer to either Patrick's refusal of the pagan rite or his hope for the conversion of the crew; it must stand for ob amicitiam. The words et in illa die … quia gentes erant are thus an epexegesis to fac nobiscum amicitiam. Confessio c. 18, p. 240, 15-17 Wh.: developing an idea of J. Carney (l.c., p. 61), one might consider the following emendation: sed uerumtamen ab illis <separaui me; magis> speraui uenire in fide (fidem D) Iesu Christi, quia gentes erant, et hoc (ob hoc D) obtinui cum illis. This reading would make the assumption of a parenthesis (lines 14-16) unnecessary. One might expect the author to state expressly that he accepted the offer of friendship even though he did not agree to perform the ceremony that he was supposed to undergo, but this is not Patrick's way of telling a story. Patrick's refusal of a certain rite did not, of course, make void the offer of the sailors, who had left the formalities to Patrick's choice.
For terram cepimus 'we reached land' see the references in ThLL III 320.60 ff., esp. VERG. Aen. I 395 f. (cycni) terras ordine longo aut capere aut captas iam despectare uidentur; BELL. ALEX. 47,4 Octauium … regionem Graeciae pelisse, inde ut Siciliam, deinde Africam caperet. In the present passage, as often, there seems to be implied some notion of effort. Viginti octo: So here and C 22 (uiginti et octo). The type duodeuiginti was definitely abandoned in the days of Gregory of Tours (BONNET 449); the new way of counting, however, begins as early as CAESAR (bell. Gall. IV 19,4; HIRTIUS b. G. VIII 4,3). Counting by deduction seems to have never been popular (SVENNUNG Palladius 289); that Patrick avoids it is typical. Tu dicis Deus tuus magnus et omnipotent est: Parataxis is colloquial. Patrick has it frequently after credo, opinor, puto, verbs of saying, and their synonyms E.g. spero C 44, cf COMMOD. Carm. apol. 81 spero reus non est. , which is in accordance with early Latin: HOFMANN 106 f. His paratactical clauses after scit Deus (twice) and Deo gratias (several times) are best explained by the semi-parenthetical character of these pious ejaculations Deo gratias becomes virtually an adverb in Merovingian Latin, cf MULLER Epoque mér. 217. . Contrary to common practice, which in such clauses demands the subjunctive (COMMODIAN Instruct. I 27,11 qui putas post funera non sis; Gregory of Tours: BONNET 669-71), Patrick always employs the indicative.—Another type of parataxis (C 59 peto illi del mihi) is as old as Latin itself: LEUMANN-HOFMANN 689 (patristic material: HARTEL III 87). Instructive isVL Heb 13,19 (d) hoc peto faciatis (altered in VULG to deprecor uos hoc facere), and especially LIBERATI BREVIARIUM 13,88 (Acta Conciliorum II/5.121,5-7) clericis uero Alexandrinis mandauil concilium iam eum (Dioscorum) non putare esse episcopum, sed omnino cognoscerent eum de gradu suo esse deiectum. with its significant change of construction in the parallel cola. A fame periclitamur (so, later, VITA COLMANI 21 periclitabatur cella ab aquis) might be understood as an extension of the type uapulo, male audio, ueneo ab aliquo (cf BELL. AFR. 51,6 dum haec opera … fiebant a legionibus; PETRON. 114 a diis meruimns; 116 a uilico cognouimus; NEPOS de regibus 3,3 periit a morbo), were it not for the fact that the same construction is found after the passive: C 27 castigatus sum … a fame et nuditate; GREG. TUR. Hist. Franc. V 10 in. ab inedia uexabatur (BONNET 598 f.); ACTA ANDREAE p. 136,15 f. Blatt necati a clade pessima, de igne et aqua (observe the change from a to instrumental de). In its most general function, the preposition a ab expresses separation from a given point; such is not only the agent in relation to his action, but any efficient cause in relation to the effect produced. The ablative of the personal agent with the passive verb is only a special case sanctioned by convention. These narrow limits, however, are freely transgressed in vulgar and late Latin. Vsque dum, referring to the future ('until'), is rarely followed by the indicative:VL Apoc 2,25 (Prim) quod habetis tenete usque dum uenio (donec ueniam VULG); 4 Esdr 2,32 amplectere notos tuos usque dum uenio. Thus the D-reading satiamini is clearly lectio difficilior. Quia ubique habundat illi: cf Marc 12,44 omnes enim ex eo quod abundabat (b q r2 VULG: abundat d) illis miserunt. Cf this commentary on Ε 15. Ita factum est = C 21; cf et factum est ita Gen 1,7.9.11.15.24.— The omission of apparuit (with Φ) would result in a nominal clause of biblical type:VL Ez 40,3 (w) induxit me illic et ecce uir ibi (cf LXX); VULG Ioh 19,14 ecce rex uester; cf PLATER 30. However, the DΨ-reading ecce—apparuit is also biblical, cf Matth 1,20 (b d k q VULG); 2,13.19; al.alibi Et ibi duas noctes manserunt 'they stayed two nights'; C 21 ea nocte prima itaque mansi cum illis: LÖFSTEDT Peregrinatio 76. Canes eorum repleti sunt: Celtic hounds are praised by ancient writers (STRABO IV 2,200; ARRIAN Cyneg. chapters 1-3). JEROME alludes to them, in Ierem. Ill 1,3, p. 151,13 ff. Reiter ipseque (diabolus) mutus latrat per Alpinum canem … habet enim progeniem Scotticae gentis de Brittannorum uicinia (K. MŰLLER Der heilige Patrick [1931] 92 f., 113 ff.)—The unexpected perfect tense (defecerunt, relicti sunt) is partly explained by the biblical model (Luc 10,30).—Secus ('et nouum et sordidum est' CHARISIUS Gramm. Lat. I p. 80,19 Keil) uiam occurs in VULG Tob 11,5 (in uia Regin Sang). Sub oculis eorum has biblical flavour, but, to my knowledge, no exact parallel; in oculis alicuius is, of course, frequent.—Cibum habundanter habuerunt: The spelling habundanter (PVF) and the word-order in V (D missing) are recommended by the alliteration; cf ACTA ANDREAE p. 97,11 Blatt horationis hora, and for the phrase, Acta Andreae (C-text) c. 21 (p. 71,34) abundanter in ea (ficulnea) inuenietis uictum. Etiam met siluestre inuenerunt et mihi partem obtulerunt: The offering of honey to Patrick doubtless meant divine honour (immolaticium est): MACNEILL 28. For this reason (exinde) Patrick refused to taste it.—The words nihil and gustare are often connected in one phrase (ThLL VI 2367,43-5), cf Act 23,14 deuouimus nos nihil gustaturos.
Eadem uero nocte: Vero is here purely copulative (see commentary on C 3), as in ACTA ANDREAE p. 73,14 Blatt (and twice more in the same text).—Temptauit me satanas is a common biblical phrase, but temptare here and in C 26 temptatus sum ab aliquantis senioribus meis means 'to assail' rather than 'to tempt' (WHITE St. Patrick 115)—a meaning of which there is little or no evidence in the Bible. In C 34,245,14, Patrick refers to C 26 with the biblical in die temptationis meae (cf Ps 94,9), where temptatio apparently means 'temptation'.—Quod memor ero: See commentary on C 10, 237,24. VULG 1 Thess 2,9 (AF) memores ‥ estis ‥ laborem nostrum (a literal translation of μνημονεύετε ‥ τòν κόπον ἡμῶν) is not really a parallel.—In punctuation and interpretation I follow M. ESPOSITO (JOURN. THEOL. STUD. 19,345): 'He (Satan) fell upon me like a huge rock'.—Cadere super is biblical: Ps 139,11 cadent (decident R) super eos carbones; Matth 21,44 qui ceciderit super lapidem istum (f g1 q VULG: omomiserunt VLplplurimi); Amos 9,9; Eccli 27,28; Luc 20,18 (f r1.2 CHΘT vg: supra [VL.VULG]plplurimi).—Nihil membrorum meorum is best understood as an 'accusative of relation'.

Praeualeo = ualeo (late Latin) is especially common in the phrase non (nihil) praeualere: ENNODIUS Opusc. 3,63; IORDANIS Romana 308 (cf Mommsen, p. 195); CASSIODORUS hist. trip. IX.21, 1139 C.

Praeualens (D) must be genuine because (1) it is lectio difficilior, (2) it forms a homoioteleuton with ingens, (3) it is attested indirectly by Muirchú I 2 quasi comminuens iam omnia membra eius. A past participle is coupled with a finite form in C 43 sed alligatus spiritu (biblical!) … et timeo perdere laborem. Both types of inconcinnity are frequent in Commodian, cf Dombart's index, p. 229 f. Here are some instances of a present participle standing for a finite form. COMMODIAN Instruct. I 34,16 f. gratiam … non requiris eam, sed sic quasi besteus errans: FILASTRIUS 103,2 qui numerat multitudinem stellarum et omnibus eis nomina uocans (Ps 146,4 [uocat VULG]; Filastrius has this construction only in quotations from the Bible: JURET 254); IORDANIS Getica 296 quam ille ‥ concessit suosque filios … credens sociari; CIL VI 32808 (Diehl 1205), 6-7 postea cum sperans dolorem effugisse nefandam (sic) / ante diem meritum hunc demersit at Styga Pluton; GREG. TUR. Hist. Franc. VIII 40, p. 353,1-3 ut … exanimes reliquerit causasque qualiter ecclesiae … damna intenderit inquirens; uitae patr. 6.7, p. 686,15 f. a typo quartano corripitur ac per multos dies in magna defectione laborans (BONNET 651): ACTA ANDREAE p. 55,2 f. Blatt quia gaudet anima mea et exultans spiritus meus; see also VICTOR VITENSIS ed. Petschenig p. 165; KAULEN 283; PLATER 30 f. LÖFSTEDT Peregrinatio 249 regards this as a development of the present participle with esse (cf oboedientes fuimus C 1). It is perhaps no accident that the participle stands normally in the second colon. The construction is typical of 'low' Latin.

 The reconstruction of the text sed unde me uenit ignaro in spiritu, which I offer with great reserve (see Part I, p. 33), would result in a phrase modelled on the classical uenit mihi in mentem ut …; on spiritus for mens see C 10, 238,5; on the ablative for the accusative, C 1, 235,8; with me = mihi cf quis me credit C 10. Inter haec (in hoc D) is one of Patrick's recurrent formulae; it begins with Livy and is a favourite of Priscillian and Cassiodorus For Hist. Trip. see BIETER, MED. STUD. VI 113. —Dum clamarem: Dum 'whilst' with the subjunctive is first recorded from BELL. APR. 25,1; BELL. HISP. 23,2. See ROENSCH 400; KAULEN 297; PLATER 130,132; SALONIUS 316; LEUMANN-HOFMANN 743.—Clamare = exclamare regularly introduces the actual words of an exclamation: LÖFSTEDT Tert. 79, note 1.

Patrick evidently regarded the rising of the sun that put an end to his nocturnal experience as an answer to his call 'Helia, Helia'. He himself interprets this cry as an invocation of the prophet Elijah (unde me uenit ‥ in spiritu ut Heliam uocarem?) The explanation of Patrick's cry as an echo of Marc 15,34 Heloi Heloi (J. H. TODD St. Patrick apostle of Ireland [1864] 371-3; T. OLDEN Epistles and hymns of St. Patrick, 1889, 47; T. R. GLOVER CLASS. REV. X.39; R. A. S. MACALISTER, Ancient Ireland [1935] 170) is purely arbitrary; so is the compromise of M. HITCHCOCK (HERMATHENA 51,72), viz that Patrick substituted the name of the prophet from the words of the mockers under the cross: ecce Heliam uocat. , but implicitly identifies Helias with Helios (WHITE 288; St. Patrick 114). This substitution, a result partly of Anklang in their Greek nameforms, partly of the prophet's assumption in a fiery chariot, was common among the ancient Christians. Thus John Chrysostom maintains (Homil. 3,27) that the pagans modelled their Helios after Elijah; early Christian representations of the prophet's assumption deliberately imitate pagan works of art representing the son-god in his chariot (F. CABRIOL-H. LECLERCQ, Dict. d'archeologie chrét. IV 2670 ff.; VI 2148; the fusion is complete in the early Byzantine 'Apocalypse of St. Anastasia' (cf L. RADERMACHER Das Jenseits im Mythos der Hellenen [1903] 541). An important witness is SEDULIUS (ca 450), in whose Carmen paschale I 184 ff. we read: Cf Opus paschale 1.14 cui si Graio sermone queat una per accentum littera commutari, sol specialiter uidetur expromi, and the Expositio of REMIGIUS OF AUXERRE (saec. IX): Helias, si mutetur a in ο et accentus in ultima (!) sit, helios .i. sol est. Of this identification Patrick does not seem to be fully aware; there is merely some vague connection between the two names at the back of his mind. Patrick was not in the habit of invoking Elijah; he wonders why he did so in that moment of anxiety (M. CUSACK Life of St. Patrick, 1870, 1137). In a half-conscious state of mind he might have remembered some pictorial representation of Elijah seen in his childhood, but its memory vanished again before he came back to consciousness (BIELER 61 f.).

The instrumental ablative uiribus meis (cf German aus Leibeskraften) for totis uiribus meis (so ν V4) is, I think, without parallel. Splendor solis illius decidit super me is also unusual. Decidere super occurs in the O. L. Bible, e.g.Ex 15,16 (Lucif) decidat super eos timor (irruat super eos formido VULG); decidere denotes the sunset in Gen 28,11 (Lib. iubil. 27,19); it is often used not only of the occasus siderum, but of all sorts of ignes caelestes. All this, however, does not account for Patrick's phrase. Discutere (febrem, dolorem, grauitatem auditus, sim) is a medical term: ThLL V 1373,47 ff. Cf fatigationem … discuterem APUL. met. I 2. A phrase similar to Patrick's occurs in the Stowe Missal fol 39v (= LEO MAGNUS Sermo 12, PL LIV 169) discute a nobis tenebras ignorantiae. Grauitudo = grauedo 'bodily pain, sickness' is found since VITRUVIUS (De archil. I.6,3): of a satanic illusion it is used by TÍRECHÁN [19,4] (LA 11vα18f.) et discessit omnis grauitudo magica tenebrarum a campo Ai—perhaps under the influence of either Patrick or Leo. The change of tense (credo quod a Christo ‥ subuentus sum et spiritus eius iam tunc clamabat pro me) might be deliberate: subuentus sum is a detached statement of a past event, but the 'spirit' has never since ceased to 'claim' for Patrick. In die pressurae meae: Pressura is the normal translation of θλῖψις in O.L., but has often been altered in the Vulgate, e.g. Matth 24,21 erit ‥ pressura (e Cypr Iren: tribulatio VULG) magna. Cf ROENSCH 320 f.; GOELZER La latinité de S. Jérôme 252; BIELER BIBLICA 28,37. Cf C 5. In the introduction of Matth 10,19-20 the impersonal character of inquit is borne out by the subsequent insertion of Dominus testatur into the biblical text.
Adhuc ἔτι (so here and C 23.53, but not Ε 15 quosquas adhuc gladius nondum interfecit) is used in the Latin Irenaeus (M. HITCHCOCK HERMATHENA 54,107); adhuc = etiam, etiamnunc occurs ten times in the Peregrinatio Aetheriae.
After the digression of C 20.21 C 21 is probably an epexegesis of C 20, 241,20 f. et credo quod a Christo Domino meo subuentus sum. In order to prove his assumption that it was Christ, the sol uerus (C 60), who saved him, Patrick refers to some event of his later life (post multos annos) when he fell again into captivity. That C 21 is part of an argument, and not of a narrative, was first realized by MACNEILL St. Patrick. A fifteenth centenary memorial book (1932) 28. , the account of Patrick's journey is now, I think, resumed. Etiam would, then, refer to 241,10 et ex hoc die cibum habundanter habuerunt. Thus all speculations concerning the relative chronology of C 21 (BIELER 62 f.) may be dismissed. Long parentheses, often caused by vague associations, and an abrupt and unexpected return to the point at which the main subject was abandoned are characteristic of Patrick's style. Praeuidit = prouidit: cf NEPOS Hannibal 9,2 (uidit) in magno se fore periculo nisi quid praeuidisset (so Monacensis a. 1482: prouidisset all other MSS); VULG Eccle 4,13 qui nescit praeuidere (prouidere Hier) in posterum (cf C 12, 238,15 f.); AMBROSE Epist. 34,5; CORP. GLOSS. LAT. V 350,40 consulens praeuidens, cf 282,2. Siccitatem (probably) 'dry weather', cf CAESAR bell. Gall. V 24,1 frumentum in Gallia propter siccitates angustius prouenerat, and LÖFSTEDT Syntactica I 31; travelling through deserted land often means sleeping in the open field, where dry weather is a blessing, cf MUIRCHÚ II 3 (LA fol 7vβ38-8rα3) sed cum grauis pluia in tota patria populata est, in loco ubi sanctus episcopus pernoctabat siccitas eral sicut in conca et in uellere Gedeon. Peruenimus homines: See Part I, p. 33. Dr. J. GWYNN (Liber Ardmachanus p. cclxxxix) observes that homines refers back to C 19, 240,23 ut aliquem hominem umquam uideamus. In late Latin, the terminus of a movement is sometimes expressed by the accusative alone (BONNET 535; LÖFSTEDT Syntactica I 187f.) BAXTER's reference 'peruenio (trans.) to reach 7th century' is probably to MUIRCHÚ, LA fol 2r β21 f. peruenit Britannias. , but the 'terminus' is always a place, not a person. The sole exception are two passages in the Vitae Sanctorum Hiberniae: VITA BOECII 29 quedam monialis quendam de monachis … adueniens and VITA DECLANI 25 simulque uenerunt <ad Plummer, but the text of the MS is defended by Most 31)> Declanum. I am inclined to accept MOST's theory (p. 287) that this accusative imitates the identical construction of Old Irish, and to claim the same model for the passage of Patrick's Confessio. Patrick uses insinuare always with the extenuated notion of a verb of saying (= προσοικειοῦν, cf IREN. I 8,2 and CORP. GLOSS. LAT. IV 250,42 insinuat indicat nuntiat); once (E 9) he has discutere uel insinuare. Cf CYPR. Epist. 14,3; 76,6 insinuate (insinuastis) fratribus ~ C 47; VULG Act 17,3 insinuans (confirmans d gig. commendans e) quia Christum oportuit pati; AUG. de catech. rud. 2 ea quae credenda insinuantur; PATR. STUD. VIII 326 (Christopher): X 138 (Barry); XXXI 77 (Hrdlicka). In describing his journey through the 'desert', Patrick probably borrows from Ps 106,4-7: errauerunt in solitudine in siccitate (R A G C MozO, cf Rom: in inaquoso VULG): uiam ciuitatis habitaculi non inuenerunt, esurientes et sitientes: anima eorum in ipsis defecit. et clamauerunt ad Dominum cum tribularentur: et de necessitatibus eorum eripuit eos. et deduxit eos in uiam rectam: ut irent in ciuitatem habitationis. Patrick tells us neither how long he joined the crew of the ship, nor where or on what occasion he parted with them, nor how he managed to return home. He does not give a diary, but enumerates briefly the decisive incidents of his spiritual development, leading up, as to a climax, to his dream of vocation (C 23), by which his divine call to the Irish mission was manifested; at the height of his argumentation (C 25), he suddenly turns to an account of the obstacles that were thrown in his way, and how, with divine assistance, he overcame them (C 26-32).
Cum parentibus meis: It is impossible for us to decide whether Patrick is speaking here of his parents or of some other relatives (Ital. parenti; cf GRANDGENT p. 7). He nowhere says or implies that the raiders who made him prisoner did any harm to his parents; the place where they lived might not have been raided at all (BIELER 63). The words qui me ut filium susceperunt could be so interpreted as to suit either case. The phrase post tantas tribulationes quas ego pertuli anticipates a periphrasis of the ablative absolute that is common in GREGORY OF TOURS, cf Hist. Franc. I 7, p. 37,23 f. hunc Abraham Deus post adiectam nomini sillabam patrem multarum gentium nuncupauit. For the rest of this chapter compare my paper 'The problem of Silva Focluti' in IRISH HISTORICAL STUDIES III (1943) 351-64. Cui nomen Victoricus So D: Victoricius nomen PΔ. Appositive nomen is common in Fredegar: Haag 45. is Patrick's unique instance of the phrase est mihi aliquid. In late Latin this idiom is preserved mainly in the formula est mihi nomen. The explanation, I think, is that any writer would remember Ioh 1,6 fuit homo … cui nomen erat lohannes.—Victoricus seems to be a 'celticizing' pendant to Victorinus. The Victoricus here mentioned is not known from any source independent of the Confessio. Recitabam is used here as a synonym of legebam. The practice of reading aloud to oneself continued far into the Middle Ages, see H. J. CHAYTOR The medieval reader and textual criticism: BULL. JOHN RYLANDS LIBR. 26 (1941-2) 49-56; P. GROSJEAN AB 62 (1944), 681; EUGENE S. MACCARTHY CLASS. PHILOL. 43 (1948) 184-7. Putabam audire uocem ipsorum: The reflexive pronoun before the infinitive is omitted, cf C 42.55. Originally a colloquialism, this construction has spread in late Latin: BONNET 710; LÖFSTEDT Tert. 52-6; LEUMANN-HOFMANN 592. Ipsorum = Hiberionacum. All previous editors have connected ipsorum with qui. This would imply that Patrick was called merely to a particular district in Ireland, Silua Vocluti, and that he used ipse = is as the mere antecedent of a genuinely defining relative clause. The former implication militates against the probabilities of history, the latter against those of philology. An historical interpretation of this passage was given by me in the above-mentioned paper and in The Life and Legend of St. Patrick 63 f. On the philological question I can speak now with greater authority than in 1943. However freely late Latin writers may use ipse for is (especially in the genitive singular or plural) As most Christian authors, Patrick always uses ipse when referring to the Lord ('He'). Hence I have written <ipso>iubente in C 60,252,23 (illo v). , ipse does not seem to have become the mere antecedent of a defining relative clause (i.e. ipse qui = is qui) before the end of the sixth century See the material collected from various periods of Latin by C. L. MEADER The Latin pronouns is hic iste ipse (1901) 184-90, 196, and especially G. L. TRAGER, The use of the Latin demonstratives up to 600 A.D. as the source of the Romance article. New York 1932. The earliest indisputable instance of ipse qui = is qui that is known to me occurs in the seventh century VITAE PATRUM EMERETENSIUM, V 7,6 ut ei de ipso quod fenerauerit saltim uel unum tremissem redderet. Things are different for ipse = idem, cf MEADER 166-8; PEI 196-7; IORDANIS Getica 106 quamuis uix biennio in imperio perseuerantes ab hac luce migrarunt, tamen ipsud (= idem) biennium quod affuerunt ubique pacati … regnauerunt; simsimiliter 138. Ipse = idem seems to be the norm before defining qui: LÖFSTEDT Peregrinatio 65. . In all instances of earlier date either ipse is emphatic or the relative clause has not a purely attributive function. Of the former, we have an instance in C 24, 243,6 f. qui dedit animam suam pro te, ipse est qui loquitur in te (note that the relative clause preceding ipse ‥ qui is a biblical quotation, ipse identifies the speaker with Christ); of the latter, in C 39, 347247,3 et ibi uolo expectare promissum ipsius (i.e. Domini, cf 246,26), qui utique numquam fallit (epexegetic, note utique = γέ) I maintain this interpretation against the doubts of a critic (T.F., in STUDIES 39 [1950] 111) as to whether such accuracy of idiom can be postulated for Patrick's latinity. It would be time to abandon the current idea of the general vagueness of Patrick's language. Vague is, to some extent, his phraseology and style; otherwise, he follows the common usage of his time. . Mare occidental may denote any part of the sea to the north-west of Europe; Patrick probably thinks of the Atlantic coast of Ireland, cf BIELER IR. HIST. STUD. Ill 360-2. Following R. A. S. Macalister, I have deleted sancte before puer (here = seruus, 'boy', cf παῖς) Sanctus = timoratus (C 43. Ε 2.3.14) would here be pointless. . The insertion of sanctus is probably the first trace of the process by which the 'Voice of the Irish' became a liturgical acclamation.

Vt uenias et adhuc ambulas inter nos: Adhuc probably means 'still, again' (= ἔτι), cf C 21 Even if Dr. Gwynn's inference from Muirchú, Capitula (LA fol 20rβ2) ut ueniret adhuc (with transposition mark), viz that Muirchú's exemplar read ut uenias adhuc et ambulas (cf Liber Ardmachanus p. cclxxxix), were certain, it would not necessarily follow that in the Confessio adhuc means 'hither'. . Similarly, EUGIPPIUS Vita s. Seuerini 16,5 (the saint addresses a person whom he has raised from death) uis … rogemus Dominuni ut te adhuc seruis suis in hac uita condonare dignetur?

Contrary to the view expressed in IR. HIST. STUD. Ill 360,362, I am now convinced that ambulas (D) is genuine. I do not believe, however, that Patrick wrote so under the influence of the Old Irish a-subjunctive P. GROSJEAN AB 54, 122 f. As a parallel, Père Grosjean quotes a hymn in honour of Aed mac Bricc from a Reichenaus MS saec. VIII (ASS Nov. IV 503). In that poem, all subjunctives of verbs in -are (there are more than half a dozen in the short text) have a in the termination, and none stands in the vicinity of a genuine Latin a-subjunctive. . Venias et ambulas is an instance of Fernassimilation, as are 243,10 stupebam et ammirabam et cogitabam; 247,13 qui baptizarent et exhortarent; 249,13 non silebo neque abscondo; 256,25 laniantur atque depraedantur I shall discuss this phenomenon more fully in an article, 'Fernassimilation und Reimzwang', which will appear in this review. . This seems to be all the more probable because uenias et ambulas imitates the well-known biblical type of ueni et …, uade et …

Amplius 'further' is frequent in VL (often = plus in a c d f r gat, cf Wordsworth-White, index s.v.); for late examples, see Acta Andreae ed. F. Blatt, index s.v. Expertus (D) here and in C 24 (D) . 25 (DΔ) Its preservation in Δ is probably due to misunderstanding as a form of experior (WHITE 291). must be the perfect participle of expergiscor. Dr. Gwynn considered it a solecism (Liber Ardmachanus, p. ccxc), but there is some independent evidence of its existence: CORP. GLOSS. LAT. V 292,40 expertus uel euigilauit; cf IV 511,27 exper (sic) euigilans; V 291,47 expers ignarus … uel euigilans VULG Is 29,8 expertus is the reading of A (expergefactus vg). Morphologically, expertus is a syncope of expergitus (attested by PAULUS-FESTUS p. 70 Lindsay expergitus ab alio excitatus, quern solemus dicere expergefactum) as postus (Ital. posto) is a syncope of positus E.g. CIL VI 10458 (Diehl 73), 5. ); the subsequent phonetic change experctus > expertus has a parallel in absortus for absorptus, cf VULG Num 11,2 (all leading MSS); 1 Cor 15,54 (ACFT a.o.among others); Cassian (ed. Petschenig, index s.v.); Irenaeus Latinus (LUNDSTRÖM 19 f.), a.o.among others With Deo gratias quia compare Greg. Tur. uitae patrum 17,3 uiuit Dominus meus, quia numquam te derelinquam and similar instances quoted by BONNET 664 f.
Verbis peritissime quos ego audiui: See Part I, p. 22, and apparatus criticus. As regards my conjecture apertissime, cf FAUSTINUS de trin. 1,12 (PL XIII 46 D) apertissime et plene dictum est; aperte often qualifies prophetare and similar verbs: ThLL II 224,84; 225,1. Ad postremum (posterum D) orationis 'at the end of my prayer': Ad posterum looks like a hybrid of in posterum and ad postremum; it might, possibly, be genuine, but one hesitates to assume this because of ad postremum (Ω) in the same phrase C 25. Unusual is, in any event, the genitive by which this adverbial expression is followed. Effitiatus, here and C 25, was probably coined by Patrick as a pendant to infitior (Dr. GWYNN Liber Ardmachanus, p. ccxc; M. ESPOSITO JOURN. THEOL. STUD. XIX 345). With ipse est qui loquitur in te compare Iren. II 30,7 poterat qui est intus homo eius, qui et loquebatur in eo (M. HITCHCOCK HERMATHENA 54,97).—Patrick's experience can perhaps be thus reconstructed: some other night he heard clearly the same voices as before; he wondered what it had to mean (non potui intellegere = stupebam et ammirabam et cogitabam quis esset qui in me orabat C 25); he prayed for light, and at the end of his prayer received the assurance that it was Christ who called him.
Et ibi fortiter orabat gemitibus 'and there he prayed loudly (cf C 12) with groanings' anticipates the following quotation from Rom 8,26. Stupebam et ammirabam et cogitabam: In these surroundings ammirabam is probably due to Reimzwang; cf, however, active ammirare inVL Marc 7,37 (l) admirabant (after praedicabant!); GREG. TUR. Hist. Franc. VII 22; uitae patr. 8,3. Spiritus (243,12) is proved correct by Patrick's authority, Rom 8,26. The defence of episcopus (DRFC) as a reference to 1 Petr 2,25 episcopus animarum uestrarum (Sir SAMUEL FERGUSON TRANS. R.I.A. XXVII 78; C. Η. Η. WRIGHT The writings of St. Patrick, 1902, 116) seems far-fetched.
Et quando temptatus sum ab aliquantis senioribus meis: For seniores as a noun cf TERT. Apol. 39,5 praesident probati quique seniores. Beati, sancti seniores are frequent expressions in the Vitae Patrum (SALONIUS 198). Et peccata mea (for which v, that is probably Papebroch, conjectures ob peccata mea) is an emphatic epexegesis: 'they came—and my sins—against my episcopate' = 'they came, bringing forth my sins against my episcopate'. Proselito et peregrine propter nomen suum: Cf C 59 cum illis proselitis et captiuis pro nomine suo; Ε 1 proselitus et profuga ob amorem Dei. The three passages are of similar structure: proselitus + a synonym, followed by a commation of identical pattern and meaning. The phrase proselyti et peregrini is biblical:VL Leu 25,23 (Lugd), cf proselyti et incolae AUG. Quaest. de Heptateucho III.90 (aduenae et coloni VULG), aduena … et peregrinus Ps 38,13, proselytis et aduenis Tob 1,7. Propter nomen suum is Ps 22,3 (R G Gall) = 105,8; on the biblical question see WHITE 306. In conculcationem, a common biblical phrase, is seldom used metaphorically, cf 4 Esdr 16,70 erint illis in derisum et in improperium et in conculcationem; GILDAS De excidio 108, p. 84,13 Mommsen ο horrenda praecepiorum caelestium conculcatio. The verb is used metaphorically since Cicero (ThLL IV 102,6 ff.).

Quod in labe et in obprobrium non male deueni is best taken for an independent exclamation (implying aposiopesis); cf Ε 1 non quod optabam tam dure et lam aspere aliquid ex ore meo effundere.— Labes = ignominia is ecclesiastical, but, as far as I can see, not biblical; this metaphor is a classical element in Christian Latin. —Non male is colloquial; elsewhere, however, it does not seem to be used as an ironical comment on the unpleasantness of an experience Patrick's use of non male has an exact parallel in colloquial German nicht übel; e.g. er hat ihm nicht übel mitgespielt = non male ei illusit.

With in labe et in obprobrium compare CIL X 829 (Pompei) in ludos aut in monumento consumere; ANTHIMUS 54 (asparagi) perdent uirtute et saporem; CIL III 6122, add. 1336 (Diehl 1267) 4-5 ex equitibus siculares (i.e. singularibus); VI 10246 (Diehl 19),2 in hac custudiolam Peladiana, 3-4 qut (i.e. quod) de frugalitate meam fabricaui; VI 28052 (Diehl 1002) 7 (qui inter) filios nostris fuit;VL Leu 19,35 (Mon) in mensuras et ponderibus; Merovingian Charter a. 717 (Tardif 50 = Lauer 38) ad mercidem uel stabiletate; LEO Alex. 119 (p. 85,23 Pfister) indutus ueste et arma Macedonica (here both constructions are per se possible; on the other hand, arma could be sing. fern.). On the underlying syntactical problem, see this commentary on C 1.

Occasionem post annos triginta inuenerunt me aduersus uerbum quod confessus fueram antequam essem diaconus 'as an occasion (pretence), after thirty years, they found against me a word which I had confessed (i.e. a confession which I had made) before I was a deacon'. Accepting Dr. White's emendation (p. 291 f.), I interpret occasio as 'pretence' (= πρόφασις), cf VULG Matth 23,14; VL, VULGQ Marc 12.40;VL (d e q r s) Luc 20,47; Matth 26,16 (E: opportunitatem cettceteri); TERT. Apol. 35,3 occasio luxuriae; REG. BENED. 69,1-2 ne quauis occasione praesumat alter alium defendere (LINDERBAUER 400).—The classical aduersus is still the rule with Tertullian (LÖFSTEDT Krit. Bem. 86, note 2), but in the Vulgate aduersum is by far more frequent (only six well attested instances of aduersus are quoted from the Octateuch: Vatican ed. IV 403). Patrick always uses aduersus (here and C 49.50). The inversion (mostly after pronouns) is as old as Plautus, and quite common in late Latin (ThLL I 851,10 ff.) ; cf also CIL VI 28598 (Diehl 1508), 3 se contra, and the frequent inversions se contra, se coram, se inter in lonas (B. KRUSCH Ionae Vitae Sanctorum, 1905, 58).— Verbum quod confessus fueram is probably a periphrasis ('figura synonymica') of 'a confession' (= uerbum confessionis). Thus uerbum does not denote the sin, but the act of its confession The chronological implications of this assumption are discussed in BIELER 68 f. . The nature of Patrick's sin may be guessed from 244,1 f. quae in pueritia mea una die gesseram, immo in una hora, quia necdum praeualebam.

In the following, I strongly incline towards antequod (ΡΔ2), see apparatus criticus. Instances of antequod and postquod (O. F.Old French ainz que, Fr. puisque) from the sixth century onwards are quoted by NORBERG 239 f., who explains these conjunctions convincingly as developments of temporal quod, cf PLAUT. Amph. 302 iam diu est quod uentri uictum non datis ('it is a long time that …').

Anxietas occurs inVL Gen 3,16 (HIER Epist. 22,18), but not in the Vulgate.—Amicissimo meo (cf C 32): Substantival amicissimus with a possessive pronoun is first recorded from GELLIUS XVII 10,7 a suis amicissimis. Vna die: Patrick never uses unus in pure article function. Of unus = quidam (HOFMANN 102) there are two clear instances in C 42 (una benedicta Scotta, una causa). Here, the afterthought in una hora retrospectively alters the meaning of una die: 'In the anxiety of my troubled mind, I told my best friend what in my boyhood I had done one day—to be exact, in one hour, for I was not yet strong'. Note, however, the differentiation between the ablative of time with and without the preposition. In nescio si habebam tunc annos quindecim, nescio si is almost = uix (cf SALONIUS 312). Interrogative si with indicative is the rule in Tertullian (HOPPE 34). A fame et nuditate, et cotidie: Cf Rom 8,35 an fames an nuditas; 2 Cor 11,27 in fame et siti … in frigore et nuditate. The comma et cotidie is epexegetic: 'and this daily"; similarly, two lines above, Deum uiuum non credebam, neque ex infantia mea.
Contra, Hiberione non sponte pergebam: Here, contra is an adverb: 'on the contrary'—as often in the Historia Augusta (LESSING s.v.); cf absolute magis C 50 ex. Pleonastic is PEREGR. Aetheriae 25,5 psalmi … tam qui nocte dicuntur quam qui contra ('on the other hand') mature. .—Non sponte 'not of my own accord', cf C 32 quod ante sponte et laetus indulserat. Unspecified sponte occurs since Silver Latin: T. A. KELLY PATR. STUD. LVIII 71. —Donec deficiebam is biblical (Ps 17,38; Iob 27,5; Os 5,15) Patrick probably wants to say that he resisted his vocation with a tenacity that almost surpassed his strength. The statement comes unexpeced—an association by contrast. . The words 244,8-9 sed hoc potius bene mihi fuit, qui ex hoc emendatus sum a Domino cannot refer to either Patrick's refusal or his giving in; hoc must vaguely indicate those hardships which made him mend his ways. For emendare compare CYPR. de mortalitate 13, p. 304,26 ff. (Paulus) post carnis et corporis multa … tormenta non uexari sed emendari se dicit aduersis. Aptare with a personal object is extremely rare, cf SENECA epist. 108,11 paupertati suae aptatus; Heb 13,21 (Deus) aptet uos (Gloss: impleat uos) in omni bono. PsLEO Liber sacram. 40,5 (PL 55,148) ut suscipiendo muneri tuo per ipsum munus aptemur. With the phrase longe a me erat compare Eccli 16,22 longe enim est testamentum a quibusdam. Longe esse = abesse and similar adverbial expressions had a wide circulation not only in ordinary, but even in refined colloquial language: HOFMANN 166. See also this commentary on Ε 12, 256,26. Satagere, absolutely, = laborare is first recorded from BELL. Afr. 78,7 Caesar alteram alam mittit qui satagentibus celeriter occurrerent. Patrick was probably thinking of Luc 10,40 (b ff2 q r1-2 VULG) Martha autem satagebat circa frequens ministerium, where the variant turbabatur (a) is interesting. Cf also AUG. Conf. V 14,24. Quando autem: adversative quando occurs three times in Commodian. For 'transcendent' (or 'supporting') autem cf ACTA ANDREAE p. 45,24 Blatt cum ita factum fuisset, dixit autem Iesus; p. 67,36; for uero in similar function, BLATT 195. De me ipso non cogitabam 'I was not concerned about myself', cf HIST. AUG. Trebellius Pollio, Tyranni XXX 12,9 ut de filiis suis uideretur cogitare;VL Matth 6,25 (Tert) nolite cogitare de uictu; 6,34 (Cypr) nolite cogitare de crastino (VULG ne solliciti sitis,nolite solliciti esse); on cogitare = μεριμνᾶν see ROENSCH Itala 352 f.; Tertullian 600; KAULEN 15.
A memoratis supradictis: Memoratus 'the (above) mentioned' occurs a.o.among others in Victor Vitensis (PETSCHENIG 163) and Cassiodorus (O. J. ZIMMERMANN MED. STUD. XV 113), but Patrick's 'by the aforesaid mentioned' is very strange indeed. Vidi in uisu noctis, scriptum erat is a parataxis of unusual harshness.—The details of Patrick's experience remain obscure. So much is certain that, as in the dream described in C 23, he saw a vision and heard a voice—the former referring to his rejection, the latter expressing displeasure at his humiliation. My tentative interpretation (Life and Legend of St. Patrick 66,69 f.) may have to be modified along the line opened up recently by REV. D. S. NERNEY I.E.R., 5. ser., 71,503 f. Since the subject of this paragraph is so uncertain, it seems idle to comment on the words. Quasi sibi (D: ibi Φ) se iunxisset: Whether we follow D or Φ, or, as I have suggested, reconstruct a reading quasi s<i> ibi, there remains the difficulty that the reference to Patrick (sibi as well as ibi would mean 'à lui': P. Grosjean privately) is made in the third person. P. Grosjean is probably right in suspecting this passage to be an ancient gloss.
The main difficulty of this paragraph is its syntactic structure. Patrick apparently means to say: 'I thank God for not having frustrated my mission', but the clause ut non me impediret is awkward whether it depends on gratias ago or on confortauit, and has a rather inconcinn pendant in the continuation sed magis ex eo sensi in me uirtutem etc. The whole paragraph is anacoluthic. With the abrupt change of preposition (a profectione ‥ et de mea ‥ opera) cf Celerinus (CYPR. Epist. 21,1) ab eo ex quo te deduxi numquam litteras tuas accipere potui; PEREGR. Aetheriae 9,1 notus mihi iam satis de eo tempore a quo ad Thebaidam fueram; ACTA ANDREAE 136,15 f. Blatt necati a clade pessima, de igne et aqua. Et ‥ quoque is hardly a pleonasm (as in CYPR. epist. 44,1 superuenerunt uero Pompeius et Stephanus ‥, qui et ipsi quoque … testimonia protulerunt: HOFMANN 97; LÖFSTEDT Tert. 36 ff.; SALONIUS 335 f.) ; here it means 'and also', 'and likewise', 'and consequently'. Opera = opus (here 'task') is frequent in the O. L. version (ROENSCH 317 f.) and in ecclesiastical literature, e.g. TERT. de resurrect. 16, p. 46,2-3 Kr.Kroymann non reputabuntur (carni) operae malae; LUCIFER p. 145, 8.12 Hartel (see BONNET 352; HOPPE 76). The following quod is construed as if it were preceded by opere One could also understand de mea opera as an accusative of the plural, and quod as the indeclinable 'relative sign'. Cf REG. BENED. capitula 48 De opera manuum cotidiana, soon followed by De fratres qui … (cap. 50.51): LINDERBAUER 150; MEROVINGIAN CHARTER a. 710 (Tardif 45 = Lauer 32) de pluremum annorum spacia: PEI 163-6, 234 f. . A similar sense construction is CIL IV 4973 (Pompei) multa opus sunt quod (VÄÄNÄNEN 194, 217).—Didiceram echoes Gal 1,11 neque enim ego ab homine accept illud (euangelium) neque didici, sed per reuelationem Iesu Christi. Ex eo is a very vague expression (cf hoc, ex hoc in C 28), covering a whole complex of events that were connected with Patrick's election: BURY 318. Sensi in me uirtutem non paruam does not necessarily reproduce directly Marc 5,29-30 (so WHITE 306); a closer parallel is certainly SULP. SEVER. Vita s. Martini 7,3 cum … sensisset ‥ per spiritum Domini adesse uirtutem. Fides mea probata est is biblical phraseology: Eccli 46,17 et in fide sun probatus est propheta; Heb 11,39 testimonio fidei probati (cf 1 Cor 11,19); 1 Petr 1,7 probatio uestrae fidei. In the present context the words seem to mean: 'my faith (confidence) was proved true'. The Irish annalist who penned the note preserved in the Annals of Ulster sub a. 441 Leo ordinatus … et probatus est in fide catholica Patricius episcopus (cf Annals of Innisfallen probatio sancti Patricii in fide catholica) had either this passage in mind or shaped his phrase on the same models The historical interpretation of this note is problematical. Similar phrases are found in the ACTA CONCILIORUM, e.g. Gesta Ephesena 16 (I/2. 79,16 Schwartz) nostram probantes perseuerantiam circa orthodoxam fidem; cf II/1. 44,14 δοκιμασθείς ἡμῖν τῆς αὐτοῦ πίστεως; 243,2 ὧν ἂν δοκιμασθῇ ἡ πίστις—but context and situation are quite different. As a technical term, probo = δοκιμάζω means the test of orthodoxy applied to candidates for the episcopate. But why should a bishop, after years of office, be in need of 'approval' by a newly elected pope? Prof. St. Kuttner, Washington, calls my attention to canon 9 of the Council of Nicaea: si qui citra examinationem promoti sunt presbyteri uel examinati sua peccata confessi sunt, eisque confessis praeter canonem moti homines manus imposuerunt, eos canon non admittit. Was the change in the pontificate made an occasion of renewed attacks? Or is the annalistic entry nothing more than a misinterpretation of C 30? .
With audenter dico (Act 2,29) cf audenter loquebantur, loquitur VL Ioh 7,13.26 (e); DIGESTA XXVIII 2,29,14; PORPHYRIO in Hor. Carm. I 12,11; also SECUNDINUS 49 nomen Domini audenter annuntiat gentibus. In sermonibus quos ego retuli uobis must mean 'in the words which I have enounced to you', not 'which I have related' (so uerbum referre always in the Vulgate). Patrick wants to emphasize the trustworthiness of his own account (sermones, cf C 9).
Magis here probably means 'rather'. Patrick, so far from being offended by his friend's behaviour, rather feels sorry for him.— Doleo cur is recorded only once, in a phrase resembling Patrick's: HIER. Epist. 52,6,1 doleo cur meruerimus (-uimus k) hanc legem. Cur = quod, quia, with the indicative, occurs first in a letter of Verus (FRONTO p. 116,2 Naber) multum fratrem meum obiurgaui cur me non reuocauit—possibly an archaism.— Meruimus: Patrick treats this verb as active in the perfect, but as a deponent in the present (mereantur Ε 21)—which is also the practice of Gregory of Tours (BONNET 402). Defensio, apparently an echo of 2 Tim 4,16, must refer to a 'defence' of Patrick's election against certain opponents. For historical interpretation cf BIELER 70. (Dissensionem Ρ is rather pointless; it might be a retouche of the vulgar spelling diffensionetn). Nec a me orie<ba>tur: Bury's emendation seems absolutely necessary. The phrase is an anticlimax: 'I was not present, nor was I in Britain, nor did I take the initiative'. Ex te adeo est ortum is found as early as TERENCE Adelphoe 797.— The clause ut et ille … pulsaret pro me depends on comperi 244,27; the construction may have been influenced by nec a me oriebatur.— In mea absentia: cf Phil 2,12. Pulsare pro aliquo (after intercedere pro aliquo) is unique. The semantic equation has developed from the biblical metaphor Matth 7,7-8 pulsate et aperietur uobis etc, cf Luc 11,9-10 At its root is colloquial pulsare = ostium pulsare (thus pulto in Plautus: Lodge s.v.), cf κρούειν, German klopfen. The ellipsis is also biblical: Act 12,16 perseuerabat pulsans takes up pulsante autem eo ostium ianuae (13) in exactly the same ways as PLAUTUS, Stichus 310 uide quam dudum hie asto et pulto takes up 308 ibo et pultabo fores. Pulsare alone is so used Luc 12,36 cum uenerit et pulsauerit (VLalqaliquot. VULG). , and seems to be exclusively ecclesiastical: TERT. Apol. 20,4 spiritus pulsat; PsAUG. Quaestiones 109,14 (scriptura) diu pulsat et clamitat The metaphor becomes quasi-technical in (lapsi) ad ecclesiam pulsent CYPR. Epist. 65,5; cf 57,1; 68,1 (JANNSEN 35 f; SCHRIJNEN-MOHRMANN I. 131), and fully so in the monastic term pulsantes 'postulants' (REG. BENED. 58,4-5; cf M. HITCHCOCK, St. Patrick and his Gallic friends [1916] 134 note 15). . Ecce dandus es tu ad gradum episcopatus: Gradus denotes 'rank' within a hierarchy, in pagan mysteries (e.g. those of Mithras) as well as in the Mosaic cult (Leuiticum gradum HIER. Epist. 64,8,1) and, especially, in the Christian Church. Cf ad episcopatus gradum prouehi CODEX IUSTIN. I 3,30 in.—For the unusual dare 'to appoint' compareVL Ios 18,4 (Lugd) date (δóτε LXX: eligite VULG) ex uobis tres uiros; 2 Par 25,16 (Lucif) consiliarium regis dedi (δέδωκα) te (consiliarius es VULG); Eph 4,11 dedit (ἔδωκεν) quosdam apostolos a.o.among others Dehonestare is frequent since the O. L. Bible. Cf VULG Prou 25,8 cum dehonestaueris amicum tuum (VL is different).— Quod stands for some such expression as in, or de, eo quod.—The subject interpretation depends on the meaning of indulserat. It seems best to assume the common meaning 'to give, or grant' (cf C 37. 57. Ε 3.6) Differently MACNEILL 45: 'in a matter which before of his own accord CYPR. Epist. 65,5; cf 57,1; 68,1 (JANNSEN 35 f.; SCHRIJNEN-MOHRMANN I 131), and gladly he held me pardoned'. The assembly, I think, had not to decide whether Patrick's sin was forgiven, but only whether it made him unworthy of ordination. : 'he publicly blamed me in a matter which before spontaneously and gladly he had granted, and not only he, but also the Lord, who is greater than all'.— Adverbial laetus occurs in VULG Gen 46,30 iam laetus moriar (ἀποθανοῦμαι ἀπò τοῦ νῦν LXX), and in four other places of the Ο. Τ.Old Testament
Pleonastic sed tamen is found also in ACTA ANDREAE p. 129,7 Blatt.— With donum Dei quod largitus est nobis compare VULG Esth 2,18 dona largitus est (the passage is missing inVL). Quia tunc fortiter inquisiui eum recalls Ps 33,11 inquirentes Dominum (R G VULG); Eccli 4,12 suscipit (Deus) inquirentes se; Prou 28,5 qui ‥ inquirunt Dominum. With seruauit me ab omnibus iniquitatibus (similarly C 43 custodierit me ab omni uia mala) compare Tert. De corona 10 custodite uos ab idolis; CYPR. Epist. 62,5 optamus … fratres nostros … ab eiusmodi periculis incolumes reseruari, and the quotation of Ps 33,7 in C 34. In sic credo 'so do I believe' sic is a prolepsis of propter inhabitantem Spiritum eius; cf VITAE PATRUM III 92 sic est hic Ioannes quomodo mulier meretrix: SALONIUS 208 f. Pleonastic sic ita ideo is frequent in technical works: SVENNUNG Palladius 400 ff. Audenter rursus takes up the audenter dico of C 31. A stylistic parallel is AUG. Conf. I 11,18 quanto ergo melius et cito sanarer et id ageretur mecum meorum meaque diligentia ut recepta salus animae meae tuta esset tutela tua, qui dedisses eam. Melius uero. Scit Deus (so here and C 43; Deus scit, with CYPR. Epist. 22,1, C 48) is probably derived from the nescio, Deus scit of St. Paul (cf C 24.27), but with a change of meaning, = testis est Deus (cf Ε 1). It seems to have been a Christian formula, modelled perhaps on Ο. Τ.Old Testament uiuit Dominus, 2 Reg 12,5 a.o.among others Effor, originally a ritual word, can have a solemn ring even in late Latin, cf PROSPER in Ps 109,1 (p. 318 B) hoc … Dauid ipse … effatus est dicens.— The hypothetical period has a parallel in Ps 54,13 et si is qui oderat me super me magna locutus fuisset, abscondissem me forsitan (so VULG: absconderem me utique R G C Η Rom MozO TESTplplurimi) ab eo. Forsitan = ἄν with the irrealis is found several times in the Old Latin where the Vulgate has a different construction (ThLL VI 1138,78 ff.).
Indefessam gratiam is an instance of the enallage adiectiui, which, as was pointed out by SVENNUNG Palladius 234 ff., is by no means alien to popular speech; cf ultronea munuscula C 49. PsCYPR. de laude martyrii 20 indefessa uertigo, which M. Hitchcock compares, is a personification. Ita ut hodie confidenter offeram illi sacrificium ut hostiam uiuentem animam meam Christo Domino meo: This phrase, with its double pleonasm, is difficult to construe. We may interpret animam meam as object of offeram, sacrificium as 'accusative of the predicate', ut (= utpote) hostiam uiuentem as apposition to sacrificium, and Christo Domino meo as an epexegesis of illi—but such an artificial construction would be entirely illusive. What we have before us is a complex of related notions, not an organized structure, and the words rush forth as the author pours out his heart. Qui mihi †tanta diuinitate cooperasti† (P: coop(er)uisti δ): I refrain from discussing the emendations listed in the apparatus criticus. Diuinitas must mean here 'divine power'; cooperasti might, after all, be correct. The following passage deserves consideration: LEO Alex. II 16 (p. 93,13 Pfister) uidentes eum Perses (nom. plur.) dubitabant enim ire super earn eo quod diuinitas ('divine power': Syriac version) cooperiebatur eum. Vt … constanter exaltarem ‥ nomen tuum: Constanter, modifying a uerbum dicendi, normally means 'without fear', cfVL Prou 1,21 (Iren. V 20.1) constanter loquitur (θαρροῦσα λέγει); constanter dicere, loqui = παρρησιάζεσθαι Act 13,46 (c VULG); 26,26 (VULG). Cf also ROENSCH Tert. 623 f.; HARTEL IV 15. Vbicumque loco fuero is probably a hybrid construction (ubicumque locorum = quocumque loco). Perhaps Patrick thought of 1 Esdr 1,4 in cunctis locis ubicumque habitant. Nec non in secundis sea etiam in pressuris is the result of overstrain. Faced with a choice between et non solum—sed etiam and nec solum—sed etiam, and perhaps intending to sacrifice both for in secundis nec non et in pressuris (nec non et three times in Commodian!), the author made of his phrase a mess in which the almost indispensible solum or tantum got lost.—The opposition of in secundis and in pressuris (cf C 41 idola et inmunda) is unusual: ROGER L'enseignement des lettres classiques, p. 221, note 5.—For the plural in pressuris cf Rom 5,3 gloriamur in pressuris (Tert Cypr: in tribulationibusVLcettceteri VULG), and this commentary p. 130. Vt quicquid mihi euenerit … debeo suscipere: Here and in C 43 qui mihi protestatur si hoc fecero, nt futurum reum me esse designat; C 54 neque ut sit occasio adulationis ‥ scripserim uobis neque ut honorem spero Patrick seems to have used ut = ut qui, which, as far as I can see, is a peculiar feature of his individual language. Similar, though slightly different, is his explicative ut in C 16 ut in die una usque ad centum orationes and C 37 Deus … resistit illis omnibus, ut ego ueneram ad Hibernas gentes. The cola qui mihi ostendit … and qui me audierit … are pendants, hence audierit is almost certainly perfect subjunctive, cf C 62 si aliquid pusillum egi uel demonstrauerim. However, audierit does not make sense. The theme of this whole section is divine cooperation: ualde mihi subuenit C 26; et aptauit me C 28; qui me in omnibus confortauit C 30; sensi in me uirtutem non paruam C 30; qui operatus est usque in hanc diem in me C 33; qui mihi tanta diuinitate cooperasti C 34. Should we not read: qui me adiuuerit 'Who must have helped me to dare and face this holy and wondrous task"? Cf adiuuante (adiuante D!) Deo C 19, and the quotation of Rom 8,26 in C 25. Auderem adgredere: Although passive adgredior is frequent, there is but little evidence of the active (IORDANIS Romana 219; Fredegar: HAAG 58; CORP. GLOSS. LAT. IV 9,37).— Active forms of imitari (245,24) have, of course, always been frequent: ThLL VII 432,63 f. Praenuntiaturos (v) must be correct, in spite of the praefix, which retains as little of its original significance here as in praedicere C 29.—The pleonasm ante ‥ praedixerat was felt so little by our author that he even added iam olim. Quod ita ergo (ut addaddidit Δ2 ) uidimus itaque suppletum est 'thus we have seen it and thus it has been fulfilled' ( = we have seen the fulfilment of the prophecy). A similar idea is expressed by TERT. Apol. 20,2 quicquid agitur praenuntiabalur; quicquid uidetur audiebatur, which may be an echo of Ps 47,9 sicut audiuimus ita et (omomiserunt G Heb) uidimus (sic uidimus VULG. οὕτω καὶ εἴδομεν LXX).— Itaque is here ita-que 'and so'.—For ita uidimus cf SULPIC. SEVER. Vita s. Mart. 20,8 quod quidem ita uidimus. The ut of Δ2 would result in a normal late Latin construction (cf BOETHIUS Consol. V.3, p. 112,29 f. Weinberger si ita uti sunt ita ea futura esse decernit; LÖFSTEDT Syntactica II 230 f.), but the idea would be strained.— For suppleo = impleo cf CORP. GLOSS. IV 570,15, and 4 Esdr 6,19-20 et quando suppleta fuerit humilitas Sion … haec signa faciam.
Longum est autem totum per singula enarrare laborem meum uel per partes is a common form of preterition, cf Ε 9 longum est per singula discutere uel insinuare; SULPIC. SEVER. vita s. Martini 19,5 sed longum est ire per singula; HIER. Vita Hilar. 10 longum est per diuersa tempora carptim ascensum eius edicere.—Narrabat per singula is found VULG Act 21,19 (VL varies but slightly); cf dicendum per singula Heb 9,5; per singula enumerare IREN. II 30,3; per singula PRISCILL. p. 6,10; 23,9; 38,4 Schepss.—For per partes, cf COLUMELLA IV 24 haec in uniuersum; ilia per partes custodienda sunt; IULIUS POMERIUS de uita contempl. I 6,2 rerum omnium notitia non per partes, sed simul et tota uidebitur. Patrick's sentence is thus a mosaic of current formulae. The superlative piissimus, frowned upon by CICERO (Philipp. XIII 19.43), is predicated of God in the O. L. Bible (BILLEN 205), but not in the Vulgate; it is frequent in some Christian writers, a.o.among others in Cassian. Since the third century A.D. periculum has often the specific meaning 'peril of death" (cf LÖFSTEDT Arnobiana 38 f.), which is very appropriate here.—De periculis duodecim qua (quibus φ): In late Latin, qua encroaches not only on ubi (cf COMMOD. carm. apol. 972; PAULINUS NOLANUS Carm. 28,16; VITAE PATRUM V 10,76), but also on quando, cf PEREGR. Aeth. 7,1 sane licet terram Gesse iam nossem, id est qua primitus ad Egyptum fueram; 16,3 temporibus Achab regis, qua famis fuit (LÖFSTEDT Peregrinatio 125 f.; GRANDGENT § 82); in Patrick's qua the two notions converge.— The 'twelve perils' cannot be identified with particular incidents of Patrick's life; NERNEY I.E.R. 72,269, interprets this phrase as an allusion to 2 Cor 11,26.—The sentence is anacoluthic, but the object of liberauit is easily understood. Nec iniuriam legentibus faciam 'I do not want to annoy my readers'. Similarly, Honorius writes to Paulinus of Nola (a. 419), COLLECT. AVELLANA 25,1 cum beatitudo tua, de corporis inaequalitate causata, itineris non potuerit iniuriam ('hardship') sustinere. Ideo tamen (246,6-7) has been altered by Dr. Newport White to idiotam tamen in 1905, and to idiotam in 1918. It seems to me that although idiota is a common term of self-depreciation in ecclesiastical literature, it does not go well with pauperculum pupillum The two alliterating diminutives are obviously a formula. For pupillus 'orphan' > 'poor fellow' cf 4 Esdr 2,20 uiduam iustifica, pupillo iudica, egenti da, orphanum tuere, nudum uesti; POMPONIUS Digest. L 16,239; VULG Iob 6,27. . Ideo tamen is certainly not meaningless (so White 293), but is found elsewhere only in the negative (non ideo tamen = German darum doch nicht) after a concessive clause (ThLL VII 219, 76-220,10): PAPINIANUS Digest. XXXIII 4,7,3 quamquam ipsa (mulier) nondum praecipere dotem possit, non ideo tamen actio filii differtur; TERT. De pudicitia 7, p. 232,15-17 cum dico Christianum iam peccatorem in utraque parabola portendi, non tamen ideo eum adfirmandum qui de facinore moechiae et fornicationis restitui per paenitentiam possit HARTEL III 5 explains: 'non tamen (dico) ideo eum adfirmandum, etc'; I understand: 'non tamen ideo eum adfirmandum (est portendi) qui'. ). In the present passage the concessive protasis would be supplied by pauperculum pupillum 'although I am only a poor creature', but whether positive ideo tamen ('all the same', 'none the less') should be recognized I dare not assert. A real crux are the last two words: creuerat monere P. creber admoneret F. creberrime admoneret v. creberrime admonuit Δ2 (DR missing). PF testify to ('adverbial') creber (cf HIER. Epist. 60,12 si ianitor creber in porta esset; SIDONIUS epist. IX 16,3 v. 39 creber cecini [in a poem]). A decision between the various forms of the verb is more difficult. As the ut-clause cannot possibly depend on qui nouit omnia etiam antequam fiant, which is merely an extended attribute (= praescius futurorum), it must be governed by Deum auctorem habeo. We have thus to choose between explicative ut (= utpote qui) … admonuit (Δ2), which makes no sense, consecutive (?) ut … admoneret (vF), where the tense is hard to explain, and the hybrid construction ut … admonere (P), which has parallels in C 3 and 14, and might be understood as contamination of an infinitive construction and an equivalent (declarative) ut-clause: 'God is my witness that to me, poor creature that I am, none the less a divine voice often spoke'. Responsum diuinum may be either subject or object ('inner accusative') of admonere; the meaning is essentially the same.—This acknowledgment of divine assistance concerns not only the tribulations of the past, but even more so the dangers of the Irish mission, to which the author now turns In particular, I think, it refers to the pericula of 246,3. The responsum diuinum is always a promise of help (cf. C 17.21.29). .
Vnde mihi haec sapientia quae in me non erat …? Vnde mihi postmodumaurem donum tam magnum tam salubre …? Repeated unde (with ellipsis of uenit, cf C 20 unde me uenit ‥ in spiritum, C 32 sed unde uenit illi postmodum; similarly, TERT. De test, animae 4, p. 140,6 unde animae hodie affectare aliquid quod uelit post mortem) is a stylistic pattern: TERT. De anima 19, p. 331,22 ff. unde illi iudicium nouitatis et moris, si non sapit? unde illi et offendi et demulceri, si non intellegit? Deum sapiebam: One would expect the dative, cf Rom 14,6 qui sapit diem. Domino sapit; SULPIC. SEVER. dial. I 14,6 (Christus) cui sapit omne quod brutum est. Is Patrick's Deum sapiebam an instance of 'case syncretism'? Deum agnoscere is a technical term for the knowledge of God in Tertullian: HOPPE 88 f. Amittere is always used by Patrick metaphorically, = relinquere (cf C 43.58), as in COMMOD. Instruct. II 9,4 (the apostate) amittit et patriam et regem; similarly, dimittere is used by CASSIAN, cf Conlat. III.7,5 nulla rursus ad haec quae dimisimus concupiscentia reuertamur; cf also AETHERIA 8,5 and LÖFSTEDT Peregrinatio 189. An echo of our passage is perhaps VITA S. FURSEI 2 patriam parentesque relinquens.
Cum fletu et lacrimis is a common formula from the imperial era onwards: ThLL VI 904.54 ff. It occurs also in the Vulgate (2 Macc 11,6): cf Mal 2,13 operiebatis lacrimis altare Domini, fletu et mugitu. Nullo modo eventually becomes almost a negative particle, = nequaquam, cf my index to Weinberger's edition of Boethius' Consolatio, p. 224. Patrick has nullus only in this conventional expression. Nullo modo consensi neque adquieui illis: Does illis refer to the dissuading seniores or to the offended donors? The latter would certainly be more significant, but illis is taken up by illis omnibus 246,15, where Patrick speaks of clerics, including the seniores. Non mea gratia seems to be coined in contrast to Dei gratia. Patrick does not say: 'It was not me, but the grace of God'; with a daring inversion, he says: 'It was not my grace, but God'. The present tense in uincit and resistit and the generalizing illis omnibus refer to Patrick's life as a whole, before and after his appointment for Ireland (cf my remarks on 246,7); ut ego ueneram etc serves to illustrate the general statement. Veneram praedicare: The infinitiuus finalis, a Greek construction, is frequent in the Bible (O. L.: ROENSCH 447; ROBERT p. Ixxi f.; Vulgate: KAULEN 276 ff.: PLATER 38) and in later literature (e.g. Gregory of Tours: BONNET 646-9). See LEUMANN-HOFMANN 579. Ab incredulis contumelias perferre: Cf pati a fratribus CYPR. Epist. 59,2; afflictionem quam a persecutoribus sustinemus VICT. VIT. II 54; periclitari a falsis fratribus PAULINUS NOL., epist. 19.— Contumelias perferre is a classical phrase (Cic. de off. I 113); its normal late Latin equivalent is contumeliam (-as) sustinere (ThLL IV 802,64 ff.). The words ut darem ingenuitatem meam pro utilitate aliorum have a close parallel in Ε 10 ingenuus fui secundum carnem … uendidi enim nobilitatem meam … pro utilitate aliorum. For this and other striking parallels in the two texts P. Grosjean offers the plausible explanation that before writing his Confessio Patrick re-read the Epistola, which had been addressed to the same circles: AB 63,106. Me (before ingenuitatem) in PF (amplified to me et in v) is probably a gloss (of Φ?) on ingenuitatem meam, which the glossator understood as a form of address, cf CORP. GLOSS. LAT. III 639 (Colloquium Harleianum 4) ut decet ingenuitatem tuam ὡς πρέπει τῇ εὐγενείᾳ σοῦ (cf German Euer Wohlgeboren) ; cf 109,40-42. Incunctanter et libentissime: Cf C 51 diligenter et libentissime. The coordination of positive and elative (the latter normally in the second place) begins in early Latin and becomes frequent in late Latin: E. WÖLFFLIN Lateinische und romanische Komparation (1879) 57-63; SALONIUS 195 f.; LINDERBAUER 104-6. Cf BELL. ALEX. 3,1 ingeniosi atque acutissimi; FILASTRIUS 113,1 nomina uanissima etfriuola (Juret 167); AUG. ciu. Dei I 19,22 splendide atque uerissime (BALMUS 52). Vt etiam animam meam incunctanter et libentissime pro nomine eius et ibi opto impendere eam is slightly anacoluthic. Patrick, I think, intended to write: ut etiam animam meam … impendam, but then the idea that it was in Ireland that he wished to sacrifice his life got hold of him so completely that it interfered with the original construction.—The irrealis indulgeret is used absolutely; the words si Dominus mihi indulgeret are almost an independent exclamation.
Quia ualde debitor sum Deo: Valde is used here for the gradation of a nominal clause with verbal function. The adverb has become entirely an attribute in the Liber Angueli (LA fol. 20vα31 f.) per tuam ualde praedicationem. Consummare, here and C 51 = τελειοῦν (ThLL IV 599,37 ff.), denotes particularly the sacrament of confirmation: CYPR. Epist. 73,9, p. 785,3-6 ut qui in ecclesia baptizantur … per nostram orationem ac manus impositionem Spiritum Sanctum consequantur et signaculo dominico consummentur; HIL. in Matth 2,4 baptizatis … reliquum consummari igne Consummare is used also of baptism (CYPR. ad Fortunatum, praef. 4) and ordination (RUFINUS, Basilii homil. 6,3); for the latter, ordinare is preferred since CYPRIAN (ed. Hartel, p. 441), cf C 38.50.51. . Credulitas = πίστις cf PsCYPR. De laude mart. 4; Epist. Papae Caelestini ad synodum Ephesenum (ACTA CONCILIORUM I/5.36,18); ThLL IV 1151,41 ff.; O. ZIMMERMANN MED. STUD. XV 188. Sicut falsa comparauerunt patres nostri idola: Sicut = quam (LXX ὡς) is the reading of Patrick alone; it has a parallel inVL Gen 28,17 (Lugd) sicut (LXX ὡς: VULG quam) uerendus hic locus.
Ab omni mundo uenturi sunt credentes, Patrick's only nonbiblical instance of a(b) = de or ex, is probably an echo of the biblical passages immediately preceding, where this substitution occurs three times within seven lines.
With this paragraph, which consists mainly of quotations from ScriptureBiblical quotations are accumulated for argument by GILDAS 38 ff, 76 ff, cf the edition of HUGH WILLIAMS, p. 88 f. , the Confessio reaches its ὀμφαλός: Patrick's preaching to the heathens in extremis terrae is the fulfilment of the Old Testament prophecies and the Gospel. Idcirco itaque is found also in SALVIANUS III 38: idcirco igitur in AMBROSIASTER in Gal 2,10: itaque idcirco (though separated) occurs even in CICERO pro Balbo 19 (later in the QUEROLUS p. 9,14), itaque ideo in VARRO Rerum rust. II 4,5 On pleonasms, typical of sermo cotidianus, in Varro see E. DE SAINTS-DENIS, REV. DE PHIL. 73,145. ), cf ergo ideo REG. BENED. 7,55. Se also LÖFSTEDT Syntactica II 221.—Patrick's idcirco itaque is not necessarily a pleonasm; itaque might be added for emphasis. Piscare here and SECUNDINUS 14 ut (et A) piscaret per doctrinae retia are the only active forms of this verb recorded from ancient literature A gloss on SECUNDINUS 14 (MS B) reads: pisco secundum ueteres; piscor piscaris est hodie. The ueteres are, of course, not the ancients. . MUIRCHÚ I 7 adesse tempus ut ueniret et euangelico reti nationes feras et barbaras … <ut A> piscaret is an echo of SECUNDINUS 13 f. If, as is most likely, there exists some connection between the hymn and Patrick's Confessio, the hymn, where the active form is demanded by the metre, would appear to be earlier. This observation may, then, be added to the arguments of Prof. MACNEILL (IR. HIST. STUD. II 129-53) supporting the tradition that the hymn was composed in St. Patrick's lifetime. Praemonet et docet dicens: cf CYPR. Epist. 63,10, p. 709,9 f. constantius et fortius docet dicens. Dicit per prophetas (om D) : The plural indicates that in the original there followed more than one prophecy, cf sicut olim promiserat per prophetas suassuos (followed by two prophecies) C 38. The et cetera testifies to an omission of uncertain length in Ω. The original must have contained, beside the full text of Ier 16,16, some other prophecy, perhaps Ez 47,10 et stabunt super illa piscatores etc. Qui baptizarent et exhortarent: Although exhortari is often used passively, active forms are recorded only from PETRONIUS 76,10 and Ambrose (apud Lanfrancum ad 1 Tim 6,9); Patrick's exhortarent is partly the effect of Reimzwang as is ACTA ANDREAE p. 97,21 Blatt confortabat exhortabatque illos. Sicut Dominus inquit in euangelio, ammonet et docet dicens is probably genuine, cf 247,23 per prophetam praenutiatpraenuntiat inquit; Ε 18 sicut ipse testatur inquit. What seems to be an almost intolerable asyndeton is in all three instances the effect of weakening of inquit, which, in the neighbourhood of other and weightier verbs of saying, is reduced almost to a quotation mark. Instances of the type ad Nicodemum dicit: Ita, inquit, dilexit Deus mundum … (TERT. adu. Prax. 21, p. 264,22 Kr.Kroymann) have been collected and discussed by LÖFSTEDT Peregrinatio 229 f.; SALONIUS 26 f. I add the biblical variant Matth 14,8 dixit: (g2 l EOglTZ*JP: om cettomiserunt ceteri ) da mihi, inquit and ACTA ANDREAE p. 136,17 Blatt ait illis inquit sanctus apostolus, introducing direct speech. Pleonasm of uerba dicendi occurs also in the quotation formulae of Cyprian (e.g. testatur et docet dicens): SCHRJINEN-MOHRMANN I 18-23; it is a common feature of 'pastoral style'. The rest of C 40 consists entirely of biblical quotations. I remark merely that the biblical pleonasm omnia quaecumque (247,16) occurs once in Patrick's own words (C 52, 251,2) and several times in Aetheria (GEYER p. 413).
Notitiam Dei habuerunt is a classical phrase (CIC. de leg. I 24) adopted by Christian writers: SOUTER Ambr. 121. Idola et inmunda … coluerunt: Idola colere is biblical: VULG Deut 29,17; Dan 14,4. With idola et inmunda cf TERT. De cor. 10 nihil ‥ immundius idolis; CYPR. De lapsis 10.24; 4 Reg 17,12 coluerunt immunditias. Filii Scottorum et filiae regulorum (= Ε 12) is a sort of hyperbaton: 'the sons and daughters of Irish kings' (WHITE 294).
Et etiam, more frequently etiam et (BONNET 314; Geyer's index to Aetheria s.v.; LÖFSTEDT Tert. 36 ff.; SALONIUS 335 f.) recalls καὶ δὴ καί, but is not necessarily a Graecism: K. MRAS WIENER STUDIEN 61-62, 102. Genetiuus = indigena: cfVL Leu 16,29 (Lugd) genetiuus et proselytus (ὁ αὐτόχθων καὶ ὁ προσήλυτος: indigena … aduena VULG); 17,15. Venit ad nos, insinuauit nobis: For similar instances of asyndeton see LÖFSTEDT Peregrinatio 305 f.; VICTOR VITENSIS ed. Petschenig, p. 148. Nuntius 'angel' belongs to an early stage of ecclesiastical Latin, when Greek terms were literally translatedAccording to CHR. MOHRMANN (p. 79), the Bedeutungslehnwort 'nuntius' was intended as an interpretation of ἄγγελος rather than as a permanent translation; so, at least, it is always employed in the sermons of St. Augustine. . This practice was soon abandoned, and Greek terms were borrowed freely. The survival in a fifth century 'Insular' text of the archaic nuntius is noteworthy; later still it occurs in GILDAS 1, p. 27,13 f. Mommsen inter ueridicas rationalis secundae a nuntiis deriuationis creaturas (reference toVL Heb 2,7?). Vt esset uirgo Christi et ipsa Deo proximaret: Proximare = proximus fieri is used by APULEIUS met. VI 3 sacratis fontibus proximat; VL Luc 15,25 (d) proximans domui; cf Leptogenesis 26 (= Gen 27,21) adproxima mihi (accede huc VULG); metaphorical (se) proximare = appropinquare occurs e.g. in Heb 7,19 proximamus ad Deum (GR τῷ θεῷ!) ; cf VITAE PATRUM V 15,28 quantum se approximat homo Deo; Iac 4,8 (AugSpec) adpropiate Deo (adpropinquate Domino VULG); CORP. GLOSS. LAT. IV 303,21 appropiat proximat; E. WÖLFFLIN ALL II 357; ZIMMERMANN MED. STUD. XV 66. Characteristically, VL proximare or approximare is often altered in the Vulgate.—If the text is correct, ipsa stands ἀπò κοινοῦ; it might, however, be miscopied from ipsam (= se ipsam), cf 4 Esdr 8,47 temet ipsum proximasti iniustis. Metaphorical arripere is used especially of monasticism and vows of chastity: EVAGRIUS (Athanasius) Vita s. Antonii 3 asperum atque arduum arripuit institutum; REG. BENED. 5 angustam uiam arripiunt; cf HIER. Epist. 66,3,2 ut … secundum castimoniae gradum (matrimonial chastity as second to virginity) arriperet. Patrick's phrase seems to he modelled on AUG. Conf. VII 21,27 auidissime arripui (cf auide arripui CIC. Cato 26).

The words quod etiam omnes uirgines Dei ita hoc faciunt contain a threefold pleonasm: quod—hoc, ita hoc, and etiam ita. The accumulation is unique: singly, the first two at least are by no means without parallel.

Redundant demonstratives in relative clauses are a feature of late Vulgar Latin: ThLL VI 2743,21 ff.; SVENNUNG Orosiana 484 f.; LINDERBAUER 158. Greek offers parallels even from the classical period: HER. IV 44 Ἰνδόν ποταμòν ὅς κροκοδείλους δεύτερος οὗτος ποταμῶν πάντων παρέχεται; EURIP. Androm. 709 f. ἥν ὁ γ' ἐξ ἡμῶν γεγὼς ἐλᾷ δι' οἴκων τήνδ' a.o.among others: see A. LESKY Anzeiger der Akademie der Wiss. Wien, 1947, 110 f.; RADERMACHER Neutest. Gramm.2 217. Well-known is the biblical type Iob 3,3 (HierLXX) pereat dies in quo natus sum in eo (ἐν ᾗ ἐγεννήθην <ἐν αὐτῇ A>); Ps 121,3 (RG Rom MozLG Medman Gall) cuius participatio eius in idipsum (ᾗς ἡ μετοχὴ αὐτῆς ἐπὶ τò αὐτό); cf CYPR. Epist. 21,4 quas peto illis eas legere digneris and SCHRIJNEN-MOHRMANN I 26. On the whole question, see LÖFSTEDT Beiträge 94-8.

With ita hoc compare GREG. TUR. Hist. Franc. II 2, p. 89,3 cum haec ita dixissent; Cassian Contra Nestorium V 3,2 ac sic hoc modo cunctos admodum Christo similes … dicis In the Regula Benedicti pleonastic ita sometimes anticipates a participle, e.g. 7,36 ita Deum semper praesentem ostendit dicens; 71,2 f. sibi inuicem ita oboediant fratres scientes per hanc oboedientiae uiam se ituros ad Deum. Cf. LlNDERBAUER 216,403. .

 Improperium is a uox Christiana, and typically 'low': REHM ThLL VII 690.77-9. It is frequent in the O. L. version, but avoided in Jerome's independent translations. Improperium passa est is the reading of IREN. IV 33,12 at Ier 15,9 (κατῃσχύνθη και ὠνειδίσθη LXX. confusa est et erubuit VULG). The phrase plus augetur numerus is continued, after a long parenthesis (ending in numerum eorum!), with praeter uiduas et continentes. De genere nostro, i.e. Christiano, cf ThLL VI 1896, 79 ff., and CIL V 8738 (Concordia, Istria) petimus omnem clerum et cuncta(m) fraternitatem, nt nullus de genere nostro uel aliquis in hac sepultura ponatur.— Qui ibi nati sunt is, then, an allusion to baptism, cf Ε 2 quos … Deo genui; 16 quos in Christo genui, with parallels. The whole phrase de genere nostro … nescimus numerum eorum simply means 'I do not know the number of Christians there baptized'; eorum takes up the 'partitive' de genere nostro, on which the relative clause qui ibi nati sunt is dependent. Cf ACTA ANDREAE p. 73,8 f. Blatt erat autem qui retrusi fuerunt numerus quasi ducenti quadraginta octo. Continentes = ἐγκρατεῖς The participle continens = ἐγκρατής is as early as Cicero; continere = se continere is found since Tertullian: LÖFSTEDT Tert. 20 f. ; the continentes were a distinct class of the faithful, cf PsCYPR. De bono pudic. 4 pudicitia locum primum in uirginibus tenet, secundum in continentibus, tertium in matrimoniis; F. J. ΜΟΝΕ Lateinische und griechische Messen aus dem 2. bis 6. Jahrhundert (1850) 30 deuotum sibi ac dicatum uirginum pudorem et continentium propositum integrum in omnibus intemeratumque concedat. On different meanings of continentes see TEEUWEN 124. Ex illis is my tentative emendation of et illas (φ). Partitive ex (LEUMANN-HOFMANN 528) occurs in C 49 super altare iactabant ex ornamentis suis and in the biblical quotation Eccli 34,24 in Ε 8. Fortiter imitantur 'they strive bravely': Imitari = conari, cf C 59 si aliquid boni … imitatus sum; VITAE PATRUM VII 36,3 qui bonum opus imitatur (ὅς τò ἀγαθόν μιμεῖται: SALONIUS 397).
This paragraph is an anacoluthon from beginning to end. My punctuation merely indicates the entrance of new themes; to attempt a more logical punctuation would mean doing violence to the text. In substance, Patrick says: 'Considering the difficulties of my converts in their pagan surroundings, I feel bound in the Spirit (or perhaps: in my spirit) not to desert them, however much I would like to return home or to visit my brethren in Gaul'. This idea, however, unfolds itself in no logical order, but by mere association. In terms of syntax: the parenthesis et libentissime paratus eram etc never comes to an end; after sanctorum Domini mei, 248,26, the author begins to feel that he has lost his way, and resumes libentissime paratus eram with scit Deus quod ego ualde optabam; this statement is contradicted by sed alligatus Spiritu. Here we expect the governing verb, but it never comes, because the relative clause depending on Spiritu is continued by an independent sentence (et timeo perdere laborem …), followed by an epexegesis that extends to the end of the present paragraph or even to the beginning of the next. Besides, there is frequent change of construction in parallel cola: etsi uoluero amittere illam et ut pergens; uisitare fratres et ut uiderem; qui mihi protestatur … ut futurum reum me esse designat et timeo perdere laborem. Non id solum sed etiam: This cumbrous transition has a parallel (and model?) in the prologue of Eccli (A): nam deficiunt uerba Hebraica quando translata fuerint ad alteram linguam. non solum autem (non autem solum vg) haec sed et ipsa lex et prophetae ceteraque librorum non paruam habent differentiam; cf ACTA ANDREAE p. 55,3 f. Blatt non solum ego tantum sed et omnes animae que audierunt eius mirabilia. Faciem sanctorum Domini mei: In Christian antiquity, the adjectives sanctus and beatus commonly refer to the just on earth —so, a.o.among others, in the letters of St. Ambrose (ADAMS PATR. STUD. XII 114); the practice is expressly acknowledged by ST. AUGUSTINE (Ciu. Dei XI 12). During the fifth century, sanctus was even prefixed as a title to the names of saintly persons still living: H. DELEHAYE Sanctus (Brussels 1927) 38-42. Vt futurum reum me esse designat: Designare as a verb of saying, constructed with accusative and infinitive, is typically late Latin: ThLL V 719,57 ff. It is one of the new developments by which this construction makes up for some of its losses in other spheres: SALONIUS 320 ff. Cf Ε 6 deditindulsit illis … potestatem quos ligarent super terram esse ligatos et in caelis. Qui me imperauit: Me is probably mihi (see this Commentary on 237,25); however, imperare with accusative occurs in DRACONTIUS (De laudibus Dei I.570) and three times in the ACTA ANDREAE (V-text: Blatt 163), and the personal passive imperor, though denounced by the grammarians, was used at all times. Residuum aetatis meae: cf SUETON Aug. 101,4 in uectigaliorum residuis; VULG Is 38,10 (LXX andVL differ) residuum annorum meorum; spei residuum occurs three times in Ennodius. Custodierit me ab omni uia mala echoes 1 Reg 25,39 seruum suum custodiuit (περιεποιήσατο) a malo; Ps 118,101 ab omni uia mala (maligni R. maligna Aug) prohibui (-isti G) pedes meos, ut custodiam uerba tua (R G Rom Hil MozLG Gall).
Spero autem hoc debueram: Spero, which for Patrick normally means 'I expect', is here extenuated to the meaning 'I presume'.— Hoc refers immediately to ut non peccem coram illo (249,2); in Patrick's eyes it would be a sin to desert his flock in order to satisfy his desire.—Memet ipsum (for which F has memetipso) is Patrick's sole instance of the accusative standing for the dative of the accentuated personal pronoun. The augmented form followed by ipse (both inflected separately) is frequent in the Vulgate: KAULEN 166. Subuertere me a fide is probably a contamination of subuertere fidem alicuius (cf 2 Tim 2,18) and auertere aliquem (aliquid) ab (de) aliqua re, cf Ps 80,7 auertit (R Aug: diuertit G VULG) ab oneribus dorsum eius. Castitas is here 'purity of tradition and discipline' (NERNEY I.E.R., 5 ser., 72,261), cfVL Eccli 1,18 (Prisc) castitas (religiositas VULG) custodiet et iustificabit cor; LUCIFER p. 25,23 f. a castitate fidei; INNOCENTIUS I, Letter to Victricius (MANSI III.1033) extiterunt enim nonnulli qui statutum maiorum non tenentes castitatem ecclesiae sua praesumptione uiolarent.—With religionis non fictae compare 2 Cor 6,6 in caritate non ficta.—The whole passage is a good illustration of the way in which Patrick combines and adapts biblical expressions. The clause sed caro inimica semper trahit ad mortem, of which the first half is biblical (Rom 8,7), the second liturgical (cf SACRAM. GELAS. p. 56 Wilson ille abiicitur qui traxit ad mortem), is opposed only to the colon uitae meae Christo Domino meo: 'but—although my life is devoted to Christ my Lord—the hostile flesh always drags towards death'. Ad inlecebras inlicitate perficiendas: Illecebra, more often illecebrae, may denote any kind of inducement or allurement; it can be translated here as 'delight': Patrick would not indulge in any delight interfering with his duty.—Inlicitate is the adverb of the participle perfect of inlicitare A noun illicitas does not seem to exist; HESYCHIUS in Leu 21.5, PG 93. p. 1055 A neque (sacerdotem decet) carnalem ex hoc (peccatore) sumere sapientiam ad illicitatem similis iniquitatis is dubious (read illicitamentum? illicitationem?). ). This verb is extremely rare; there is only one certain instance: SOLINUS 7,31 hoc mendacio (perdices) inlicitant obuios et eludunt. ENNOD. Vita s. Epiphanii 188, p. 107,40 f. Vogel licet nos inmanium expensarum pondus illicitet is obscure For the status quaestionis see G. M. COOK Med. Stud. XIV 234 f.—Inlicitant is a variant for inliciant in Cod. Ottob. 66 at Deut 17,17. . Illicitare is a frequentative or intensive of illicere; the meaning is clear from its derivatives (most of them late): illicitatio = illecebra (Cassian Conlat. V 4,2; 6,7; GREG. TUR. Hist. Franc. 1X39, p. 395,25); illicitamentum (PALLADIUS Hist. monach. I 1, p. 252 B; I 25, p. 311 A); illicitator (= fictus emptor Cic. de off. Ill 61; epist. VII 2,1—both times with the MSS variant licit-; SUET. diff. p. 313,29 R.; PAULUS-FESTUS p. 100 Lindsay inlicitator emptor; DU CANGE quotes illicitator = temerator, contemptor from article 12 of the seventh century Decretum Flauii Eruigii regis pro concilio Toletano). Inlicitate thus means 'in a state of infatuation'. With inlecebras inlicitate Patrick strives for some rhetorical effect, cf Ε 2 sanguilentos sanguinare de sanguine. The combination of two or more words with the same prefix is a conspicuous feature of Cyprian (WATSON 224) and of the Philosophiae Consolatio of Boethius, see my index in CSEL 67,226. Scio ex parte quare uitam perfectam ego non egi: The main reason why Patrick is afraid of his weakness is his sinful past.— Quare = quod, quia (Fr.French car) is of considerable antiquity, cf the Pompeian inscription CIL IV 2421 (VÄÄNÄNEN 213). The instances in LÖFSTEDT Beiträge 30, Peregrinatio 323-5 are all of quare = causal or explicative quod, but it is only natural that this usage should have extended to quod 'that'. Sed confiteor Domino meo, et non erubesco in conspectu ipsius, quia non mentior, ex quo etc echoes AUG. Conf. IV 16,31 nec erubesco, Deus meus, confiteri tibi in me misericordias tuas.—In conspectu = ἐνώπιον is biblical (for O. L., see BILLEN 153).—With fauente Domino compareVL Mich 6,7 (Cypr) fauet Dominus.
Signa et mirabilia = Dan 6,27 (signa et prodigia et mirabilia Cypr), cf 14,42 (both passages not in LXX); ACTA ANDREAE 53,13 Blatt (the original has only σημεῖα). The Greek synonyms σημεῖα καὶ τέρατα (Ioh 4,48 a.o.among others) are usually rendered by signa et prodigia (signa et portenta d). Ante multos annos quam fierent: Among seven occurrences of antequam this is Patrick's sole instance of tmesis. In late Latin antequam is seldom split up: the Vulgate does so once out of 78 occurrences (ThLL II 54,49 ff.); Ambrose separates the components of priusquam over 400 times, those of antequam but twice: L. T. PHILLIPS PATR. STUD. 49,85.
This paragraph is full of obscurities. Patrick seems to blame himself for lack of due Cf the repetition of the opening debueram at the end of the paragraph. confidence in his time of trial. Sine cessatione is a common formula in biblical and patristic Latin (ThLL III 956,61 ff.) ; cf especially CYPRIAN Epist. 51,1 maximas gratias sine cessatione profitemur Deo. Et de loco non in uno quoque ut non mihi uehementer irasceretur 'and (it was) not (only) on one occasion that He was not exceedingly wroth with me (as I should have deserved)'. My translation rests on the following assumptions. Et … quoque (see C 30) is here almost synonymous with et … quidem.—De loco non in uno ut … irasceretur is a periphrasis of the type magis (prius, ante) est, ut (cf ARNOB. II 28 magis est, ut ‥ debeant = magis debent: LÖFSTEDT Arnobiana 70 f.) ; unusual is the (partitive?) de loco taken up by in uno, but see this Commentary on C 30. The involved expression simply means: in plus quam uno loco non irascebatur.—Locus 'occasion' is not too far from the classical notion 'opportunity'; it was perhaps suggested by the biblical idiom locus paenitentiae, locus ueniae: Iob 24,23 ( VULG;VL = LXX are different); Heb 12,17; simsimiliter TERT. De pudic. 18, p. 258,17 ff.; LUCIFER p. 61,7 f.; Cassian Conl. XVIII 15,5 a.o.among others With adiutor datus sum compare C 32 dandus es tu ad gradum episcopatus. The idea is reminiscent of 1 Cor 3,9 Dei enim sumus adiutores. Secundum quod mihi ostensum fuerat: Secundum quod = comparative ut is recorded since TERTULLIAN (e.g. Adu. Prax. 7) and the O. L. Heptateuch (BILLEN 156-8); see also NORBERG 232 ff. The phrase as a whole, however, seems to be a verbal echo of Heb 8,5 omnia facito secundum exemplar quod tibi ostensum est Incidentally, the continuation (8,7) includes an instance of locus 'occasion': nam si illud prius (testamentum) culpa uacasset, non utique secundi locus inquireretur. ). Mihi … nesciebam: Has mihi here any definite meaning? It might mean 'for (by) myself, 'on my own' = 'alone': SALONIUS 266 ff., cf MUL. CHIR. 502 qui et sibi quidem ('by themselves') post unam horam sani fiunt (more examples ODER 429); SORTES SANGALLENSES 82,2 Dold siue (= sibi) reuertitur 'he returns on his own'. It might, on the other hand, be merely pleonastic as in PEREGR. Aeth. 4,8 gustauimus nobis loco in horto (loco is periphrastic); 19,19 ut epistolas … acciperem mihi ab ipso; 36,5 sedete uobis; so especially with uerba putandi et sentiendi: LUCIFER p. 251,6 tu tibi arbitraris contumeliam pati; BOETHIUS Cons. II 1,2 (fortuna) sicuti tu tibi fingis, mutata; ANTHIMUS p. 3,6 Liechtenhan cum male sibi senserint 'when they do not feel well'. Cf NORBERG 167-70. Pro his 'in view of this', 'because of this" is a prolepsis of quia multi hanc legationem prohibebant. The reading of φ, beyond which we cannot go, was per his; but in spite of the recorded instances of per with ablative and per = pro (LEUMANN-HOFMANN 522,534) I hesitate to accept it here because of the parallel Ε 1 pro dilectione proximorum, which lends support to the emendation of G'. Pro = propter is frequent in late Latin, cf VICTORINUS in Apoc 1,8; VICTOR VITENSIS Passio vii monachorum 4; PEREGR. Aetheriae (five times, see Geyer s.v.); BONNET 615 f.; GRANDGENT § 79 .—In Merovingian script, including the ab-type, which has been claimed for Φ (Part I, p. 17), the (cursive) per-symbol resembles the symbol for pro: LINDSAY Notae Latinae 178,184 f. Classical inter se ( 249,24 inter se ipsos) was never completely superseded by ad inuicem; for dicere inter se cf VL Marc 16,3 (n), ACTA ANDREAE p. 37,24 Blatt. Pos tergum: Pos for post, common in inscriptions and vulgar texts (ROENSCH 470; LEUMANN-HOFMANN 161,501; VÄÄNÄNEN 123 f.) is most frequent in the idiom pos tergum (often written as one word). Out of seven instances in Gregory of Tours, six are postergum (BONNET 448); cf also AMBROSE de off. I 29.142; Vita III s. Brigidae 48 (MS Brit. Mus. Addit. 34124, saec. IX med); IONAS Vita s. Columbani I 19 (p. 192,16 Krusch); ACTA ANDREAE p. 57,1 Blatt; LEO Alex. II 16 (p. 93,28 Pf.); III 1 (p. 102,18 Pf.); posterga COMMOD. Carm. apol. 604. Narrabant et dicebant are synonyms here, cf VULG Ioh 12,44 clamauit et dixit; VICTOR VITENSIS III 50. On narrate = dicere see LÖFSTEDT Syntactica II 379. With quare se mittit in periculo inter hostes compare ACTA ss. PERPETUAE ET FELICITATIS 3 misit se in me ut oculos mihi erueret; mittere = immittere is late Latin, cf LÖFSTEDT Beiträge 82 f. Non ut causa malitiae 'not out of malice': Postposition of the genitive depending on causa is typically late Latin In the O. L. it is considered 'African': BILLEN 188 f. , cfVL Num 12,1 (Lugd Mon) causa mulieris; Matth 5,10 (k) causa iustitiae; Eccli 29,10 causa nequitiae (VL VULG); CIL 9302 add. p. 2326 (Salona, saec. II) causa arae; Cassian, Instit. IV 30,3; EVAGRIUS (Athanasius) Vita s. Antonii 39.66. Much rarer, at least in prose, is the postposition of the possessive pronoun (as in C 51 causa uestra): ThLL III 684,76-9.—Malitia is a favourite word of the Old Latin version in contrast to the Vulgate (ThLL VIII 188,60 ff.). Non sapiebat illis, cf 249,28 nunc mihi sapit. For the impersonal use of sapere I can find no parallel; it falls in line, however, with a general tendency of late Latin (LEUMANN-HOFMANN 622). Strange is here also the shift of meaning as we pass from the first instance to the second: 'they did not like the idea' and 'now I feel that …' Patrick makes his limited stock of phrases go a long way. Intellegi is hardly the archaic first person perfect (cf intellexit Ε 13) in parataxis with testor as is implied in Dr. White's translation (p. 271) 'as I myself witness that I have understood'. If correct, it might be the passive infinitive of the present, loosely construed after the analogy of the infinitive of command: 'to wit'; but there is much to be said for P. Grosjean's emendation intellige.
Conserui 'fellow-Christians' is common since Tertullian: TEEUWEN 127 f.—Propter quod = διό, διότι is frequent in the Bible (PLATER 63), but, as far I can see, never stands for propter id quod I connect qui mihi crediderunt propter quod locutus sum and understand as object of insinuaui the whole of C 46. Beside propter quod, there is the baffling praedixi et praedico. Patrick, I think, wants to say: 'because of what I have told you before and what I am telling you still'. The prefix in praedico is a mere echo of 2 Cor 13,2. . Has Patrick misunderstood 2 Cor 4,13 (Ps 115,10) credidi, propter quod locutus sum 'I have believed, therefore I have spoken'?— With roborandam et confirmandam compare CYPR. Epist. 31,5 ut nos ‥ Dominus … firmet ac roboret; roborare = confirmare in Gregory of Tours: BONNET 298. Vtinam ut is a pleonasm of the type etiam et (common in late Latin, cf TERT. Adu. Marc. II 14) or sic sicuti (GARGILIUS MARTIALIS p. 194,13). Hoc erit gloria mea: As a rule, Patrick makes the pronoun agree with the predicate—against the current usage of his time, but in accordance with the Bible (Gen 2,23; 5,1 a.o.among others). Hoc may be justified here as a reference to something already mentioned. For the idea cf 1 Thess 2,20 uos enim estis gloria nostra et gaudium; CYPR. Epist. 13,1 ecclesiae enim gloria praepositi gloria est.
Conuersari conuersatio referring to a person's conduct is biblical and patristic; thus uita et conuersatio (βίος καὶ πολιτεία) is common as a title for Lives of Saints. M. HITCHCOCK (HERMATHENA 54,94) compares 1 Reg 12,2 ego conuersatus sum in conspectu uestro a prima aetate usque nunc (IREN. IV 26,4: conuersatus sum coram uobis ab adulescentia usque ad hanc diem VULG). The allusion to Samuel's apology is probably deliberate as it is in C 50. In fide ueritatis et in sinceritate cordis: cf 1 Cor 5,8 in azymis sinceritatis et ueritatis. Praestaui et praestabo: The 'normalized' perfect praestaui is comparatively frequent, cf ROENSCH 289; LUNDSTRÖM 41 (Irenaeus Latinus); De duodecim abusiuis saeculi p. 36,9 Hellmann; De-Vit and GEORGES s.v. For similar instances of 'normalization' see LINDERBAUER 297. . WHITE 295 plausibly explains praestaui et praestabo as an imitation of St. Paul's seruaui et seruabo (2 Cor 11,9); cf C 47 praedixi et praedico (2 Cor 13,2). Ne excitem … et ne ‥ blasphemaretur (-etur V): cf C 59 etsi caream ‥ aut comederent. In both instances the neglect of consecutio temporum is inconcinn rather than incongruous. See also this commentary on C 62.— illis et nobis omnibus: For omnes = ceteri omnes see LÖFSTEDT Beiträge 113 f.
Tamen conatus sum quippiam seruare me etiam: Tamen and etiam probably belong together, cf SENECA dial. XI 2,4 (eum) omnibus amicum habere cum expediat, magis tamen etiam ('still') libet; COLUMELLA XII 21,1 potest tamen etiam post dies nouem ‥ adici; QUINTIL. I 1,4 morum quidem in his haud dubie prior ratio est, recte tamen etiam ('yet … also') loquantur. Vltronea munuscula: Vltroneus = spontaneus, used passively of objects, is first recorded from APUL. Met. I 19 ultroneum exilium amplexus; cf also CYPR. ad Donat. 7 uiuentes in ultroneum funus ornantur. The discontented seniors might have quoted Ex 25,2 ab omni homine qui offeret ultroneus (-e X) accipietis eas (primitias). Super altare iactabant ex ornamentis suis: Iacere iactare is often used of pious offerings: SENECA benefic. VII 4,6 dis … stipem iecimus; TERT. Apol. 42,8 stipes quotusquisque iam iactat? VULG Marc 12,41 aspiciebat quomodo turba iactaret aes in gazophylacium. —With super altare compare CANONES Hibernenses XLII 26, p. 129 Wasserschleben si quid supra remanserit (de pretio eaptiui) ponat super altare el indigentibus detur. Iterum reddebam: Iterum emphasizes the notion of the prefix, cf ACTA ANDREAE p. 71,18 f. Blatt Dominus intulit super eos diluuium el deleuit omnia peccata et Noe iterum recuperauit, and Blatt 165. Propter spem perennitatis: Perennitas is rare, especially in Christian letters. One might compare ENNOD. epist. I 6,7 caelorum ‥ dominus … munera sua sub perennitate tueatur; III 26,2 Deum precor, ut piam in uobis indolem … sub perennitate conseruet. Patrick is anxious to avoid even the appearance of dishonesty in the interest ('with a view to') the lasting success of his mission.— After perennitas we have probably to assume ellipsis of hoc faciebam.— Propterea resumes propter spem perennitatis (cf ACTA ANDREAE p. 65,19 f. Blatt talia hec cum audisset beatus Andreas, propterea gauisus est) and, at the same time, anticipates the explanatory ita ut-clause (cf TERT. Apol. 16,3 Gnaeum Pompeium, cum Hierusalem cepisset proptereaque (praetereaque (Φ) Gel.) templum adisset speculandis Iudaicae religionis arcanis, nullum illic repperisse simulacrum). Vt <non> me in aliquo titulo infideli (-es V) caperent … nec … locum darem: So I write not only on the authority of P δ, but also in accordance with Patrick's usage. Contrary to St. Paul, (cf 1 Cor 7,12.13.14; 14,22; 2 Cor 6,15) he never expresses the notion of 'unbeliever, infidel' by infidelis, but always (as in the very next line) by incredulus Fidelis is opposed to incredulus in Ioh 20,27 noli esse incredulus (a b c e f q VULG: infidelis d) sed fidelis. Incredulus is strongly preferred to infidelis by Cyprian and the Africans generally: H. SCHMECK Vigil. Christ. 5 (1951) 13413. . Infidelis must, then, mean here 'untrustworthy, dishonest'. Titulus ('pretence', cf TERT. Apol. 42,1 sed aliο quoque iniuriarum titulo postulamur; 49,2 nullo titulo damnari licet omnino quae prosunt) infidelis probably stands for titulus infidelitatis 'pretence of dishonesty'.—With capere compare IUSTINIANI Nouellae VIII 14 nisi … furari capiantur (εἰ μὴ κλέπτοντες ἁλοῖεν); VIII edict. 1 si quid accipere capiantur (εἴ τι λαβόντες ἁλοῖεν). Patrick fears that he might be 'caught' by his pagan enemies on some pretence of dishonesty. We must, then, insert non hefore me, corresponding to nec in 250,17. Ministerium seruitutis meae: According to SENECA De benefic. III 18,1 ministerium is the proper word for the service given by a slave. Here, as in C 50, where the objection of dishonesty is explicitly refuted, ministerium denotes the administration of sacraments, especially of baptism and ordination. The Christian concepts of 'divine service' and 'ministry' are closely related. Nec … incredulis locum darem infamare siue detractare: The infinitive equivalent to a classical genitiuus gerundii (found since the Bellum Africum: LEUMANN-HOFMANN 579) was known to Patrick from the Bible (PLATER 39). Not so, it seems, was the word infamare, which, however, is recorded from Christian writers since Tertullian and Cyprian.—An urbane counterpart of Patrick's statement reads thus (Cic. Flacc. 68) : (Pompey) in tam suspiciosa ac maledica ciuitate (Jerusalem) locum sermoni obtrectatorum non reliquit. Patrick is not disertus breuitate.
Sperauerim ab aliquo illorum uel dimidio scriptulae? Scriptulum, for the commoner scripulum or scrupulum (1/24 of an ounce), is quoted from Varro by CHARISIUS Instit. I 105,5-8 Keil: scriptulum, quod nunc uulgus sine t dicit, Varro in Plutotoryne dixit. idem in annali: 'nummum argenteum flatum primum a Seruio Tullio dicunt. is quattuor scriptulis maior fait quam nunc est'; the feminine scriptula seems to have survived only in Patrick's Confessio (M. ESPOSITO JOURN. THEOL. STUD. XIX 345).—In Ireland, the screpall was a small silver coin, cf the gloss in the St. Gall Priscian (MS 904, saec. IX), fol. 49b10 fribolus fere obillo dignus .i. ni ferr lethscripul: M. D'ARBOIS DE JUBAINVILLE REVUE CELTIQUE 18,114; WHITE 295. Per modicitatem meam: As an expression of modesty referring to the speaker, modicitas is recorded also from VENANTIUS FORTUNATUS (Carm. V 6,7, in the prose dedication to Syagrius) and from the Latin version of Origenes' homilies on St. Matthew (G. MORIN REV. BÉNÉD. 37 [1925] 247). Ministerium .. distribui illis: cf PAULINUS MEDIOLANENSIS De benedictionibus patriarcharum 11,2 fidelibus … congrua diuinae alimonia doctrinae distribuit. The whole paragraph is an echo of Samuel's apology (1 Reg 12, 2-3) and of St. Paul's address to the elders of Asia Minor (Act 20,18 ff.), upon which Patrick drew largely (see Part I, Index Biblicus).
Vsque ad exteras partes: Cf Act 26,11 in exteras (extremas D) ciuitates.—For partes ('districts', 'countries') see LÖFSTEDT Peregrinatio 245; Syntactica II 440 f.; SALONIUS 96 f.; SVENNUNG Palladius 593-5. Diligenter et libentissime: Diligenter seems here to be synonymous with amanter; cf PsAPUL. Asclepius 12 haec est enim merces pie sub Deo, diligenter cum mundo uiuentibus. Omnia … generaui: My indication of a lacuna rests on the presumed equation generare = gignere (of spiritual begetting), as in Ε 2.16 (C 4) ; cf AMBR. De consol. Valent. 29 quem in euangelio eram generaturus (KELLY Patr. Stud. 58,270); SACR. GELAS. p. 56 Wilson Sancti Spiritus uirtute generati, and theVL (Tert Orig) variant generaui for genui at 1 Cor 4,15. Seeing, however, that generare is widely used also = efficere, parare (ThLL VI 1796,73-1797,64), one might understand omnia generaui = omnia gessi (as V substitutes and Dr. White translates).
Interim 'in between', i.e. 'in the course of my missionary work' (White translates 'on occasion').— In praeter quod dabam mercedem, praeter is equivalent to praeterquam, cf LÖFSTEDT Tert. 108.—In qui mecum ambulant, the present tense is correct: the princes of the various tuatha seem to have provided safe conduct for Patrick as a regular institution. The 'sense construction' omnia quaecumque … illud is of a well-known type: PEREGR. Aeth. 36,4 omnia quaecumque scripta sunt Pilatum ‥ dixisse … totum legitur, cf LÖFSTEDT Peregr. 307-10; VICTORINUS in Apoc 11,6 omnia quaecumque <cum> illo aduenerunt illud dicit apparuisse (where Jerome, characteristically, substitutes omnia bona quae cum illo aduenerint illa dicit apparuisse). Inconcinnity of number is a freedom of everyday language. Absoluit me Dominus de potestate eorum: Cf 242,6 f. Absoluere = liberare, cf PLINY nat. hist. XI 172; HEGESIPPUS III 17,1, p. 212, 27 f. Ussani quis animam suam nolit ex isto corpore mortis si liceat absoluere? GREG. Tur. Hist. Franc. V 49, p. 241,2-3 rex absolutos a uinculo libera custodia reseruat.
Qui iudicabant per omnes regiones: Iudicabant (PV) is not only better attested, but also intrinsically superior to indicabant (δ). 'It was not a question of getting guides, but facilities' (WHITE St. Patrick 117 f.). The people here referred to are the local chieftains; see my article 'St. Patrick and the Irish people': REVIEW OF POLITICS 10 (1948) 298. Significant is the distributive per (cf AELIUS SPART. Vita Hadr. 19,1 per Latina oppida dictator … fuit; EUGIPPIUS Vita s. Seuerini 44,7 per diuersas Italiae regiones uarias … sortiti sunt sedes). Potens est Dominus ut is a liturgical formula, cf SACR. GELAS. p. 59 Wilson potens est Dominus Deus noster ut et nos … perducat et nos … ad regna caelestia facial peruenire. Patrick's words are in the nature of a prayer.
Occasio adulationis uel auaritiae: Occasio(cf C 27) is here almost = causa, as V substitutes.— With scripserim (in German: 'möchte ich euch geschrieben haben') compare TERT. Apol. 47,9 quod ideo suggesserim, ne cui nota uarietas sectae huius in hoc quoque nos philosophis adaequare uideatur. Vt sit … ut spero: Of the two ut-clauses the first is one of purpose, the second explicative shading into causal ('nor as one who expects honour' > 'nor because I except honour').—Ab aliquo uestro, though unusual, has parallels: COMMOD. Instruct. II 17,11 maxima pars uestra; VITAE PATRVM V 9,7 pro pigrittia nostra amborum.
Supra modum 'exceedingly' is biblical (e.g. 2 Macc 7,20 supra modum ‥ mirabilis; 2 Cor 1,8; 4,17; 12,11; Gal 1,13). Dum scio certissime quod mihi melius conuenit paupertas et calamitas quam diuitiae et diliciae: On dum with the indicative 'because' ( = ἐπειδή) see LEUMANN-HOFMANN 744.—With Patrick's sentiment compare CYPR. ad Fortunatum, capitula 6 quia … ille propter nos mala bonis praetulerit, paupertatem diuitiis …, nos contra in passionibus nostris paupertati saeculari paradisi diuitias et delicias praeferamus.—Diuitiae et diliciae (thus often spelled in late Latin: ThLL V 445,78-80) has enjoyed great favour: ALL I 383. Originally, it seems, the two words were combined merely for the sake of rhyme: SENECA epist. 120,19 modo Licinum diuitiis, … Maecenatem deliciis prouocant; TERT. De cultu fem. II.9 diuitiis atque deliciis; SIDON. epist. II 13,8 refugit ‥ diuitias deliciasque regales; it is only through vulgar vocalism that the pair was felt to alliterate. Occasio cuiuslibet is either a contamination of occasio quaelibet and occasio cuiuscemodi (cuiuslibet modi), or cuiuslibet, as genitive of quodlibet ('whatever') is used substantivally. Lines 251,20-26 are difficult to interpret. I regard the words sed et Christus—iam non habeo as a parenthesis; neque me ipsum iudico, then, refers to scio certissime by way of limitation (Ί know for certain …, but not by my own judgment') and the quia-clause dwells upon the various forms of that calamitas which befits Patrick better than wealth and luxury For greater clarity, I should have put the closing bracket after habeo, not (as I did in my text) after iudico. In the electronic text version the closing bracket has been transposed in accordance with Bieler's statement in his Commentary (II 186, n. 152).. With ubique dominatur compare TERT. nat. II 8, p. 108,11 ubique dominantem—obviously a Christian formula.
Legationem fungor: Thus Eph 6,20 is quoted here and in Ε 5. The accusative, frequent in late Latin ('a popular element, not an archaism': SCHRIJNEN-MOHRMANN 174) is given by some Vulgate MSS and also in quotations of this verse in De duodecim abusiuis saeculi p. 53,17 f. Hellmann and PsORIGENES Tract. 20, p. 207,6; cf SCHOL. BOBIENSE ad Cic. Sest. p. 141,21 in ea legatione quam … functus est; 2 Cor 5,20 (r); AUG. Sermo 570,34. Ignobilitas here means 'wretchedness', cf 1 Cor 15,43 seminatur in ignobilitate ( = ἀτιμία; so c f t VULG: contumelia d e m r g. ignominia Cypr), surgit in gloria.—In ignobilitate mea is opposed to the sed-clause.
Scrutator Scrutabor δ is a deliberate alteration. Scrutatur Ρ might be a vulgar spelling, cf scrutatur for the noun: PRIMASIUS in Apoc 2,23 (A'D'); CYPR. de mortal. 17, p. 307,24 (cod. Floriacensis). is the imperative of the third person: 'He (The Lord) may search my heart and reins'. Rare as are these imperatives in literature since the classical period, they survive in the language of the people (SVENNUNG Palladius 467-72). Satis et nimis: In late Latin, satis and nimis are often mere synonyms of ualde Satis was more vulgar (GRANDGENT p. 8), nimis a little more elegant (ZIEGLER Pentateuch p. xviii, note 1). ); but here nimis seems to mark a climax beyond satis. The phrase thus corresponds to classical satis superque.
Non contingat mihi a Deo meo ut numquam amittam plebem suam 'God forbid that I ever forsake His people'. Contingat mihi ab aliquo seems characteristic of the Old Latin Bible, cf 1 Reg 24,7 (LUCIFER p. 91,1; AUG. ciu. XVII.6) non mihi contingat a Domino, si fecero (μηδαμῶς μοι παρὰ Κυρίου εἰ ποιήσω LXX : propitius sit mihi Dominus, ne faciam VULG); Matth 18,19 (e Cypr) de omni re … continget uobis a patre meo (γενήσεται GR: fiet VULG).—With the pleonastic negation non … numquam (umquam P) compare Ε 21 nequaquam subtrahatur ‥ a nemine; VL 1 Cor 1,7 (r z) nihil uobis desit in nulla (ulla VULG) gratia. See ROENSCH 446 f.; GRANDGENT § 75; LÖFSTEDT Syntactica II. chapter 9.4. Vt reddam illi testem fidelem is a late Latin breviloquy (cf TERT. adu. Marc. IV.23, p. 498,24 Kroymann qui tam indiuiduum illi comitem offert; COMMOD. Instruct. I.23,6 simplicem fingis and Dombart's index p. 196), by which the accusative of the predicate is made the immediate object of the verb: LÖFSTEDT Tert. 49-52. The euphemism transire transitus is common in late ecclesiastical literature; usque ad transitum meum propter Deum meum expresses the same idea as C 44 usque in finem uitae meae Christo Domino meo.
Peto with a personal object in the dative is rare; it occurs, e.g., in GREG. TUR. glor. mart. 79, p. 541,30 peto caritati tuae (BONNET 544); cf CASSIOD. hist. trip. VII 10 (1076 D) ualere uos optamus Patri et Filio (after THEODORETUS IV.9,9 εὐχόμεθα τῷ Πατρί: BIETER MED. STUD. VI 46). Cum illis proselitis et captiuis: Proseliti seems to refer to the Irish, captiui to the Britains among Patrick's Christians in Ireland (P. Grosjean). Etsi ipsam etiam caream sepulturam: Etsi with subjunctive is first recorded from the conversation of the freedmen in Petronius, where it is probably a 'hyper-urbanism' (LEUMANN-HOFMANN 781); it is frequent in late Latin, and almost the rule in the Vulgate (PLATER 131). The subjunctive is legitimate here as potentialis.— Carere with accusative is an early and especially a late Latin construction: ThLL III 454,67-455,11. For the phrase, compare GREG. TUR. hist. Franc. I 41, p. 52,9 optatam caruit sepulturam (cf si … sepultura careat VULG Eccle 6,3). The superlative miserissimus occurs twice in inscriptions: CIL III 4480; VI 3557 (DIEHL 1121.1122); similar forms are found in the Mulomedicina (tenerissimam 544; ueterissimam 891; ueterissimi 919) and elsewhere (cf DIEHL p. 100).— With cadauer diuidatur compare VULG Ex 21,35 cadauer autem mortui inter se dispertient; the O. L. (Lugd Aug) is different. Si mihi hoc incurrisset lucratus sum animam: Incurrit mihi aliquid seems to be rare: SENECA ben. I 5,2 imperiti autem id quod oculis incurrit (N': occurrit PS. inoccurrit R ) … solum notant; VULG Eccli 12,17 (VL similar) si incurrerint tibi mala . M. Hitchcock's emendation (HERMATHENA LI 73) occurrisset is easy enough, but unnecessary.—With lucratus sum animam compare VICT. VIT. I 32 ut … adulescens suam animam lucraretur.—The indicative answering an irrealis is widespread in late Latin (LEUMANN-HOFMANN 566-7); for the perfect, which (apart from potuit) is rarely so employed, cf CYPR. Epist. 30,2 quoniam nec tantas de nobis laudes apostolus protulit …, nisi iam exinde uigor iste radices fidei de temporibus illis mutuatus fuisset; ENNOD. opusc. 2,99, p. 62,26 f. Vogel arcem …, nisi obsisterem, proposuistis obruere Cassian Instit. IV 20 reatus non aliter remissus est nisi eum publica paenitentia diluisset is different: nisi must be connected with non aliter 'just as if …' ). The word conformis is exclusively Christian; with one exception, SIDON. epist. IV 12,1, all recorded instances (ThLL IV 247,78 ff.) express the doctrine of Rom 8,29.
Numquam regnabit (sol) neque permanebit splendor eius: Regnare is often predicated of the celestial hodies: cf CLAUDIAN de consulatu Probini et Olybrii 22 tacitam Luna regnante per Arcton. Patrick, following a well-established tradition, contrasts the visible sun with the sol uerus—Christ—qui regnat cum Deo Patre etc (253,2 f.); similarly, neque permanebit prepares the decisive contrast manebit in aeternum (253,1). With miseri male deuenient compare PLAUTUS Bacch. 934 misere male mulcabere. There is, I think, no other instance on record; the expressive idiom misere (miseri) male must have survived in the spoken language. The paragraph ends with a solemn liturgical 'conclusion'. J. F. KENNEY (THOUGHT 8, 1933, 813) remarks: 'It is not impossible that the Confession was expanded once, or several times, from its first draft. Paragraph 60 may have been an earlier ending A similar problem is set by the concluding chapters of the Regula Benedicti, cf LINDERBAUER 395 f. . I am not so sure. There exists a remarkable parallelism between the concluding paragraphs of Confessio and Epistola: C 59-60: Ε 18-19: in ipso regnaturi sumus uos ergo regnabitis cum apostolis qui adorant (solem) in poenam miseri male deuenient Coroticus cum suis sceleratissimis … ubi se uidebunt? C 60 ex: manebit in aeternum quomodo et Christus manet in aeternum, qui regnat … per omnia saecula saeculorum, Amen. Ε 19 ex: iusti autem epulentur in magna constantia cum Christo … et … dominahuntur in saecula saeculorum, Amen. C 61: Ε 20: Testificor (loose quotation of 1 Tim 5,21) … quia numquam habui aliquam occasionem praeter euangelium … ut umquam redirem ad gentem illam (main theme of Confessio). Testificor (quotation of 1 Tim 5,21) ... quod ita erit sicut intimauit imperitaeimperitiae meae. Non mea uerba sed Dei quod ego Latinum exposui (main theme of Epistola, cf C 61 breuiter exponam uerba confessionis meae). C 62: E 21: Sed precor, etc (peroration referring to prospective readers). Quaeso plurimum, etc (peroration referring to prospective readers).
The 'conclusion' per omnia (in) saecula, saeculorum, Amen, which holds the same place in either document, marks both times the end of the text proper before the epilogue A similar parallelism exists between C 1 and Ε 1; finally, both texts centre round a set of biblical quotations which are to prove the author's main assertion. Patrick seems to have copied in the Confessio the pattern of his earlier work. (On the relative chronology of Confessio and Epistola see Part I, p. 6; BIELER 33-41). . With the opening words of C 61 ecce iterum iterumque exponam uerba confessionis meae "Lo, again and again I should like to set forth the words of my confession', the author would, then, merely apologize for his constant repetitions when he is going to repeat once more—for the last time —the uerba confessionis.
Iterum iterumque (cf iterum atque iterum VULG 2 Par 18,15; FLAVIUS VOPISCUS Aurel. 41,15; C 61 [v] ) is among the few instances of Patrick's correct use of -que. Did the O. L. of 2 Chronicles read iterum iterumque? With breuiter exponam uerba confessionis meae compare PsCYPR. De laude mart. 19 paucis … breuiter exponam. In exultatione cordis is an echo of Ps 118,111 exultatio cordis (R G Gall), cf also Eccli 31,36 exultatio animae et cordis (m VULG, similarly Ambr).
With egi uel demonstrauerim compare C 34 qui mihi ostendit … et qui me audierit (adiuuerit?), and BOETHIUS Consol. II. carm. 1.1-2 haec cum superba uerterit uices dextra et aestuantis more fertur Euripi (where, however, metre comes into play). In the present passage the succession of moods forms an anticlimax: 'if I have achieved (egi) something, however unimportant, or, perhaps, shown forth (demonstrauerim) Demonstrare seems to be used here equivalent to ἀποδείκνυμαι, ἀποφαίνομαι. it should not be assumed that this was (the work of) my ignorance, but rather should it be thought and believed, as is perfectly true (uerissime credatur), that, if I had done such a thing (which indeed I have not), it would have been the gift of God'. Realis, euentualis and irrealis mark three steps in Patrick's disclaiming of any merit.