約伯倫理 第 35 章 第 2/2 段

The tablets set in the first place, and affixed to the portico of St. Peter, seem to be fragments of two tablets, as both the differing shapes of the stones and the mutilated ends of the Donations show of themselves. Concerning the marble Donation Tablets affixed in the portico of St. Peter to the wall of the church, Maphaeus Vegius speaks, in his little book on the excellence of the basilica of St. Peter, in this form of words: "Blessed Gregory, in order to furnish the lamps of the basilica of St. Peter more abundantly, donated to it many estates, and especially many olive-groves, as is established from a public document inscribed on marble tablets; which, though they were at first seven, only two are still affixed to the wall before the entrance of the basilica."

This Maphaeus Vegius [says] in the said little book, which is preserved in the library of the basilica of St. Peter. Meanwhile I warn the reader that all, even the most painstaking, industry was employed in transcribing and printing these tablets, so that the ancient custom of writing might be represented exactly—or, to speak more correctly, down to the smallest apex—only the spaces being excepted, which, although in inscriptions cut in stone are wanting between each single word, I have nevertheless taken care to supply in these printed copies, so that the text may be made easier for the reader. In some contracted words, too, the points are lacking, and lower-case letters are sometimes seen mingled with capitals.

Finally, the obsolete words, which savor of that old age of the ancient writers, we have left even as they lie; and I wish the reader to be forewarned that they are free from the blunders of the stonecutters:

for one letter is sometimes found used by the ancients in place of another, as inmutilata for immutilata, inmeritum for immeritum, inpendi for impendi, set for sed, adquisita for acquisita, adsignatis for assignatis, intro for intra (that is, an adverb in the place of a preposition), super for supra (that is, a preposition for an adverb), post hoc for posthac (for "post hoc" is said as though "after this time," whose meaning the adverb "posthac" carries), adfines (of fields) for affines and confines, adicientes for adjicientes, exsistere for existere, hortus (in the accusative case) for hortos, detenebantur for detinebantur, consolatus for consulatus.

Examples of this kind are, for the greater part, read as anciently employed in the Aldine orthography and in other inscriptions, of which Aldus the younger was wont to affirm that he had in his own keeping some sixty thousand and more transcribed; which, for the sake of brevity, I have judged should be passed over in silence: for in this matter it is enough to have cited the inscriptions of the ancient Latins copied by Aldus. For he himself observed all the abstruse monuments of antiquity in Latin writing so accurately that in this kind he had no equal. 331. Nor are there lacking writers who say that the said words were in frequent use among the ancients: whom, for brevity's sake, I omit. That same B[lessed]

Gregory's age was not seldom wont to use the letter B for V and V for B, as may be seen above in the first of the two tablets, in which is read parba for parva, olibetum for olivetum, silbula for silvula, octabiano for octaviano, devitarem for debitorem, and uveribus for uberibus. This ancient usage of writing we have explained rather fully in our scholion 246 (where above), so that the same scholion, in which some things perhaps worth knowing are set forth, might serve for this tablet as well. Other matters, too, by no means to be despised, bearing on this kind of writing and pronunciation, we have taught in our Commentary on the Vatican Library, printed in the year 1591, on pages 153 and 297.

I likewise warn the reader that, in the enumeration of the olive-groves, one always reads olibetum in the accusative case, contracted by the word in this fashion: olibet, both with a point and without it, or olibetu, now again with a point, now without it. But that the accusative case was in use without the letter m among those ancient Latins who lived in the age of blessed Gregory, many ancient inscriptions cut in stone persuade us, the examples of which too, consulting brevity, I omit. Meanwhile this ought not to be passed over in silence, namely, why olivetum, which is of the neuter gender, is in this inscription always found to be of the masculine gender:

which I judge was done by the figure synthesis (construction according to sense), which discords with the word yet agrees with its own meaning, as is that phrase of Virgil in Aeneid VIII, "Praeneste sub ipsa" (with Aldus the elder as witness), and "Camerino sub ipsa"—that is, the city: for Praeneste and Camerinum are of the neuter gender. By this same figure, synthesis, it is said: "Lilium est albissimus florum," that is, the whitest flower of all flowers; so also olivetum, which is a place or a field in which olives are planted, discords with the word and agrees with the meaning, if it be referred to the place or the field. In the second tablet, which is seen below, one reads isdem in the nominative for idem. This word isdem, in the nominative singular for idem, not only did Eucherius use twice in the second book

on Genesis, and twice in the book of Kings; but Ennius also, a most ancient author, used the same word in the nominative singular and in the ablative plural, as Cicero relates in his book On the Orator, saying isdem: "Isdem campus habit[at]" (says Ennius), and "in templis isdem," he approved, and so forth. "In templis isdem" for "iisdem" Ennius said. Hence Cicero, in the same passage, says that isdem is said both in the nominative singular and in the ablative plural, and that each was used by Ennius: for the word isdem is derived from is, ea, id and "demum," on the authority of Priscian, book 12, in the chapter On the figure. Hence, if not isdem but idem campus were read—as now indeed it is read, but corruptly—Cicero's disputation about this word would be pointless.

For Ennius, although in the nominative singular he said isdem, not idem campus, in the ablative plural also said "in templis isdem" for "iisdem"; and he preferred to use the same word in the second place, casting away the other i lest he incur a bad sound, rather than to use for "iisdem" the word eisdem, which word indeed (as Cicero says) was "richer" (opimior) than the age of Ennius bore, an age which of course savored of antiquity. Therefore, when the word isdem has been restored in Ennius's first place for idem, Cicero's passage is emended. Duo also for duos, as "hortos duo positos" (two gardens set in place).

Which passage, in the second tablet, I would have believed to be faulty, had I not read the passage of Charisius, who writes that duo for duos and ambo for ambos are rightly said, according to analogy and the Greek declension. For Charisius says, in book I: "Some, following the Greeks, 332 because they say both hos duo and hos ambo" [used these forms]. Ambo for ambos in Virgil, Eclogue 6: "nam saepe... ambo Luserat." So it is to be read from Charisius, as also from a most ancient and more distinguished manuscript codex, written in capital characters, which is preserved in the Vatican Library. The same Virgil, in book IV of the Georgics: "Verum ubi ductores acie revocaveris ambo." Thus is Virgil's passage to be emended from Charisius.

In the distinguished Vatican codex this verse does not appear, because in this fourth book of the Georgics several pages are wanting. Afranius, in the Pantaleon: "Revocas nos ambo ad praelium." The same Virgil, in book XII of the Aeneid: "Hunc congressus, et hunc; illum eminus, eminus ambo." So it is read in the most ancient and more distinguished Vatican manuscript codex. Terence, in the Andria, act II, scene 2: "Ambo opportune vos volo." So it is to be read from Charisius; for others read: "Ambo opportune: vos volo." That duo is rightly written for duos, says Charisius in book I, Attius wrote in the Epinausimache: "Manes armis duo congressos crederes." So it is to be read from Charisius. Terence, in the Adelphi, act V, scene 3: "Tu illos duo pro re olim tollebas tua." Where Helenius Acron [reads] duo for duos.

So it is read in the most ancient and more distinguished Vatican manuscript codex. So too it is read in Terence by Gabriel Faernus; also Terence's passage is to be emended from Charisius. Cicero, Against Verres, book I, act 2: "Horum Pater abhinc duo et viginti annos est mortuus." So it was read, and so it ought to be read. The same, to Atticus, book IV, the last epistle: "Duo consulares, qui te dicerent." So it is to be read. The same, to Q. Fr., book I, ep. 2: "Duo Mysos." So it is to be read, and so Paulus Manutius emended it from the book of Bessarion. The same, book Fam. III, epistle 4: "Duo enim duarum aetatum plurimi facio, Cn. Pompeium, the father-in-law of my daughter, and M. Brutus, thy son-in-law." The same, book VII, ep. 25: "Except us two, no one speaks in that manner."

So it is read, and so it ought to be read. The same, in the same book, epistle 29: "To whitewash two walls out of the same pot." The same, On Friendship: "That all affection, whether between two or among a few, might be joined." Sallust, Histories, book IV, in the epistle of Mithridates: "Between me and Lucullus, well-nigh through want, both again fell." Virgil, Eclogue 5: "And I will set up two mixing-bowls for thee." So Pierius reads, to avoid the hiss; and so it is read in the most ancient and more distinguished Vatican manuscript codex. The same, in book II of the Aeneid: "If the land of Ida had borne two other such men." So it is read in the most ancient and more distinguished Vatican manuscript codex, nor can it be read otherwise, because each syllable in the word Duo is short;

and in the first foot there is a dactyl, in which the first syllable is long and the two following are short. Priscian, in book VII, says: "It behooves one indeed to know the rule of analogy, yet rather to emulate the usage of the authors." Duo, moreover, and Ambo put forth their accusatives, according to this declension, as Ambos and Duos. C. Julius Romanus, in his little book On Analogy, lays down that the right declension is Hos duo. Therefore it must be confessed and affirmed, from Charisius and other most approved authors, that duo is rightly written for duos, and ambo for ambos. As for what pertains to orthography, two words in the first tablet are read without the diphthong, of which the first is the word quedam, the other Cesariano. But in the second tablet is read Fhoca for Phoca.

These words indeed I do not think free from the blunders of the stonecutters. Massa, in these tablets, is used not in that sense in which one speaks of a mass of gold and silver, and other things of that kind, but for an estate or villa, which is commonly called a possession. Whence he to whom the care of the whole villa is committed is named massarius 333, as it pleases Huguitio. Hence, in some places, a rustic possession, taken for a villa or estate, is wont to be called a massaria. So much concerning the glosses, or the abstruse words of the ancient Latins, inscribed on each Donation tablet: about which I wished the reader forewarned, lest anyone should suppose that the obsolete words were printed through the carelessness of the typographers, nor that anyone should suspect that all those are blunders of the stonecutters.

That Donation tablet which now stands at the basilica of St. Paul is read also in the Register of blessed Gregory, book 12, epistle 19; but in the epistle which is inserted in the Register some things are wanting: for in the epistolary salutation these words are lacking, which are present in the marble tablet: "Bishop, servant of the servants of God." And at the end of the epistle these words: "Fare thou well. Given on the eighth day before the Kalends of February, our lord Phocas being emperor, perpetual Augustus, in the second year, and the first year of his consulate, in the seventh indiction." These things are in the marble tablet. Likewise certain words, as "in foro" (in the market), for which in the tablet is read bifurco; "horos duos," for "hortos duo positos"; "id est," for "ibidem";

likewise "parte sinistra ad portam," for "similiter a porta, parte sinistra"; Eugentis, for Eugenilis; "possessionibus monasterii sancti Edistii," for "possessioni monasterii sancti Aristi"; hortos, for hortus; "deleri facias ac auferri," for "delere debeat ac auferre." Concerning these matters likewise I wished the reader forewarned, that if anyone should compare the marble tablet with the epistle inserted in the Register, he may know that this collation was not made in the printing of the Register: for the reason that, while the Register was being committed to the press, that tablet, not yet translated into the church, was affixed to the wall in the portico of St. Paul, set in a very lofty place, and hence known to very few and to almost no one—because scarcely anything of it could be read.

But I, while I was taking care to bring to light the scholia and other things elaborated by me upon blessed Gregory, being occupied with another matter, chanced upon Panvinius, who left this whole tablet written out in his little book On the Seven Churches of the City, while he was treating of the basilica of St. Peter. Wherefore, employing all diligence and industry, by seeking I found it, and having found it I faithfully culled it from the marble, and having culled it and at last printed it, for the reasons assigned at the outset it has pleased me to set it in this place.

It remains for us to explain in few words why blessed Gregory the Great dedicated and destined so many estates and lands—or so many possessions—and finally so many olive-groves to the basilicas of those same saints, solely for the lamps or torches to be kindled in honor of the holy apostles Peter and Paul: for from the revenues of so many and so great estates, and especially of olive-groves, we can gather that formerly nothing but an immense number of lamps was employed in the said churches. Which becomes plain to everyone indeed, if the Lives of the supreme pontiffs by Anastasius the Librarian and by Platina, as well as the Sacred Histories written by Peter Mallius, be read.

For after Pope Silvester—Caelestinus, Hilarius, Simplicius, Symmachus, and, after Gregory the Great, Sabinianus his successor, then Honorius, Agatho, Gregory II, Zacharias, and others—gave as gifts various kinds of silver candelabra, called by various names (that is, coronae, phara, canthara, cerostata, and rhetia), and many pounds of gold and silver, for the lamps of the basilica of St. Peter at Rome.

The same did Constantine the Great, emperor; then King Theodoric under Hormisdas, and Belisarius under Vigilius, who offered various kinds of candelabra of great price, and much weight of gold and silver, befitting imperial and royal opulence and liberality, to the church of St. Peter and likewise to that of blessed Paul. Panvinius, in his book On the Memorable Antiquities and the Excellence of the Basilica of St. Peter, book V, kept in the library of that same church, says: "Matilda, renowned for holiness, so esteemed the basilica of St. Peter that, in order that it might be the more adorned by the lamps employed, she donated her patrimony to it as a due dowry—that is, the chief parts of Liguria and Etruria, with all their towns and the rights thereof."

This Panvinius. Platina, in the very Life of Paschal II, speaks in this manner: "At this time the countess Matilda, quite worn out with old age, dying, left by testament to the Roman Church whatever pertains from the river Pissia and Saint Quiricus of the Sienese territory as far as Ceperanum, between the Apennines and the sea, 334 with Ferrara added, which is still tributary to the Roman Church." This Platina.

But Ferrara was under the dominion of the Church long before—that is, nearly a thousand years ago—namely in the time of Vitalian, as may be seen in the chronicles of Peregrinus Priscianus and of Gaspar Sardi; then in the time of Pippin, Charlemagne, Louis I, Henry I, and Otto I before Matilda; and it is established from the privileges of these same and of the other emperors after Matilda, which are guarded in the archive of the Castle of St. Angelo. Concerning this donation too, and the confirmation of the donation given by the countess Matilda in the time of Gregory VII and Paschal II in the year 1102, authentic proofs committed to writing are not lacking, which are preserved in all the archives of the Holy Roman Church.

But since I have fallen upon the discourse concerning Ferrara—not by design, but the subject itself supplying it to me—briefly and as if in passing, I will tell what befell Ferrara itself while I was committing these things concerning the lamps of the holy apostles Peter and Paul to the press. For in the past year of the Lord 1597, on the 27th day of October, when Alfonso of Este, the second and last of this name, duke of Ferrara, died without sons and descendants, our most holy lord,

Clement VIII—most vigilant pastor of the Church, and most keen and untiring defender of the patrimony of St. Peter—as soon as he learned that the duchy of Ferrara, once granted in fief by the Roman pontiffs his predecessors, had devolved to the Roman Church on account of the ending of the line of the said Alfonso, with no delay whatever interposed, together with the whole college of cardinals of the Holy Roman Church, treated gravely and wisely of its recovery, the said recovery being also urgently demanded by those same cardinals. Wherefore our most holy lord,

in the decree pronounced on this matter—human considerations set aside—with steadfast mind and with a wondrous ardor of piety assigned and consecrated the whole dominion of Ferrara to Christ the Lord, our Savior, and to the glorious and ever-Virgin Mother of God, Mary, and to the holy apostles Peter and Paul.

Therefore, the order of law and of the canons being observed, and both swords at length drawn strict, when Peter Aldobrandini—cardinal deacon of St. Nicholas in Carcere, nephew of the same Clement, born indeed to accomplish swiftly and happily most illustrious and arduous affairs on behalf of the Roman Church—had been sent with military forces to recover the duchy 335 of Ferrara, Caesar of Este, with no encounter of soldiers awaited, promised to restore the same duchy of Ferrara to its ancient and lawful lord, the Holy Roman Church, in this very year 1598 on the 12th day of January, a covenant having been entered into and committed to writing:

and by the deed itself, on the twenty-ninth day of the same month—that is, on the eve of the day consecrated to Saint Hippolytus, on which is celebrated the pontifical birthday of Clement himself, formerly named Hippolytus—he restored it freely and peacefully, not only by human, but by the express protection of divine aid; while Ferrara leaped for joy, the whole city of Rome exulted, and gave enormous thanks to God, and all Italy marveled. Thus far concerning Ferrara. Now let us return to our theme concerning the lamps once wont to be kindled in honor of the holy apostles Peter and Paul.

For Peter Mallius, in his book on the history of the Basilica of St. Peter, as may be seen in the Vatican Library, after enumerating the various kinds of gifts and revenues of the basilica of St. Peter for the kindling of the lamps, speaking of the lamps said to be perpetually alight in the Church, testifies that 150 lamps burned day and night, but at the stations 250, in his own time, in the basilica of St. Peter; and he recounts the various kinds and names of lamps and candelabra, and likewise all the places in which the candelabra were suspended, narrating them for each and every station of the whole year. There was also kindled a candelabrum which had as many lamps as there are days in the year, that is, 365.

Indeed, as Anastasius the Librarian says concerning Hadrian I: Hadrian himself gave as a gift to the basilica of Saint Peter a candelabrum representing the form of a cross, marked with 1,360 candles or lamps, which, hanging before the presbytery, was wont to be lit four times in the year — namely on the day of the Lord's Nativity, at Easter, on the feast of the holy apostles Peter and Paul, and at the election of the Roman pontiff, which is celebrated in each single year during his own lifetime; and 1,370 lamps were wont to be lit before the presbytery. Almost the same is read concerning the basilica of Saint Paul.

Since, therefore, so many lamps burned perpetually in the basilicas of the holy apostles Peter and Paul, it ought to seem astonishing to no one if so many estates and so many olive groves were dedicated and assigned to the said basilicas.