ACTA UNIVERSITATIS STOCKHOLMIENSIS

Studia Latina Stockholmiensia

XL VII

Aurelius Augustinus

De musica liber VI A Critical Edition with a Translation and an Introduction

by

MARTIN JACOBSSON

ALMQVIST & WIKSELL INTERNATIONAL STOCKHOLM/SWEDEN

ACTA UNIVERSITATIS STOCKHOLMIENSIS

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ACTA UNIVERSITATIS STOCKHOLMIENSIS Studia Latina Stockholmiensia 47

AURELIUS AUGUSTINUS. DE MUSICA VI A Critical Edition with a Translation and an Introduction

Akademisk avhandling som för avläggande av filosofie doktorsexamen

vid Humanistiska fakulteten, Stockholms universitet; offentligen försvaras i hörsal 5, hus B, Södra huset, Frescati,

fredagen den 3 maj 2002 kl. 10.00

av

MARTIN JACOBSSON Fil.lic.

Institutionen för klassiska språk, Stockholm 2002

Abstract Jacobsson, M., Aurelius Augustinus. De musica VI. A Critical Edition with a Translation and an Introduction. Acta Universitatis Stockholmiensis. Studia Latina Stockholmiensia 47. Pp CXVIII+144. ISBN 91-22-01959-6.

Around the time of his famous conversion in 386, Augustine planned to dedicate a treatise to each of the artes liberales. However, he finished only a work on grammar and the first part of the De musica (books I-VI), which deals with rhythmus\ the second part, which was to treat melos, was never written, since Augustine became occupied with his ecclesiastical career.

The present work is the first critical edition of the sixth book of the De musi­ca; the Latin text is accompanied by an English translation.

The introduction includes a full analysis of the manuscript tradition from the 8th to the 14th century and a selective analysis of the later manuscript tradition. Among the conclusions reached are that all extant manuscripts descend from a single archetype which is not identical with the original text, that most manu­scripts can be divided into four families, and that the text can be established on the basis of six of the oldest manuscripts. The introduction also contains a discussion of the much-debated question concerning Augustine's own revision of the sixth book, a section where solutions are proposed to several textual problems that were confronted during the establishment of the text, and a selective commentary on the contents of the sixth book of the De musica.

Key words: Augustine of Hippo, Late Antique philosophy and theology, artes liberales, De musica, numeri (rhythms), relation between body and soul, sense-perception, memory, phantasiae, phantasmata, cardinal virtues, aequalitas, uni-tas, the ordering of the universe, contemplation of God, Deus creator omnium.

MARTIN JACOBSSON

Aurelius Augustinus

De musica liber VI

A Critical Edition with a Translation and an Introduction

ACTA UNIVERSITATIS STOCKHOLMIENSIS

Studia Latina Stockholmiensia

XL VII

Aurelius Augustinus

De musica liber VI A Critical Edition with a Translation and an Introduction

by

MARTIN JACOBSSON

ALMQVIST & WIKSELL INTERNATIONAL STOCKHOLM/SWEDEN

A Dissertation for the Doctor's Degree in Latin Stockholm University 2002 Department of Classical Languages SE-106 91 Stockholm, Sweden

Abstract Jacobsson, M., Aurelius Augustinus. De musica VI. A Critical Edition with a Translation and an Introduction. Acta Universitatis Stockholmiensis. Studia Latina Stockholmiensia 47. Pp. CXVIIM-144. ISBN 91-22-01959-6.

Around the time of his famous conversion in 386, Augustine planned to dedicate a treatise to each of the artes liberales. However, he finished only a work on grammar and the first part of the De musica (books I-VI), which deals with rhythmus; the second part, which was to treat melos, was never written, since Augustine became occupied with his ecclesiastical career.

The present work is the first critical edition of the sixth book of the De musi­ca; the Latin text is accompanied by an English translation.

The introduction includes a full analysis of the manuscript tradition from the 8th to the 14th century and a selective analysis of the later manuscript tradition. Among the conclusions reached are that all extant manuscripts descend from a single archetype which is not identical with the original text, that most manu­scripts can be divided into four families, and that the text can be established on the basis of six of the oldest manuscripts. The introduction also contains a discussion of the much-debated question concerning Augustine's own revision of the sixth book, a section where solutions are proposed to several textual problems that were confronted during the establishment of the text, and a selective commentary on the contents of the sixth book of the De musica.

Key words: Augustine of Hippo, Late Antique philosophy and theology, artes liberales, De musica, numeri (rhythms), relation between body and soul, sense-perception, memory, phantasiae, phantasmata, cardinal virtues, aequalitas, uni-tas, the ordering of the universe, contemplation of God, Deus creator omnium.

© Martin Jacobsson 2002

ISBN 91-22-01959-6 ISSN 0491-2764

Almqvist & Wiksell International, Stockholm Printed by Eländers Gotab, Stockholm, 2002

Table of contents Acknowledgements vii

1. Introduction ix

The purpose of the present work ix

The time and circumstances of the composition of the De musica x

Previous textual work on the De musicai The dissertation of Patrick Le Bœuf xxviii

The present edition xxx

The manuscripts xxx Description of the manuscripts xxxiv The interrelations of the manuscripts xxxviii

The family a (CEIKSTUWYYfZa) xl The family Ç (ABFHLOQRYcYe) xliv The family к (MNPYaZ) xlix The family ц (JVXYdZcZdZeZf) 1 Manuscripts with uncertain affinities liv Stemma codicum lviii

Provenance of the manuscripts lix The relations of previous editions to the manuscript tradition lix

Textual problems Ixi

Conspectus of the contents of the De musica VI lxxxix

Selective commentary xciv

Editorial principles

Principles for establishing and presenting the text

ex

cx

The critical apparatus cxii Orthography and punctuation cxiv

Principles for the translation cxvi

2. Text and translation 1

Conspectus siglorum 3

De musica liber VI 6

Appendix 1: Deviations from the vulgate text (the Maurist edition) 119

Appendix 2: Retractationes I.XI: De musica libri sex 124

Index terminorum 127

3. Bibliography 137

Acknowledgements vii

I should like to thank those who have helped me in writing this book. First and foremost, I want to express my gratitude to my supervisor, Prof. Monika Asztalos. Her knowledge and enthusiasm, her energy and acumen have been a constant source of inspiration. Her criticism has always been constructive and full of learning. She has helped me much and I could not have pursued the work without her.

My thanks are also due to Dr. Patrick Le Boeuf, who very gene­rously made his unpublished doctoral dissertation available to me, as well as an article on the De musica, which I have appreciated much. I thank the Latin seminars in Göteborg and Stockholm for reading and commenting upon several drafts of this book. Dr. Tryggve Göransson has always listened to my problems with patience and given me much helpful advice, which has meant a great deal to me. Mr. Jon van Leuven has corrected my English and suggested other improvements, for which I am very grateful. I am very indebted to Dr. Karin Hult, who has generously helped me in preparing the book for publication.

The staff of the University Library in Göteborg has been constantly helpful. I also wish to thank the following libraries for supplying me with microfilms of manuscripts: Bibliothèque Municipale, Angers; Biblioteca Conventuale, Assisi; Bibliothèque Royale Albert Ier, Brus-sels; Cambridge University Library, Cambridge; The Dean and Chap­ter Library of Durham, Durham; Biblioteca Medicea Laurenziana, Florence; Biblioteca Capitolare, Ivrea; The British Library, London; Biblioteca Nazionale, Naples; The Bodleian Library, Oxford; Biblio­teca Antoniana, Padova; Bibliothèque Nationale, Paris; Bibliothèque Municipale, Saint-Omer; Biblioteca Comunale, Todi; Bibliothèque Municipale, Tours; Bibliothèque Municipale, Troyes; Bibliothèque Municipale, Valenciennes; Biblioteca Apostolica Vaticana, Vatican City; Archivio di Stato, Vercelli. The purchase of microfilms was made possible by financial support from Wilhelm och Martina Lund­grens Vetenskapsfond and Kungliga Vetenskaps- och Vitterhetssam­hället i Göteborg. I wish to express my gratitude to Stiftelsen Harald och Tonny Hagendahls minnesfond for the grant it awarded me at an early stage of my work.

Finally, I should like to thank my parents, Margaretha and Ragnar, my sister Magdalena, Luca, and my grandmother Inez, for their sup­port and patience.

1. Introduction

The purpose of the present work The purpose of this work is primarily to offer a critical edition of the sixth book of the De musica1 by Augustine, the text of which has hitherto not been critically edited. The editio princeps by Dionysius Bertochus was published in Venice in 1491 and followed by several editions2 until the text that has become the vulgate of the De musica up to the present time was published by the Maurists in Paris in 1679. The latter was revised in 1836 and published by the Gaume brothers.3 This edition is of a very good quality for that period and displays quite a few examples of sound textual criticism.4 However, it is not a critical edition. No survey of extant manuscripts is made, the manuscripts that are used are not explicitly evaluated,5 nor is

1 In my text, titles of works by Augustine are normally given in full. In referen­ces, however, these titles are abbreviated according to the system adopted in the Augustinus-Lexikon. The first five books of the De musica are cited from Maurini (1836). However, I have changed their spelling and punctuation when necessary.

2 D. Bertochus, Venice, 1491; J. Amerbach, Basle, 1506; Erasmus, Basle, 1529; Erasmus, Paris, 1541; Erasmus, Lyon, 1561; Benedictines, Louvain, 1577 (also referred to as the Louanienses; see below, p. lix), 1651, 1662; Benedictines, Antwerp, 1700-1702.

3 For an account of this edition and its importance for the text of the De musica, see Folliet (1995). In the present work references such as the 'Maurist edition' or the 'Maurist editors' always refer to the edition from 1836, unless something else is explicitly stated.

4 There is, e.g., an appendix to every volume of Augustinian works produced by the Maurists, where variant readings in manuscripts as well as readings of previous editions (which are not further specified) are recorded. For the present edition, no attempt has been made to identify the manuscripts mentioned by the Maurists, since their nomenclature does not coincide with the modern way of identifying ma­nuscripts on the basis of their present location. However, in some cases, when such identifications have been made by Patrick Le Bœuf (for his work, see below, pp. xxviii-xxx), this will be mentioned in the description of the manuscripts below.

5 It is true that there are judgements such as ms, optimae notae, melioris notae ms.t as well as mentioning of the age of different manuscripts, as codices plerique veteres or ad libros veteres optimae notae, in the lectiones variantes (all found in Maurini (1836), coll. xxxix-xlviii). Often, however, these 'very good' manu­scripts have not been identified, and it may well be the case that five of these

there any attempt to discuss their relationships. The Maurists' revised edition of 1836 was reprinted in the Patrologia Latina series by Jacques-Paul Migne in Paris in 1845.6 Thus, a modern critical edition is needed.

As for the first five books of the De musica, they have not been critically edited either. At an earlier stage, it was planned that Dr. Patrick Le Bœuf would edit the first five books, whereas I would edit the sixth one and that the whole work would be published in the series Corpus Scriptorum Ecclesiasticorum Latinorum. However, due to lack of time, P. Le Bœuf has abandoned this project. Therefore, I have been asked by the editors of the CSEL to edit also the first five books and publish the text of all six books in their series.

The present edition does not include a commentary proper, although a selective commentary has been added in the interest of the reader. Its focus is not on the history of philosophy, nor is it an attempt to summarise what has been written about the sixth book of the De musica; there are a number of monographs and articles dealing with the content of the De musica in its entirety as well as with the content of the sixth book in particular.7 The purpose of the com­mentary is rather to discuss and, as I hope, elucidate difficulties in the text. My work includes a translation into English of the Latin text.

The time and circumstances of the composition of the De musica Since Augustine is by far the best-known Father of the Church as well as one of the most influential thinkers and theologians of all times, no general biographical or bibliographical data will be given

manuscripts belong to the same branch of the tradition and should consequently be counted as merely one testimony.

6 The De musica is printed in PL 32, coll. 1081-1194. 7 E.g. the monographs by Edelstein (1929), Hoffmann (1931), Keller (1993). In

1991, a very useful bibliographie rationnée, covering the years 1940-1990, was published by Maria Bettetini. See Bettetini (1991). For general introductions to the De musica (especially the sixth book) or to certain aspects of it, see, e.g., Guitton (1933), pp. 100-116, Gilson (1961), pp. 56-65, Wille (1967), pp. 614-623, O'Connell (1978), pp. 50-90, Jensen (1979), especially pp. 70-112.

INTRODUCTION xi

here. Such information is easily found elsewhere.8 However, it has seemed useful, especially in the case of an author whose literary activities are so diverse and cover so many years, to recapitulate the circumstances in which the De musica was written and which have been the subject of much scholarly debate, as well as to discuss the time of its composition.

In 382 Augustine had left Carthage for Rome. He had abandoned Manicheism and had hopes for a better life and a more successful career in Rome. This was not granted to him, but after having been appointed Professor in Milan in 384, things changed. Here he met Ambrose and encountered in Christian shape the philosophical tradition that is known today as Neoplatonism. Finally he had found a way of combining the philosophical search for truth with the faith of his beloved mother, which he had never really abandoned. In 386 his famous conversion took place. In September the same year Augustine left Milan for Cassiciacum, where he spent his time together with some friends who shared his interest in philosophy, and it was here that he wrote the treatises Contra Academicos, De beata uita, De ordine and the Soliloquio.9 In March 387 he returned to Milan to be baptised by Ambrose. While waiting to be baptised, he wrote the De inmortalitate animae, began working on the disciplinarum libri,10 and finished his little treatise De grammatica.n

Now, Augustine planned to return to Africa, where he wished to live quietly together with his mother, his son and some friends, who were equally dedicated to philosophy and theology. However, due to a blockade of the harbours of Rome, the company had to wait in Ostia, where his mother died some weeks after their arrival. Augustine returned to Rome, where he wrote the treatises De quantitate animae, De libero arbitrio (Book 1), and De moribus ecclesiae catholicae et de moribus Manichaeorum. He stayed in Rome until he could travel to Carthage in late 388. From Carthage he proceeded to Thagaste, where he lived until 391, when he left for Hippo to found a monastic

8 For the life of Augustine, see e.g. Brown (1972), and, for the time leading up to his conversion, O'Meara (1954).

9 Cf. retr. I.I.I, ed. Mutzenbecher, CCSL 57, p. 7; I.II.l, ibid., p. 11; I.III. 1, ibid., p. 12; I.IV.l, ibid., p. 13.

10 Retr. I.V.6, ed. Mutzenbecher, CCSL 57, p. 17. 11 The De grammatica was lost already in the time of Augustine; cf. retr. I.V.6,

ed. Mutzenbecher, CCSL 57, p. 17.

community, whose members were to dedicate themselves to prayer and studies of the Scriptures.

During these years, a change took place in the mind of Augustine as to the need and usefulness of the artes liberales. In the De ordine from 386, they had been considered necessary for attaining real happiness.12 Some years later, this was no longer the opinion of Augustine. It has for many years been a matter of controversy, whether the preface to the sixth book of the De musica, or perhaps an even larger portion of the book, can be used as evidence in support of this changed view, i.e., whether the sixth book, either in its entirety, or at least parts of it, could have been written at the same time as the first five books. This is, of course, based on the assumption, correct as far as I can see, that Augustine would not have spent so much time and effort as he apparently did on writing a book dedicated to one of the artes liberales, or have planned a whole series of works on the other artes, had he not thought highly of them.13 And it is a fact, acknowledged by Augustine himself, that his appreciation of the artes liberales did diminish over the years.14

Here, I shall first give the textual evidence that may be adduced in the discussion to defend the different positions. Then I shall try to examine these positions in a more detailed way. Finally, I shall

1 2 Cf. ord. II.IX.26, ed. Green, CCSL 29, p.122: Qui autem sola auctoritate contenti bonis tantum moribus rectisque uotis constanter operam dederint aut contemnentes aut non ualentes disciplinis liberalibus atque optimis erudiri, beatos eos quidem, cum inter homines uiuunt, nescio quo modo appellem (...). For a general survey of the artes liberales and philosophy in Antiquity, see Hadot (1984).

1 3 For another view, see Holte (1962), pp. 364f. 1 4 E.g., retr. I.III.2, ed. Mutzenbecher, CCSL 57, p. 12: Verum et in his libris

displicet mihi saepe interpositum fortunae uocabulum; et quod non addebam corporis, quando sensus corporis nominaui; et quod multum tribui liberalibus disciplinis, quas multi sancti multum nesciunt, quidam etiam qui sciunt eas sancti non sunt, and retr. I.XI.l, ibid., p. 33: Deinde, ut supra commemoraui, sex libros de musica scripsi, quorum ipse sextus maxime innotuit, quoniam res in eo cognitione digna uersatur, quomodo a corporalibus et spiritalibus sed mutabilibus numeris perueniatur ad inmutabiles numéros, qui iam in ipsa sunt inmutabili ueritate, et sic inuisibilia dei per ea quae facta sunt intellecta con-spiciantur. Quod qui non possunt et tarnen ex fide Christi uiuunt, ad illa certius atque felicius conspicienda post hane uitam ueniunt. Qui autem possunt, si desit eis fides Christi, qui unus mediator est dei et hominum, cum tota sapientia sua pereunt. For the parts of the retr. that concern the sixth book of the De musica, the reader is referred to Appendix 2.

attempt a short summary and a synthesis of the different views and thus try to present a solution to the problem.

That the books of the De musica were written during a longer period of time is clear. Augustine states this in his Retractationes in the following way:

Per idem tempus, quo Mediolani fili baptismum percepturus, etiam disciplinarum libros conatus sum scribere, interrogans eos qui mecum erant atque ab huiusmodi studiis non abhorrebant, per corporalia cupiens ad incorporalia quibusdam quasi passibus certis uel peruenire uel ducere. Sed earum solum De grammatica librum absoluere potui, quem postea de armario nostro perdidi, et De musica sex uolumina, quantum attinet ad earn partem quae rithmus uocatur.15 Sed eos dem sex libros iam baptizatus iamque ex Italia regressus in Africam scripsi, inchoaueram quippe tantum-modo istam apud Mediolanium disciplinam. De aliis uero quinque disciplinis illic similiter inchoatis - de dialectica, de rethorica, de geometrica, de arithmetica, de philosophia - sola principia reman-serunt, quae tarnen etiam ipsa perdidimus; sed haberi ab aliquibus existimo.16

Augustine here mentions his early plan to write a treatise on each of the artes liberales^1 and the fact that he never had the time to realise this plan. He states that he tried to write these disciplinarum libri during the time he was in Milan waiting to be baptised and that he was able to finish only the De grammatica and the six books of the De musica. However, these six books he wrote when he had already been baptised and returned to Africa, for he had merely begun to work on that subject (i.e., on music) at Milan. Nothing is said about his having finished even a single book of the De musica while still at Milan. On the contrary, we are told, he had begun, in the same

15 I.e., the six books of the De musica that we have. 16 Retr. I.V.6, ed. Mutzenbecher, CCSL 57, p. 17. 17 A plan first mentioned in ord. II.IX.26, ed. Green, CCSL 29, pp. 12If:

Sequitur, ut dìcam, quomodo studiosi erudiri debeant, qui sicut dictum est uiuere instituerunt, and II.XVIII.47, ibid., p. 133: Hie est ordo studiorum sapientiae, per quem fit quisque idoneus ad intellegendum ordinem rerum, id est ad dinoscendos duos mundos et ipsum parentem uniuersitatis [...]. For a general discussion of Augustine's encyclopedic project, see Pizzani (1987), and of the 'disciplina musica als Schuldisziplin', see Hoffmann (1931).

way, to work on the other subjects, and (with the exception of the De grammatica) of these remained only the outlines (principia).18

Furthermore, in a letter, dated to the year 408/9, to his fellow-bishop Memorius, Augustine writes:

[...]uolui per ista, quae a nobis desiderasti, scripta proludere, quando conscripsi de solo rhythmo sex libros et de melo scribere alios forsitan sex, fateor, disponebam, cum mihi otium futurum sperabam. sed postea quam mihi curarum ecclesiasticarum sorcina inposita est, omnes illae deliciae fugere de manibus, ita ut uix nunc ipsum codicem inueniam, quoniam tuam uoluntatem пес petitionem sed iussionem contemnere nequeo. quod sane opusculum si potuero mittere, non quidem me tibi obtemperasse uerum tarnen te hoc a me tanto opere flagitasse paenitebit. difficilli-me quippe intelleguntur in eo quinque libri, si non adsit, qui non solum disputantium possit separare personas uerum etiam pro-nuntiando ita sonare morulas syllabarum, ut eis exprimantur sensumque aurium feriant genera numerorum, maxime quia in quibusdam etiam silentiorum dimensa interualla miscentur, quae omnino sentiri nequeunt, nisi auditorem pronuntiator informet.

Sextum sane librum, quem emendatum repperi, ubi est omnis fructus ceterorum, non distuli mittere caritati tuae; fortassis ipse tuam non multum réfugiât grauitatem. nam superiores quinque uix filio nostro et condiacono luliano, quoniam et ipse iam nobiscum commilitat, digni lectione uel cognitione uidebuntur.19

This is what we know about the composition of the De musica. We know from the Retractationes I.V.6 that it was only begun in Milan20 but that very little was actually written there, while the lion's share was written in Africa. We also know from the letter to Memorius quoted above that the sixth book underwent some kind of emendatio. We do not know exactly what is meant by the word prin­cipia, and we do not know in what the emendatio consisted.

1 8 It is true that principia need not mean 'outlines', but could also be understood as 'introductions' or 'prefaces'. However, the important difference is the one between liber/libri and principia.

19 Ер. CI.3-4, ed. Goldbacher, CSEL 34,2, pp. 542f. 2 0 For a discussion on what might be implied by the phrase apud Mediolanium

in retr. I.V.6 quoted above, see Keller (1993), p. 151, n.14.

One of the first to discuss the dating of the different books of the De musica was Prosper Alfaric in 1918.21 In a chapter dedicated to traces of Neoplatonism in Augustine, he claims that the first and the sixth books are closely connected and perhaps written more or less at the same time, while the other four books seem to him of little inter­est and not to be compared to the first and last ones.

In sharp opposition to the opinion of Alfaric, Heinz Edelstein, in 1929, asserted that the books I and VI under no circumstances could have been written during the same period of time.22 He quotes, or rather paraphrases, the preface and the epilogue to the sixth book and concludes that the 'Unterschiede innerhalb unserer Schrift sind für die Datierung maßgebend.' He argues that, according to Augustine's own testimony, only the beginning was written after his baptism, i.e., at Rome, while the rest was written in Africa. Thus, the first book necessarily belongs to the first period, and it would seem impossible that the sixth book was composed together with the first one.23 The arguments for the dating of the individual books are given by Edelstein in a note to the paraphrase mentioned above. In the note he also points out, quite correctly, that the fact that the things discussed in the two books belong together must not be used as an argument for any contemporaneity in their composition, but that this is merely a consequence of Augustine's plan of treating the artes liberales and putting them in a Christian context.

Without adding anything to the argument, Karel Svoboda24 in 1933 simply stated that Edelstein probably was right in his assump­tion that the sixth book must have been written at least some years after the first one.

In the appendix to his dissertation from 1938, Henri-Irenée Marrou25 devotes four pages to what he calls 'Les deux éditions du Vie livre du De musica', where he immediately asserts that, when

21 Alfaric (1918), pp. 410f. 2 2 Edelstein (1929), p. 123. 2 3 Edelstein (1929), p. 123: 'Nach Augustins Selbstzeugnis (retr. 1, с. 6) ist пш-

der Anfang gleich nach der Taufe (also wohl in Rom), das übrige in Afrika geschrieben. Das I. Buch gehört durchaus in die erste Periode, und es scheint mir unmöglich, daß es zusammen mit dem VI. Buche erst in Afrika geschrieben ist

No judgement can be made on Edelstein's view on the composition of books II-V, since his dissertation only deals with the first and the sixth books.

2 4 Svoboda (1933), pp. 75f. 2 5 Marrou (19584), pp. 580-583.

reading the sixth book, one cannot accept that it would have been written together with the first five, thus seeming to agree with Edelstein and Svoboda (although they only treat the books I and VI), to whom he also refers. Marrou mentions that, while the first five books are a treatise on things metric, the sixth book is philosophical and religious, even 'ecclésiastique'. And whereas there are numerous citations from classical authors in the books II-V, there is only one non-Biblical citation in the sixth, and this is the religious verse Deus creator omnium. Marrou discusses the change of tone in the sixth book compared to the first five, and states that the ideas elaborated in the sixth book seem to clash not only with the tone in the preceding five books but also with the state of mind of Augustine at the time he wrote the De musica. Marrou quotes some of the words used by Augustine in his preface to book VI to denote the subject to which he had already dedicated five books, viz. pueriliter, nugacitatem, uilem uiam, puer ilia. Yet another feature of book VI taken into con­sideration by Marrou is the care taken by Augustine not to give offence to the faithful. Marrou discards the solution to these problems proposed by Edelstein and Svoboda, according to whom the composition of the sixth book must fall in the time when Augustine had returned to Africa, while at least the first book should have been written in Milan. According to Marrou, the time-span is too narrow to account for the significant differences between books I-V on the one hand and book VI on the other. Instead, Marrou proposes a solution of his own, which is arrived at by a particular interpretation of a passage in the letter to Memorius quoted above:

Sextum sane librum, quern emendatum repperi, ubi est omnis fructus ceterorum, non distuli mittere cantati tuae.

Marrou stresses the words quem emendatum repperi, and simply postulates that this emendatio26 could very well have consisted in the addition of the preface,27 and perhaps also of the epilogue.

2 6 For the meaning of the technical term emendatus, see Marrou (19584), p. 582, where it is defined thus: 'un mot technique qui dans la langue du grammairien a un sens tout à fait précis; il signifie "relu et corrigé'", and pp. 22f.

2 7 Marrou (19584), pp. 582f. Marrou does not attempt to set a precise date for the emendatio. What Augustine himself states is that he found the book emendatus when he was about to send it to bishop Memorius. He does not say that he undertook any emendatio at that particular time. Thus, we must leave open the question of when the emendatio took place. This seems not to have been noticed by O'Connell (1978), p. 181, who states that 'the extent of Augustine's emen-

In 1947, the De musica was published with a French translation in the series Bibliothèque Augustinienne by G. Finaert and F.-J. Thon-nard. In their introduction, they touch upon the subject of the dating of the dialogue. First, they establish that there is no valid reason to separate the sixth book from the first five. The difference in tone is to be explained by the nature of the subject. Then, they quote II de Musica di sant'Agostino from 1929 by Franco Amerio (to which work I have not had access), who states that the sixth book is simply the natural and necessary continuation of the first five, which would have made no sense without the last book. Marrou's thesis con­cerning the emendatio is commented on thus: 'Cette revision n'aurait d'ailleurs pas été profonde.' Unfortunately, the editors here seem to miss the point stressed by Marrou: the problem does not lie in the content of the sixth book, but in the way in which Augustine discards the content of the first five books in the preface to the sixth. As we have seen above, already Edelstein had pointed out that the fact that the matter discussed in books I and VI is the same must not be used as a criterion for dating the individual parts of the work.28

While fully agreeing with Marrou's view that the preface to book VI is a later addition, Olivier Du Roy proposed in 1966 a more precise dating of the emendatio,29 since he considered it to consist not only of the adding of a prologue and an epilogue, but also of the 'remplacement des citations de vers païens par le "Deus creator omnium" d'Ambrose, ce qui nous fait penser que cette emendatio doit être à peu près contemporaine des Confessions où cette hymne, connue pourtant dès Cassiciacum, est citée quatre fois.' However, if we accept this, we shall have to conclude that the emendatio was a radical revision of the entire book, for when we examine the three citations of the hymn in our text,30 we find that, in the third place, it

datio was precisely to write a new opening and a new closing paragraph, both reflecting the more "ecclesiastical" viewpoint that was his, not in the year 390, but in the year of his writing to Memorius, 408/9.' If this is correct, it would mean that Augustine added the preface and the epilogue in 408/9, put the book aside and soon afterwards found it - emendatus.

2 8 Edelstein (1929), p. 123: 'Daß die in beiden Büchern behandelten Probleme zusammengehören, liegt an der von uns herausgestellten Einheitlichkeit des Planes und kann schon deshalb nicht als Argument für die Datierung herangezogen werden,

2 9 Du Roy (1966), p. 283. 3 0 On pages 8,23, 56,4-5 and 110,15 in the present edition.

is very explicitly used for its content, and not merely as a metrical example.31 In fact it introduces a lengthy argument in the text, and could hardly have replaced a pagan verse, unless this hypothetical verse also treated God as the creator of all things. Thus, the dating of the emendatio on this ground seems without foundation, and we should assert that the three citations of Deus creator omnium were part of the original edition, and that a definite time for the emendatio cannot be established on the grounds adduced by Du Roy.

In 1990, Ubaldo Pizzani published two articles concerning the first and sixth books of the De musica as part of a volume on the whole work.32 As to the question of the dating of the dialogue, Pizzani rightly states that Augustine's words on when he wrote the De musica33 'non sembrano prestarci ad equivoci anche se l'espressione apud Mediolanum potrebbe addirittura farci retrodatare l'inizio dell'opera ai giorni di Cassiciaco.'34 Pizzani also asserts that the sixth book ' fa una sorta di summa di un ben definito stadio del pensiero agostiniano ed in pieno accordo con quanto emerge dalla produzione coeva'. Furthermore, he mentions the differences between the De ordine from 386, where the search for truth through culture and philosophy remains the fundamental commitment for Augustine, and the De musica, or at least the praefatio to its sixth book, in which the litterae saeculares 'vengono ora presentate sop­rattutto come possibili fonti di errore e come capaci di tendere peri­colose reti a chi ad esse si dedica con zelo sconsiderato'. After having pointed out some key words of the epilogue to the sixth book, e.g., ''multo infirmiores in rispetto a coloro che duorum Testamentorum auctoritatem secuti, venerano in fede, speranza e carità il Dio uno e trino della fede cristiana in quanto non scintillantibus humanis ratiocinationibus (e qui il riferimento alla stessa filosofia e non alla sola cultura letteraria appare inequivocabile), sed validissimo et flagrantissimo charitatis igne purgantur' (see the present edition,

3 1 The discussion around this verse occupies almost the entire chapter XVII.57, its opening sentence being: Quare ille uersus a nobis propositus, Deus creator omnium, non solum auribus sono numeroso sed multo magis est animae sententiae sanitate et ueritate gratissimus, nisi forte moueat te tarditas eorum, ut mitius loquar, qui negant de nihilo fieri posse aliquid, cum id omnipotens Deus fecisse dicatur (p. 110,15-19 in the present edition).

3 2 Pizzani (1990a) and Pizzani (1990b). 3 3 See above, p. xiii. 3 4 This assumption is also discussed in Pizzani (1990a), pp. 18f.

116,5-12), Pizzani draws our attention to the strong connection between the epilogue and the praefatio, and asserts that this 'fermo ed inequivocabile ridimensionamento di un approccio culto alla verità, che non trova alcun riscontro nei primi cinque libri del dialogo sulla musica, ma lega strettamente la praefatio con l'epilogo del VI, non pregiudica nel modo più assoluto - lo si è già detto - l'impegno speculativo sotteso alla trama del libro.' However, this 'apparente aporia' could well, as suggested by Marrou, be the result of a later emendatio, which hypothesis Pizzani calls 'certo suggestiva ma non facilmente controllabile'. Thus, according to Pizzani, there is an 'aporia' in the fact that the enunciations of the praefatio and the epilogue match each other but not the rest of the work, and, furthermore, that there is no explanation for this 'aporia' - unless we accept Marrou's thesis.

In 1991, Maria Bettetini published a bibliographie raisonnée on the De musica, where she also gives very summary accounts on some of the questions discussed concerning the work.35 As to the dating of the work and, in particular, the relation between its different parts, Bettetini simply states that Marrou's theory is the one accepted by most scholars today. Nothing new is added to the argument in a note to her translation of the De musica from 1997.36

In his monograph on the De musica from 1993,37 Adalbert Keller discards the attempts at placing the composition of the first book in Milan and that of the sixth book in Africa, and, adducing the textual evidence given above from the Retractationes, states that there can be no doubt that the De musica, except for the first drafts {principia), was written in Africa.38 He then proceeds to the question of the discrepancies between the first five books and the sixth. He mentions the same depreciatory words in the sixth book already drawn attention to by Marrou (see above, p. xvi), but fails to mention that they all occur in the preface. Keller further notes the more 'Biblical' and 'theological' tone of the sixth book. His solution is that of Marrou: the differences are due to the emendatio, of which the extent must, he concludes, remain unknown. However, Keller proposes a new interpretation of the words quem emendatum repperi, namely

3 5 Bettetini (1991), pp. 43 Of. (See note 7 above.) 3 6 Bettetini (1997), p. 379. 3 7 Keller (1993). 3 8 Keller (1993), pp. 151f.

XX D E MUSICA V I

that Augustine intended to replace the preceding books with the sixth.39 One indication of such a wish would be the summary of the content of the first five books in the chapters X.25-27 of the sixth book, whereby Keller in fact appears to have forgotten his previous statement that the extent of the emendatio must remain unknown and that discussions on the subject will remain fruitless. However, to regard the chapters X.25-27 as a replacement for the discussions in the preceding books is hardly a satisfactory solution. Without the preceding books, most of the text is more or less unintelligible and can only serve as a way to attach the contents of book VI, in quo fructus illorum [i.e., quinque librorum] est, to those of the previous five books that Augustine expects his readers to have studied prior to book VI. That this was in fact the expectation of Augustine is indicated by the words Illos igitur libros qui leget (p. 6,12 in the present edition) and Ad hunc autem librum cum uenerit (p. 6,14). Besides, the chapters X.25-27 are introduced by Augustine with the words quod ad huius operis susceptionem adtinet, which obviously refers to the work in its entirety, i.e., to all six books. Nor is there any clear break or change in tone where the summary deals with the sixth book, i.e., with things Keller's presumed reader has already read, and the preceding part, where things are introduced which would be new to this reader. Thus, Keller's thesis of the chapters X.25-27 being a summary introduced into the work in connection with the emendatio must be discarded.

Almost sixty years after Marrou presented his thesis about the dating of the preface (and perhaps also of the epilogue) of the sixth book, by which time his thesis had become more or less universally accepted,40 Michele Cutino published an article in 1997,41 in which

3 9 Keller (1993), p. 157. 4 0 See Bettetini (1991), pp. 430f. There are, however, some notable exceptions,

e.g., Forman (1996), p. 176, who informs us that 'it is generally agreed that Books 1-5 were written at Milan around 387. Augustine was either close to accepting Christianity or had just undergone conversion, but had likely written the thesis before his baptism and after his retreat to Cassiciacum. Book 6, in which Augustine considers Christian literature, was definitely written at Hippo, certainly after 391.' Unfortunately, this is not the only error in the book. We learn that 'The same chapter of the Retractiones (sic) indicates that he finished the treatise on grammar and had completed one book of each of the last four disciplines noted above.' As we have seen, Augustine uses the word principia, not libri, and most likely he did so on purpose. (Equal care should be taken as to the translations from

he argued that the preface must be contemporary with the rest of the sixth book. According to Cutino,42 there are two main positions as to the praefatio, viz. the one of Marrou and the one of Pizzani. The former had, on the basis of some negative terms (pueriliter, nu-gacitatem, uilem uiarn, puerilia) whereby the liberal education is characterized, and on the basis of a partiality to the simple Christian faithful, typical of Augustine the bishop, supposed that the praefatio is a later addition.43 Pizzani, on the other hand, had limited himself to observing that, while in the De ordine the artes liberales are con­sidered necessary to obtain the truth in this life, this is not the case any more in the De musica, where the artes liberales are reduced to one of many ways to reach the truth. Although Cutino finds it possible to accept this view of Pizzani to some degree, he also calls Pizzani's observations 'purtuttavia fortemente riduttive rispetto alla complessità delle riprese e degli echi, a livello sia tematico sia ter­minologico, del De ordine, di cui la praefatio è tutta tramata'.44

Cutino states that the observations by Pizzani leave some highly important questions unsolved: if the liberal education no longer occupied a central role for Augustine in 389, why did he continue such a toilsome work as to finish the books of the De musical Unfortunately, Cutino does not take into account the fact that even

Latin by Forman, e.g. on page 38: 'Because of memory's imprecision, things being made rightly precede things already made (facientes factis jure anteponuntur),' where, as a matter of fact, the distinction is being made between things that make and things that are made. (p. 20,3-4 in the present edition))

4 1 Cutino (1997). 4 2 Due to the fact that Cutino is the first scholar who has seriously questioned

Marrou's hypothesis, I follow his argumentation rather closely. If he is right, his arguments will turn out to be of great significance; if not, they may perhaps be used as arguments to support Marrou's hypothesis.

4 3 Cutino's comment on Marrou's view runs in the following way: 'Ora, emerge innanzitutto con chiarezza come i presunti termini negativi con cui il Marrou sosteneva nella praefatio fosse indicata l'erudizione liberale, non si riferiscono affatto a questa nel suo complesso, ma soltanto ai primi cinque libri... '. In fact, both Marrou and Cutino are right. Naturally, the words of Augustine only refer to the first five books of the De musica. Nothing else is mentioned in the praefatio. But what else are these five books but the only treatment by Augustine, attributed with certainty to him, of an ars liberalis that we possess? Thus, whatever Augustine here says about these five books could and, I think, should be taken as his view of the artes liberales in general at the time the preface was written.

4 4 Cutino (1997), p. 149.

Pizzani, as was mentioned earlier, actually calls Marrou's hypothesis 'certo suggestiva ma non facilmente controllabile'.45

Cutino then sets out to show the contemporaneity of the preface and the rest of the sixth book by undertaking a thorough reading of the preface. However, care should be taken, since he sometimes makes Augustine say things which Augustine does not say. He claims that according to Augustine, the technical treatment of rhythm in the first five books 'sarebbe "sciocchezza da fanciulli" (pueriliter per quinque libros... morati sumus... nostram nugacitatem), se non fosse propedeutica a riconoscere nei ritmi terreni il segno di una superiore e transcendente potenza divina, ciò che rende legittimo il loro studio (förtassis excuset offìciosus labor).46 But this is not what Augustine says. There is no conditional clause, as in Cutino's paraphrase, nor anything corresponding to 'sarebbe...se non fosse'. His reading makes Augustine's words less depreciatory than they in fact are, and more close to what one would expect to find in a traditional preface. Augustine in fact states that we have dwelt pueriliter, and that perhaps our dutiful labour may excuse this nugacitas. To translate excuset by 'rende legittimo' seems rather harsh. Thus, so far the problem is not really solved. Instead, Augustine still seems to regard the first five books as nugacitas, which, however, might be excused, since he has taken upon himself the dutiful toil of writing them for no other reason (non ob aliud) than to provide intelligent readers with a gradual ascent from worldly literature to God. Thus, his good intentions may excuse the nugacitas of books I-V.

Furthermore, commenting on the words nulla natura interposita (p. 6,10 in the present edition) in the praefatio, Cutino states that 41 nesso nulla natura interposita si trova proprio alla fine del libro, indicando il contatto immediato fra gli esseri angelici e la lex divina, e costituisce perciò una autorevole prova della contemporaneità fra la praefatio e il resto del libro.'47 However, if we consider how a revision of a book and the addition of a preface would probably be conducted, it seems reasonable to believe that the author, before adding anything to the text, would read through what he had already

4 5 Pizzani (1990), p. 69. 4 6 Cutino (1997), p. 150. 4 7 Cutino (1997), p. 152.

written. In this case, especially if we accept Marrou's thesis48 that the epilogue was added in connection with the emendatio, a thesis accepted even by Cutino,49 the last words read by Augustine in his first version, before adding the epilogue, would be the following: nulla interpostici natura excipientes usque ad terrena et inferno iura transmittunt (p. 116,3-4 in the present edition). What would be more natural than to resume these words, which also occur elsewhere in Augustine,50 in the new preface, thereby creating a unity between what was the end of the book in its original version (and in any case -even if we do not accept Marrou's thesis that the epilogue is a later addition - the end of the technical part of the book) and what was added as a new introduction? This is, of course, no proof for the preface being a later addition, only an attempt to show that these three words must not be taken as 'una autorevole prova' of the contemporaneity of the preface and the rest of the book.51

Cutino proceeds by adducing further evidence for the praefatio having been written at the same time as the rest of the sixth book, i.e., rather close to the other dialogues written in Cassiciacum (Contra Academicos, De beata uita, De ordine, Soliloquio). One such piece of evidence is Augustine's conviction that 'attraverso un costante amor veritatis, ossia mediante la filosofìa, alimentata dalle discipline liberali, si possa giungere ad un'indissolubile unione col sommo Dio'.52 I fail to see the value of these observations for the case in question. Thus, no further analysis will be given here of the rather complicated reasoning by Cutino. Instead, we may look at the conclusions drawn from the discussion concerning the preface.

4 8 Marrou (19584), p. 583, n. 3. 4 9 Cutino (1997), p. 163. 50 Diu. qu. 1.2. 5 1 Besides, it is doubtful whether anything could be said to be a proof when we

are dealing with what, in fact, is a hypothesis, nothing more. 5 2 Cutino (1997), p. 153, n. 18, further comments: 'Si veda innanzitutto ord.

1,8,24, in cui la terminologia adoperata è molto vicina a quella presente nella praefatio: Nam eruditio disciplinarum liberalium, modesta sane ac succincta, et alacriores et perseverantiores et comptiores exhibet amatores amplectendae veri tati: ut ardentius appetant, et constantius insequantur et inhaereant postremo dulcius, quae vocatur, Licenti, beata vita.' This seems to be a rather weak argument for the preface of book VI of the De musica being contemporary with the rest of the book.

Cutino claims that 'emerge innanzitutto come essa (sc. the praefatio) non possa affatto appartenere, come ipotizzava Marrou, alla rielaborazione tardiva di un Agostino ormai inserito nelle vicende ecclesiastiche della chiesa d'Africa.'53 Instead, Cutino maintains that a large part of the characteristics of the encyclopedic project is still intact in the praefatio, e.g., 'la fiducia nelle capacità teoretiche della mens, la critica della prassi retorica delle scuole del tempo in nome di un'autentica formazione filosofica, e l'elaborazione di un percorso culturale che guidi sia gli intellettuali sia gli adulescenti attendenti al cursus studiorum, orientandoli da un esasperato tecnicismo nell'applicazione delle discipline verso la conquista degli incorpo­rano. '54 He further states that these elements 'fanno dunque pensare ad una sostaziale contiguità cronologica fra i primi cinque libri ed il sesto di mus.'55 Suddenly, we are faced with something new: the question is whether books I-V and the sixth book appear to be chronologically close to each other. But this has not really been put in question since Marrou, and is not what has been discussed in the article by Cutino until this point.

Thus, the real problem still remains: why does Augustine, immediately after having written the first five books, call these books nugacitas, uilis uia,56 plane pueriliter? And why does he subsequent­ly use the results from these books in the sixth book, as if the harsh words in the preface had never been written? After all, there is at least one whole chapter, viz. X.26-27, in the sixth book which is almost impossible to understand without having access to the previous books, as has been stated above (p. xx) and as will be further demonstrated in the commentary ad locum 51 And when Augustine recapitulates the journey of reason through the six books in chapter X.25, there is nothing to betray that the findings made in

5 3 Cutino (1997), p. 160. 5 4 Cutino (1997), p. 160. 5 5 Cutino (1997), p. 160. 5 6 Cutino seems to attempt to mitigate this expression by stating that 'la via =

sapere tecnico infatti è definita vilis unicamente se non guarda alla non vilis possessio degli spiritalia, e non in relazione alla prospettiva della fede.' First, the uia is called uilis 9 not under any condition, but as a fact. Secondly, the problem remains here too: why this complicated and toilsome work through five books and then simply call it uilis?

5 7 See below, pp. xcix-cii.

the first five books already have been defined as nugacitas or that the journey has been a uilis uia.

Thus, without accepting the different attempts to date the emenda t io,5* which very probably did consist in the adding of the preface and of the epilogue, and while even conceding that this emendatio might have taken place not very long after the first com­pletion of the work, the thesis of Marrou, in all its simplicity, seems to be the best way of accounting for the rather strange discrepancies between the preface and the rest of the work. Needless to say, nothing can be proved, and the conclusions drawn here are not presumed to be proven facts any more than they were by Marrou. They are simply an attempt to find a plausible solution to the problem noted already by Alfaric and Edelstein.

It should be remembered that Marrou never presumed to date the preface and the epilogue, only to mark these as the two passages of the book not altogether in accordance in tone with the rest of the work. Thus, we may be allowed to date the emendatio to a time not very far from the composition of the work, but far enough for the obvious changes as to the artes liberales to have taken place in the mind of Augustine.

What Marrou does not mention is that this preface is unique in the dialogue-genre as we find it in Augustine. As Pizzani59 has pointed out, there are two kinds of dialogues: the kind where the dialogue is placed in a setting and the phrases of the different speakers are introduced by uerba dicendi like dixit or ait,60 and the kind where the interlocutors are indicated by their names the first time and then by sigla.61 The former are always furnished with a preface giving the setting for the dialogue, as well as presenting the interlocutors. The latter never present any preface at all, but the reader is immediately thrown in medias res. The dialogues written by Augustine at Cassiciacum apparently belong to the former group, while the dialogues he later wrote at Rome are of the second kind. Obviously, our dialogue belongs to the latter group, since there is no preface at the beginning of the work, nor any kind of presentation of the interlocutors. Thus, there should be no preface here either.

5 8 E.g., the thesis of Du Roy mentioned above, pp. xvii-xviii. 5 9 Pizzani (1990b), p. 66. 6 0 E.g., Contra academicos, De beata uita, De ordine. 6 1 E.g., De quantitate animae, De magistro, De libero arbitrio.

Why, then, add a preface in the middle of a work? Perhaps Augustine himself answers this question in the already mentioned retractatio to the De musica, where he says:

Deinde, ut supra commemoraui, sex libros de musica scripsi, quorum ipse sextus maxime innotuit, quoniam res in eo cognitione digna uersatur, quomodo a corporalibus et spiritalibus sed mutabilibus numeris perueniatur ad inmutabiles numéros, qui iam in ipsa sunt inmutabili ueritate, et sic inuisibilia dei per ea quae facta sunt intellecta conspiciantur.62

Apparently, the sixth book had become much more known than the other five. It is worth mentioning, in this context, that R. Voss in 1970 pointed out that in the sixth book 'sind Inhalt und Gesprächs­charakter gegenüber den fünf vorangehenden spürbar geändert'. Voss offers the following explanation: 'Es ist nach Augustins eigenem Zeugnis später entstanden (retr. 1,9). An spätere Überarbeitung denkt Marrou.'63 He also points out that the method of proceeding by questions and answers is more of an exception in this book compared to the first five. Instead, we find 'monologische Dar­legungen des "Lehrers".'64 The task of the Discipulus is to answer 'yes' in different ways. However, Voss concludes by stating 'daß es eine traditionell gewordene und erstarrte Nebenform des Dialogs neu und wahrhaft belebt, die dialogische Einführung in ein Wissens­gebiet.'65

By adding a preface at a later stage and in contrast to his habit in the dialogue-genre, perhaps Augustine approved of and justified his readers' decision to separate this book from the others and read it simply as a treatise on quomodo a corporalibus et spiritalibus sed mutabilibus numeris perueniatur ad inmutabiles numéros.

Indeed, the very first words of the actual dialogue point in the direction of the preface being added later:

Quam ob rem tu, cum quo mihi nunc ratio est, familiaris meus, ut a corporeis ad incorporea transeamus, responde...,

for the last words of the fifth book are: ...finis sit huius disputationis, ut deinceps quod ad hanc

partem musicae attinet, quae in numeris temporum est, ab his

62 Retr. I, XI 1, ed. Mutzenbecher, CCSL 57, p. 33. 6 3 Voss (1970), p. 270, n. 306. 6 4 Voss (1970), p. 271. 6 5 Voss (1970), p. 271.

Uestigiis eius sensibilibus ad ipsa cubilia, ubi ab omni corpore aliena est, quanta ualeamus sagacitate ueniamus.66

As the text of book VI now stands, the words quam ob rem as a matter of fact seem somewhat out of context. They seem better fitted to the end of book V than to the end of the preface to the sixth book.

To conclude: We know from the letter sent by Augustine around the year 408/9 to his fellow-bishop Memorius67 that the sixth book in some way was emended, whether we accept the thesis of Marrou68

or that of Cutino69, or even believe the emendatio to consist in some other type of revision. But a question remains: is the version that is found in the present edition the first one or the emended one? In 1994, U. Pizzani expressed his hope that a future critical edition would solve such a problem: 'Purtroppo la mancanza di un'edizione critica del De musica ci impedisce di reperire elementi eventualmente atti a chiarire il problema'.70 However, as my recension of a large and most probably representative part of the manuscript tradition shows, the only conclusion is that there exists today only one version of the sixth book of the De musica,71 There is nothing in the manuscripts to indicate that more than one version was ever transmitted to posterity. If we accept any of the theses which consider the prologue and/or the epilogue to be an addition made at the time of the emendatio mentioned by Augustine, we must conclude that all manuscripts share the emended version, since there is no manuscript, at least among those collated by me, which presents a text without these two passages. As for the manuscripts that I (or Le Bœuf) have not collated, it is also highly unlikely that any of them listed in the catalogues of Augustinian manuscripts published in Vienna would lack either preface or epilogue without this being indicated in the

66 De musica V.XIII.28. All quotations from the first five books of the De musi­ca are made from the PL.

6 7 For a quotation of the relevant part of this letter, see above, p. xiv. 6 8 See above, pp. xv-xvi. 6 9 See above, pp. xx-xxiv. 7 0 Pizzani (1994), p. 83. 71 I naturally disregard the mediaeval abridged version of the book that is to be

found in three of the manuscripts mentioned below, pp. xxxi-xxxiv, of which one was collated for this edition, viz. Yb. This version is, of course, of no relevance for the present problem.

catalogues.72 Furthermore, apart from the preface and the epilogue, we may probably assume that the rest of the text underwent some kind of emendatio, and that what might be considered inconsistencies in the text as we now have it were most likely meant by the author to remain. Such presumably intended inconsistencies will be discussed in the Selective commentary, ad loc.

Previous textual work on the De musica: The dissertation of Patrick Le Bœuf Since 1986 there exists a study on the manuscript tradition of the De musica in a typewritten, unpublished dissertation by Patrick Le Bœuf, presented at the École Nationale des Chartes in Paris.73 Since this study has been of great use to me in my own work, especially at the initial stage, and since it is not available in a published form, I shall give a brief account of its contents here.74

The dissertation is divided into three separate parts: 'Prolégo­mènes: étude codicologique et paléographique et établissement du stemma', 'Conception "passive" de la tradition manuscripte' and 'Conception "active" de la tradition: la postérité du De musica'. There is also a rather lengthy general introduction covering the pages 1^18.

In the first part (pp. 49-272), Le Bœuf carefully describes 29 manuscripts dating from the 9th to the 13th century in all their details, including their contents, bindings, scribal characteristics, marginal notes and other individual features. The manuscripts from the 14th and 15th centuries (51 in number) are described in a less thorough, yet fully sufficient, way. We are then presented with a stemma codicum containing 55 manuscripts, which are the manu­scripts Le Bœuf had the opportunity to read, either on the spot or from microfilm.

Le Bœufs procedure, in constructing the stemma on the basis of a sample of textual passages provided with a critical apparatus, shows

7 2 See e.g. Kurz (1976), p. 176, where it is added to the description of the manuscript Erlangen, Universitätsbibl. Ms. 170: 'des.: iura transmittunt'.

7 3 Le Bœuf, P., La tradition manuscrite du De musica de Saint Augustin (et son influence sur la pensée et l'esthétique médiévales), Paris, 1986.

7 4 For a shorter and probably more easily available account of the mediaeval tradition of the De musica, see Bernhard (1990), pp. 14-18.

that the stemma is based on common variant readings, not on common errors, or, to be more precise, not on what the Maurist editors regarded as errors. As a consequence, it is quite possible that a correct reading is used to prove affinity between manuscripts, which is, of course, methodologically unsound. Furthermore, very insignificant scribal errors75 are sometimes used to combine or separate manuscripts in a way that might seem rather arbitrary. Le Bœufs comments are occasionally incompatible with his own stemma, as in the case of the manuscripts called T76 and T177 by Le Bœuf, where TI is placed as a direct descendant of T in the stemma, whereas the commentary states that the 'relations entre T et Tl[ . . . ] sont très complexes: ce ne sont certainement pas des relations de filiation directe.'78 It is true that Le Bœuf several times states that the stemma is purely provisional, and he also sometimes admits that the variants chosen are not really significant.79 This being the case, I have chosen to abstain from comparing my stemmatic findings with those of Le Bœuf.

In the second part of his thesis (pp. 273-413), Le Bœuf examines the geographical and chronological characteristics of the diffusion of the De musica. First, the information on where the individual manuscripts were copied and preserved, which was given in the first part of the book, is evaluated and the transmission of the text traced. Next, Le Bœuf gives an account of the presence of the De musica in

7 5 For the sake of convenience, only examples chosen from the sixth book are given here. In the textual sample on p. 232, which is discussed on p. 242, the omission of the preposition a in at que a carnalibus litteris at 6,8 in the present edition is used to demonstrate that a certain manuscript shows 'sa parenté avec le groupe (V), mais aussi avec TT1 et RR1R2.' A few lines below, the replacement of uel with ut, the omission of eos, and the variant haerere] habere at 6,9 in the present edition, are used to prove an affiliation among some manuscripts, while the sole omission of non in the same sentence is enough to prove relation between three manuscripts. (This does not mean that the relations assumed by Le Bœuf have to be false, only that they are not always veiy well evidenced.)

7 6 My Z,=Cambridge, Pembroke College 135. 7 7 My Fe=Vat. lat. 818. 7 8 Le Bœuf (1986), p. 243. In my own stemma presented below, (p. lviii), these

two manuscripts are placed in the branch rj, but neither of them is the descendant of the other.

7 9 E.g., after having used the variant haerere] habere to prove affiliation among manuscripts, he immediately states that 'La variante [...] provient de la mauvaise interprétation d'un signe d'abréviation, qui a pu se produire indépendamment dans deux manuscripts.'

different medieval libraries on the basis of extant library catalogues (pp. 281-303). In addition, he treats 'l'entourage' in which the De musica has been transmitted, i.e., with which kinds of text it has been associated or whether it is the sole content of a manuscript. He also deals with the fact that the sixth book has been separated from the first five in several later manuscripts (pp. 311-316). Then, manu­scripts that present extracts from the De musica are discussed, and this section is followed by an account of the different graphics, signs of prosody and marginal notes that occur in the manuscripts (pp. 316-360). Finally, there is a chapter on abridged versions and commentaries on the work (pp. 361-413).

The third part deals with the influence of the text on medieval thought and aesthetics (pp. 414-511). Highly interesting as these latter parts may be to those studying the history and transmission of texts and to scholars in the field of intellectual history, they lie outside the scope of the present study and will therefore not be further discussed. The collation made by me of one manuscript80

containing an abridged version of the text has shown that, in this case, nothing can be gained from it for the establishment of the text. The same is true of the résumé of the sixth book present in five manu­scripts81 and edited by Le Bœuf (pp. 365-374) as well as of the commentaries mentioned by him.

The present edition

The manuscripts The 78 manuscripts listed below contain either the entire sixth book of the De musica or abridged versions of it. Catalogues of the manuscripts to all the works of Augustine are being published by the Österreichische Akademie der Wissenschaften in Vienna. So far eight volumes have appeared, covering most of Europe.82 In his

8 0 I7>=Paris, B.N. lat. 2114. 8 1 The manuscripts containing this résumé are Ke=Vat. lat. 818; A"=Vat. lat

10664; JV=Oxford, Bodl. Lib. 136; Z/=Vat. Barb. lat. 531; Paris, Mazarine 3472. 82 Die handschriftliche Überlieferung der Werke des heiligen Augustinus,

1969-, Vienna. The manuscripts to the De musica are found in Divjak (1974), p. 55, Kurz (1976), p. 167, Oberleitner (1969), pp. 124-125, Römer (1972), pp.

dissertation from 1986, Le Bœuf accounts for all known extant manuscripts that contain some or all of the six books of the De musica. The codices that do not contain the sixth book will not be reported below. According to Le Bœuf (1986), pp. 312f., there are three manuscripts that contain the first five books only. Manuscripts which are now lost but are reported in library catalogues to have contained the De musica are also accounted for by Le Bœuf (see above, p. xxix-xxx) but not listed here.

In the list below, a siglum has been assigned to all manuscripts collated by me. Manuscripts containing only the sixth book are referred to in italics.

8th-9th century A - Tours, Bibi. Mun. 286

9th century В - Paris, B.N. lat. 13375 С - Valenciennes, Bibi. Mun. 384-384

9th-10th century D - Paris, B.N. lat. 7200 E - Vercelli, Bibi. Cap. CXXXVIII83

11th century F - Angers, Bibi. Mun. 486 G - Ivrea, Bibi. Cap. 52 H - Paris, B.N. lat. 7231

12th century I - Oxford, Bodl. Lib. Douce 198

131-132. In Römer (1973), Weber (1993), and Weidmann (1997) the De musica does not appear.

8 3 The dating of this manuscript is uncertain, due to the scribal colophon, and Le Bœuf, p. 72, would seem to prefer to date it to the 9th century. For a more thorough account of this problem, see below, p. xxxvi-xxxvii.

13th century J - Assisi, Bibi. Conv. 8784

- Brugge, Bib. тип. 151 К - Bruxelles, Bibi. Royale II 2297 (1116) L - Cambridge, Pembroke Coll. 135 M - London, BM Royal 5 D. X N - Oxford, Bodi. Lib. Bodi. 136 О - Oxford, Bodi. Lib. Bodi. 150 P - Oxford, Merton Coll. 36 Q - Padova, Bibi. Anton. X. 179 R - Paris, B.N. lat. 14477 S - Paris, B.N. lat. 16662 T - Paris, B.N. lat. 17398 U - Saint-Omer, Bibi. Mun. 85 V - Todi, Bibi. com. 20 W - Troyes, Bibi. Mun. 801 X - Città del Vaticano, Vat. lat. 10664 Y - Città del Vaticano, Barb. lat. 510 Ya - Città del Vaticano, Ross. 191

13th-14th century Yb - Paris, B.N. lat. 2114 (abridged version) Yc - Città del Vaticano, Chig. A. VII. 214 Yd - Città del Vaticano, Pai. lat. 264 Ye - Città del Vaticano, Vat. lat. 818

14th century - Assisi, Bibl. Conv. 318

Yf - Bruxelles, Bibl. Royale 49-62 (1117) - Bruxelles, Bibl. Royale 1120

Z - Durham, Cath. Lib. В. II. 20 - Erlangen, Universitätsbibl. Ms. 170 (abridged version)

Za - Firenze, Bibl. Laur. Ashb. 1051 Zb - Firenze, Bibl. Laur. S. Marco 649

8 4 This manuscript contains only books I, II, and VI of the De musica. It should be noted that this manuscript, as well as the manuscript Assisi, Bibl. Conv. 318 from the 14th century, has erroneously been assigned to 'bibl. com.' in Oberleitner (1969), p. 124.

- Lincoln, Cath. Lib. 208 - London, BM Royal 5 C. VI

Zc - Napoli, Bibi. Naz. VI. С. 23 - Oxford, Bodi. Lib. Bodi. 238 - Oxford, Merton Coll. 1 - Oxford, Merton Coll. 37 - Paris, Arsenal 307 (447 T.L.) - Paris, Bibl. Mazarine 1639

Zd - Paris, B.N. lat. 1936 Ze - Paris, B.N. lat. 1974

- Paris, B.N. lat. 14294 - Roma, Bibi. Vallie., tom. XXI - Valencia, Bibi. Univ. 32 (27) - Valencia, Bibi. Cat. 238

Zf - Città del Vaticano, Barb. lat. 531 - Venezia, Bibi. Naz. Marc. II, 10 (=2159) - Wolfenbüttel, Herzog-August-Bibl. Cod. Guelf. 77.

Gud. lat. 2°

15th century - Berlin, Staatsbibl. Preuß. Kulturbes. Ms. lat. 4°796 - Cambridge, Peterhouse 193, pars 2 - Cambridge, Univ. Lib. 2026 - Cesena, Bibi. Malat. D. III, IV - Cesena, Bibl. Malat. IX, III - Firenze, Bibi. Laur. XIII, V - Firenze, Bibl. Laur. XXIX, XVI - Firenze, Bibl. Laur. Med. Fesul. XXI - London, BM Harl. 5248 - Mantova, Bibl. Com. D. III. 1 - Milano, Bibi Ambr. R. 48 sup. - Nürnberg, Stadtbibl. Ms. Cent. 154 (abridged version) - Oxford, Balliol Coll. 1 - Utrecht, 63 - Città del Vaticano, Vat. lat. 445 - Città del Vaticano, Vat. lat. 446 - Città del Vaticano, Vat. lat. 480 - Città del Vaticano, Pai. lat. 193

- Città del Vaticano, Urb. lat. 69 - Venezia, Bibi. Naz. Marc. Z,71 (=1772) - Venezia, Bibl. Naz. Marc. 11,3 (=2113) - Venezia, Bibl. Naz. Marc. 11,9 (=2225) - Venezia, Bibl. Naz. Marc. 11,8 (=2441)

As can be seen from the list above, 38 manuscripts were collated for this edition. They were chosen primarily on grounds of age, but also, out of necessity, on grounds of availability. Thus, all manuscripts written before 1200 were collated (9 in all), and all except one85 from the period 1200-1300 (21 in all). From the 14th century some manuscripts were chosen as random samples, but as the collation of these codices seemed to indicate that very little would be gained from an exhaustive collation of manuscripts from this age or of even more recent ones, i.e., witnesses from the 15th century, these later manuscripts were bypassed. True enough, such recentiores may contribute to the establishing of the text with a conjecture or two and they may also give us a better overview of the manuscript tradition. The conjectures, however, mostly concern errors which do not exist in the early tradition, and complete information on the manuscript tradition as such - although it may contribute to the knowledge of the way in which a treatise was read and perceived - has no bearing on the establishment of the text nor on the eliminatio codicum and thus lies outside the scope of a critical edition.

Description of the manuscripts

With one exception (G), only the six manuscripts that have actually been used for the establishing of the text will be described.86 The manuscripts that have been collated but not used for the edition will only summarily be accounted for when dealing with the interrelations of the manuscripts. For a thorough description of most of the

8 5 This manuscript is Brugge, Bib. mun. 151. It was not collated because it could not be made available to the editor. Furthermore, one manuscript, Todi, bibl. com. 20 (= V), was made available at such a late stage of the work that it could not be collated in its entirety, but a collation of some crucial passages made it possible to place this manuscript in the stemma codicum and to exclude the possibility that it could contain any original correct readings absent from the rest of the tradition. See below, pp.xxxiv-xxxv, for this manuscript.

8 6 The reasons for choosing these six manuscripts are given below, pp. cx-cxi.

INTRODUCTION XXXV

manuscripts, the dissertation by Patrick Le Bœuf should be consulted.87

A=Tours, Bibi. Mun. 286 This manuscript, which contains only the six books of the De musica, dates from the 9th or perhaps from the late 8th century, and it is thus one of the oldest of all the textual witnesses to the De musica. It was thoroughly described by E.K. Rand in an article in Speculum in 1927 and in his Studies in the script of Tours.88 The manuscript is full of marginal notes all the way through the text. For this edition, however, only those notes that immediately affect the text, such as corrections or additions, have been recorded. Le Bœuf accounts for the marginal notes of A rather at length89 and divides them into seventeen categories, such as 'variantes pures', 'éléments de critique textuelle', 'reprise littérale du texte', 'explication d'un passage par rapprochement avec d'autres auteurs' or 'caractérisation psychologique des personnages du dialogue'. Le Bœuf concludes by stating that 'la grande majorité de ses gloses est purement paraphrasante et n'apporte rien au texte de saint Augustin', and in a note he expresses his doubts on 'l'utilité réelle d'une édition'90 in complete form of the marginal notes, which was proposed by Rand.91

The manuscript was written in the monastery Saint-Martin in Tours.

B=Paris, B.N. lat. 13375 This manuscript contains only the six books of the De musical It is dated by Le Bœuf to the first half of the 9th century, and it was written in Corbie.93

C=Valenciennes, Bibi. Mun. 384-384 Apart from all six books of the De musica, this manuscript contains an extract on music from the Etymologiae by Isidore of Seville and an

8 7 See above, p. xxviii. 8 8 Rand (1927) and Rand (1929), pp. 99-100. 8 9 Le Bœuf (1986), pp. 339-360. 9 0 Le Bœuf (1986), p. 584. 9 1 Rand (1927), p. 162. 9 2 According to Le Bœuf (1986), p. 63, this manuscript is one of those used by

the Maurist editors. 9 3 Le Bœuf (1986), pp. 56f.

extract from the De die natali by Censorinus. The manuscript dates from the 9th century. According to Le Bœuf, Nancy Phillips has convincingly argued that this manuscript was copied in Reims.94 At least since the 12th century, however, it was kept in Saint-Amand-en-Pévèle. Le Bœuf notes that especially in the sixth book of the De musica there are many corrections and variants in the manuscript which cannot be posterior to the 12th century. There are also many marginal notes in this book, which, according to Le Bœuf, are not by any 'scribes de profession, mais plutôt de clercs lettrés qui ont vraiment réfléchi sur le texte.'95

D=Paris, B.N. lat. 7200 Beside the six books of the De musica, this manuscript contains the De institutione musica by Boethius, the ninth book of the De nuptiis Philologiae et Mercurii by Martianus Capella and a treatise De dimensione monocordi. There are some marginal notes to the De musica in the manuscript, but since these only appear to the four first books, they are of no interest here. Apart from Le Bœuf, many scholars have described this manuscript.96 Most catalogues date it to the 10th century, but Le Bœuf mentions that at least one scholar97

dates it to the 9th century. According to Le Bœuf, this manuscript must have been copied in the region of Laon-Soissons and very soon thereafter transferred to Fleury-sur-Loire.98

E=Vercelli, Bibl. Cap. CXXXVIII Apart from the six books of the De musica, this manuscript contains the Isagoge by Porphyry and the Praedicamenta by Aristotle, the pseudo-Augustinian Categoriae decern, the De dialectica by Augustine, the De institutione arithmetica by Boethius, the De rerum natura by Bede, a homily on the Lenten fast and a rule for measuring time. Le Bœuf, who has not actually seen this manuscript, discusses

9 4 Le Bœuf (1986), pp. 65f. 9 5 Le Bœuf (1986), p. 70. 9 6 Le Bœuf (1986), p. 73. E.g. Louis Royer, 'Catalogue des écrits des théori­

ciens de la musique', in Année musicale 3 (1913), p. 212. 9 7 C. Leonardi, 'I codici di Marziano Capella', in Aevum 34 (1960), n. 155, p.

432. 9 8 This is one of the manuscripts used in the Maurist edition from 1836, where

it is assigned the siglum A. Cf. Maurini (1836), col. xl.

at some length its dating, as well as its importance for the textual tradition." He states that both the manuscript catalogue of the library and Oberleitner100 date the manuscript to the 10th century. However, the manuscript has a colophon which makes this dating problematic:

Айг Aug De musica liber Vitus finit Karolo Regi Magno Franco­rum et Langobardorum ас patricio romanorum Bodus contulit sollicite ob quam si quid ambiguum forte postea fuerit tale opus compertum rationis uelperitiae est iudicio emendandum.m

As Le Bœuf rightly observes, the person for whom the manuscript has been copied can only be Charlemagne, which leaves us with two options. Either the scribe has copied the colophon verbatim from a 9th-century manuscript, or the manuscript in fact dates from the 9th century. Le Bœuf remarks that it has already been dated to the 9th century by Georges Lacombe,102 and he gives air to the suspicion that it should be of great interest to the study of the textual tradition 'puisqu'il offre, selon toute vraisemblance, la version "officielle" qu'il était possible de trouver dans la bibliothèque impériale.' The origin of the manuscript is unknown according to Le Bœuf.

F=Angers, Bibi. Mun. 486 This manuscript contains all six books of the De musica as well as the Retractatio on the De musica. It is dated to the 11th century. It is known to have been present in Saint-Aubin in Angers in the 15th

9 9 Le Bœuf (1986), pp. 72f. 100 Oberleitner (1969), p. 125. 101 There are some textual difficulties connected with this colophon that might

deserve to be pointed out. First, the words ob quam seem rather strange. One would have expected a word like rem or causam after quam or a feminine word in the preceding clause. Furthermore, the syntax in the clause following ob quam is rather peculiar. Perhaps it could be translated in the following way: 'if perchance this work will turn out to be ambiguous in some respect, it should be corrected with the help of reason or knowledge', which would mean that quid is an internal accusative and tale opus the subject to both fuerit compertum and est emendan-dum. Perhaps, however, the difficulties are due to the colophon having been copied from another manuscript, whereby a word may have been lost or an abbreviation misunderstood. If so, that could indicate that this manuscript was not written for Charlemagne but that it is merely the copy of such a manuscript.

1 0 2 Lacombe (1955), pp. 1126f., n° 1653. (The transcription of the colophon mentioned above has obruam instead of ob quam, and et instead of est. In both cases the transcription is wrong.)

century, but according to F. Vezin,103 cited by Le Bœuf, there is nothing to prove that it was copied there. According to Le Bœuf, it was probably copied in the west of France, without further precision being possible.104

G=Ivrea, Bibl. Cap. 52 Apart from the six books of the De musica, this manuscript contains what is called 'Martiani Capellae de nuptiis philologiae' in the manuscript catalogue of the library but what is assumed by Le Bœuf to be merely the ninth book (De harmonia) of the De nuptiis Mercurii et philologiae,105 the first book of the De musica arte by Boethius, and a work recorded in the manuscript catalogue as 'simplex vox musice/Quod medicina terit natura implere reposcit'. In spite of its age, the text it presents is of such bad quality, as will be shown below, that it has been judged unreasonable to use it as one of the manuscripts on which my edition should be based. Le Bœuf has seen this manuscript only on a very bad microfilm,106 but he is still able to make the judgment that 'le système vocalique du scribe paraît totalement aberrant', and states that not only influences from the vulgar language are detected, but also phenomena that are more difficult to explain, such as the frequent confusion between a and o.

The interrelations of the manuscripts

Due to the unreliability of the stemma made by Le Bœuf,107 all discussions of relations between manuscripts in this edition are based on collations and investigations made by me.

All manuscripts examined contain individual and/or common errors. Thus, the original is lost. There are some errors common to the entire manuscript tradition: 20,21 <anima> and 48,17 <anima>. Admittedly, these lacunas could, at least in theory, have occurred independently of one another.

103 Vezin (1974), pp. 35f. 104 Le Bœuf (1986), pp. 91-95. On p. 95, Le Bœuf observes that this manuscript

was used for the Maurist edition. 105 Le Bœuf (1986), p. 95. 1 0 6 Le Bœuf (1986), pp. 95-96bis. 107 See above, pp. xxviii-xxix.

INTRODUCTION xxxix

In four cases, traces of an archetypal error appear: 14,26 quin scripsi, qui rj (exc. LYe) BDJZb ante corr. AL edd., quia

a (exc. Za) к FGXYd, quod ZdZe ex quid corr. Zc, quare Za, cum HYe.

28,9 corporis X (exc. P) ZbZe, operis a £ (exc. B) ß DGP et ex operi corr. В et cum uaria lectione corporis N.

66,11 idem F, diem a (exc. Yf) AGHXYaYe e et ut uar. lect. I, eadem rì (exc. Ye) ÇDJZbZc, ea... B, eodem к (exc. Ya), eandem Ze.

68,26 opinationis scripsi, opinatius {ex opinantius corr. C, opinatis R 1) uisa (ex uita corr. AB, uia Y f ) a (exc. Y) Ç (exc. FYe) I, opinari (opinarii N) uia (usa Ze) к ц YeYfZb, opinabilis uita (uis Z f , uisa G) DFGY et cum uar. lect. opinari uia Zf e m, + haec Zd, constitutae] -ta a edd.

For a discussion of what the archetypal readings may have been in each of these cases, see below in the chapter on textual problems.

It is true that in two of these cases at least some manuscripts do display the correct reading. However, this is probably rather due to intelligent conjectures than to a transmission of the original text. Thus, an archetype common to the whole tradition can safely be postulated.

With some exceptions, the manuscripts to the sixth book of the De musica can be divided into four families. Below a survey will be given first of the four families, then of those manuscripts that cannot be classified together with any other manuscript.

In order to follow more easily the presentation of the manuscript families and branches, the reader is referred to the stemma on p. lviii below.

xl D E MUSICA V I

The family a (CEIKSTUWYYfZa)™* The following common errors separate this family from the rest of the tradition:

30,19 concedis] concedes 66,12 idem] diem 80,24 adfectio] quaestio (ratio Y f )

This family consists of two branches, IK and ß.

The branch IK The following common errors separate this branch from the manu­scripts belonging to the branch ß:

8,6 puritatis] ueritatis 18,16 cessatione] successione 54,7-8 audiendo] audientes 56.5 illis от . 72,22 reperiebamus] inueniebamus 80,26 sunt1 о т . 84,2 cernere] uidere 84,15 ad] aduersus 102,23 nobis о т .

There are no errors in I that are not present also in K, whereas К displays several significant errors not present in I, e.g.:

6,17 uilem от . 10.6 tibi от. 26,12 ista от.

108 It should be noted that most of the errors adduced as evidence in this chapter do not occur in the critical apparatus. The principles for including or excluding errors in the apparatus are given below, p. cxii-cxiii. Naturally, it is also to be observed that none of the lists in this chapter is necessarily exhaustive, but merely representative, unless stated otherwise. In some cases, the number of errors reported may seem somewhat higher than necessary to prove or disprove affinity between manuscripts. However, since the critical apparatus is highly selective, and often excludes most of the manuscript tradition, the lists in this chapter may also serve as an illustration of the nature of the errors in the individual manuscripts.

40,4 nominibus] omnibus 110,2 esse от .

Thus, it seems probable that К is an apograph of I.

The branch ß (CESTUWYYfZa) The following common errors separate this branch from the branch IK:

8,1 leuitate + plaudentium 18,16 cessatione] cessione (ante corr. C) 38,19 mouentis1] mouenti 50,12-13 progressum] processum 98,25 ad] in

This branch can be further divided into two branches, у and 8.

The branch y (CE) The following common errors separate this branch from the branch Ô:

14.13 ostendit] tendit E et ante corr. С 30,21 aere] aeri E et ante corr. С 76.14 corripuerunt] corripi potuerunt CE 76,21-22 quod...hominum от. E, in marg. С

С contains at least one significant individual error (54,7-8 audiendo от.), and, thus, does not seem to be the ancestor of E.

The following individual errors in E show that it cannot be the ancestor of C:

8,17 ingenia от. 16,13 offendimur] offendamur 22,2 humaniter] inaniter 68,7 dei] eius 96,6 temporales] corporales 100,21 quibus от . 104,1 quia от.

112,2 semine] nomine E et ante corr. W

The branch 5 (STUWYYfZa) The following common errors separate this branch from the branch y:

38.19 sunt] insunt STUWYYfZa 68,2 uiuerent + homines STUYYfZa et in marg. W 108,7 tunc per] autem contra SUYYfZa et post corr. W, autem T

Apart from the errors common to <5, there are several errors common only to S, Yf, and Za, e.g.:

12,16 mensura] censura 18,9 diutius от . 20.4 anteponuntur] praeponuntur 48.20 in3...maneret от. 50,13 tamquam от. 56,24-25 ipsis...motionibus от. 68,6 uniuersum от.

As there are several common errors in Yf and Za not present in S, but no significant errors in S not shared by Yf and Za, S has been placed above Yf&nà Za in the stemma.

Za shares some errors with ijfonly, e.g.:

10,11 auditor...fit om. YfZa 12,22 neque.. .detraxeris от. YfZa 16.5 reconditos...occultum от. YfZa 46,17-18 percutientes ab inparibus от. YfZa.

Za has some errors of its own, such as:

12,19 etiam...sit от . 30,18 nihil от . 54,8 eadem uestigia от.

There are several significant individual errors also in Yf, e.g.:

22,11 in ea от . 22,11 quam...in om. 22,16 fit...quam2 от. 38,19 spatia от. 60,8 numéros от. 76,24-78,1 nullus2...potest от.

Consequently, Yf and Za probably derive from a common hyparche-type, e, which descends from S.

The following common errors link the manuscripts T, U, and W:

34,4 superiore] superiori 58,24 accipio] accipiam T et cum uaria lectione accipio U,

accipiant cum uaria lectione accipio W 60,22 minore] numero 66,18 prouidentia] prudentia.

T and U share all the significant errors of W but have no common errors. Г has some significant individual errors, e.g.:

16,20 adnuendo] annuntiando 26,10 alias] animas 108,7 per от . 108,7 anima om.

There are a few individual errors in U:

32,6 alio] aliquo 68,2 sonant + aut 84,2 nimio от.

Thus, T and U seem to be direct descendants of W.

There are several significant individual errors present in the manuscript Y, e.g.:

24,8 istis от. 34,20 oritur] nascitur 42,18-19 extendi] intendi 44,11-13 M...uero (127) от . 84,18 a corporibus от . 110,10 salutem suam от .

Thus, I have placed it directly under 8 in the stemma. Although it seems rather safe to place this manuscript in this branch, it should be observed that there are some indications of it being one of the few contaminated ones in the tradition. E.g., in contrast to all other manuscripts in the family a , but in accordance with the families Ç and к, it has replaced both the interlocutors Magister and Discipulus with Augustinus and Licentius.109 It also adds the words quia melius at 22,23, which are otherwise found only in the family Ç, in the obviously contaminated manuscript D, and in P. At 68,26, Y shares the reading opinabilis uita with the contaminated manuscripts D and G. However, Y can, after all, be safely placed in the branch <5, but some aberrations from this branch, which do not necessarily have to be errors, may be expected.

The family Ç (ABFHLOQRYcYe) The following common errors separate this family from the rest of the tradition:

22,23 uicinius + quam melius 28,15-16 conturbationem] perturbationem 104,12 auctoritas + ita 106,18 deum] deo.

The branch i (AF) The following common errors separate this branch from the rest of the family:

28,7 adiungit] iungit F et ante corr. A 96,18 exspectant] expetant F et ante corr. A 114,12 quae + ipsius F et ut uid. A

109 For a thorough discussion of this problem, see below, pp. lxvi-lxix.

A contains rather few errors, but there are some individual errors which demonstrate that it cannot be the ancestor of any other manuscript:

8,14 superuecti co (exc. ABPYJ), subuecti BPYf superlecti A 16,21 ferre] ferendo

On the other hand, it sides with different manuscripts apart from F, and it seems difficult to determine its relation to those manuscripts. Below, some errors are listed that illustrate this difficulty:

12.8 necesse est om. AEFHY, supra lin. ВС 16,14 se] eo BFH et ante corr. A 34,19 praeponens] reponens ADE et ante corr. С 46.9 deperire] perire BFH et ante corr. A 54.8 transeuntibus от. ACDEIKSTUYYcYfZa, in marg. J 60.9 operandis om. ACEGIJKSW 66,17 meritis] mentibus AG К et ante corr. B, ut uaria lectio cum

altera uaria lectione affecu ut uid. I 100,19 interficiens] inficiens AR 110,21 operari] opererari H, от. ABIK, non legitur C, ex superare

corr. J, operis P.

The following individual errors show that F cannot be the ancestor of any other collated manuscript:

14,15-18 quaerimus...memoria от. 24,24 anima] eo 34,6 omnem] unam 50,5 quodam modo от. 84,8 animalibus от. 86,10-12 non...sit1 от. 90,24 rosas] röras om. 114,8-9 quanto.. .salutem om. 116,13 fallaci om.

The branch BH The following common errors separate this branch from the rest of the family:

26,21 aliquando cum difficultate от . 32,11 solida от. 34,5 superior illa] super illam 48,9 spatia о т . 84,1 coloribus] corporibus.

В has no errors that are not also present in H and it is thus most probably the ancestor of Я . Le Bœuf distinguishes between two different handwritings in B.110 The first reaches all the way to p. 112,7 (offerunt) in the present edition of book VI, where the second hand continues. This is also the place in which Я ends. This observation made by Le Bœuf supports the view that Я is descended from B. Most probably В was compared with a manuscript belonging to the branch IK of the family a , from which the missing paragraphs in the end were substituted and some changes made in the rest of the text, e.g. on p. 72,12 in my edition, where the words quam cum frangimur have been added above the line, which are to be found only in the branch IK, or at 80,24, where the words esse superiora are added, which too are to be found only in the branch IK.

Я displays several errors of its own, e.g.:

6,16 intenta] ingenita Я, ex ingenta corr. В 12,14—15 ab eo...uocem audire от . 14,9 possumus о т . 14,11 animi от . 20,25 sapientia] patientia 22,19 non in quantum от . 28,21-22 siue2...inconuenientiam от. 50,1-2 nostri sunt corporis от. 70,18 meus] noster 88,17 de corpore suo] in sensibus.

110 Le Bœuf (1986), pp. 57f.

INTRODUCTION xlvii

This is compatible with the assumption that this manuscript is an apograph of В but not the ancestor of any other manuscript in the tradition.

The branch i\ (LOQRYcYe) The following common errors separate this branch from the rest of the family:

42,15 eorum] horum LOQRYcYeZb 54,4 iudicanti] iudicantium LOQRYcYeZb 104,17 autem om. OQRYcYe, supra lin. L

L has individual errors that prove that it cannot be the ancestor of any other manuscript in the tradition:

28.19 sentit] sit 86.4 a uero от . 102,23 coeperit] receperit

Ye shares several errors with O, e.g.:

24,21 corpore от. 30,1 corporis2 от. 48.10 recipere] reperire 94.20 animas от. 106,4 esse от.

О has several significant errors of its own, e.g.:

12.5 aliter от. 46,17 passibus] passionibus 60,22-25 nisi...festiuius от. 72,8 dici potest от. 82,3 considerandum от.

Ye, on the other hand, also has quite a few individual errors, e.g.:

56.11 esse] ratione

60,22-25 minore... festiuius от. 110,20 in...sunt от.

Thus, I have postulated a hyparchetype, в, for both manuscripts.

There are several individual significant errors in the manuscript Q, e.g.:

8,12 quibus от . 12.12-13 adfectio...sono от . 12.19 uoce...numerosa от. 14,25 non...fieri от. 18.18-19 tertiis... concedunt от. 18.20 plures...ne от. 72.19-20 sed...quo от.

The manuscript R also displays many significant errors of its own, e.g.:

18.1 ceterorum quattuor от . 18,15 oportet от. 20,19 corpus от. 32,17-21 et ideo.. .facillimam uitam от. 98.13-14 quibusdam] pleraque.

Yc is another manuscript of the family rj that displays several individual errors, e.g.:

20,13 animae est] constat in anima esse 28,17 actione] affectione 72.2 poenali mortalitate] poenalitate 74,16-17 uersibus] numeris 86.21 operari от . 98,9 numeris temporum от. 104,5-6 nisi... auertit от .

The family к (MNPYaZ) The following common errors separate this family from the rest of the tradition:

26,17 ualebis] uidebis 26,23 extrinsecus от . 38,19-20 ad...animae от. 42,25 damnando] respuendo 82,2 nihil aliud от.

The branch Я (MPYaZ) The following common errors separate this branch from N:

36,15 ausim resistere от. 48,24 sonare.. .simul от. 76,12-13 stabile] stabilitimi

As for the manuscripts belonging to the branch A, they all have individual errors, and none of them can be shown to be related to any of the other three:

Individual errors in M:

18,19 posterioribus от . 30,5 sed от. 34,1 tunc от.

Individual errors in P:

22,18 uerum...est (47) от . 28,21 conuenientiam...propter от . 30,6-7 si...ualitudinis от. 32,6 uel3.. .nomine от. 36,3 cum.. .etiam от. 54,4-5 memoria...eos (164) от.

Individual errors in Ya:

14,25-26 tamen...audeat от . 16,2 considera] consideremus 16,22 M.. .excellât от. 40,20 temporis от. 54,5 occursoribus eos от. 104,17 canitur от.

Individual errors in Z:

10,7 uideamus от . 22,25-26 immo...at от . 32,12 locum] nigrum 50,12 temporum от. 70,7-8 phantasma... quos от.

The following significant individual errors separate the manuscript N from the manuscripts belonging to the branch A:

12,23 desinit] deest 26,9 utriusque aut от . 26,21 operari от . 86,19 concessum] permissum 102,16 inter] apud.

The family ц (JVXYdZcZdZeZf) The following common errors separate this family from the rest of the tradition:

28,4 cum] quando 68,3 perspicere] aspicere 74,3 quaeso от . 98,10 contra] magis 98,10 aut2 + auerso

As in the case of the family к, each manuscript in the family ß seems to contain the individual significant errors that make it unable to be

the ancestor of any other manuscript in the tradition. However, two branches seem possible to establish, v ( VXZc) and £ (YdZd).

The branch v (VXZc) The following common errors separate this branch from the rest of the family:

58,15 disposita] disputata 80,26 quam.. .sunt от. 94,4 animarum от. 106,19 securissime от. 114,3 partium от.

The manuscript V was made available to me at a rather late stage in my work and, due to lack of time, it could not be collated in its en­tirety.111 However, a collation of the initial folia made it probable that the manuscript belonged to the branch v, which was confirmed by a collation of the places mentioned in the list above, where X and Zc en-together. A further collation of the places where these two manuscripts have individual errors showed that V should be placed closer to X than to Zc, since V and X share the following errors, not present in Zc:

32,2-4 hoc.. .ita est от . 36,26 summa1 от. 56,10 ratione от.

The following errors show that X is without apographs in the manuscript tradition:

80,3—4 manifestum...M от. 110,5 incipit от.

111 Because of this partial collation and the place of V in the stemma, this manuscript has been altogether discarded in the critical apparatus. In those cases where an a, ft or v is mentioned in the apparatus, this should be understood as most probably but not necessarily including V.

Thus, V and X are copies of a common ancestor, the hyparchetype o.112

The following significant individual error shows that Zc cannot be the ancestor to any other manuscript of the branch v:

28,12 onere] honere DR et ante corr. BW et post corr. Zf, honore E et ante corr. C, ostentatione Zb, genere Zc

The branch \ (YdZd) The following common errors separate this branch from the rest of the family:

8,11 infirmis] in sonis Yd, insanis Zd 8,17 erroribus] criminibus Yd et ut uid. Zd 8,22 corporeis] ceteris 16,20 aliud ista meminisse от . 26.4 subdere] subicere 28,8 agitar от. 32.15 corporis от. 36,12 pristinus] praestantius

The following individual errors show that Yd cannot be the ancestor of any other manuscript in the tradition:

8,14 nutriant] nutritare 26.16 etiam от . 28,10 cum от . 32,24 attentione] actione 34.5 solum] suum 42,22 nescio от . 54,1 suis от. 64.6 tacitis от.

1 1 2 This hyparchetype does not figure in the conspectus siglorum, since it is never mentioned in the critical apparatus.

From the following errors it is clear that no manuscript in the tradition can be descended from Zd:

8,18 delectet от . 46,23 animalis] aliis 48.9 ratio] idem 94,19 diligens] diligere 110,5 numerus] hune

As the individual errors listed below show, none of the remaining manuscripts of the family ц can be the ancestor of another.

J: 10.15 esse] est 16.16 tantam] tamquam J, totam X 18,6 nollem] nolim 44,22-23 et...est2 om. JYe, in marg. К 54,8 quasi от .

Ze\ 10,12 numéros] uersus 48.17 passione] percussione 50,4-5 ita...spatiorum1 от. 68.10 operibus от. 98,25 temporis от.

Zf: 8,7 puerilia] uolatilia 12.11 promitur] pronuntiatur 14,10 cogitando] meditando 18,5 inprimi от. 24,10 dicitur] inuenitur 26,8 adiuuare от.

Manuscripts with uncertain affinities Apart from these four manuscript families,113 there are four manuscripts which show some affinity to other manuscripts or families of manuscripts, but which cannot be said to be clearly related to any one them. The manuscripts in question are D, G, Yb, and Zb:

D\ It does not seem possible to link this manuscript with any degree of certainty to any other manuscript. It shows some affinity to both of the families a and Ç

D sides with the family a in, e.g., the following cases:

34,18 aerumnis + in aerumnis CDEISTUWYYfZZa et ante corr. J 50,12-13 progressum] processum DEFHSTUWYYfZa et supra lin.

uerba uel progressum C, processit В 54.8 transeuntibus om. CDEIKSTUWYYcYfZa, om. sed spat. rei.

A, in marg. J.

D sides with the family £ in, e.g., the following cases:

16,1 agat] agatur DOQRYcZb et ut uìd. Ye et ante corr. BL 30,6 insunt] in ea sunt DLOQRYcYeZb (branch X) 50.9 elapsum] lapsum DHOQRYcYe et ante corr. В 82.22 numerosam] numéros DHLOQRYcYdZd 94.23 infima] infirma DHOQRYcYeZa et ante corr. BL

The following individual errors show that it cannot be the ancestor of any other manuscript:

12.14 audire1 от. 16,5 reconditos] recordatos 16.15 nostrum от . 42,18-44,3 dicere...iudicare(123) от. 50,18-19 et omnino.. .uersaremus от. 56,27 corpus1 от.

113 The families are the following: <x=CEIKSTUWYYJZa, Ç=ABFHLOQRYcYe, K=MNPYaZ, and ft=JVXYdZcZdZeZf.

60,11-12 seque... distinguere от. 64,14-15 carnalem... sibi от. 66,2 quae...illa от. 70,14 etiam] omnia 74.13 aliquos numéros от. 74,21-23 cogit...artificis от. 92,16 conmutabilis...tempore от. 94,10 proximi от. 100,20-21 in.. .praepedire от .

G: The manuscript does show some affinity to some other manuscripts, but these common errors do not seem to allow us to connect it to any particular manuscript or family of manuscripts in any decisive way. Le Bœuf raises the suspicion that this manuscript together with the manuscript E, which he has not seen, might form an Italian branch 'antérieure à la "récupération" du traité par les Carolingiens.'114

However, as the collation of both manuscripts has shown, no such branch can be said to exist. The two manuscripts do not seem to be closely related at all. The following errors are the only significant ones that G and E share which are not also present in so many other manuscripts that they are of no use for proving a specific branch at this level of a hypothetical stemma:

44,12 tardus] tardius EGH, tradus T 72.14 quo] quod EG et ante corr. ut uid. С 72,14 defectus] effectus CEGYc, deffectus Q

Since this is the only older manuscript that is discarded in the edition, some of its individual errors are listed below, so as to give an idea of the inferior quality of its text, as well as of the ways in which it sides with different manuscripts:

6,13 electione] dilectione 8,16 amore] amare 14,19 agimus от. 14,25 ambigam] dubitem

114 Le Bœuf (1986), pp. 278f.

18,8 ante ne uerbum uide add. 32.13 mouetur о т . 34,19 conuertenti] conuertendi 36,4 adest] eadem 38,30 rebus] regibus 40.14 temporum] temporibus 54.4 iudicanti] iudicantibus GPXYdZcZdZeZf (et alii alia) 66,17 meritis] mentibus AGK et ante corr. B, ut uaria lectio cum

altera uaria lectione affecu ut uid. I 86.5 deum от. CEGIKSWYfZa, del. A, post imitari transp.

DMNPUYYaZ et supra lin. T, + supra lin. sc. deum С 86,5 imitari] dominari GW 98,3 lege] longe 98,10 contra] magis GJXYdZcZdZeZf et in marg. В 108,10 recte от. 110,17 sanitate om. GMYa, cum uaria lectione suauitate Yc 112,13 inpletur] inplicatur 116,15 sancti] isti

Yb\ No attempt has been made to compare this abridged version of the text with the other manuscripts,115 since it so completely aberrs from the transmitted text of the rest of the tradition. The dialogue form is suppressed, and in many places new words are introduced to make the syntax work between two excerpts.

Zb: This manuscript dates from the 14th century. It shares errors with both of the families £ and ц, so it seems impossible to place it in the stemma.

115 Le Bœuf (1986), p. 184, describes this manuscript in a handwritten note after the descriptions of all other manuscripts. Apart from this abridged version of the De musica, it contains other extracts of works by Augustine, as well as the full text of his De trinitate. Le Bœuf further states that its version of the De musica is the same as in the manuscript Erlangen Universitätsbibl. Ms. 170. See above, p. xxxii. Since I have not collated the Erlangen manuscript, I have not been able to confirm or refute his statement.

Zb sides with £:

82,8 uidebis] uidebimus BHOQRYcYeZb, uidemus L 82,16 eius om. BHLOQRYcZb 104,12 auctoritas + ita RHBFYeYcQOLZb

Zb sides with ц:

56,9 latentiores] latentiorem sed JQXYdZbZcZdZe 60,23 partem om. JXYdZaZbZcZdZe 100,15 sentiemus + et gaudebimus JXYdZbZcZdZeZf

There are also several individual errors proving that it cannot be the ancestor of any other manuscript, e.g.:

8,17 saecularibus от . 24,21-22 et.. .deterior от. 26,19 facere] ferre 28,16 labenti] languenti 48,12 temporis от. 78,1 facere] ferre.

Iviii D E MUSICA V I

Stemma codicum116

700

800

900

1000

1100

1200

Q R Ya Yd

1300 L О Ye Yc M

/ \ Yf Za

Zc Zd Ze Zf

1400

1 1 6 It should be noted that the position of the hyparchetypes in the stemma codicum is merely practical and that nothing can be presumed about their possible dating.

Provenance of the manuscripts

As would seem natural in view of the Carolingian renaissance, all of the six older manuscripts (A-F) of which it is possible to determine the origin were written in northern or north-nestern France. A recapitulation of their origins shows the following:

A was written in Saint-Martin de Tours. В was copied in Corbie. According to Le Bœuf, Nancy Phillips has convincingly argued

that the provenance of the manuscript С is Reims. Le Bœuf argues that the manuscript D must have been copied in

the region of Laon-Soissons and that it was very soon thereafter transferred to Fleury-sur-Loire.

For E the origin remains unknown. Le Bœuf argues that the manuscript F probably was copied in the

west of France, without further precision being possible.

The relations of previous editions to the manuscript tradition

The prints collated for this edition are those published by Bertochus (1491) = b, Amerbach (1506) = a,117 Erasmus (1529) = e, Louanienses (1577) = 1, Maurini (1836) = m, and Patrologia Latina (1845) = p.118

It can be clearly shown that the prints a, b, and e are based on one or more manuscripts closely related to the late and contaminated manuscript Zb, which could not be placed in the stemma codicum above. This is evidenced by, e.g., the following errors common to these prints and Zb:

12,24 infert] inferit ut uid. Zb, inserit ab e 30,7 cesserunt] cohaeserint YdZbZcZf a b e 34,13 dominae от. GOZb a be 56,9 ferre + possumus Zb ab e

117 The editions by Bertochus and Amerbach are never reported in the critical apparatus, but sigla have been assigned to them for the sake of brevity in the discussions in this chapter.

118 The first Maurist edition from 1679 was not collated partly because it does not contain anything not also found in the edition from 1836 (as is pointed out by the editors of the latter edition), partly because it is the text from 1836 that has become the vulgate for almost two centuries.

be D E MUSICA V I

Furthermore, it can be shown that / shares several of the errors common to a, b, e, and Zb, but that it is also related in some way to the branch IK:

20.12 sentiendo + audimus et Zb a bel 22,20 est + inferius et JXYdZbZcZdZeZf a bel 42,17 ceteros] de ceteris Zb ab el 44,3 illos et illos] illos congruos et illos incongruos IK I (and m) 64,5 canendi] tacendi Zb ab el.

From some of the variant readings in /, it is also obvious that the editors had access to e or at least one better manuscript, perhaps from the branch IK, that was not primarily related to Zb:

50,3 eorum ut uar. lect. I, om. Q QZb e effusione + lucis Zb el 64,6-7 tacitis nutibus] taciturnitatis Zb e et cum uaria lectione

tacitis nutibus I.

This also seems to be the case with e, where some variant readings suggest that at least some manuscript of a quality superior to that of Zb was at hand:

66.13 orbibus] ordinibus Zb et cum uaria lectione orbibus e I 104,16 expugnaretur] expurgaretur YcZb et ante corr. J et ut uaria

lectio e

Although it probably would be feasible to show further common errors both between the editions and individual manuscripts and between the editions themselves, this has been judged unnecessary for the purpose of the present edition.

Textual problems119

6,2-8,20 Satis... locus: This passage is one of the most controversial in the entire dialogue, not so much because of its content as because of its raison d'être on the whole. In fact, there are a number of problems connected with it.

One of the problems that present themselves, as Pizzani has pointed out,120 is whether this passage is a part of the dialogue proper or rather a preface to it: It has already been argued121 that this preface was not present in the original version of the book, but the question still remains whether Augustine, when he wrote the prologue, intended it to form an integral part of the dialogue or merely to serve as an introduction to it. Pizzani draws our attention to the fact that there is an M (i.e. Magister) at the beginning of the passage in the editions available to him, which would imply that the dialogue starts with the prefatory remarks. However, my recension of the manuscripts clearly shows that the evidence for such a siglum in this place is very scarce. Among the manuscripts on which the present edition is based, only A gives any siglum at the beginning, and the interlocutor is Augustinus, not Magister, here as well as in the rest of the dialogue.122 Since it will be argued below123 that the interlocutors were designated Magister and Discipulus in the original, the manuscript A does not seem to represent the original reading in

119 In some instances, the word or words that are commented upon may seem unworthy of comment, since the choice of reading in fact does not affect the meaning of the text, e.g., 26,11 investigando or inuestigandum. However, it has been thought useful to comment on such things as well, in order to notify the reader that the grammatical discrepancy between, e.g., inuestiganda and id (26,10), in the instance mentioned above, has been observed and accounted for by the editor.

120 Pizzani (1990), p. 66: 'E se è vero che la sigla M., che la [i.e. the praefaiió\ precede nelle nostre edizioni, tende a presentarcela come un occasionale excursus del magister che conduce il dialogo, è anche vero ch'essa risulta esplicitamente rivolta ai lettori e non al discipulus, sì che il suo carattere di hors-d'oeuvre ne risulta chiaramente confermato.'

121 See above, p. xxv. 122 The siglum used by A is AG, i.e., Augustinus. 1 2 3 Pp. lxvi-lxix.

bui D E MUSICA V I

this case.124 Thus, the problem would appear to be solved. There should be no siglum here, and the dialogue proper should start at a later point.

Unfortunately, however, the recension of the manuscripts also shows that when the actual dialogue begins, i.e., with the words Quam ob rem, obviously spoken by the Magister, no interlocutor is indicated.125 And so we are left with a passage, or at least a line, without being told who is speaking. At this stage, however, a com­parison with the five preceding books may prove useful. They all begin with a line spoken by the Magister, and the first four books all end with a line spoken by the Discipulus. Thus, a siglum is necessary at the very beginning of the first book to designate the interlocutor for the first time, and before the first words of books II-V to indicate the new speaker, i.e., the Magister. However, the last line of the fifth book does not belong to the Discipulus, but to the Magister. Thus, one might consider it superfluous to begin book VI with the siglum M. The omission would not only be in accordance with the fictive dialogue situation, where a statement by the Magister may naturally continue uninterrupted between two books, but it would also correspond to the evidence of the manuscripts. That the individual books are closely connected to each other is clearly shown by words like igitur and ergo in the first line of books II and IV respectively,126

1 2 4 Naturally, it is absurd to do what the Maurist editors have done in the edition from 1836, to add the siglum M before both Satis diu (6,2) and Quam ob rem (8,2). This may, however, be due to the fact that the first Maurist edition from 1679 does not display any siglum before the first line of any of the six books. The first five lack a prologue and begin with a statement by the Magister, but the first siglum in all of these is a D, which occurs when the Discipulus enters the discussion. In book VI, however, the first siglum is an M placed after the preface, before the words Quam ob rem. The editors of the 1836 edition, who added the siglum M at the beginning of each book, did so without removing the now superfluous siglum M before Quam ob rem. This explains the occurrence of the siglum M before both the preface and Quam ob rem. What is relevant to our present discussion is that the editors in 1679 did not make D the first siglum in this book, as in the previous five books, but M, and that they placed this siglum before Quam ob rem, thus indicating that the preface was not part of the dialogue proper.

125 Perhaps it is possible to discern an M before Quam in the manuscript B, but this is uncertain from my microfilm.

126 Cf. mus. II.1.1 M. Attende igitur diligenter, et nunc demum accipe quasi alterum nostrae disputationis exordium(...), and mus. IV.I.l M. Redeamus ergo

and probably, as will be argued below, by the words quam ob rem, in what was originally the first line in book VI. Thus, since the dis­cussion in the sixth book is so clearly anticipated at the end of the fifth book, probably there should be no siglum until the first line of the Discipulus, i.e. before the line In his omnibus puto (10,1). This is, at least, the conclusion drawn from the recension of the manuscripts and, perhaps, also from the structure of the work, and it is the choice I have made in my edition. However, I must admit that I find it some­what difficult to leave the first line without designation of inter­locutor, and I am far from certain that my choice, which has primarily been guided by the evidence of the manuscripts, is the best one.

At this point, though, another problem arises. As has been mentioned above,127 Augustine sent only the sixth book to Memo-rius, and he also states in his Retractationesm that this book became more known and read than the preceding five. Thus, it is possible that he added the siglum M at the beginning of the sixth book, when this book had been, as it were, separated from the first five. However, all older manuscripts contain all six books, and therefore it does not seem likely that the book sent to Memorius or any other copy contemporary with Augustine containing only the sixth book, has left any traces in the manuscript tradition.

There is, to be sure, the possibility that the whole preface was meant by Augustine to be an integral part of the dialogue proper, as, e.g., in the Maurist edition. (Formally, of course, it may function as part of the dialogue, since there is nothing in the text directly addressing a reader, but, on the other hand, there is not much in the text that speaks for its being part of the dialogue.) If this were the case, a siglum at this place would be completely out of order and therefore deleted.129

ad metri considerationem, propter cuius progressum ac longitudinem de uersu tecum aliquidagere coactus sum (...).

1 2 7 P. xiv. 128 See appendix 2 below, p. 124. 1 2 9 The reference in the preface to what has been discussed in the previous

'books' (see, e.g., per quinque libros, 6,2) could perhaps be used as an argument for this passage not being part of the dialogue proper. However, this kind of expression occurs in other Augustinian dialogues as well, e.g., in the second book of the De libero arbitrio, 1.1, ed. Green, CCSL 29, p. 236: E(uodius): Quantum in superiori libro intellegere mihi uisus sum..., where the line is clearly a part of the dialogue.

Ixiv D E MUSICA V I

6,21-8,1 Nam turba cetera de scholis linguarum tumultuantium et adplaudentium strepitu uulgari leuitate laetantium: Here, the construction must be turba cetera de scholis...et...(de) strepitu... laetantium, and uulgari leuitate is to be taken with laetantium. The reading of the Maurist edition, adplaudentium strepitum, will also be discussed and rejected below.130 First, laetor is not construed with ad in the sense of rejoicing in something; secondly, it is very easy to see how the error occurred: the word adplaudentium was read as consisting of two words, ad and plaudentium, so a word governed by ad was needed, and strepitu was changed into strepitum.

8,6 sacramentis christianae puritatis: Not 'sacraments' as defined in twelfth-century theology, but rather 'visible signs of an invisible reality'.131 As reported already in the Maurist edition, there is a variant reading christianae ueritatis. Apart from being present only in /(and, as is to be expected, in its apograph K) among the manuscripts collated by me, it is also an obvious lectio facilior and should be rejected on this ground as well. Strangely enough, Keller (1993), pp. 128f, prefers this reading and motivates his choice by stating that 'Der Grund für die Bevorzugung des ver/tas-Begriffes für diese Arbeit liegt zum einen in dessen größerer Bedeutungsbreite und zum anderen an der größeren intellektuell-spekulativen Offenheit, der sich Augustinus entgegen jeden autoritativen und moralisierenden Vor­gehens in mus. besonders verplichtet weiß. Puritas bezeugt sich vor­wiegend auf die moralische Ebene, Veritas impliziert dagegen im Sinne Augustins neben dem intellektuellen Anspruch auch diese moralische Bedeutung von puritasThis seems to be a peculiar kind of textual criticism, where a particular interpretation is preferred to what Augustine most likely wrote, of which no mention is made by Keller. On the other hand, Keller unfortunately translates sacramentis

1 3 0 P. cxiv, n.267. 131 Cf. cat. rud. XXVI.50, ed. Bauer, CCSL 46, p. 173: De sacramento sane

quod accipit, cum ei bene commendatum fuerit, signacula quidem rerum diui-narum esse uisibilia, sed res ipsas inuisibiles in eis honorari, and, in a context where there can be no question of Christian 'sacraments', qu. III.84, ed. Fraipont, CCSL 33, pp. 227f.: Quomodo ergo et Moyses sanctificat et dominus? Non enim Moyses pro domino, sed Moyses uisibilibus sacramentis per ministerium suum, dominus autem inuisibili gratia per spiritum sanctum, ubi est totus fructus etiam uisibilium sacramentorum.

simply by 'Sakramenten', without further comment on what these 'sacraments of Christian truth' are. On page 154, however, the trans­lation is the partly correct 'Sakramenten christlicher Lauterkeit', but with the incorrect 'Wahrheit' added within brackets. On page 306, the reading puritatis is once again abandoned, and the translation is 'Zeichen der christlichen Wahrheit' without further explanations.

8,21 Quam ob rem: These words may seem rather strange in their context. It is difficult to see what in the preceding sentences calls for an answer to be given by the Discipulus so that the interlocutors may proceed from things corporeal to things incorporeal. A solution to this problem has already been suggested in the context of a discussion on Augustine's revision of this book.132 As has been pointed out by several scholars,133 we must bear in mind that these words most probably are to be taken not with the last words of the preface to this book but with the last words of the fifth book, which were: 'Sed iam, si nihil habes, quod contradicas, finis sit huius disputationis, ut deinceps quod ad hanc partem musicae attinet, quae in numeris temporum est, ab his uestigiis eius sensibilibus ad ipsa cubilia, ubi ab omni corpore aliena est, quanta ualemus sagacitate ueniamus.''

8,21 tu, cum quo mihi nunc ratio est, familiaris meus: Through the first five books, nothing has been said concerning the identity or status of the Discipulus, but here, in the last book, he is called familiaris meus. However, if we assume that these words are also part of the revision or emendatio made by Augustine, their sudden appearance in the last book does make sense. It is here that the actual dialogue of the sixth book begins, and, after the rather extensive preface, of which the content is, as it were, not completely in line with the surrounding argument, i.e. with the end of the fifth and the beginning (after the preface) of the sixth book, some kind of reminder that this is a dialogue might be called for. This would be particularly urgent when the sixth book was separated from the others, although nothing indicates that Augustine himself would have edited a revised

1 3 2 Pp. xxvi-xxvii. 1 3 3 E.g., Pizzani (1990b), p. 64, n. 3.

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version of the sixth book alone, e.g., when he sent a copy of it to Memorius.134

10,1 D(iscipulus): We are only now introduced to the second speaker. It is true that if we have read the five preceding books, we will already know who the speakers are. However, it should be kept in mind that Augustine himself thought it fit to send only the sixth book to his friend Memorius, whereby he sanctioned, as it were, the reading of the last book without the preceding five. Since this edition has left no discernible traces in the manuscript tradition, it is impossible to tell what new features it might have had. But it seems likely that Augustine wished to introduce his interlocutor in some way, especially if he assumed that the sixth book might be read in isolation from the previous five books.135 Now, the Maurist edition presents the interlocutors as Magister and Discipulus, but in a note we receive the information that this is not the only possibility.136 In fact, as will be shown below, rather few of the manuscripts actually designate them in this way. Here it should be remembered that the names of interlocutors are in general likely to be changed by scribes. Two examples of this are the De quantitate animae and the De libero arbitrio, where the name of one of the interlocutors, Euodius (the other being Augustinus), was lost in the manuscript tradition and replaced with Adeodatus or Discipulus or even with Augustinus, the other interlocutor in the last case being Ratio. In the case of these two dialogues, it was possible for the Maurists to restore the true interlocutors from a letter, ep. 162, by Augustine to Euodius.137

Thus, it is quite possible that already the archetype of the De musica was corrupt in this respect. Since there is no external evidence as to the interlocutors in this case, we have only the internal evidence to

134 See above, p. xiv. 135 See above p. xxvi. 1 3 6 The note in Maurini (1836), col. xl, reads: 'In capite Operis, apud

Albigensem ms. habetur: Incipit dialogorum Augustini et Licentii de Musica liber primus. Titulum persimilem praeferunt Regius codex et Victorini duo. In mss. autem Corb. Arnulf, et aliis plerisque, interlocutores Augustinus et Licentius ex nomine designantur per totum opus, ubicumque in editis notae affixae sunt Magistri ac Discipuli.'

137 For a more thorough account, see the introduction to Hörmann's edition of the De quantitate animae, p. XI, and the introduction to Green's edition of the De libero arbitrio , p. 211.

examine. Le Bœuf divides 54 manuscripts into groups according to the sigla designating the interlocutors.138 Out of these 54 manus­cripts, 31 have been collated by me. In addition to those 31,1 have collated 7 manuscripts. With one exception,139 all the different ways of presenting the interlocutors listed by Le Bœuf are also represented in at least some of the manuscripts collated by me. Thus, the 23 manuscripts mentioned by Le Bœuf but not collated by me will not be discussed further.

The manuscripts collated for the present edition offer the follow­ing constellations of interlocutors: M/A - C, G. M/D - E, I, J, K, T, U, V, W, X; Zem, Zf. Aug/Lic - A, D, F, H, N, Y, Yc. Aug/Liq - B, L, O, Q, R, Ye. AIL - A/141, Ya, Zc, Zb. A/D - Yd, Zd. M/L -S,Yf, Za.

From these constellations the following can be gathered regarding the families and branches of the stemma (see above, p. lviii). In the hyparchetypes a and pi, most probably the reading was M/D, the only exceptions in the family a being Y, which has adopted Aug/Lic, and the branch S, which has introduced L instead of D. As for the pi family, the only exceptions are Zc, which has A/L, and the branch £ which has the unique mixed system A/D. In £ and к, all manuscripts agree on the speakers being Augustine and Licentius, although there is some discrepancy in spelling, as all manuscripts except A, F, H, and Yc have the spelling Liquentius.142 Finally, the manuscripts not

138 Le Bœuf (1986), p. 189. 1 3 9 Le Bœufs Fl=Paris, Mazarine 3472 (510), containing only books I-V,

which uses the sigla A and Lich. 140 In the manuscripts X and Ze the Magister is sometimes replaced by Augusti­

nus. 141 M has, in fact, Li and not L. P does not present any sigla at all, and the

abridged version in Yb has suppressed the dialogue form and, as a consequence, also the sigla.

142 For a plausible explanation of this erroneous spelling, see Le Bœuf (1986), p. 190, where he argues that it might be due to the presence of an Irish scribe in a continental scriptorium. The Irish at this time still pronounced the letter с as [k] in all positions, while it was already pronounced as [ts] in certain positions by the 'Romans'. On the other hand, the combination qu was pronounced [k] by the

Ixviii D E MUSICA V I

placed in the stemma, D, G, and Zb, side with the different families in the following way. G agrees with the majority of the family a and fi in giving M/A.143 D has Aug/Lic, which is also in accordance with the tendencies presented above,144 where it is shown to agree with the family Ç in several places. In the case of Zb, too, we have a confirma­tion of the statements in the previous chapter, as it shares the sigla A/L with the family £, in the same way that it shares many other readings with this family.

However, not much seems to be gained by this survey of the manuscripts, since both systems, i.e., M/D and A/L, are represented in two major families each: M/D in a and ц, A/L in £ and к. The mixed system M/L is present only in the branch S, and AJD only in the branch thus, they are of no interest to us. Therefore, the problem has to be resolved in some other way. One clue to the solution may be the fact mentioned by Le Bœuf,145 that Licentius is present in the incipit of the work in all but one146 of the manuscripts collated by him which in the dialogue present the interlocutors as Magister and Discipulus,147 Apparently, the dialogue was thought of as being conducted by Augustine, the author of the work and the protagonist of several of his other dialogues, and some actual person, who would be close to Augustine. The Discipulus was identified with a certain Licentius, whose name was probably given only in the incipit at first but then inserted by some scribes in the dialogue itself.

'Romans'. Thus, an Irish scribe who called the interlocutor in question [Likentius] would inevitably cause a Roman scribe to spell this Liquentius.

143 This is in accordance with its tendencies, as shown in the previous chapter, where it sides with ß in at least some cases, e.g. in 54,4: iudicanti] iudicantibus GXYdZcZdZeZf (iudicantibus is present also in P, which belongs to the family A), and at 98,10 contra] magis GJXYdZcZdZeZf (also in the margin of B). It is true that G has Greek sigla, but this fact is of no importance here.

1 4 4 P. liv. 145 Le Bœuf (1986), pp. 267f. Since I have not had access to the incipit of the

first book of most manuscripts, I rely completely on Le Bœuf in this case. 1 4 6 Paris, BN lat. 6184, dated by Le Bœuf (1986), p. 84, to the 10th or 11th

century, which contains only a fragment of the first book of the De musica. In an article, also unpublished, Le Bœuf mentions that also the manuscript G (= Ivrea, Bibi. Cap. 52) lacks reference to Licentius.

147 Out of the manuscripts collated by me which display one of the interlocutors as Discipulus, only О and V have not been collated by Le Bœuf. In the case of O, the incipit of the first book reads: Incipit liber de musica beati Augustini episcopi habitus cum Licentio, and in the case of F, there is no incipit.

One plausible reason for the identification of Licentius as one of the interlocutors is given already in the first Maurist edition,148 where a letter from Licentius to his old master, by this time a priest in Hippo, is quoted: 'Eum [sc. Augustinum] porro dialogos hosce [sc. De musica] cum Licentio habuisse ferunt MSS. plerique etiam vetustio-res; quod nescimus an intelligi possit ex illis Licentij ad Augustinum versibus in epist. 39.

Praesentem ipsa mihi te reddent, si mihi morem Gesseris, et libros quibus in te lenta recumbit Musica tradideris, nam ferveo totus in illos.'149

This may very well be the reason for someone having connected Licentius with the De musica by identifying him as the Discipulus.

However, due to the lack of individual features of the Discipulus in the dialogue, it is unlikely that Augustine intended him to be identified with an actual person, and it is probable that he, in contrast with his habit in the other dialogues, designated the interlocutors Magister and Discipulus in the De musica.150 Therefore, this is the way of designating them that has been chosen for the present edition (in the abbreviated forms M and D).151

148 Maurini (1679), coll. 439-440. 149 Ep. XXXIX. 1 5 0 Pizzani (1990a), pp. 20f., rightly observes that, in contrast with the De

ordine, where the interlocutors are historical persons presented with 'grande freschezza nella loro contingente umanità', the Magister and the Discipulus here 'quasi si esauriscono nel loro ruolo moderatamente dialettico come a voler vivacizzare con la forma dialogica quella che, nella sostanza, è un'expositio continua. Non attribuirei questo mutamento ad una evoluzione tout court della forma dialogica quanto piuttosto al carattere più "austeramente" dottrinale della progettata enciclopedia rispetto ai più agili e quasi occasionali Dialoghi di Cassiciaco.'

151 The problem is discussed by Edelstein (1929), p. 68, п. 1, who claims that the designation Licentius must be false, on the grounds that the Discipulus of the De musica is depicted in a way completely different from the way in which Licentius portrayed in other dialogues by Augustine, e.g. the De beata uita and the Contra academicos, where he is 'ein literarisch gebildeter und der Poesie leidenschaftlich ergebener Jüngling', whereas the Discipulus in the De musica admits that even the fundamental rules of poetry are unknown to him. This, on the other hand, does not agree with the fact that the Discipulus, as Edelstein points out, is immediately able to define the words bonus and modus metrically. 'Man muß,' Edelstein concludes, 'deshalb annehmen, daß das Gespräch in "De musica" fingiert ist.'

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10,3-4 Quid...procedutiti Most manuscripts, or rather, most scribes, seem to have felt the lack of a verb in the nisi-clause and have thus added an est or a sit in different places, either after forte or after uis. In cases such as this, it is quite likely that the archetype (and, in this case, also the original) did not have any of the variants found in the manuscripts. In this instance, the verb in the main clause, i.e. restet, naturally governs also the иш-clause. (A similar phenomenon occurs at 14,1, where fatendum is followed by est in a part of the tradition.)

10,20-23 Nam ...quaeritur: The Maurists add tangitur toties after quotienslibet, as do some manuscripts.152 But what is important here is not that the rhythm is perceived whenever a sentient spot is being touched, which is a matter of course, but whether the rhythm, not the ability to perceive it, is present when the body is not being touched. Thus, the cum is co-ordinated with quotienslibet and should be translated 'while' or 'during the time', and not merely with 'when'.

12,2 M(agister): Together with most of the family a, the Maurist edition omits this change of speaker, and inserts an M after patent at line 6. However, apart from the fact that most of the manuscripts in fact do have a change of interlocutor here, the text in itself would strongly suggest such a change. That the Discipulus would draw a conclusion of his own by using a word like ergo is unlikely, and that he would define something in the authoritative way we find here, Idipsum ergo quidquid est...ipsius sensus numerum uoco, is out of line with his purely passive and receptive role in the dialogue. Thus, the line must belong to the Magister.

12,8 necesse est: These words are omitted in most older manu­scripts,153 but they have been judged necessary here governing teneat. Otherwise, the subjunctive teneat would be hortative. The con­

152 In fact, the manuscript situation is slightly more complex. Only the manu­scripts В and Zf add precisely these words after quotienslibet. But there are several other additions as well, e.g., the addition in some (v JZe) of tangitur only and in others (к L e) of toties sentitur after sentitur in line 21. For other suggestions by different scribes on how to 'remedy' this place, the critical apparatus should be consulted.

153 They are omitted in the manuscripts AEFHY, while ВС do have the words, but above the line.

struction necesse est with a verb in the subjunctive is very common and occurs six times in addition to this instance in this book alone.154

The omission in the older manuscripts thus probably reflects an archetypal error.

12,17-18 Altera est ergo in iambo, altera in tribracho, productior in productiore, conreptior in conreptiore, nulla in silentio: After produc­tion almost all manuscripts add the word iambo, which is also the reading of the Maurist edition. It is true that something must be understood, but this is rather the word sono.

14,7 nisu: Although the Maurist editors chose to put the manuscript reading usu in their text, they were aware of the variant nisu.i5S

However, apart from being marginal in the manuscript tradition,136

the reading usu is also an obvious lectio facilior and has been dis­carded in favour of nisu. That nisu is to be regarded as a lectio difficilior is confirmed by the fact that one branch of the manuscript tradition (A) has replaced it with the word sono.

14,26 Quin\ Instead of the two readings found in most of the manu­scripts, qui and quia, probably resulting from an archetypal qui, the conjecture quin has been proposed. This has been done since neither qui nor quia gives the meaning required. In the case of qui, one would have expected the word cursus, or something similar, to have been mentioned before, which it has not; in the case of quia, one would have wanted something in the preceding or ensuing main clause requiring an explanation. Instead, we are first told that, although both our pulse and our breathing are connected with our body, no one can deny that these rhythmical movements also depend on the soul. And this is the case even with running, which definitely is a bodily activity: without the soul's activity it cannot exist at all.

20,2 plane] piene: Not seldom, manuscripts show confusion in the choice between plane and piene as well as between pianissime and

1 5 4 At 12,19; 26,6; 58,7; 80,5; 112,1; 112,11. 1 5 5 Maurini (1836), col. xlvi: 'Ms. A: nisu; quae fortasse est verior lectio.' 156 The reading usu occurs in the branches v and ç, in two manuscripts of the

branch i], and in the contaminated manuscript Zb.

lxxii D E MUSICA V I

pienissime.157 Here, it seems that piene would be redundant with totum.

20,21 <anima>: The word anima has been added, since it seems impossible to understand the sentence otherwise. The subject to posset (line 20) is corpus, which obviously cannot be the subject of the verb animabat. It is also easy to see how the word anima may have fallen out before animabat due to homoearchon.

20,24 пес plaga et morbus: Nec is here equivalent to ne...quidem, which is a not uncommon feature in post-classical Latin.158 As could be expected, some younger manuscripts159 of inferior quality have not understood this meaning and have therefore changed et into nec.

22,23 uicinius: After this word, many manuscripts160 as well as the Maurist editors add the words quam melius, while some add quia melius. However, it seems rather clear that both additions are glosses and should be excluded from the text in accordance with the older editions.161 The word uicinius, 'nearer at hand', describes an example that is closer to the listener's (or reader's) everyday experience than the previous example.

26,9 propter utriusque aut alterius nostrum infirmitatem: Most manuscripts have nostram, which, however, seems to be an attraction to the following word, infirmitatem, and which hardly would have generated the grammatically correct nostrum, had it been the original reading.

26,11 inuestiganda: This reading seems to be the lectio difficilior, since it does not agree with the preceding hoc or id. Moreover, it is difficult to see why inuestigandum would have generated inuestigan-

157 E.g. in the present edition at 34,3. 158 Cf. LHS, pp. 448-450. 1 5 9 These manuscripts are all members of the family к as well as YcYdZeZf,

which all (except Yc) belong to the family ц. 1 6 0 The family Ç, with the exception of A, adds quam melius, while the

manuscripts DP Y add quia melius. 161 The Maurist editors (Maurini 1836), col. xlvi, comment: 'Editi: ut puto

vicinius. Neque enim negabis; omisso quam melius, quod ex mss. restituimus.'

da. The reading inuestigandum is found only in manuscripts belong­ing to the branches <5 and A.

26,18 ab anima ammari hoc non puto corpus : The word-order of the Maurist edition and several manuscripts,162 ab anima hoc corpus animari non puto, has been discarded in favour of a lectio difficilior found in the rest of the manuscript tradition with some exceptions. The difficulty of the preferred reading lies in its more complex word-order. It seems improbable that the simplified word-order would have generated the more complex one.

28,9 corporis detrimento: Almost all manuscripts share the reading operis detrimento, which most probably was the reading of the arche­type. Only some of them, which belong to the two younger fami­lies,163 have the correct reading. The presence of this reading in these manuscripts is most probably due to conjecture, which, perhaps, one would have expected in more manuscripts, since it seems rather obvious. Augustine here gives a definition of hunger and thirst, which clearly occur 'when that is lacking, with which the soul would restore the damage of the body.'

34,6 tuta: the reading tuta has been preferred to the reading tota, which is the choice of the Maurist edition,164 as well as of some, mostly younger, manuscripts of inferior quality.165 It is easy to see how tota has arisen under the influence of the preceding отпет et totam animam, as well as from the reasonability of the statement that

162 The simplified word-order is found in the families Ç (with the exception of Yc) and Ц as well as in the manuscripts G and Zb. Thus, the word-order chosen for the present edition is found in the families a (with the exception of the manuscripts I (with its apograph K) and P which leaves out the word hoc) .

1 6 3 These manuscripts are MYaZ and N (as a variant reading) belonging to the family к, Ze belonging to the family ц, and Zb which remains outside the established manuscript families.

1 6 4 Louanienses (1577), on the other hand, read tuta, and perhaps it should be mentioned that this is not the only instance where the present edition adopts a reading found in that edition but not in the Maurini (1836). Other such instances are, e.g., effectos at 46,8, where the Maurists read affectos, and, at 50,19, ex obli­quo oculos, where the Maurists have ob oculos.

165 The reading tota is found in the branches Я and £, in the manuscripts HWZb, in В Ye before correction, i n £ after correction, and in Z/" as a variant reading.

the soul cannot exist in its entirety without its master.166 (It is not quite as easy to see how the reading tota would have generated tuta.) However, what is at stake here is not whether the soul can exist or not, but in what state it exists and in what relation to its master. We should also note the word ergo, which ought to make us expect something earlier in the text which would lead to this conclusion. Here it could very well be the word regi. Cf. De quantitate animae XXXIII.73 where Augustine discusses the place of the soul in the world and in the body and ends by saying: Cui [sc. Deo] sese in opere tam difficili mundationis suae adiuvandam et perficiendam piissime tutissimeque conmittit.m

40,19 Qui potest. The readings of several manuscripts, quinm as well as nonm for the correct qui, seem to result from a misunderstanding either of the meaning of qui here ('how') or of the answer (given in the form of a question) required by the sense. (There are also some other, marginal variant readings such as cui and quid, for which the critical apparatus should be consulted.)

40,28 nulla sc. mora: The reading nullo, present in several of the older manuscripts, has most probably occurred when someone has not understood the connexion of the pronoun with the preceding mora and thus changed it into the neuter case and thereby produced the meaning 'not bound by anything', which apparently was too harsh for 5 ' s scribe, who inserted a tempore after nullo.

166 Pizzani (1990b), p. 78, here paraphrases: 'come cioè non può raggiungere la pienezza del suo essere senza Dio, così non può attingere la piena perfezione senza l'apporto del corpo suo servo.' Even if domino here naturally refers to God, it seems wise to keep the distinction between Deus and dominus, since Augustine keeps it. Furthermore, it seems harsh to render tota esse with 'raggiungere la pienezza del suo essere', although this perhaps would give some sense to what Augustine says. To state merely that the soul cannot exist, even with the addition 'in its entirety', without God, is not of much relevance in this discussion. Fortunately, this is not what Augustine wrote.

167 An. quant., ed. Hörmann, CSEL 89, p. 222. 168 The reading quin is found in the branches y and s and in the manuscripts

JSYc, as well as in the manuscripts A W before correction. 169 The reading non is found in the family ß.

42,5 nihilo setius: These words have apparently not been understood by most scribes. They have been changed either into an incomprehen­sible nihilo satius, or into a more common nihilo minus.

44,3 illos et illos: It may seem irregular to use the same pronoun for the two things that are referred to without further specification.170

This has also led / (and, as would be expected, its apograph K) to add congrues after the first illos and incongrues after the second, which also became the reading of the Maurist edition. However, the use of ille twice to refer to different things is in no way unusual in the language of Augustine. In this book alone, the following instances may be adduced: 74,2 nam et illa tument et illa praetereunt,xlx 98,7 siue illudsiue illudsit.m

44,10 [esse\. As the text reads, esse seems impossible. The line is intended as an answer to the question whether 'someone is able to judge some slightly more protracted intervals and approve of them, which someone else is not.' Thus, the subject to be understood should be 'someone', and with esse this would mean 'I believe that someone is able to be/exist', which is clearly not what is meant. This line is translated by Perl (19402), p. 230, as 'Ich glaube gewiß,' which is a free translation but gives the required meaning. Perl does not print the Latin text, so it is not possible to tell whether he intended an emendation of the text in this place. By Bettetini (1997), p. 313, the line is translated: 'Credo che potrebbe,' which is a correct translation of my emended text, but not of the text she prints, where she keeps esse. In Finaert-Thonnard (1947), p. 398, on the other hand, Thonnard actually translates 'Cela est possible, j e pense.' This is, certainly, a formally correct translation of the Latin sentence including esse, but it still seems rather unconvincing. In the preceding question, the verb posse occurs twice with the subjects aliquis and alius. In the following question, the same verb also occurs twice, now with the subject ille, and the form poterit at the end of the sentence is

1 7 0 In LHS, p. 182, it is called 'umgangssprachlich', which should be in accordance with the dialogue genre.

171 In this case, several manuscripts, among which also IK, have replaced the second ilia with ista, which is also the reading of the Maurist edition.

1 7 2 Here, too, many manuscripts change the second illud, although this time to aliud.

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immediately repeated in the answer. Thus, it seems odd that posse in line 10 should suddenly be part of the construction esse posse, with the meaning 'be possible'. Therefore, a deletion of esse has been proposed and the words aliquem indicare et adprobare are to be un­derstood. Perhaps esse is a remainder in the archetype of an original word, such as equidem.

46,8 effectos: Instead of effectos, the Maurist edition has affectos, a reading also found in several manuscripts of inferior value.173 How­ever, what is discussed is that some senses are 'created' by habit, not that they are affected by it or react to it. This is also confirmed by the word deperire, used in contrast to effectos: some are created while others pass away.

46,12 пес quaestio est\ In the Maurist edition as well as in some manuscripts, these words are followed by the words quin mortales sint. In fact almost all of these manuscripts also share the reading nulla instead of пес. Both these readings have been discarded in this edition: the first reading, because it seems an unnecessary explanation and repetition of the preceding utrum mortales sint; the second, nulla, because it seems to be an attempt to correct a пес which has probably not been understood as equivalent to ne...quidem (cf. 20,24 for this use of nee).

48,17 <anima>: From the verb possit, it is clear that the clause in which anima has been added is subordinate and governed by cum on line 16. But it would seem too harsh to understand the subject from the quia-clause preceding the caw-clause, i.e. anima, since the cum-clause first introduces another subject, viz. sonus. However, for reasons of sense sonus cannot be the subject of possit on line 18, and this is the reason for assuming that the word anima has fallen out of the original text. The editors solve this problem by changing the word-order, from in ilia to ilia in. This word-order, however, is nowhere attested in the manuscripts, and it has therefore been judged more reasonable to assume that something has fallen out, especially since the pronoun ilia is used one line below to refer to passio.

173 The reading affectos is found in the branches A (with the exception of P) and £,, in the manuscripts LOYe as well as in Zc before correction.

50,12-13 progressum'. Against all older manuscripts but one (A), progressum has been chosen instead of processum. This is due to the fact that the verb procedere occurs only once in the dialogue, at 10,4, and there it is not used about numeri. Progredì only occurs in the expression in extima progredì at 86,14-15, but due to the technical term numeri progressores, the word progressum has been preferred here.

50,17-19 possumus...uersaremus: The reading in this edition is the one found in most manuscripts, while the Maurist editors prefer the reading nisi ea ob oculos uersemus (which is also the reading of F) with the comment: 'Am. Er. et Lov. possemus....nisi ex obliquo oculos versaremus. Sed concinnior est mss. lectio quam amplecti-mur.' The question must be what Augustine intends to say. His interest is focused on the iudicantis intentio and activity, and in such a context the reading chosen here seems more in line with the argument, which runs as follows. We can only determine whether a thing is round or square or has some other type of solid form by observing it all the way around. This is well expressed by saying that we must turn our eyes from the side. (The reading possemus quoted by the Maurist editors is marginal in the tradition and probably an attempt to correct what was thought to be an inconsistency between possumus and uersaremus. The same tendency towards a congruity in tense has probably also produced the erroneous uersemus.)m

60,20 proceleumaticus: This is the spelling of all manuscripts without exception, which is also what is stated in the Thesaurus

1 7 4 The translations of the reading of the Maurini (1836), nisi ea ob oculos versemus, by Finaert-Thonnard (1947), p. 407: 'sans les exposer devant les yeux', and by Bettetini (1997), p. 319: 'se non le osserviamo con gli occhi', seem inadequate. The word uersare here must have been thought to mean 'turn' or 'turn round' and not merely 'expose' or 'observe'. For a clear example of Augustinian use of uersare in this sense, cf. s er m. CXVII.III.5, PL 38, col. 664: Tractas quod uides, uersas hue atque illuc, uel ipse circuis ut totum uideas. Vno ergo aspectu totum uidere non potes. Et quamdiu uersas ut uideas, partes uides, et contexendo quia uidisti alias partes, uideris totum inspicere. Non autem hie oculorum uisus sed memoriae uiuacitas intelligitur.

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Linguae Latinae,175 where it is said that the word 'traditur passim forma -leum-,' for which reason it has been preferred here.

64,22 gaudium: The manuscript families a (the branch IK only as a uaria lectio) and к here share the reading gradum instead of gaudium. However, it does not seem to be a question of where to go, but a question about what to enjoy, as is made clear from the preceding passage, where the delectatio is reprehended for enjoying what imitates equality. However, the reading gradum may be admissible: we should simply turn away from those things that imitate equality.

66,11 dum ...reuocaf. The confusion in the manuscripts as to the expression ad idem, especially at the first place, is rather amazing. The reading diem most probably has been introduced under the influence of the many surrounding words denoting periods of time, and this was probably the reading of the archetype. (The correct reading found in F is most likely a happy conjecture.) However, there can be no doubt as to the correct reading being ad idem in both cases.

66,17 eorum ordini pro nos tris meritis adsuti sumus\ It is true that the word adsuti may seem rather strange, but already the Maurist editors realised the truth of this reading and commended it in this way: 'Libri scripti et excusi ferunt, assueti sumus. Sed incunctanter legendum, assuti sumus, ut in Corbeiensi codice legebatur antequam passus esset secundam manum, quae inserta vocali e, fecit assueti. Vide librum de Vera Religione, cap. 22, n. 43, ubi rem eamdem inculcane Augustinus, "Saeculorum, ait, partes damnatione facti sumus."'176 Although the actual word adsuere does not occur in the passage from the De uera religione, it is still a very good parallel, since it is difficult to be part of something to a higher degree than to be sewn on to it. Thus, there is really no need to add further argu­ments in favour of the reading adsuti.

68,25-26 Quas pro cognitis habere atque pro certis opinationis est, constitutae in ipso err oris introitu: That there are difficult textual problems connected with this sentence is obvious already in the

175 TLL, s.v. proceleu(s)maticus. 176 Maurini (1836), col. xlvii.

Maurist edition, where the comment runs in the following way: 'Plurimum hie variant libri. Et quidem editio Lov. habet, pro certis opinatis visa est. At Am Er. et aliquot mss. opinabilis vita est. Alii mss. opinabilis via est. Quidam demum, opinans; vel opinatius.'177

The difficulties have also been pointed out by scholars.178

First, we should define the extent of the problem: Up to and including pro certis (although the Maurist edition together with one of my manuscripts179 reads perceptis) there is really no problem with the text. In the same way, the manuscript tradition unanimously gives est, followed by constituta. Thus, the problem is limited to what is found between certis and est.

In the critical apparatus, which here gives a complete report of the manuscript tradition, it is made clear that I have nowhere found the variants opinabilis uia or opinans mentioned by Maurists. Instead, the manuscripts are divided into two well-defined groups, in which some minor discrepancies may be noticed. The first group consists of the families a and £ (for all minor aberrations the critical apparatus should be consulted, since they will not be mentioned here), which give the reading opinatius uisa, that was probably the reading of the archetype. This would, as far as I can see, make memoria the subject of uisa est, which must be considered impossible. As a variant to - or correction of - this reading, some manuscripts, and the Maurist edition, give opinabilis uita. This reading is naturally admissible: a life, or existence, based on opinion (and not on true knowledge). However, there are some features of this reading that should raise our suspicion. First, it does not have much support in the manuscript tradition. Two of the manuscripts that have opinabilis uita, F and Y, belong to the family £, which makes a conjecture more likely than a preservation of an original reading. Secondly, as far as I know, the word opinabilis occurs only once in the entire Augustinan corpus, and then followed by an explanation (id est, mutabilia).m This fact

177 Maurini (1836), col. xlvii. 1 7 8 Pizzani (1990b), p. 82, n. 77, comments on the passage thus: 'Su questo

brano, reso più problematico da irrisolte difficoltà critico-testuale, ci ripromettiamo di tornare in altra sede.' However, I do not know of any further discussion by Pizzani on this passage.

1 7 9 This is the manuscript F. 1 8 0 In the c. Sec. Vili, ed. Zycha, CSEL 25,2, p. 916: Diligit ergo sponte

uanitatem, cum deserta soliditate ueritatis opinabilia sequitur, id est mutabilia.

cannot in itself be decisive (there are, after all, at least three <Ъга£ Xeyóneva in this book), but it does not seem to be a good starting-point for choosing a reading in a confused tradition.

The second group of manuscripts, consisting of the families к: and H, gives the reading opinari uia. To me, this seems to be merely an attempt to mend an obviously damaged text. Besides, it is found only in those two families which have been judged to be of such inferior value for the edition that they are normally not used in the establish­ment of the text.

However, all manuscripts concur in giving something which begins with opina- and ends with uita, uisa or uia. A search in the Augus­tinian corpus will yield the word opinatio, e.g. in a context like the following: tunc enim et falsa sunt, quando per opinationis error em alia pro aliis putantur.m Therefore, I have proposed the conjecture opinationis, which also necessitates the small change of constituta into constitutae. (I disregard the variants as to the words pro certis, since these are of no importance for the argument.) This conjecture satisfies, as far as I can see, the need for a term signifying a faculty of the soul that may consider the phantasiae to be real objects of knowledge, and at the same time, it might explain at least some of the readings now found in the manuscripts. That the word constitutae was changed into constituta at an early stage is not difficult to under­stand. As soon as the word in genitive case had disappeared, the e was easily dropped.

70,13-14 Sed uero etiam phantasmata habere pro cognitis summus error est Here, all editions read uera instead of uero, and this uera is dutifully rendered by the translators. However, apart from being very marginal in the manuscript tradition,182 the reading uera is to be rejected on both linguistic and philosophical grounds. First, the normal, although not necessary, place for etiam when it modifies a single word is before the word in question. Secondly, and this must

181 Gn. litt. XII.32, ed. Zycha, CSEL 28,1, p. 427. (A misprint has corrupted errorem to errorum in the edition.)

1 8 2 The reading uera is attested only in the branch ç and in the manuscripts ZbZc and in the margin of X, out of which all except Zb belong to the family jx. There are also some manuscripts belonging to different families which display the reading uere, viz. EGQZf. Finally, two manuscripts, J and Y, omit the word altogether.

be considered decisive, it seems highly unlikely that Augustine would speak of 'true' phantasms, and when this instance is compared to the way in which he otherwise uses the word phantasma, it becomes clear that something like a uerum phantasma is too much of a contra­diction in terms even to be considered as possible.183 Instead, uero is used here to give emphasis to the adversative conjunction sed, which fits the context perfectly, since it concludes the statement that whereas to give the phantasiae the status of true knowledge is to stand on the threshold of error, to give the phantasmata this status is to err completely.184

70,20 After the word opinionum, the family ß, the manuscripts GIZb, the manuscript В in the margin, and the editors, including the Maurists, add: quam habere phantasias uel phantasmata pro cognitis cum (quae edd.) cognoscuntur per sensum. Already the Maurist editors had their suspicions about the authenticity of these words, which obviously are a gloss and therefore have been omitted in the present edition. The Maurists comment briefly: 'A plerisque mss.

1 8 3 Cf., e.g., conf. III.VI.10, ed. O'Donnell, pp. 26f.: At ego пес priora illa, sed te ipsam, te Veritas, in qua non est commutatio пес momenti obumbratio, esuriebam et sitiebam. et apponebantur adhuc mihi in illis ferculis phantasmata splendida, quibus iam melius erat amare istum solem saltern istis oculis verum quam illa falsa animo decepto per oculos. Conf. IX.IV.9, ibid., p. 107: In phantasmatis enim quae pro veritate tenueram vanitas erat et mendacium. Ер. CII.6, ed. Goldbacher, CSEL 34,2, p. 549: Quo modo autem contrarium est et Christum post resurrectionem cibatum et in resurrectione, quae promittitur, ciborum indigentiam non futuram, cum et angelos legamus eiusdem modi escas eodemque modo sumpsisse non fleto phantasmate sed manifestissima ueritate пес tarnen necessitate sed potestate? Vera rei. X.18, ed. Daur, CCSL 32, p. 199: Phantasmata porro nihil sunt aliud quam de specie corporis corporeo sensu attracta figmenta, quae memoriae mandare, ut accepta sunt, uel partiri uel multiplicare uel contrahere uel distendere uel ordinare uel perturbare uel quolibet modo figurare cogitando facillimum est, sed cum uerum quaeritur cauere et uitare diffìcile. Serm. CCCLXII.X.10, PL 39, col. 1617: Quid dicimus, quia phantasma erat illa manducatio, et non erat uera?

1 8 4 One may compare what Schneider (1957), p. 208, п. 423, states in a commentary to another place (trin. IX.VI. 10) where Augustine discusses phantasiae and phantasmata: "'Phantasmen" sind also die Bilder, die willkürlich, ohne Rücksicht auf die äußeren Dinge gebildet werden, bei denen nicht um nie Übereinstimmung der Vorstellung mit der Sache gesorgt wurde, die also fiktiv falsch sind. "Phantasiae" sind im Gegensatz dazu die Vorstellungen, die mit den Dingen übereinstimmen. Es ist also das Problem der Wahrheit, das hier auftritt.*

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absunt isthaec verba.'185 Here, it may be mentioned that there are, in the manuscripts, several similar glosses accompanying the text, but in most cases these occur in manuscripts which are not normally reported in the critical apparatus, one exception being the gloss added at 70,6 (cf. the critical apparatus).

78,21 Nihil mihi omnino est istorum aequalitate securius: There is no doubt what is meant by these words, but the text offered by the manuscripts seems corrupt. Only a few, young manuscripts omit the word de before istorum, while it is present everywhere else. In some of the manuscripts which have the word de, we also find the reading me instead of mihi, which, I think, should be considered an attempt to emend the text by construing: nihil me (= quam ego) securius. This seems rather harsh, and it has been judged more prudent to omit the de with those few manuscripts.

92,11 'Iugum meum inquit, Чепе est': Cf. Matth. 11.30, where it reads: Iugum enim meum suave est et onus meum leve est' in the Itala,186 while the Vulgate omits the second est. The Afra reads: Iugum enim meum bonum est et sarcinas levis est.lsl From the manuscripts it is rather difficult to decide whether the reading is lene or leue, and the editors seem to have different opinions on what to read. A survey of all 45 places188 except this one where Augustine quotes this passage, shows that editors have chosen the form leue only in 5 cases.189 In four of these cases, only the part of the

185 Maurini (1836), col. xlvii. 186 Itala (1938), p. 69. 187 Itala (1938), p. 69. 188 Conf. VIII.IV.9; ep. XXVI.5; XXVI.6; XXXI.4; CXXVII.5bis; CCXVIII.2;

doctr. ehr. 11.41; uera rei. XXXV.65; adn. lob XXXIX; spec. XXV; cons. eu. II.XXXIII.80; 5. dom. т. II.77bis; Io. eu. tr. XII.6; en. Ps. VII. 16; XIII.4; XXIV.9; LIX.8; LXVII.26; CXXVIII.4; serm. XLI.5; XLVII.26; LXVIII MiAg 1, p. 365f.bis; LXX, PL 38, col. 443bis; LXX,A MiAg 1, p. 368; XCVI, PL 38, col. 584; CXII.A MiAg 1, 258; CLVII, PL 38, col. 860; CLXIV, PL 38, col. 898; CCXVIII.A RB 84, p. 262; CCLXXII.B MiAg 1, p. 385ter; XXXV,K, PLS 2, p. 818; CCCXLIII, RB 66, p. 32bis; diu. qu. I.II.19; agon. XXXIII.35; op. mon. XXIX.37; c. Adim. II; perf iust. X.22; c. lui. imp. 1.111.

189 Vera rei. XXXV.65; adn. lob XXXIX; serm. LXVIII, MiAg 1, p. 365; LXX,A MiAg 1, p. 368; CXII.A MiAg 1, 258.

quotation where iugum is mentioned is quoted by Augustine.190

Thus, it would seem that it has not been observed in these five cases that what is called leue by Augustine, as in the Gospel, is not the yoke but the burden. The problem with a yoke is not really whether it is heavy or not, but whether it is comfortable or not on the back of the person who carries it. Therefore, in those five places where the yoke is called leue, it is possible that this should be changed into lene.m

94,18 tales'. The word must refer to animam which is the subject of the preceding verbs diligat, amisit, excessit, est, and est, and one would have expected it to occur in the singular. Perhaps it should be emended to talem. As it now stands, formally it should refer to re-rum on line 17. However, in the De uera religione we find the following wording: Ea uero quae peccauit ibi ordinata est, ubi esse tales decet,m which perhaps may allow us to accept tales here too.

94,19-20 Tenet ordinem ipsa tota diligens quod se supra est: The Maurist edition reads tenet ordinem, seipsa tota diligens quod supra se est,193 It is true that the se before ipsa occurs in many manu­scripts,194 and that tota has been replaced by totum in some of the manuscripts which lack se before ipsa. However, the se cannot be taken to stand in the accusative case, since there already is an object to diligens, viz. quod\ nor can this quod be explained as referring to se, since this would give no meaning, for in what way could the soul be above itself?1951 have not been able to find any instances where a

1 9 0 In the fifth case, serm. CXII.A, ed. MiAg 1, p. 258, the editor has, in fact, printed the text iugum meum, inquit, leue est, et sorcina mea leuis est.

1 9 1 One may also compare with what Ambrose asserts in his De obitu Valentiniani consolatio 11, ed. Faller, CSEL 73, p. 336: Tarnen et illud adverte, quia, etsi ita esset in threnis, in evangelio 'iugum suave ' dixerit et 'onus leve non iugum leve. Potest enim grave iugum verbi esse, sed suave.

192 Vera rei. XXIII.44, ed. Daur, CCSL 32, p. 215. 193 Unfortunately, a misprint here has corrupted quod into quo in the reprint of

the Maurist edition in the PL 32, col. 1187. 194 The reading with se is found in the families Ç (with the exception of В after

correction, H which has si, and YcYe) and ц (with the exception of v and 2d), in the branches y e, and in the manuscripts DSZb, in WYe before correction, and in X as a correction of sed.

195 Bettetini (1997), p. 359, translates: 'Possiede l'ordine quando ama con tutta se stessa ciò che è sopra di lei,' which must mean that se and probably also ipsa

personal pronoun in the ablative is construed with diligere meaning 'to love with one's whole self . There are, however, some instances where a personal pronoun in the ablative together with ipso/ipsa occurs, e.g., de ciuitate Dei XII.I.2: Ille uero qui non alio sed se ipso bono beatus est, ideo ipse miser non potest esse, quia non se potest amittere, de ciuitate Dei XIII.XXI: Nec se ipso quippe homo diuina uoluntate contempta nisi perniciose uti potest, de trinitate VII.I.2: Sapientia uera et sapiens est, et se ipsa sapiens est, and in confessio-nes. III.VI. 10: Sed tu uita es animarum, uita uitarum, uiuens te ipsa, et non mutaris, uita animae meae. But in all of these cases, it is obvious from the context that the personal pronoun is in the ablative case, since there is no other option. In our place, however, the se could be explained as inferred from the commandment of love in the Gospel, where the words diligere and ipse are always accompanied by a relative pronoun, normally te.196 Thus, as far as I can see the meaning is just as well rendered by ipså totä diligens, while the se adds nothing further. As to the word-order se supra, it is attested in most of the manuscripts, and the word-order of the Maurist edition is found only in manuscripts belonging to the families к and ц and the manuscript Yc.

94,21 ornat: The Maurist edition here reads ordinal together with some manuscripts, of which most belong to the families Ç or д.197 But the question here is not whether the soul orders what is inferior to it, but what the consequences are of its maintaining order through its dilectio.m However, it is not difficult to see what has caused this

are interpreted as ablatives, which would give se ipsa totä diligens or perhaps even se ipsä totä diligens. This seems to be rather strange Latin and I have not been able to find this construction elsewhere in Augustine.

196 E.g., Matth. 19:19, 22:37-39; Mark 12:30f; Luke 10:27. 197 The reading ordinat is found in the branch 77, with the exception of L, and in

the family fi, with the exception of У and Zf, as well as in the manuscripts DGHZb. Most of these manuscripts are recentiores and of inferior quality.

1 9 8 For an Augustinian parallel to this expression, cf. lib. arb. III.IX.27, ed. Green, CCSL 29, p. 291: Hinc fit ut peccans creatura superior creaturis inferioribus puniatur, quia illae tam sunt infimae ut ornari, etiam a turpibus animispossint atque ita decori uniuersitatis congruere. (...) Hanc tamen corrup-tibilem carnem etiam peccatrix anima sic ornat ut ei speciem decentissimam praebeat motumque uitalem. (...) Namque optime animae cum in infimis creaturis habitant, non eas ornant miseria sua, quam non habent, sed usa earum bono.

rather simple error to occur, with so many words referring to ordo surrounding it.199

96,26 spondiacus: This is the spelling of the majority of the manu­scripts, which have either spondiacus (with the variant spondeacus) or spondicus. Only five manuscripts spell the word spondaicus.200 In modern dictionaries, there seems to be some confusion as to the spelling of this word. In OLD, only the spelling spondaicus is given, while L&S have spondiacus, with the addition '(less correctly spon­daicus)'. Since I follow the manuscripts in the case of proce-leu(s)maticus (see my comment on 60,20 above), I have followed the spelling of the manuscripts in this case as well.

98,23 quae extra corpus sunt: After the word sunt, the editors add absint, which is not found in any of the manuscripts collated by me. Rather, the word to be understood is adimantur, since the words quae extra corpus sunt are co-ordinated with the following ipsum corpus... adimatur.

98,25 ad temporis partem: Here, the editors print ad corporis partem.201 The Maurist editors briefly comment: 'Legitur in pluribus mss. in temporis partem.' In fact, none of my manuscripts reads corporis, and there is nothing to commend the reading chosen by the editors, especially in view of the word temporalia in line 22. Thus, I follow the manuscripts.

1 9 9 Bettetini (1997), p. 431, comments: 'Ecco un grazioso gioco di parole, divertissement dell'autore che non dimentica i trucchi della retorica, tra ordinai sordidatur sordidat.' Perhaps the reading ornat is less of a divertissement, but hopefully it is correct. And as to the meaning, there is not less of a contrast between ornat and sordidat than between ordinat and sordidat.

2 0 0 These manuscripts are FGNZeZf. 2 0 1 One exception being Bettetini (1997), p. 362, who prints in temporis partem

in her Latin text. She translates, however, in the following way: 'l'attenzione dell'anima a una parte del corpo'. Thus, it is difficult to know which reading she really prefers. In a note, p. 431, she comments: 'Cfr. in Confessiones III 1,1 e in X 30,41 ss. la descrizione delle inquietudini provenienti dalla tensione per soddisfare un solo aspetto della corporeità', which would seem to be a comment on her translation.

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106,19 contissime: Instead of the reading castissime, preferred in the Maurist edition, I have chosen to print cautissime. First, I would consider cautissime to be a lectio difficilior compared to castissime, although this is not a decisive argument. But in view of the following comment by Augustine to the words Abstinere autem a malo from the Psalm: quod dixit esse scientiam, quid est aliud, quam in medio nationis tortuosae et peruersae, tamquam in nocte huius saeculi, caute prudenterque uersari; ut abstinendo quisque ab iniquitate non confundatur tenebris, proprii muneris luce discretus?202, 1 think it is safe to regard cautissime as the most appropriate reading.

108,7 Quod tunc per idipsum communitur anima: The Maurists here have a rather strange comment: 'Ita editiones et melioris notae mss. Porro in editis nonnullis habetur: Quod autem contra idipsum com­munitur anima.'203 It is a mystery to me what the words editis nonnullis refer to, since the reading is not to be found in any of the editions collated by me, but the reading mentioned by the Maurists is one of the significant errors in the branch <5. Naturally, the reading is to be discarded.

110,9-10 ordinem...teneat: The reading of the Maurist edition204 as well as of some manuscripts,205 in corpore quodam libramento, has been discarded in favour of the reading incorporeo quodam libramento, present in most manuscripts and more consistent with Augustinian usage of the expression locis et temporibus as referring to the corporeal reality,206 which would make yet another reference to

202 En. Ps. CXXXV.8, edd. Dekkers and Fraipont, CCSL 40, p. 1962. 2 0 3 Maurini (1836), col. xlvii. 2 0 4 The comment of the Maurini (1836), col. xlvii, at this place is no longer

valid: 'Er. (=Erasmus 1529) et Lov. (=Louanienses 1577) incorporeo quodam libramento. Aliquot mss. in corporeo quodam. At Am. (=Amerbach 1506) et codices plerique veteres praeferunt, in corpore quodam: quod magis probamus.' The only veteres collated for the present edition that prefer in corpore quodam are D andF.

2 0 5 The manuscripts displaying the reading in corpore are those belonging to the family Ç, with the exception of A and B, i.e. the most reliable ones of the family, furthermore the branch £ and the manuscripts X and Ze of the family ц, the contaminated manuscripts D and Zb, and finally the manuscript J before it was corrected.

2 0 6 E.g., trin. IV.l (Prooemium), ed. Mountain, CCSL 50, p. 160: quam in tantum licet mutabilis haurio in quantum in ea nihil mutabile uideo, пес locis et

the body unnecessary,207 while the expression incorporeo fits very well into the context.208 For another view, see Rief (1962), p. 229, who argues that the correct reading must be in corporeo quodam libramento, since it is co-ordinated by uel with two expressions denoting corporeal reality which are also co-ordinated by uel. Thus, according to Rief, 'wird die zur Frage stehende Aussage über das libramentum auf die Welt der Körper beschränkt.' Instead, I would regard the two preceding words locis and temporibus as together denoting the corporeal reality, i.e., as, in fact, one expression, which is completed by the one reference to the incorporeal reality. Besides, it is doubtful whether Augustine would have used a preposition be­fore corporeo, when he did not before locis or temporibus.

110,25 facer e non potest?: After potest the Maurist edition adds the following words: et ipsa extrema non poterat de nullo, which are not found in any of the manuscripts collated by me. They add the following comment: 'Nullo - Expungenda videretur particula negans, nisi exstaret in mss. a quibus tarnen cum absint sequentia verba, scilicet et ipsa extrema non poterat de nullo, fatemur non tantam iis fidem esse tribuendam hoc loco, qui librariorum lapsu vitiatus est.'209

The 'particula negans' probably is the non in the preceding clause (1. 25), which, according to the Maurists, should be deleted to complete the argument: an...potest...et potest...et non poterat. But since the last clause really should not be there, according to the unanimous manuscript evidence, there is no reason to change the preceding clause. It is unfortunate that the Maurist editors do not mention the source of the words they have added.

temporibus sicut corpora, пес solis temporibus et quasi locis sicut spirituum nostrorum cogitationes, пес solis temporibus et nulla uel imagine locorum sicut quaedam nostrarum mentium ratiocinationes.

2 0 7 Already Svoboda (1933), p. 87, preferred the reading incorporeo, with the note: 'On doit lire probablement, avec quelques manuscrits, incorporeo libramento, et non in corpore, car il s'agit des choses immatérielles.'

2 0 8 It may also be mentioned that the words salutem suam must be taken as complement to the words ordinem proprium. Bettetini (1997), p. 373, wrongly translates: '(•••) non c'è nessuna natura che (...) non (...) mantenga il proprio ordine nei luoghi о nei tempi, e con un certo equilibrio la salute nel corpo.' The word uel is probably not to be translated with 'e' and consequently ordinem proprium and salutem suam are not to be taken as two distinct accusative objects.

2 0 9 Maurini (1836), col. xlvii.

112,11 inpartili: Although the reading adopted in the present edition occurs only in one manuscript, F, it has nevertheless been judged to be the only possible one. Already the Maurist editors stated: 'Lov. imparili nota. Et rursum inferius [on line 17 in the present edition], imparilem notant. Sed melius Am. et Er. cum aliquot mss. impertili et impertilem: nam hic nomine notas intelligitur punctum seu signum unde linea ducitur; quod in libro de Quantitate Animae, cap. 11, n. 18, sic definitur, "Nota sine partibus".'210 The reason for not choosing inpertili but inpartili is simply that I have not found the word inpertilis anywhere else. Cf. TLL, s.v. impartilis, where this place is mentioned with the note ' ( impari l i Vel impertili codd.y together with two further instances.211 It should perhaps be said that imparili would be impossible here. There is no sense in the dimensions start­ing from an 'uneven' spot.

114,7-9 Quid de aeris ...superiore ad salutem?: This is a very difficult passage, which is reflected in the fact that almost every manuscript offers a version of its own. However, most versions can easily be grouped together in a way that is fully consistent with the stemma codicum, and, in some places, it even seems possible to discern in what way the scribes have tried to emend an obviously corrupt text. It is also possible to see from which other group of manuscripts a particular scribe has introduced a certain variant, since the readings are diverse enough, and are most unlikely to have appeared independently of each other. Below, the versions of some manuscripts, representing the different families, are listed so as to give an idea of the state of the tradition here: From the family a: quanto latior terra (e terris S) sit quantoque ad superiorem salutem IS. From the branches r] and к: quo in latere terris sunt quantoque ad superiorem salutem O, quanto e terris sublata est quantoque ad superiorem salutem Yc, quanto a terris sublata est quantoque ad superiorem tantoque ad salutem Ya.

2 1 0 Maurini (1836), col. xlvii. 2 1 1 Marius Victorinus, Adv. Arium, col. 1078c, Mamertus Claudianus, De statu

animae III.6.

From the family ju: quanto speciosiores aquae sunt terrae quantoque ad superiorem salutem Zd.

114,10 unitas: The Maurist edition, together with some manuscripts, which all belong to the younger families к, pi, or the branch rj, reads uniuersitas. As far as I can see, both readings are admissible. However, in view of the fact that the reading uniuersitas occurs only in codices recentiores of rather inferior value, it is likely to be some sort of conjecture or even an attempt to resolve what was thought to be an abbreviation. Perhaps one may also consider uniuersitas as a lectio facilior, since it obviously is the universe that is discussed here. On the other hand, it is, in fact, the whole unity of all visible bodies that is limited by 'the highest area of heaven'. Thus, the reading unitas has been chosen for this edition.

Conspectus of the contents of the De musica VI Given the complexity of the arguments expounded by Augustine, I have decided to include the following outline of the work. It is hoped that it will make it easier for the readers to find their way through Augustine's intricate reasoning.

6,2-8,20 Prologue. 8,21-16,8 Discussion of where the rhythms (numeri) of Deus creator omnium are located.

8,21-10,8 Four kinds of numeri distinguished. 10.8-14 Numerus in sono. 10,15-14,6 Numerus in sensu audientis. 14,7-16,1 Numerus in operatione pronuntiantis. 16,2-8 Numeri in memoria.

16,9-38,27 Ordering of the different kinds of rhythms according to excellence.

16.9-21 Digression: introduction of a fifth kind of rhythm, the nu­meri in naturali iudicio sentiendi. 16,22-18,1 Return to the ordering. Statement that the fifth kind of rhythm is the most prominent.

xc DE MUSICA V I

18,2-38,27 Discussion of different criteria for excellence. 18,2-20,5 Demonstration that diuturnitas is not a valid crite­rion. Proof that the numeri facientes are superior to the numeri facti. Conclusion: the numeri in memoria are not superior to the ones in operatione pronuntiantis. 20,6-38,27 Ordering of the remaining three rhythms (numeri in sono, in sensu audientis, in memoria).

20,8-18 Problem: how can the numeri in sono, which are in the body, be superior to the numeri that are in the soul when we perceive? 20,19-38,4 Elaboration of a second criterion: the soul is su­perior to the body. The numeri in sono cannot act upon the soul, since anima nihil patitur a corpore.

20,19-22,9 The fact that the soul perceives the reactions of the body is a consequence of the Fall, whereby the bo­dy was made mortal. 22,10-24,3 The soul is superior to the body, but not everything in the soul is superior to everything in the body. 24,4-15 The body is better the more rhythms it has, the soul is better the fewer bodily rhythms it has and the more divine rhythms it has. 24,16-26 The soul cannot be the material and the body the fabricator. 26,1-30,13 A general theory of perception is proposed in order to demonstrate that the soul is not acted upon by the body. 30.14-32,15 Application of the theory of perception to the question of whether a sound produces anything in the soul. 32.15-36,15 Demonstration that the soul is not acted up­on by the body but by its own activities, i.e., by itself. It is free to turn to its body or to God. 36.16-38,4 Explanation that the vegetative soul is not superior to ours, in spite of the fact that it cannot have rhythms.

38,5-27 Return to the question concerning the excellence of the three rhythms in sono, in sensu audientis and in me­moria. The application of the two criteria leads to the fol-

lowing order of excellence: numeri in operatione pronuntian-tis, numeri in sensu audientis, numeri in sono.

38,28-40,3 Names are given to the rhythms that have so far been dis­covered: primi iudiciales, secundi progressores, tertii occursores, quarti recordabiles, sonantes quinti. 40,4-46,9 Question: are any of the rhythms mortal?

40,4-42,13 Proof that the iudiciales are not immortal. 42.14-46,9 Proof that the iudiciales are mortal.

46,10-12 Statement that the iudiciales are prominent at least inas­much as we doubt their mortality. 46,12-14 Statement that the mortality of the other rhythms is evi­dent. 46.15-54,15 Demonstration that all the other rhythms are judged by the iudiciales, which are mortal.

46.15-24 The mortality of the progressores. 48,1-52,2 The mortality of the occursores. 52,3-54,9 The mortality of the recordabiles. 54,10-15 Short note on the sonantes.

54.16-58,24 Discussion whether there are any rhythms superior to the iudiciales.

54.16-56,9 Summary of what the five rhythms already discovered do when we sing Deus creator omnium. 56,9-58,13 The difference between delectari sensu, which is shown to belong to the rhythms that until now were called iudi­ciales, and aestimare ratione, which belongs to a higher kind of rhythms, which is now separated from the iudiciales. 58.13-16 By the division of the iudiciales into two kinds of rhythms, five kinds of rhythms havie been found in the soul and one kind in the body. 58,16-24 The names of some of the rhythms are changed: the iudiciales are now called sensuales, the sonantes are called corporales, and the newly found rhythms, with which one is to aestimare ratione, are called iudiciales.

58,25-68,13 The newly discovered sixth kind of rhythms (iudicia­les).

58,25-60,14 Demonstration of how the iudiciales operate. 60.14-64,21 Demonstration that what pleases us in the sensible rhythms is parilitas/aequalitas.

60,14-17 Question: what is it that pleases us in the sensible rhythms? 60.17-62,12 Examples of parilitas in different kinds of metrical feet. 62,12-64,21 Examples of parilitas in verses.

62,12-25 Demonstration that aequalitas is the reason why metrical feet fit together. 62,25-64,8 The role of aequalitas in the silence in verses. 64,8-13 Aequalitas membrorum in periods and verses. 64,14-21 The numeri sensuales cannot make adequate judgements about the equality of syllables.

64.22-66,1 Conclusion: since the numeri sensuales can find pleasure in unequality because of its incapacity for judging with exactness, everything that merely imitates real equality is to be abhorred. 66,1-68,13 The way in which we are to arrange ourselves between the things that merely imitate equality and God in whom supreme equality is to be found.

68,14-90,9 Memory. 68,14-70,22 Memory in a philosophical perspective.

68,14-22 Introduction to a following discussion on memory. 68,23-70,22 <Pavzaoiai and (раутаацата.

70.23-90,9 Memory in a theological perspective. 70,23-72,17 Numeri sensuales and their effect on the soul. 72.18-80,3 Numeri spiritales. 80,4-82,2 The reason why the soul departs from the contemp­lation of things eternal; the function of prudentia. 82,3-84,16 Demonstration of why the soul is incapable of both knowing where to remain and at the same time remaining there. 84,17-90,9 Amor agendi/actionis is shown to avert the soul from the contemplation of things eternal.

84,17-86,3 Amor agendi and the different kinds of rhythms. 86,4-90,9 Superbia.

86,4-17 Definition of superbia. 86,18-88,3 Adpetitus sub se habere alias animas rationa­les. 88,3-11 Animae de animis aliquid agere significando per-mittuntur.

INTRODUCTIÒN xciii

88,11-90,9 The consequences of the soul's acting upon other souls: it is turned away from the contemplation of God by using the rhythms in these activities.

90,10-102,15 Discussion of the way in which the soul is to return to its Lord.

90,10-14 Introduction to the discussion. 90,15-23 The commandment of love is shown to be the goal to­wards which all movements and rhythms of human actions are to be directed. 90,24-92,20 The objection that this commandment is difficult to obey is rejected with the demonstration that all that man desires is aequalitas, which is found in its supreme form in God. 92,20-94,12 Demonstration of the piioper use of the rhythms. 94,13-98,17 Ordo.

94,13-96,11 Ordo - God, soul, body. 96,12-98,9 Ordo in verses. 98,9-17 Ordo in all our senses.

98,18-102,1 Temperantia. 102,2-10 Fortitude. 102,11-15 Iustitia.

102,15-110,14 Discussion whether the cardinal virtues will exist after the resurrection.

102,15-104,9 The fact that the virtues would have nothing to overcome after the resurrection seems to lead to the conclusion that there will be no need for them. 104,10-110,14 The argument against the existence of the virtues after the resurrection is rejected, and by means of scriptural evi­dence it is shown that the cardinal virtues will exist, in one form or another, also after the resurrection.

110,15-112,22 Deus creator omnium expounded according to its meaning and not merely with respect to its sound and rhythms: God's creatio ex nihilo, 114,1-116,4 The arrangement of the world and the four elements, which strive for unity, and their relation to the rational and intellec­tual rhythms of the blessed and holy soûls. 116,5-19 Epilogue.

Selective commentary This commentary does not attempt to be exhaustive. Its aim is to clarify some of the more problematic passages of the text and thus to contribute to a better understanding of it. When individual passages have been treated by previous scholars, I will simply refer the reader to their discussions. Unless stated otherwise, references are to pages and lines in the present edition. In those cases where the textual tradition is confused or the understanding of a passage depends on which manuscript reading is chosen or on the introduction of a conjecture in the text, the discussion of the passage is to be found in the chapter on textual problems, pp. lxi-lxxxix. All such instances are marked in the critical apparatus by the words uide supra with a reference to the page in the chapter on textual problems.

6,8 carnalibus litteris: As pointed out by Cutino212, this is the only occurrence in the Augustinian corpus of this expression. To denote worldly literature and the like, Augustine elsewhere uses words such as litterae saeculares (cf., e.g., 8,16-17).

6,10 nulla natura interposita: Cf. below, 116,3, as well as the uera rei. LV.113: quia inter mentem nostram, qua ilium intellegimus patrem et ueritatem, id est lucem interiorem, per quam ilium intellegi­mus, nulla interposita creatura est,213 and diu. qu. LI.2: Quare cum homo possitparticeps esse sapientiae secundum interiorem hominem, secundum ipsum ita est ad imaginem, ut nulla natura interposita formetur, et ideo nihil sit deo coniunctius (in diu. quaest. LI.4, we have the expressions nulla interposita substantia and nulla interposita creatura).214

8,22 ut a corporeis ad incorporea transeamus : Here, the intention of Augustine is clearly stated, and it was to be restated several times in the retractationes, e.g. de ordine studendi loqui malui, quo a corporalibus ad incorporalia potest proflci in the retractatio to the

2 1 2 Cutino (1997), p. 151. 213 Vera rei, ed. Daur, CCSL 32, p. 259. 214 Diu. qu., ed. Mutzenbecher, CCSL 44 A, p. 80, and ibid., 8If".

De ordine;215 next, in the retractatio to the project of the disciplinarum libri, which resulted only in the six books of the De musica and in the De grammatica, which had disappeared already from the library of Augustine: etiam disciplinarum libros conatus sum scribere (...) per corporalia cupiens ad incorporalia quibusdam quasi passibus certis uel peruenire uel ducere;216 and, finally, in the retractatio to the sixth book of the De musica: quomodo a corporalibus et spiritalibus sed mutabïlibus numeris perueniatur ad inmutabiles numéros.211

8,25-27 in sono...fatendum est: Note the words tantum, etiam, etiam, and quoque. The question is not whether these four kinds of rhythms exist but - given that the first kind exists - whether the three latter kinds exist as well.

16,19 anima de sonis patitur: As will be made obvious later, this is something utterly impossible for Augustine, since the soul will be shown to be unable to react to anything corporeal. But at this stage nothing seems to betray such a view. This is a good illustration of the way in which Augustine leads his pupil by degrees, as it were, to his final, magisterial position. At 20,19 the words Mirare potius indicate that the pupil ought to doubt the view that the body might act upon the soul. I doubt that these words should be interpreted as suggested by Hölscher (1986), p. 268, n. 187, where they are used as an argument against seeing a more or less completely active theory of sensation in Augustine: 'In De Musicò VI,IV,7, Augustine himself expresses amazement at the fact that thè body does have an effect on the soul: "mirare potius quod facere aliquid in anima corpus potest.'" He clearly misses the point, which is jhat this is the way in which Augustine gradually introduces the fact that the body does not have any direct effect on the soul. At 24,18—19, the hypothesis of the body acting upon the soul is, for the first time, called in question: diligenter considerandum est, utrum reuera nihil sit aliud, quod dicitur audire, nisi aliquid a corpore in anima fieri. At 26,18-20, we have a clear statement of the way in Which body and soul act or do

215 Retr. I.III.l, ed. Mutzenbecher, CCSL 57, p. 12. 216 Retr. I.VI, ed. Mutzenbecher, CCSL 57, p. 17. 217 Retr. I.XI.l, ed. Mutzenbecher, CCSL 57, p. 33.

not act upon each other: Nec ab isto quidquam illam pati arbitrer sed facere de ilio et in ilio tamquam subiecto diuinitus dominationi suae, although the arbitror perhaps indicates that it is still a hypothesis. Finally, at 28,19, we have a kind of conclusion: Et ne longum faciam, uidetur mihi anima, cum sentit in corpore, non ab ilio aliquid pati sed in eius passionibus adtentius agere. This is later inculcated at 30,12-13: Has operationespassionibus corporisputo animam exhibere cum sentit, non easdem passiones recipere, and at 32,15-17: Cum autem ab eisdem suis operationibus aliquidpatitur, a se ipsa patitur, non a corpore.218

24,11-12 circuiui...numerum: In the Vulgate, the text runs: lustravi universa animo meo ut scirem et considerarem et quaererem sapien-tiam et rationem, while the Itala has: circuivi ego, et cor meum, ut sci-rem, et considerarem, et quaererem sapientiam et rationem.219 How­ever, the version given in our text occurs in almost identical form in Ambrose, De bono mortis, VIL28, as well as in Augustine's De libero arbitrio, II.8, so it was obviously the version used in Milan at this time.220

At 26,16, Augustine begins to work out how the soul can be active and not acted upon during sensation; a full definition is given at 28,19-23: uidetur mihi anima, cum sentit in corpore, non ab ilio aliquid pati sed in eius passionibus adtentius agere, et has actio-nes...non earn latere, et hoc totum est, quod sentire dicitur. As pointed out by Vanni Rovighi,221 when the same definition occurs in the De quantitate animae, it is presented ex abrupto, whereas here it is the fruit of a lengthy analysis. The definition in the De quantitate

2 1 8 For a discussion of the active theory of sensation and its development in Augustine, see Gannon (1956). It is also discussed by Holte (1962), pp. 245-248, Mayer (1969), pp. 243-247, and, in the perspective of Augustine's aesthetics, Manferdini (1969), pp. 62-80.

2 1 9 Itala (1743), tom. II, p. 365. 2 2 0 Svoboda (1933), p.76, comments on the way in which Augustine makes use

of numerus here: 'Notons que, pour soutenir son opinion sur la grande importance du nombre, il invoque le passage de l'Ecclésiaste (7,25)... Cependant il l'invoque à tort, car l'original porte heâbôn, ce qui signifie "calcul", "considération" (Vulg. ratio; la version numerus, basée probablement sur le mot VVtpoç des Septante, se trouve aussi chez Ambroise, De bono mort. 28).'

221 Vanni Rovighi (1962), p. 19.

animae runs as follows: Nam sensum puto esse non latere animam quod patitur corpus.222 For further discussion and comparison between the discussions on sense-perception in the sixth book of the De musica and in the De quantitate animae, see Vanni Rovighi (1962).

26,18 nisi intentione facientis: Here we encounter, for the first time in this book, the key term intentio. For a thorough discussion of this term and of Augustine's use of it, see O'Daly (1987), pp. 84-7, and Pizzani (1990c).

26.18-20 Nec...suae: For a parallel,223 cf. Plot. Enn.: ov то nadeîv TI, àXXà то 8vvr)9r)vai, and ov Kpaxeîv Sédorai, àXX ' ov кра-Tsîadai 224 As Vanni Rovighi points out, what is missing inPlotinus is the diuinitus.

30,8 alteritate: This is a comparatively unusual word, and it is not found elsewhere in Augustine. Here, it corresponds with or, rather, is opposed to the words unitate ualitudinis in the lines 6-7 above.

32.19-36,14 Conuersa...moueat: For a discussion of the way in which Augustine (in comparison with Aristotle) treats soul and body as master and slave, see Schneider (1957), РР- 115-121.

34,1-3 cum...restitutum: Cf. uera rei. XII.25: Inde iam erit conse-quens, ut post mortem corporalem, qiiflm debemus primo peccato, tempore suo atque ordine suo hoc corpus restituatur pristinae stabili­tati, quam non per se habebit, sed per animam stabilitam in deo.225

34,2 ordine-. For the concept ordo in the earlier writings of Augus­tine, see Rief (1962).

38,14 dudum : Cf. 20,11-13.

222 An. quant. XXIII.41, ed. Hörmann, CSEL 89, p. 182. 2 2 3 This parallel is pointed out by Vanni Rovighi (1962), p. 21, n. 10, and

discussed by Pizzani (1990b), p. 76, n. 52. 224 Enn. IV 6 (41) 2, ed. Henry and Schwyzer, II, pp. 171 f. 225 Vera rei, ed. Daur, CCSL 32, p. 202.

38,19-21 An quod illi sunt mouentis sese animae ad corpus suum, hi uero in audiendo mouentis sese animae aduersus passiones corporis sui : Note the difference between ad corpus and aduersus passiones corporis. The expression ad corpus refers to the activity of the soul in relation to the body, i.e. to the numeri progressores, e.g. when we pronounce something. The numeri aduersus passiones corporis refer to those rhythms which we activate from within, towards the reactions of our body, i.e., the numeri occursores. It would seem that the phrases mouere ad and mouere aduersus are synonyms. Cf., e.g., 56,27-58,2: sicut aliud est ad ea, quae corpus patitur, moueri, quod fit in sentiendo, aliud mouere se ad corpus, quodfit in operando. Cf. also the comment on 56,27-58,8 below.

44,20 proportions. Perhaps it should be written as two words, i.e. pro portione, in this context. However, it has already occurred as one word earlier in the work, viz. at I.XII.23, where it is given as a translation of the Greek àvaÀoyia, a translation which will later be changed at 112,16 into conrationalitas.226

54,1 actiuis : I.e. the numeri progressores.

56,10 delectari sensu et aestimare ratione: For a discussion on sensus and ratio in this text, see Hentschel (1994).

56,27-58,8 Construe Quare...necesse est and sicut (1) aliud est ad ea, quae corpus patitur, moueri... (2) aliud mouere se ad corpus... (3) aliud quod ex his motibus in anima factum est continere, ita est (4) aliud adnuere uel renuere his motibus...(5) et aliud est aestimare, utrum recte an secus ista delectent. Here, we have a full definition of the five different kinds of numeri. Note that the expression ad ea quae corpus patitur corresponds to aduersus passiones corporis at 38,19-21.

60,9-10 (1) moderandis,221 (2) operandis, (3) sentiendis, (4) retinen-dis: this list corresponds to the numeri (1) sensuales, (2) progresso­res, (3) occursores, (4) recordabiles, while (5) corporalibus naturally

2 2 6 See below, pp. cviii-cix. 2 2 7 For this word designating one of the numeri, cf. 94,5: moderatores.

correspond to the (5) numeri sonantes/corporales and (6) quibusdam suis numeris at 60,13 to the numeri iudiciales that were separated from the sensuales at 58,16—18.

60,14-17 Et nunc cum ipsa sua delectatione...sic agit'. As appears from the translation, the word agere has here been understood as 'to reason' or 'to argue' with someone, not, as elsewhere in the text, 'to be active' or 'to act upon'. Thus, cum has to be understood as the preposition, not the conjunction.228 For another instance of reason discussing with its own pleasure, cf. 64,14—15: Quaerit ergo ratio et carnalem animae delectationem, quae iudiciales partes sibi uindicabat, interrogati...).

60,20-21 nisi...conferret. The equality which gives us pleasure in these feet is calculated by Augustin^ in the following way: the pyrrhic = [w w] = 1+1, the spondee = [~ | -] = 2+2, the anapest = [w w | -] = 2+2, the dactyl = [" | w w] = 2+2, thé proceleusmatic = ~ | = 2+2, the dispondee = [" " | " "] = 4+4.

60.22-24 nisi...diuidunt: Here, the equality is defined in another way. In the case of the iamb = [w | -], the trochee = [" | v], and the tribrach = [-1 - or Iv], their smaller part, i.e. one short syllable, divides the larger part into two parts each of the same size as the smaller one.

60.23-62,4 lam...secante: In the case of the feet that consist of syllables which temporally equal six short syllables, it is possible to divide these both as the feet at 60,20-21 and the feet at 60,22-24, e.g., the choriamb = [- - | - -] = 3+3 or [- | v v -] = 2+4 (or [" " w | "] = 4+2). In all three cases equality is achieved.

62,4-7 Quid...diuidit?: In the case of feet which measure five or seven short syllables,229 neither of the ways of measuring mentioned above will achieve equality, since these feet cannot be divided into

2 2 8 Finaert-Thonnard (1947), pp. 417-419, translate: 'Et maintenant, lorsque, par son plaisir...la raison agit ainsi,' while Bettetini (1997), p. 327, interprets the passage in the following way: 'E adesso, quando la ragione agisce così per un suo piacere...'

2 2 9 E.g. the bacchius [ ], the creticus [ ], the paeones [I: ], and the epitriti [I: ].

two equal parts, nor will their smaller part, i.e. two or three short syllables, be half of their bigger parts, i.e. three or four short syllables. Therefore, they are to be considered more apt for prose than poetry. Cf. De musica IV.9.10: nam isti quinum temporum pedes, ut etiam septenum, non tam suauiter currunt, quam ii, qui aut in aequas partes diuiduntur aut in simplam et duplam uel in duplam et simplam; (...) Itaque hos pedes, quinque ac septem scilicet temporum, uti aspernantius poetae, ita soluta libentius assumit oratio.

62,7-12 Et...consentiant?: However, these feet of five or seven time-units cannot be said to be completely without numerositas, although they may not be very apt for poetry. And this numerositas consists in the fact that in both kinds of feet, whether it is 3:2, as in the bacchius [ w -1 - ], or 3:4, as in the epitritus I [ " " | ~ " ], the larger part is only one 'little part' larger, i.e., the smallest possible amount separates them from each other. Thus, the larger part tries to be in harmony with the smaller part, by differing from this with only the smallest part there is in a metrical foot. For the ius quoddam aequalitatis inherent in unum, cf. De musica V.VII.13. For the use of these feet in prose, cf. De musica V.X.22: remotis etiam quinum temporum pedibus, quod sibi eos libentius ad clausulas uindicauit oratio.

62,12-16 Age...est?\ Here, we have a recapitulation of the three gradual steps in which metrical feet may be combined, viz. rhythm (rhythmus), metre, and verse. For a definition of rhythm, cf. De musica III.I.l: Quare primum ex te quaero, utrum possint copulati sibi pedes, quos copulari oportet, perpetuum quendam numerum creare, ubi nullus finis certus appareat. For the metre, ibid.: lam intelligo et fieri posse concedo quondam pedum connexionem, in qua certum est usque ad quot pedes progrediendum sit atque inde redeundum. For the verse, cf. De musica III.II.4: sed hune definitum et uocatum esse uersum, qui duobus quasi membris constaret certa mensura et ratione coniunctis.

62,17-22 Vnde...temporum?-. As for the molossus [ ] and the ionici [a minore: ], their middle syllable can be divided by the pronouncing person, since it consists of two time-units and is equal to the parts on each side of itself. Cf. De musica II.XI.20: Uterque

quippe ionicus adsimplum et duplum percutitur, duo scilicet tempora quattuor temporibus conferens. His molossus etiam in hac re con-gruit. Ceteri uero ad tantundem; nam in his leuationi ac positioni ter­na tempora tribuuntur. Ergo tametsi omnes legitime feriantur - nam et itti tres simpli et dupli ratione et alii quattuor aequis partibus fe-riuntur - tamen, quia plausum inaequalem facit ista permixtio, haud scio an iure repudietur; and III.IV.10: Molossus de trisyllabis restât, a quo primo incipiunt sex temporum pedes, qui omnes eidem coniungi possunt, partim propter simpli duplique rationem, partim propter illam, quam nobis plausus ostendit, partitionem longae syllabae, quae singula tempora parti utrique concedit, quia in senario numero par lateribus medium est. Ob quam causam et molossus et ambo ionici non solum in simplum et duplum sed etiam in aequas partes per terna tempora feriuntur.

62,22-25 Cur...simplis? : The amphibrach [ — ], however, although it consists of three syllables, as does the molossus, cannot be divided in the same way, since its middle part is not equal to its sides. Cf. De musica II.XIII.25: Quid igitur putandum est esse causae, ut in hoc [sc. amphibracho] fieri non possit quod in molosso et ionicis potuit? An quoniam in illis aequalia sunt medio latera? In numero enim pari, ubi sit medium suis aequale lateribus, primus senarius occurrit. Ergo Uli senum temporum pedes quoniam duo tempora in medio possident et bina in lateribus, libenter quodammodo illud medium cecidit in latera, quibus amicissima aequalitate çoniungitur. Non autem idem fiet in amphibracho, ubi sunt imparia medio latera, siquidem in illis singula, in ilio duo tempora sunt. Hue accedit, quod in ionicis et molosso medio in latera soluto, terna fiunt tempora, in quibus rursum medio pari paria latera inueniuntur; quod item défit amphibracho.

62,25-64,8 Cur...potest?-. For the role of silence in verses, cf., e.g., De musica III."VII. 16—17 : M. Quid cum illud superius: Quae canitis sub antris, ita repeto, ut post finem nihil sileam? Eademne ad te iucunditas peruenit? D. Immo nescio quid claudum me offendit, nisi forte illam ultimam plus quam ceteraS longas produxeris. M. Ergo siue idipsum amplius quodproducitur, siue quod siletur, censesne in tempore habere aliquid spatii? D. Qui aliter potest? 17. M. Recte censes. Sed die mihi etiam, quantum spatium putas esse? D. Metiri hoc omnino difficile est. M. Verum dicis. Sed nonne tibi uidetur breuis

illa syllaba id metiri, quam cum addidimus, neque longae ultimae ultra solitum productionem, neque ullum silentium in eius metri repetitione sensus desiderauit? D. Omnino assentior. Nam et te illud superius pronuntiante atque repetente, hoc posterius ego apud me ipse repetebam pariter tecum, ita sensi idem spatium temporis ambobus occurrere, cum silentio tuo breuis mea ultima conueniret. M. Teneas igitur oportet haec silentiorum spatia certa in metris esse. Quare cum inueneris aliquid deesse pedi legitimo, considerare te oportebit, utrum dimenso atque annumerato silentio compensetur.

64,8-13 lam ...inueniantur?: For a definition of these ambitus, cf. De musica V.XIII.28: lam uero non solum talia poemata uersibus flunt, ut in unum genus teneatur, qualia epicorum poetarum sunt uel etiam comicorum; sed illos quoque ambitus, quos nepwôovç Graeci uo-cant, non tantum illis metris, quae lege uersuum non tenentur, lyrici poetae faciunt sed etiam uersibus. Nam ille Flacci:

Nox erat, et caelo fulgebat luna sereno inter minora sidera.230

bimembris ambitus est et uersibus constans. Qui duo uersus sibimet conuenire non possunt, nisi uterque ad senorum temporum referatur pedes. Nam modus heroicus cum modo iambico uel trochaico non concinit, quia illi pedes ad tantundem, hi ad duplum partiuntur. Fiunt ergo ambitus aut omnibus metris non cum uersibus, ut illi sunt, de quibus in superiori sermone disputatum est, cum de ipsis metris ageremus, aut tantum uersibus, ut ii, de quibus nunc dictum est, aut ut et uersibus et aliis metris temperentur, quale illud est:

Diffugere niues, redeunt iam gramina campis, arboribusque comae.231

Quo autem ordine locentur uel uersus cum aliis metris uel maiora membra cum minoribus, nihil interest ad aurium uoluptatem, dum-modo non breuior quam bimembris, non amplior quam quadri-membris sit ambitus.

66,1-18 Non...gerat: For an interesting parallel in Plotinus to this passage, cf. O'Connell (1968), pp. 170f.

2 3 0 Horatius, epod. 15. 2 3 1 Horatius, carm. 4.7.

68,18-19 sonantibus : In spite of the change of terms that Augustine introduced at 58,19-21: quamquam et isonantium nomen mutandum putem, quoniam, si corporales uocentur, manifestius significabunt etiam illos qui sunt in saltatione et in cetero motu uisibili, he nevertheless continues to use the old term sonantes here. This should probably be regarded not as a mistake On the part of the author or as a sign of incompleteness of the work hor as a scribal mistake, but rather as an indication of the way in which Augustine works, and, as it were, stages his dialogue.232

72,14 in quo defectus essentiae est animae: Cf. 86,11: pateretur de­fectum ab essentia.

76.21-78,1 Cur...facere. As pointed out by Hagendahl,233 the word Italia is used also in the De doctrina Christiana234 as an example of how 'the arbitrary change of the prosody of Italia in Aen. 1.2 is opposed to the constancy of mathematical laws: Non enim, sicut primam syllabam Italiae, quam brevem pronuntiaverunt veteres, voluit V e r g i l i u s et longa facta est, ita quisquam potest efficere, cum voluerit, ut ter terna aut non sint novem aut non possint efficere quadratam figuram aut non...', which is a striking parallel to our passage.

82.22-24 An...seruentur?\ For an almost exactly similar wording but in a rather different context, cf. uera rei. XXX.54: quid enim praeclarum nouit, qui nouit ea impensa, quae calce et arena con-ficitur, tenacius lapides cohaerere quam luto, aut qui tam eleganter aediflcat, ut quae plura sunt paria paribus respondeant, quae autem singula medium locum teneant, quamquam iste sensus iam sit rationi ueritatique uicinior?235

2 3 2 Thus, I doubt that this inconsistency should be explained as suggested by Meyer-Baer (1953), p. 226: 'Augustine is not consistent in the use of his terms; the reason for this, however, might be that thè text as it came down to us is not correct.'

2 3 3 Hagendahl (1967), p. 323. 234 Doctr. ehr. II.XXXVIII.56. 235 Vera rei., ed. Daur, CCSL 32, p. 222.

84,26 cogitationis: In the Augustinus-Lexikon, s.v. cogniiio,236 this place is mentioned as one of only two instances where the adjective uana is applied to the word cognitio in Augustine. However, as appears from my edition and its critical apparatus, this place cannot be used as evidence for this. (The manuscript support for the reading cognitionis must be considered very scarce: it occurs in only one of the older manuscripts, В (and in its apograph H), in the contaminated manuscript 7, and in the younger manuscript W (and in its apographs T and U).

86,4-17 Generalis...adfectu: For an interesting survey on Augus­tine's view on superbia, see Green (1949), especially pp. 408f., where this place is discussed. This passage is also discussed in O'Connell (1968), pp. 179-182, where it is compared to a passage in Plotinus. See also Holte (1962), pp. 249f.

86,14-17 Quare...adfectu?-. Cf. Du Roy (1966), p. 84, п. 3, where the possible sources for this text are discussed, and p. 286. For a parallel to the expression non locorum spatio sed mentis adfectu, cf. uer. rei. XXXIX.72: Tu autem ad earn [sc. ueritatem] quaerendo uenisti non locorum spatio, sed mentis ajfectu, ut ipse interior homo cum suo inhabitatore non infima et carnali, sed summa et spiritali uoluptate conueniat.231 Similar verbal parallels between the two texts are rather common. Cf., e.g., above to 82,22-24.

88,4 significando: For Augustine's view on signa, see Mayer (1969), especially pp. 250f. and 355, where this place is discussed.

88,23 examinatores: Although this word does not occur elsewhere in this book, the word examen is found at 46,14 to refer to the role of those numeri which, at that stage in the dialogue, were still called iudiciales. The word examen also occurs at 64,1 and 74,4, but not in reference to the numeri.

2 3 6 Aug-Lex, vol. 1, col. 1051. 237 y e r a r e i f e ( j Daur, CCSL 32, p. 234.

90,16 auctoritate: The word auctoritas, is used three times238 in this book, each time denoting Scriptural auctoritas. For a thorough analysis of the concept auctoritas in Augustine, see Lütcke (1968).

92,15-16 quoniam...locis: Cf. 110,25-112,1: Immo et arboris locales numéros temporales numeri antecedane necesse est', and 114,13-15: et quaecumque in eis sunt, locales numéros, qui uidentur esse in aliquo statu, nisi praecedentibus intimis in silentio temporalibus numeris, qui sunt in motu, пес accipere possunt пес habere.

94,5 moderatores: Here, as at 60,9 moderandis, this word is used to denote the numeri sensuales.

96,26 non...consulas: For the different judgments of the grammati-cus and the musicus as to the quantity of syllables, cf. De musica II.II.2.

98,3-6 Quid...positio: As far as I can see, this passage is hardly intel­ligible without the first five books, which is reason enough to believe that the emendatio mentioned by Augustine was never intended to make this book replace the preceding ones, as suggested by Keller.239

For the adding of semipedes in the beginning and the end of verses or parts of verses, cf. De musica V.V.9: Mane ergo peruulgatissimam consuetudinem nunc si sequi uoluero, lex illa termini est abrogando; praecedens enim membrum semipede çlauderetur, posterius autem pleno pede; quod contra esse debuit. Sed quia illam legem iniquissimum est tollere, et in numeris iam didici posse fieri, ut a non pieno pede ordiamur, restât ut non hic daetylum cum spondeo, sed anapaestum locari iudicemus, ut incipiat uersus a longa una syllaba, deinde duo pedes vel spondei vel anapaesti uel alterni membrum superius terminent', and V.VI.12: M. Quaero, nihilne caues pede pieno uersum terminare? D. Verum dicis, et ubi fuerim nescio. Quis

2 3 8 Also at 104,12 and 116,9. 2 3 9 Keller (1993), p. 157. The view that the sixth book was not intended to

replace the previous five seems to be shared by Voss (1970), p. 270; 'Enger noch als die Beziehungen zu De ordine sind die Bande, die das sechste Buch De musica mit den ersten fünf verknüpfen. Nicht umsonst wird zur Veranschaulichung schwieriger Sachverhalte auf Beispiele der ersten Bücher zurückgegriffen', with a reference to this place and chapters X.26-27.

enìm non uideret sicut in heroico exordiendum esse a semipede? Quod cum in hoc genere fit, non iam iambis, sed trochaeis uersum metimur, ut eum legitime semipes claudat. For the quantity of the syllables at the end, cf. III.V.l 1: An tibi non uidetur sine ulla fraude uel offensione aurium, sive quod ad plausum ac diuisionem pedum, siue quod ad spatium temporis pertinet, pro una longa syllaba duas posse poni breues? and V.XI.23: In qua quaestione facilius et procliuius dixerim forte evenisse, ut isti prius animaduerterentur et frequentarentur aut, si id non est fortuitum, melius credo uisum fuis-se, ut heroicus duabus longis quam duabus breuibus et longa claude-retur, quod in longis aures commodius acquiescunt, ille autem alter in finali semipedè longam syllabampotius haberet quam breuem.

98,8 Longum est: This is true only if we assume that the reader has read or, at least, has access to the previous five books. Otherwise it is difficult to see why it would consume too much time to discuss or enumerate things that are so much to the point and referred to as evidence. Thus, I think this is yet another instance which excludes, or makes it improbable, that Augustine intended this book to replace the first five.240

98,24 reformandum...reddatur. Cf. en. Ps. XXXVIII.9: donee etiam hoc ipsum quod exterius corrumpitur, reddat debitum naturae, ueniat in mortem, renouetur et hoc in resurrectione.241

98,26 uniuersali lege neglecta priuati cuiusdam operis amor: Cf. 106,13-14 and the comment to 106,12.

100,10-11 cum...inmortalitatem: In the Vulgate, the verse reads: cum autem mortale hoc induerit inmortalitatem, but the version given by Augustine is the one found in the Itala, albeit in a slightly different version: Cum autem corruptibile hoc induerit incorruptalitatem, et mortale hoc induerit immortalitatem.242

2 4 0 Cf. above, pp. xix-xx. 241 En. Ps., ed. Dekkers and Fraipont, CCSL 38, p. 410. 2 4 2 Itala (1743), tom. III, p. 721.

102,15-16 cum...nos: The virtue of prudence was defined at 80,24-82,1.

106,12 superius tractasse: Cf. 86,4ff., where superbia is discussed, and, for the lines 13-14, cf. 98,26: uniuersali lege neglecta priuati cuiusdam operis amor.

108,22-116,4 Nos...transmittunt: For a thorough commentary on this passage, see Du Roy, pp. 287-297. The three movements of the soul, sìue damnatione animae, siue regressione, siue permansione (110,4-5), are commented upon by Bettetini: 'Vengono applicati all'anima in senso etico e ontologico insieme i movimenti che la tradizione neoplatonica attribuiva alle ipostasi; perdersi, tornare, per­manere; con la differenza che secondo Agostino tutti e tre producono bellezza, non solo il tornare о il permanere. Da qui la possibilità dell'attrazione per il male, che non si capisca se fosse solo dispersione senza alcuna bellezza. '243

110,15-112,22 Quare...facta est: In this chapter, there are several rather clear references to Lucretius and the Epicurean view of the creation of the universe. That Augustin? was familiar with Lucretius was shown by Hagendahl,244 who states that 'there is no doubt that Augustine knew L u c r e t i u s and used him without intermediary'. Furthermore he points out that 'Augustine never quotes a line, but he hints, several times, unmistakably at the Epicurean poet when he deals with questions of Nature.' However, for some reason, Hagendahl does not mention this instahce. First of all, we have the title of Lucretius' poem in the text, at 110,25: rerum natura. By itself, this need not imply much. The expression of course occurs several times in Augustine. However, since there are so many references to the creatio ex nihilo,245 a view combatted by the Epicureans, it is hardly a conincidence that precisely these words are used, nor that they are, polemically, as it were, placed beside the word Dei. It may, at this point, prove rewarding to compare the individual wordings between Lucretius and Augustine. First of all, we

2 4 3 Bettetini (1997), p. 433, n. 132. 2 4 4 Hagendahl (1967), p. 382. 2 4 5 For another instance where Augustine discusses the creatio ex nihilo, cf. Gn.

adu. Man. I.VI.10.

have the definition of the adversary: qui negant de nihilo fieri posse aliquid, cum id omnipotens Deus fecisse dicatur (110,18-19), to which we may compare, e.g., Lucretius, 1:150:246

nullam rem e nilo gigni diuinitus umquam, 1:159-160:

Nam si de nilo fierent, ex omnibu ' rebus omne genus nasci posset, nil semine egeret,

and 1:205-7: Nil igitur fieri de nilo posse fatendumst, semine quando opus est rebus quo quaeque creatae aeris in teneras possintproferrier auras.

Furthermore, at 112,2-3, Augustine discusses the origin of each kind of plant with the words certis pro suo semine dimensionibus, to which we find an obvious parallel in Lucretius 1:169:

At nunc seminibus quia certis quaeque creantur. Finally, at the end of this chapter (112,21-22), we have the firm conclusion: Quocirca et omnipotens Deus terram fecit, et de nihilo facta est - a stern and uncompromising refutation of the Lucretian verse 1:150 quoted above.

Thus, although there are no direct quotations, perhaps this chapter should be added to the ones mentioned by Hagendahl as an instance of Augustine's deep knowledge of Lucretius - at least of the first book of the De rerum natura. And surely, what Hagendahl states about Augustine's view on Lucretius and his doctrine, that 'we may conclude that Augustine, although he does not openly combat his doctrine, shared the aversion to the impious poet',247 needs to be modified, since Augustine in fact does seem to combat Lucretius rather openly at this place. For further instances where Augustine is inspired by Lucretius, Hagendahl (1967), pp. 382f. and 480-485, should be consulted.

112,16 Vnde conrationalitas quaedam (ita enim malui àvaÀoyiav uocare): The word conrationalitas does not seem to be known else­where. In the first book of the De musica, Augustine translated the word àvaXoyia differently (or, rather, gave another translation,

2 4 6 The text used for Lucretius is Lucrèce, De la nature. Tome premier. Texte établi et traduit par Alfred Ernout, Paris, 1920.

2 4 7 Hagendahl (1967), p. 383.

obviously more normal than the one given here): I.XII.23 Quae quantum ualeat, eo iam assuesce cognoscere, quod ilia unitas quam te amare dixisti, in rebus ordinatis hac una effici potest, cuius Graecum nomen àvakoyia est, nostri quidam proportionem uocauerunt, quo nomine utamur, si placet: non enim libenter, nisi necessitate, Graeca uocabula in Latino sermone usurpauerim, and I.XII.24: Quamobrem sicut excellit in tribus, quod post unum et duo collocantur, cum ex uno et duobus constent; sic excellit in quattuor, quod post unum et duo et tria numerantur, cum constet ex uno et tribus, uel bis duobus; quae extremorum cum medio, et medii cum extremis, in ilia, quae Graece åvaXoyia dicitur, proportione consensio est. The variant reading proportionalitas in several manuscripts here is likely to have been introduced into our text by scribes familiar with the first book of the De musica248

116,1 animarum: A mistake later corrected in the Retractationes: the angels which are referred to by these words are never said to be animae but spiritus in the Scripture.249

2 4 8 The fact that some of the manuscripts displaying proportionalitas contain only the sixth book does not present a problem! As has been shown above, none of the older manuscripts contains only the sixth book, and there is nothing to indicate that the sixth book was separated from the previous five in the manuscript tradition until the 13th century. Thus, there was time for an error of this kind to sneak in, before the books were separated. Thus, e.g., in the case of the family к, the manuscript M in fact contains all six books, which makes it probable that к had all of them too, and probably the error was present there already.

2 4 9 Cf. O'Daly (1987), p. 70.

Editorial principles

Principles for establishing and presenting the text Many years ago, Giorgio Pasquali250 stated that only in very particular cases of text editing is it methodically sound to abstain from collating every extant manuscript and showing its relation to the rest of the tradition, which is normally the duty of every serious editor. One such case is, according to Pasquali, the text of the Fathers of the Church. In this case, he claims, it is probable that the text was established very early and that a limited selection of manuscripts is enough for the constitution of the text. This statement is repeated and confirmed in the preface to the editions of the Soliloquio, the De inmortalitate animae and the De quantitate animae by Wolfgang Hörmann.251 The present edition has been prepared on the same principles as those guiding Hörmann, i.e., to bear the admonition of the great philologist in mind but still to collect enough manuscript evidence to be able to confirm or reject it in the case in question.

This edition is principally based upon six manuscripts, ABCDEF, which are all very old. The reasons for choosing these manuscripts are the following. A, the oldest of all manuscripts to the De musica, has a sound text, and it is not impossible that its spelling quum for cum and sequutus for secutus in several places, spellings that it shares with В and C, bears witness to its being the descendant of a very early manuscript. The manuscript В also displays a text of good quality. С represents an early stage in the tradition and is a good representative of the branch a of the stemma. In the manuscript D, there are several omissions of individual words as well as of larger portions of the text. One particular feature of the manuscript is the tendency to haplography, such as dissere for disserere at 26,8-9 or succurre for succurrere at 28,16. In spite of these tendencies D has been used as one of the manuscripts on which the edition is based, due to its age and the overall good quality of its text. D has also retained several good readings absent from other older manuscripts.

2 5 0 Pasquali (19522), p. 43. 2 5 1 P. XXX.

To quote a few examples: At 34,3, D preserves pienissime against most of the older manuscripts, which read pianissime. At 42,5, D has retained the only possible reading nihilo setius against the rather confused readings of most manuscripts. At 60,9, D retains operandis in contrast to most other older manuscripts. E has been used for the edition to assist with readings from the family ß when С fails. F is the only manuscript among the older ones that preserves the correct reading possint at 44,16, and, alone with B, preserves the correct reading transeuntibus at 54,8. At 60,9 it shares the correct operandis with В and D . Thus, in view of the good readings that this manuscript provides and of its age, it has been judged to be useful for the edition.

Among the six fundamental manuscripts no ranking has been judged necessary, since they all provide good readings where the other older manuscripts fail. Instead, gobd readings have been chosen from the six codices in an eclectic way.

The reasons for not using the manusèript G in establishing the text have already been given.252 As for the remaining manuscripts belonging to the families a and £, they do not have much to offer not already found in the branches y and t and in the manuscripts В and D. The same is true of the families к and ц and the manuscript Zb. The manuscript Yb is of no use in establishing the text. Its readings are never reported in the critical apparatus, and where an œ occurs in the critical apparatus, this may or may not include Yb.

For the present edition, the prints from 1491, 1506, 1529 and 1577, the Maurist edition as it appeared in 1836, re-edited by the Gaume brothers in Paris, and, finally, the edition in the Patrologia Latina have been collated.253 Not in a single instance has the collation of these prints led to a discovery of a presumably true reading that was not found also in the manuscript tradition. However, since both the Erasmus and the Lovanienses prints display signs of textual criticism on the part of their editors who seem to have had access, as was argued above, to at least some better manuscript than the editions of 1491 and 1506 prints, the headings of the latter two are not reported in the critical apparatus, whereas those of the former are fully recorded. As was shown above (pp. lix-lx), it may be argued

2 5 2 See above, pp. lv-lvi. 2 5 3 See above, pp. lix-lx.

that not much is gained from the reporting of readings from the editions prepared by Erasmus and the Lovaninses, but this has been done partly to give an idea of the state of the text in the 16th century, partly to inform the reader about what was judged by those editors to be a sound and good text.

The traditional divisions of the book into chapters - i.e., into chapters numbered with Roman numerals in accordance with the division made by Amerbach in the edition from 1506,254 and into chapters numbered with Arabic numerals in accordance with the first Maurist edition from 1679 - have been used. When a different division sometimes has been considered more helpful for the proper understanding of the text, this has simply been indicated typographically by a new paragraph.

The critical apparatus

As for the critical apparatus, the following principles have been applied. The readings of the six manuscripts chosen for the establish­ment of the text are always reported.255 In those cases where manu­scripts have been identified as apographs of existing codices, the readings of the apographs are never recorded in the critical apparatus, unless they differ from those of their ancestors and have been adopted in any of the editions, the readings of which are reported in the apparatus.

In some places, where the manuscript tradition is confused and the older manuscripts differ from one another, readings from some of the recentiores are recorded in the critical apparatus, so that the reader may be free to judge from the entire material of collated manuscripts.256 The variants of the recentiores are also reported whenever any of the editions, whose readings are included in the

2 5 4 There are some minor deviations from the original chapter division, e.g. chapter III (p. 14,6 in the present edition), which begins with the line Adtende igitur... spoken by Augustine in Amerbach (1506), while the same chapter begins with the line Adsentior spoken by Licentius in Louanienses (1577). The numbering in the latter, which is also the one of Maurini (1836), has always been followed in this edition.

2 5 5 A few exceptions to the rules, concerning the spelling quum for cum and sequutus for secutus in А, В, and C, as well as some omissions in D have been mentioned above, p. ex.

2 5 6 E.g., 54,4 iudicantv, 66,11 idem; 68,26 opinationis est.

apparatus, obviously follows one or mòre of these recentiores (or a manuscript related to these).257 Naturally, the apparatus also reports the readings of the recentiores when their reading is the result of a successful conjecture and thus adopted in the text.258 It should be kept in mind that no conclusions must be drawn e silentio from the apparatus except in the case of the six older manuscripts on which the edition is based.

The Greek letters that represent groups of manuscripts are always given before all individual manuscripts; without consideration of age or position in the stemma.

The readings of the Maurist edition from 1836, which (like its predecessor from 1679) is based on that of the Lovanienses,259 and which has been the vulgate of the De rriusica ever since its appearen-ce,260 are fully reported in the critical apparatus.261 It serves as a basis for the text given in the Patrologia Latina. Whenever the latter differs from the Maurist edition, this has been reported; however, obvious misprints in the PL are not recorded.

No apparatus locorum similium has been added to the edition. One reason for not including such an apparatus is the fact that it could easily give the reader a false impression of completeness, which would be impossible to achieve within the scope of the present dissertation. Given Augustine's tendency to repeat himself, there is also the problem of defining what exactly constitutes a significant

2 5 7 One example of this is the reading unitas] uniuersitas at 114,10, where several of the families normally not recorded in the critical apparatus present the reading chosen by the Maurists.

2 5 8 E.g. 28,9 corporis, where the true reading, probably a conjecture, is present only in a few recentiores, which all, with one exception, belong to the family к.

2 5 9 In fact, the title of the Maurist edition is Sancti Aurelii Augustini Hipponesis Episcopi Opera omnia, post Lovaniensium theologorum recensionem castigata demo ad manuscriptos codices (...).

2 6 0 A list of all places where the present edition differs from this vulgate text has been added in Appendix 1, pp. 119-123.

261 When a certain variant reading occurs both in the manuscripts and in the four editions, whose readings are reported in the critical apparatus, the editions are always listed after the manuscripts. When information is given about corrections or variant readings in the manuscripts, such information is not applicable to the editions. See, e.g., p. 16, note to line 14, where the information ante corr. is only applicable to the manuscript A, not to the Maiirist edition. In those cases where an edition gives a variant reading, this is always explicitly stated. See, e.g., p. 12, note to line 14.

parallel. The edition of the De magistro by K.-D. Daur, where several passages are indicated because of purely verbal similarities with the text edited, may serve as a daunting example.262 Instead, in those cases where a difficult or central passage in the present text has been considered to benefit from a comparison with some other instance(s) where Augustine discusses the same topic or uses similar wording, a reference to such place(s) is given in the Selective commentary (see pp. xciv-cix).

Orthography and punctuation

There is no safe way of reconstructing the orthography of Augustine himself, and we cannot know whether it was consistent or not. As for the problem of whether to use assimilated or non-assimilated forms, a choice must be made. In her edition of Augustine's De genesi contra Manichaeos, D. Weber refers263 to Marius Victorinus 264 who recommends assimilated forms, and makes this the criterion for the spelling of her edition. (However, it would be difficult to follow Marius Victorinus in every aspect, since he also recommends forms such as comfundit, comuocat and ouuius, forms that can only be taken as hypercorrect assimilated forms.) It is also true that we do not know, as Weber points out,265 what happened to the text that she edits during the 400 years between the time of the author and the oldest manuscript evidence. Still, the tendency in the manuscripts is clear:266 the older manuscripts often display forms that are not assimilated, such as adplaudentium,261 adnuimus,

2 6 2 E.g. on p. 170, line 49, where several parallels are adduced to the words memoriae mandari, one of these parallels being De musica VI (in the present edition p. 52,13): memoriae mandarentur. I fail to see the relevance of such parallels. They are even more unexpected, since the editor states that he does not intend the apparatus to be complete See the Preface to the edition by Daur of the De magistro, CCSL 29, p. 141, n. 2)

263 Gn. adu. Man., ed. Weber, CSEL 91, p. 62. 2 6 4 Gramm. 4. 64-49 (ed. GLK VI, 18f.) 265 Gn. adu. Man., ed. Weber, CSEL 91, p. 62. 266 o f course, in the case of the nasal consonants m or n, as in inbecillioribus,

there is normally no way of telling what the intended spelling is, since both letters/sounds may be represented by a line above the preceding vowel.

2 6 7 This form has led many a scribe to read it as ad plaudentium at 8,1 and consequently to change the correct strepitu to strepitum. The error would hardly have occurred if the original spelling had been applaudentium.

adsciscimus, while the younger normally assimilate. Thus, non-assimilated forms are consistently used in this edition.268

Deviations in the manuscripts from this practice are mentioned in the critical apparatus only if they convey a different meaning or are of any other interest. Thus, in a case like 44,16 interpediantur, where several manuscripts are reported to have the erroneous inpediantur, the latter word may appear in these manuscripts as beginning with inp-, imp-, or îp-, but since the variant spellings are of no significance, they are not reported. In the case of some words, e.g. ado les-censiadulescens or penna/ pinna, there were, already in Antiquity, different ways of spelling them, and when the manuscripts, particularly the older ones, vary in their spelling of such words, this has been reported in the critical apparatus.

There are some Greek words in the text.269 In none of these cases is the word written in Greek letters in the older manuscripts, and in one instance, no manuscript uses any Greek letters at all,270 which is probably due to the fact that the word in question was known and treated as a Latin word. In 64,9, 68,24, and 82,13, the words are explicitly stated by Augustine to be Greek and they are either translated or explained by him, or, in the case of (pavraaiai, said to be untranslatable, at least by Augustine himself. It seems likely that Augustine wrote these words in Greek, and they are thus written in Greek in this edition. This, however, only applies to their first occurrence in the text. They are subsequently treated as Latin words with Latin inflection,271 and are thus written with Roman letters.

I have introduced a modern, syntactic punctuation in the Latin text. In many cases, the punctuation chosen reveals that my inter­pretation of the text differs from the of previous editors.

2 6 8 In this respect, I have followed the alternative non-assimilated spelling of the OLD. Thus, since the only form given for the word attentio in the OLD is the assimilated one, this word is spelled with assimilation in the present edition, in spite of the spelling adtentus.

269 The words are 64,9 nepwôovç; 68,24 (pavraaîav, 70,4-5 (pavxåap.axa\ 82,13 аапрощХощ; 112,16 àvakoyìav. For a general survey on Augustine's knowledge of Greek, see Altaner (1967).

2 7 0 112,16 àvaÀoyiav. 2 7 1 The word (pavraafia/phantasma is given the form phantasmatis in the

dative/ablative plural by several of the older manuscripts, and this is the form preferred in most modern editions of Augustinian texts as well as here.

Principles for the translation The Latin text here edited is accompanied by a parallel English translation. The translation is meant to serve two purposes. It is the firm opinion of the editor that it is nowhere so well demonstrated whether a text has been understood, and, if so, in what way it has been understood, as in a translation. Thus, the translation is aimed in the first place for those who use the Latin text, so as to enable them to know and judge the way in which the editor has interpreted the text and, in some places, his rationale for choosing certain readings. The second reason for adding a translation is obvious - that those without enough knowledge of Latin may learn what Augustine wanted to say in his sixth book of the De musica. In the interest of both of these groups of readers it has seemed useful to stay rather close to the Latin text.

The Biblical quotations have been translated without reference to any existing translation of the Bible into English, since no such translation is based upon the Latin text used by Augustine, and since Augustine uses the Bible in such a way that a translation has to take into account the purpose for which the citation is made.

There are already a number of translations of the sixth book of the De musica into some modern languages, but they are, of course, all based upon the text of the Maurist edition. In the year 1878 R. Cardamone published a translation into Italian.272 After the translation by Cardamone, at least three further translations into Italian have been published, in 1969 by G. Marzi,273 in 1976 by D. Gentili,274 and in 1997 by M. Bettetini.275 Only the Italian translations by Marzi and Bettetini have been available to me. Both of them contain the Latin text as well as the Italian, and there are

2 7 2 Cardamone, R., Della musica di Sant'Agostino Libri Sei, Tradotti ed annotati. Florence 1878. This translation is condemned by Marzi (1969), p. 75, with the following words: 'non riesce di alcuna utilità, sopratutto per l'intelligibilità della traduzione, approssimativa spesso e superficiale sempre: nessun problema, né filologico, né filosofico, né musicale.'

2 7 3 Marzi (1969). 2 7 4 Gentili, D., Aurelii Augustini 'De musica ' ( = Nuova Biblioteca Agostiniana

III 2), Naples 1976. 2 7 5 Bettetini (1997). In 1992 M. Bettetini published the volume Ordine,

musica, bellezza, Milan, which according to Radice (1992), p. 587, contains a translation of the entire De musica. I have not been able to consult this work.

some interesting end-notes, as will appear in the notes to my own translation. In 1936, C. Perl published the first German translation of the text, which was reprinted in 1940 and 1969.276 This translation is accompanied by some short end-notes on the text. In a personal communication, Dr. Frank Hentschel has notified me that, due to the unreliability of the translation by Perl, he will soon publish a new German translation of the books I and VI. For the sixth book, Hentschel had access to an early draft of the present edition. Since his translation has not yet appeared, I do not know to what extent he has chosen to follow my text. In 1947, the text of the Maurist edition was printed with a French translation by G. Finaert and F.-J. Thonnard in the series Bibliothèque Augustinienne.277 In this case as well, there are explicatory notes to the text, which treat philological as well as philosophical problems. In the same year, an English translation by R. Catesby-Taliaferro appeared in the series The Fathers of the Church.21* I have preferred not to use this English translation in my own work, so as not to be too much influenced by it.279

While in the process of editing the Latin text, it has sometimes proven useful to compare the different translations and their solu­tions to individual problems. This will become evident in notes to my own translation.

2 7 6 Perl (19402). 2 7 7 Finaert-Thonnard (1947). 2 7 8 Catesby-Taliaferro (1947). 2 7 9 Besides the translations mentioned here, there are two further volumes which

may deserve mentioning. First, there is the Traité de la musique selon l'esprit de saint Augustin by Henri-Irenée Marrou (under the pseudonym of Henri Davenson) from 1942. This is not a commentary on the De musica, but rather a philosophical treatise. It is dealt with rather at length by Bettetini (1991), p. 435. Second, there is the St. Augustine's De Musica. A Synopsis, by W.F.J. Knight, which was published in 1949. This is merely a summary of the six books of the De musica. It does not contribute anything to the understanding of the text.

2. Text and translation

Conspectus siglorum

Codices A - Tours, Bibi. Mun. 286 s. VIII-IX В - Paris, B.N. lat. 13375 s. IX С - Valenciennes, Bibi. Mun. 384-384 s. IX D - Paris, B.N. lat. 7200 s. IX-X E - Vercelli, Bibi. Cap. CXXXVIII s. IX-X F - Angers, Bibi. Mun. 486 s. XI G - Ivrea, Bibi. Cap. 52 s. XI H - Paris, B.N. lat. 7231 s. XI I - Oxford, Bodi. Lib. Douce 198 s. XII J - Assisi, Bibi. Conv. 87 s. XlIIex. К - Bruxelles, Bibi. Royale II 2297 (1116) a. 1277 L - Cambridge, Pembroke Coll. 135 s. XlIIex. M - London, BM Royal 5 D. X s. XlIIex. N - Oxford, Bodi. Lib. Bodi. 136 s. XlIIex. О - Oxford, Bodi. Lib. Bodi. 150 s. XlIIex. P - Oxford, Merton Coll. 36 s. XlIIex. Q - Padova, Bibi. Anton. X. 179 s. XIII R - Paris, B.N. lat. 14477 s. XIII S - Paris, B.N. lat. 16662 s. XIII T - Paris, B.N. lat. 17398 s. XIII и - Saint-Omer, Bibi. Mun. 85 s. XIII v - Todi, Bibi. Com. 201 s. XIII w - Troyes, Bibi. Mun. 801 s. XIII X - Città del Vaticano, Vat. lat. 10664 a. 1215 Y - Città del Vaticano, Vat. Barb. lat. 510 s. XIII Ya - Città del Vaticano, Vat. Ross. 191 s. XIII Yb - Paris, B.N. lat. 2114 s. XIII-XIV Yc - Città del Vaticano, Vat. Chig. A. VII. 214 s. XIII-XIV Yd - Città del Vaticano, Vat. Pai. lat. 264 s. XIII-XIV Ye - Città del Vaticano, Vat. lat. 818 s. XIII-XIV Yf - Bruxelles, Bibl. Royale 49-62 (1117) s. XIV Z - Durham, Cath. Lib. В. II. 20 s. XIV Za - Firenze, Laur. Ashb. 1051 s. XIV Zb - Firenze, Laur. S. Marco 649 s. XIV

1 This manuscript was only partly collated for this edition.

Zc - Napoli, Bibi. Naz. VI. С. 23. s. XIV Zd - Paris, B.N. lat. 1936 s. XIV Ze - Paris, B.N. lat. 1974 s. XIV Zf - Città del Vaticano, Vat. Barb. lat. 531 s. XIV

Horum codicum A-F semper, G-Zf raro adhibiti sunt.

Editiones typis impressae e Erasmus (1529) 1 Louanienses (1577) m Maurini (18362) P J-P Migne (1845)

Abbreuiationes et signa add. = addidit / -erunt Ф = confer corr. = correxit / -erunt, correctio / -onis etc. del = deleuit / -erunt edd. = consensus editionum elm exc. = excepto /-is i.e. = id est in marg. = in margine iter. = iterauit / -erunt 1. = linea / lineae etc. leg. = legitur / -untur litt. = littera / -ae etc. от. = omisit / -erunt rei. = reliquit / -erunt, relictum sc. = scilicet s.l. = supra lineam transp. = transposuit / -erunt uar. led. = uaria lectio / uariae lectionis etc. uar. abbr. = uarie abbreuiatum uid. = uidetur / -entur

= usque ad [ ] = delenda < > = supplenda

CONSPECTUS SIGLORUM

consensus codicum CEIKSTUWYYfZa ß = consensus codicum CESTUWYYfZa

y = consensus codicum CE Ô = consensus codicum STUWYYfZa

e = consensus codicum YfZa

consensus codicum ABFHLOQRYcYe t) = consensus codicum LOQRYcYe

в-consensus codicum OY e i = consensus codicum AF

consensus codicum MNPYaZ Я = consensus codicum MPYaZ

consensus codicum JVXYdZcZdZeZf v = consensus codicum VXZc Ç = consensus codicum YdZd

consensus omnium codicum

D E MUSICA LIBER V I

1.1 Satis diu paene atque adeo plane pueriliter per quinque libros in uestigiis numerorum ad moras temporum pertinentium morati sumus. Quam nostram nugacitatem apud beniuolos homines facile fortassis

5 excuset officiosus labor, quem non ob aliud suscipiendum putauimus, nisi ut adolescentes uel cuiuslibet aetatis homines, quos bono ingenio donauit Deus, non praepropere sed quibusdam gradibus a sensibus camis atque a carnalibus litteris, quibus eos non haerere difficile est, duce ratione auellerentur atque uni Deo et Domino rerum omnium,

10 qui humanis mentibus nulla natura interposta praesidet, incommuta-bilis ueritatis amore adhaerescerent.

Illos igitur libros qui leget, inueniet nos cum grammaticis et poeti-cis animis non habitandi electione sed itinerandi necessitate uersatos. Ad hunc autem librum cum uenerit, si, ut spero et supplex deprecor,

15 Deus et Dominus noster propositum meum uoluntatemque guberna-uerit et eo, quo est intenta, perduxerit, intelleget non uilis possessio­nis esse uilem uiam, per quam nunc cum inbecillioribus nec nos ipsi admodum fortes ambulare maluimus quam minus pennatos per liberiores auras precipitare. Ita nos, quantum arbitrer, aut nihil aut

20 non multum peccasse iudicabit, si tamen de numero spiritalium uiro-rum iste fuerit. Nam turba cetera de scholis linguarum tumultuantium

Inscriptiones: Incipit liber sextus feliciter A, Aur Aug de musica explicit liber V incipit liber sextus Augustini feliciter B, Liber sextus de musica C, Explicitus liber quintus musicae Aur Aug cum Licentio Incipit liber sextus D, Aureli Augustini de musica explicit liber quintus incipit sextus de musica E

2 ante satis litt. AG (i.e. Augustinus) A, litt. M (i.e. Magister) m; uide supra, pp. Ixi-lxiii satis] atis sed spatium rei. D paene] penes D e, + te DH e, paenet ut uid. В per...libros] in...libris G e 4 fortassis ex -se corr. A 5 excuset ex -es corr. В 6 adulescentes BE et ante corr. A et ex aduliscentes corr. С 7 praepropere] postpropere D 8 a от. В e I litteris quibus s.l. В 9 auellerentur ex -eretur corr. A 10-11 incommutabilis ex -les corr. A 12 leget] legit ß et post corr. A cum s.l. E 13 itinerandi] -anti A 14 ad hunc] adhuc D si ut ex sicut corr. В 15 Deus s.l. В -que от. В 16 intenta ex ingenta corr. В intelleget in -liget corr. A, -legit E, ex -legit in -liget corr. С uilis ex uiles corr. A 16-17 esse possessionis F 17 nunc s.l. ВС, om. EF пес] поп (s.l.) С 18 pennatos] pinnatos E et ante corr. С 19 auras] aures D 20 spiritalium] spiritualium F m

ON MUSIC, BOOK V I

1.1 Long enough, I think, and also quite childishly have we dwelt through five books in the traces of the rhythms1 that belong to the durations of times. Perhaps our dutiful labour may excuse these our trifles among benevolent persons, a labour we considered worth undertaking for no other reason than to tear away young persons or men of any age whom God has endowed with a good mind, not with excessive haste but somewhat gradually and under the guidance of reason, from the carnal senses and carnal literature,2 which it is diffi­cult for them not to cling to, so that they, through the love of the never-changing truth, would adhere to the one God and Lord of all things, who reigns over human minds without any intervening nature.3

Thus, he who reads those books will find that we have been pas­sing our time with grammarians and poets, not because we had cho­sen to live with them, but because it was necessary to journey in their company. But when he reaches this book, should our God and Lord, as I hope and humbly pray for, have guided my intention and will and brought it to its goal, he will understand that it is not to a worthless possession that the worthless way leads, on which we, not so strong ourselves, have now preferred to walk with weaker persons, rather than to precipitate those lacking wings into the open air. And so, I think, he will deem that we have not sinned at all or not very much, provided that he belongs to the number of spiritual men. For if the remaining crowd of those who, in their vulgar levity,

1 In this translation, the key term numerus has consistently been translated with the word 'rhythm'. It is true that other translations, such as harmony, might seem a more natural choice in some places. See, e.g., Finaert-Thonnard's translation of diuinis Sapientiae numeris (24,9-10): 'selon les harmonies divines de la Sagesse' (Finaert-Thonnard (1947), p. 377, with a discussion in a rather extensive note on pp. 513-515). The translation 'rhythm' has been used even at 78,4 il!о s numéros, where 'numbers' might seem to be the best translation, in order to maintain consistency. For discussions of the technical term numerus in this book, see, e.g. Störmer-Caysa (1996), pp. 18f., and Bettetini (1997), p. viii, and p. 419, n. 8.

2 See above, p. xciv. 3 See above, p. xciv.

et adplaudentium strepita uulgari leuitate laetantium si forte inruerit in has litteras, aut contemnet omnes aut illos quinque libros sufficere sibi arbitrabitur. Istum uero, in quo fructus illorum est, uel abiciet quasi non necessarium, uel differet quasi post necessarium.

5 Reliquos uero, qui ad ista intellegenda eruditi non sunt, si sacramentis christianae puritatis inbuti, in unum et uerum Deum summa caritate nitentes, cuncta puerilia transuolauerunt, fraterne ad-moneo, ne ad ista descendant et, cum hic laborare coeperint, de tardi-tate sua conquerantar, ignorantes itinera difficilia et molesta pedibus

10 suis uolando se posse etiam ignorata transire. Si autem hi legunt, qui et infirmis aut inexercitatis gressibus hac ambulare non possunt et nullas pietatis alas habent, quibus ista neglecta praeteruolent, non se insérant inconuenienti negotio sed praeceptis saluberrimae religionis, et nido fidei christianae pennas nutriant, quibus superuecti laborem

15 ac puluerem huius itineris euadant, magis ipsius patriae quam uiarum flexuosarum amore flagrantes. His enim haec scripta sunt, qui litteris saecularibus dediti magnis inplicantur erroribus et bona ingenia in nu-gis conterunt, nescientes, quid ibi delectet. Quod si animaduerterent, uiderent, qua effugerent illa retia et quisnam esset beatissimae securi-

20 tatis locus. II.2 Quam ob rem tu, cum quo mihi nunc ratio est, familiaris meus,

ut a corporeis ad incorporea transeamus, responde, si uidetur, cum istum uersum pronuntiamus Deus creator omnium, istos quattuor iambos, quibus constat, et tempora duodecim, ubinam esse arbitreris;

25 id est, in sono tantum, qui auditur, an etiam in sensu audientis, qui ad aures pertinet, an in acta etiam pronuntiantis an, quia notus uersus est, in memoria quoque nostra hos numéros esse fatendum est?

1 strepitìi] -tum a в BDFGNPQXZbZc et in -tuum corr. J edd.; uide supra, p. Ixiv uulgari] fulgari D leuitate + plaudentium ß laetantium + quae D, laetantiumque ß (exc. E) 2 contemnet ex -erit corr. С 4 differet ex differret corr. В 6 christianae] christi ante D puritatis] ueritatis I e I; uide supra, pp. Ixiv-lxv 7 transuoluerunt D 8 descendant] -dat Dp 10 si] sic D hi s.l. A, ii / m 11 possunt] possum / 12 nullas] nulla D 13 religionis] relegionis AE 14 pennas ex pinnas corr. A superuecti] subuecti BPYf m, superlecti A 16 flagrantes ex -ter corr. B, fraglantes D scripta ex -tum ut uid. corr. В qui] quae D 17 ingenia s.l. С, от. E 18 conterunt] -untur В quid] qua ut uid. В si s.l. В animaduerterint F 19 beatissimae] beatae ß к 21 ante quam litt. MA e, litt. M m; uide supra, pp. Ixv-lxvi 22 ut] aut D 26 quia] qui E

rejoice in the debates of agitated voices and in the noise of the applauders, would perchance run into these books, it will either despise all of them or consider those five books to be enough for them. This book, however, in which lies the profit of the previous ones, the crowd will either throw away as being unnecessary or postpone as merely necessary at a later stage.

As for the rest, who have not been taught to understand these things but are imbued with the mysteries of Christian purity and fly with the highest love towards the one and true God, if they have flown past everything childish, I brotherly admonish them not to descend to these things and, once they have begun to labour here, complain about their own slowness, not knowing that they are able to fly above these roads, unknown as they may be, that are so difficult and hard for their feet. But if those read this, who cannot walk here with their weak and unexercised feet and do not have any wings of piety, with which they can fly past these things without paying attention to them, they should not engage in an occupation that does not suit them but rather in the commandments of the most salutary religion and nourish their wings in the nest of the Christian faith, on which wings they can escape the labour and dust of this road, as they burn more with love for the fatherland itself than for the winding roads. For this has been written for those who, devoted to secular literature, are entangled in great errors and wear out their good minds with trifles, without any idea of what they enjoy in them. Should they recognise this, they would see how they could escape these nets and which would be the place of the most blessed security.

II.2 Therefore, answer me, if you please, my friend, with whom I am now discussing, so that we may move on from the corporeal to the incorporeal:4 when we pronounce the verse Deus creator om­nium, where do you think that these four iambs, of which it consists, and the twelve time-units are, that is to say, should we say that these rhythms are merely in the sound which is heard, or also5 in the hear­er's sense, which belongs to the ears, or also in the activity of the pronouncing person, or, since the verse is known, also in our memory?

4 See above, pp. xciv-xcv. 5 See above, p. xcv.

D In his omnibus puto. M Nusquamne amplius? D Quid aliud restet, non uideo, nisi forte interior et superior aliqua

uis, unde ista procedunt. 5 M Non ego quaero, quid suspicandum sit. Quare, si haec quattuor

genera ita tibi adparent, ut nullum aliud uideas, quod aeque manifes­tum sit, discernamus ea, si placet, ab inuicem, et uideamus, utrum singula esse sine inuicem possint. Nam credo non te esse negaturum fieri posse, ut in aliquo loco aliquis sonus existât huiuscemodi moru-

10 lis et dimensionibus uerberans aerem uel stillicidio uel aliquo alio pul-su corporum, ubi nullus adsit auditor. Quod cum fit, num praeter il-lud primum genus, cum ipse sonus hos numéros habet, ullum horum quattuor reperitur?

D Nullum aliud uideo. 15 3 M Quid iste alter, qui est in sensu audientis? Potestne esse, si

nihil sonet? Non enim quaero, utrum habeant illae aures uim perci-piendi, si quidquam sonuerit, qua utique non carent, si desit sonus -non enim, et cum silentium est, nihil a surdis differunt - sed quaero, utrum ipsos numéros habeant, etiamsi nihil sonet. Siquidem aliud est

20 habere numéros, aliud posse sentire numerosum sonum. Nam et, si sentientem corporis locum digito tangas, quotienslibet sentitur tactu ille numerus et cum sentitur, non eo caret sentiens, sed, utrum insit etiam tangente nullo non sensus ille sed numerus, similiter quaeritur.

D Non facile dixerim carere sensum numeris talibus in se constitu-25 tis, etiam antequam aliquid sonet. Non enim aliter aut mulceretur

1 D] Д C, DI e, Licentius (uar. abbr.) S (exc. W) £,ц (exc. XYdZe, ex. D corr. J), om. Zd; uide supra pp. Ixvi-lxix 2 M supra lin. C, Augustinus (uar. abbr.) | H (exc. XZe, non leg. Yd, ex M corr. J) DMNYZb 3 D] Д s.l. C, Licentius (uar. abbr.) v YaZ, om Zd forte + te ut uid. E et in est corr. C, + est S (exc. Y) fi GIN 4 uis + est £ (exc. A) к (exc. N), sit l m; uide supra, p. Ixx 5 M ex A corr. C ego] enim D quid] quod E 6 aliud] -um F uideas] -etis D 7 ab] ad E 8 negaturum + si D 9 posse + uel D in s.l. В 10 uel2 от. F 11 fit] sit D num] non ut uid. F 12 ullum] nul- e 14 D] A (s. I.) С nullum ex num corr. E 15 M s.l. С audientis] -entur D -ne ex nec corr. В, от. D 16 non] nunc D habeant ex -eat corr. С 17 qua] quia F utique] ita- D 18 est + si y (s.l.) A 21 quotienslibet] quotiens P, totiens (totiensque Zd) tangitur + tangitur v JZe, + tangitur (in mar g. B) totiens (s.l. B) BZf m sentitur + totiens sentitur (sentitur2 от. P) к L (in marg. L) e; uide supra, p. Ixx 22 insit ex sit corr. В 23 tangente] -enti D sed s.l. A,etel 24 D s.l. С 25-p. 12,1 eorum mulceretur m

D In all of these, I think. M Nowhere else? D I do not see what else remains, unless perchance some interior

and superior power, from which these proceed. M I am not asking what is to be suspected. If, therefore, these

four kinds appear to you in such a way that you do not see any other, equally obvious, let us then, if you like, separate them from one another and see whether each can exist separately without the others. For I believe that you will not deny the possibility that a sound might exist somewhere, striking the air with such small inter­vals and measurings either through some dripping or through some other kind of beating of bodies, where no hearer is present. And when this happens, is any of these four kinds to be found beside the first, when the sound itself has these rhythms?

D I see no other. 3 M What about the second one, which is in the hearer's sense?

Can it exist, if nothing sounds? For I do not ask whether those ears have the power of perceiving if something sounds, which they certainly do not lack if there is no sound - for they do differ from deaf ears also when there is silence - but I ask whether they have these rhythms even if nothing sounds. For it is one thing to have rhythms, another to be able to perceive a rhythmical sound. For if you touch a sentient spot of your body with a finger, the sentient spot does not lack rhythm, whenever the rhythm is perceived by the touch and while it is perceived, but I ask in the same way whether not the sense but the rhythm is there even when no one is touching the spot.

D I could not easily say that the sense lacks such rhythms in itself even before something sounds. Otherwise it would not be

eorum concinnitate aut absurditate offenderetur. M Idipsum ergo quidquid est, quo aut adnuimus aut abhorremus,

non ratione sed natura, cum aliquid sonat, ipsius sensus numerum uo-co. Non enim tunc fit in auribus meis, cum sonum audio, haec uis ad-

5 probandi et inprobandi. Aures quippe non aliter bonis sonis quam malis patent. Vide potius, ne ista duo sint minime confundenda. Nam si uersus quilibet modo productius modo conreptius pronuntietur, spatium temporis non idem teneat necesse est, quamuis eadem pe­dum ratione semata. Vt ergo ipso suo genere aures mulceat, illa uis fa­

lò cit, qua concinna adsciscimus et absurda respuimus. Vt autem breuio-re tempore sentiatur cum celerius quam cum tardius promitur, num interest aliquid, nisi quamdiu aures tangantur sono? Adfectio ergo haec aurium, cum tanguntur sono, nullo modo talis est, ac si non tan­gantur. Vt autem differt audire ab eo, quod est non audire, ita differt

15 hanc uocem audire ab eo, quod est alteram audire. Haec igitur adfectio nec ultra porrigitur nec infra cohibetur, quam est mensura eius soni, qui eam facit. Altera est ergo in iambo, altera in tribracho, productior in productiore, conreptior in conreptiore, nulla in silentio. Quae si numerosa uoce fit, etiam ipsa numerosa sit necesse est, neque esse

20 possit, nisi cum adest effector eius sonus. Similis est enim uestigio in aqua inpresso, quod neque ante formatur, quam corpus inpresseris, neque remanet, cum detraxeris. Naturalis uero illa uis quasi iudiciaria, quae auribus adest, non desinit esse in silentio, nec nobis eam sonus infert, sed ab ea potius siue probandus siue inprobandus excipitur.

1 eorum от. e 2 M om. a (exc. E) I m; uide supra, p. Ixx 4 tunc ex dum corr. В, tu A 5 et s.l. В inprobandi s.l. В 6 patent + M a (exc. EYYf) l m uide] inde E, ex uident corr. A 7 quilibet ex quoi- corr. B, -li- s.l. A conreptius modo productius edd. 8 necesse est om. i EY, s.l. ВС; uide supra, pp. Ixx-lxxi 9 ut s.l. A 10 qua] quae D autem] cum E 11 num] non edd. 13 tanguntur ex -antur corr. В 14 autem s.l. E, enim edd. differt] -fer D audire1 от. D non от. В audire2 + ab eo quod est non audire В 15 alteram ex -um corr. В 16 porrigitur] -etur A quam] quoniam edd. 17 facit eam edd. facit] fecit cum uar. lect. facit A 18 productiore + etiam numerosior (ex numerosa corr. G) ipso GS, + iambo y Ç (exc. L) к DGI ante corr. W edd.; uide supra, p. Ixxi nulla] -lo E quae] quod Zb e I si + in YeZb el 20 possit] potest edd. 20 effector ex aff- corr. A, affectior D sonus iter, et poste corr. В similis ex -le corr. A enim от. E 21 aqua ex qua corr. A 22 uero] autem Zb e l 24 infert] inserit cum uar. lect. infert / sed s.l. A inprobandus ex -antur corr. F

charmed by their elegance or offended by their dissonance. M This, whatever it is, through which we approve or disapprove,

not by reason but by nature, when something sounds, I call the rhythm of the sense itself. For this power of approving and dis­approving is not created in my ears when I hear a sound. Indeed, the ears are open to good sounds in no other way than to bad. Be careful instead not to confuse these two. For if any verse is pronounced now in a more protracted way, now more hurriedly, it is necessary that it does not occupy the same time-space, even though the proportion among the feet is preserved. Therefore, that the verse charms the ears by its very kind is brought about by that power, through which we like what is elegant and reject what is dissonant. But for the verse to be perceived for a shorter while when it is pronounced more quickly than when it is pronounced more slowly, does anything matter but how long the ears are touched by the sound? So, this reaction6 of the ears when they are touched by a sound is not at all the same as if they were not touched. But as hearing differs from not hearing, thus hearing this voice differs from hearing another. Thus, this reaction is not prolonged further, nor confined more narrowly than the measure of the sound that produces it. Therefore there is one reaction in the iamb, another in the tribrachys, a longer one in a longer sound, a shorter one in a shorter sound, none in silence. If this reaction is produced by a rhythmical voice, then it must be rhythmical itself, and it cannot exist unless its producer, the sound, is present. For it is like a trace in the water: it is not formed before you put a body into the water, and it does not remain when you remove the body. But the natural, so to speak judicial power, which is present in the ears, does not cease to exist in silence, nor is it the sound that brings it to us; rather, it is the sound that is received by it to be either approved

6 The word adfectio has been translated with 'reaction'. This is well in accordance with the definition of the word given in the Latin-English dictionary by Lewis and Short: 'A change in the state or condition of body or mind.' One example from Cicero, de inv. 1.25.36, is given: Affectio est animi aut corporis ex tempore aliqua de causa commutatio, ut laetitia, cupiditas, metus, molestia, morbus, débilitas et alia quae in eodem genere reperiuntur.

Quare ista duo, nisi fällor, distinguenda sunt, et fatendum numéros, qui sunt in ipsa passione aurium, cum aliquid auditur, sono inferri, auferri silentio. Ex quo colligitur numéros, qui sunt in ipso sono, posse esse sine istis, qui sunt in eo, quod est audire, cum hi sine illis

5 esse non possint. Ш.4 D Adsentior. M Adtende igitur hoc tertium genus, quod est in ipso nisu et

operatione pronuntiantis, et uide, utrum possint esse hi numeri sine illis, qui sunt in memoria. Nam et taciti apud nosmet ipsos possumus

10 aliquos numéros cogitando peragere ea mora temporis, qua etiam uoce peragerentur. Hos in quadam operatione animi esse manifestum est, quae, quoniam nullum edit sonum nihilque passionis infert auribus, ostendit hoc genus sine illis duobus esse posse, quorum unum in sono est, alterum in audiente, quando audit. Sed utrum existeret, nisi

15 adiuuante memoria, quaerimus. Quamquam, si anima hos numéros agit, quos in uenarum pulsu inuenimus, soluta quaestio est. Nam et in operatione hos esse manifestum est, et nihil ad eos adiuuamur memoria. Quod si de his incertum est, utrum operantis animae sint, de istis certe, quos reciproco spiritu agimus, nulli dubium est, quin et

20 temporum interuallis numeri sint et eos sic anima operetur, ut etiam uoluntate adhibita multis modis uariari queant, nec tamen, ut agantur, ulla opus est memoria.

D Videtur mihi hoc genus sine tribus ceteris esse posse. Quamuis enim pro temperatione corporum uarios uenarum pulsus et respira-

25 tionis interualla fieri non ambigam, tamen operante anima fieri negare quis audeat? Quin etiam cursus pro diuersitate corporum aliis celerior

i nisi] ni В fatendum + est A BGIZa numéros ex -rus corr. A 2 in s.l. В ipsa] ista KZb e 3 numéros] -rus E 4 sine1 ex nisi corr. E hi] his D 5 non s.l. AB possint ex -sent corr. A 7 nisu] usu v £ QYc ut uar. lect. Zb edd., sono A, sono m usu corr. Zf; uide supra, p. Ixxi 8 possint ex -sent corr. A 9 in ex qui corr. E 10 mora ex ora corr. В qua etiam] quae iam В 12 quoniam] quando ut uid. A passionis + et E 13 ostendit] ten­dit E et ante corr. С 14 est s.l. С, от. E 15-18 quaerimus...memoria от. F 15 hos ex hoc corr. В 16 inuenimus + D s.l. E et ante corr. С 17 ad­iuuamur ex -emur corr. A 18 ante quod litt. M s.l. E, litt. AG s.l. A, litt. A del. С 19 istis] his F 20 etiam] iam В et ante corr. A 21 queant] -eat E et ante corr. С et post corr. A nec] non A 22 ulla] illa AE 23 ceteris tribus ß KD 26 quin scripsi, qui JJ (exc. LYe) BDJZb ante corr. AL edd., quia a (e:КС. Za) к FGXYd, quod ZdZe ex quid corr. Zc, quare Za, cum HYe, uide supra, p. Ixxi etiam cursus] cursus etsi edd. corporum ex temp- corr. С

or disapproved of. Therefore, these two should be distinguished, unless I am mistaken, and we should say that the rhythms which are in the reaction7 of the ears, when something is heard, are brought there by the sound and removed by the silence. From this one may conclude that the rhythms which exist in the sound itself can exist without those in the hearing, whereas the latter cannot exist without the former.

Ш.4 D I agree. M Now turn your attention to the third kind, which is in the ef­

fort and activity of the pronouncing person, and see if these rhythms can exist without those in the memory. For even when we are silent, it is possible for us, by thinking, to produce in ourselves some rhythms during the same time-span as the one during which they would be produced with the voice. It is obvious that these rhythms exist in some kind of activity of the mind, and since this activity does not emit any sound or produce any reaction in the ears, it shows that this kind can exist without the other two, of which one is in the sound, the other in the hearer, when he hears. But the question is whether it would exist without the help of the memory. If, however, the soul activates the rhythms that we find in the pulse of our veins, then the problem is solved. For on the one hand it is obvious that these exist in an activity, and on the other hand we are in no way helped by memory in their respect. But if there is any uncertainty with respect to them, whether or not they are the activity of the soul, there can at least be no doubt about the ones that we produce with our breathing in and out, that through the temporal intervals they are rhythms and that the soul activates them in such a way that they can even be changed in many ways with our will, but still memory is not needed for them to be produced.

D It seems to me that this kind can exist without the three others. For, even if I do not doubt that the different pulses of the veins and the intervals of breathing are produced according to the constitution of the bodies, who would dare to deny that they are produced by an activity of the soul? Yes, even running is faster for some and slower for others according to their different sorts of bodies, but unless the

7 The word passio has here been translated in the same way as adfectio.

est, aliis tardior; nisi tarnen adsit anima et id agat, nullus est. M Considera igitur et quartum genus, eorum scilicet numerorum

qui sunt in memoria. Nam si eos recordatione depromimus et, cum in alias cogitationes deferimur, hos rursum relinquimus uelut in suis se-

5 cretis reconditos, non opinor occultum eos esse posse sine ceteris. D Non dubito eos esse sine ceteris, sed tarnen nisi auditi uel cogi­

tati non mandarentur memoriae, et ideo, quamquam illis desinentibus maneant, iisdem tamen praecedentibus inprimuntur.

IV.5 M Non resisto tibi et uellem iam quaerere, quod tandem ho-10 rum quattuor generum praestantissimum iudices, nisi arbitrarer, dum

ista tractamus, nescio unde adparuisse nobis quintum genus, quod est in ipso naturali iudicio sentiendi, cum delectamur parilitate numero-rum uel, cum in eis peccatur, offendimur. Non enim contemno quod tibi uisum est, sine quibusdam numeris in se latentibus hoc sensum

15 nostrum nullo modo agere potuisse. An forte ad istorum quattuor ali-quod genus hane tantam uim pertinere arbitrarie?

D Ego uero ab illis omnibus hoc genus distinguendum puto. Siqui-dem aliud est sonare, quod corpori tribuitur, aliud audire, quod in cor­pore anima de sonis patitur, aliud operari numéros uel productius uel

20 conreptius, aliud ista meminisse, aliud de his omnibus uel adnuendo uel abhorrendo quasi quodam naturali iure ferre sententiam.

6 M Age, nunc die mihi quinque horum quod maxime excellât. D Hoc quintum puto. M Recte putas. Non enim de illis posset, nisi excelleret, iudicare.

1 et] ut Ô (exc. Y) t]D, quae edd. agat] -atur D et ante corr, В 3 nam s.l. AB, от. F, + et ut uid. s.l. С 4 deferimur] -mus e DP ut uid. S e hos] hoc F uelut] uel E S reconditos] recordatos D ante non litt. D E et ante corr. C, Licentius (uar. abbr.)BDFHLO s.l. Yedel. A ante occultum litt. M Ze, Augustinus (war. abbr.) | BDFHLOZc s.l. Ye del. A occultum + est | BFLNOYZcZe ante corr. Cm 6 D] M E et ante corr. С esse] posse e 8 tamen от. E praecedentibus] pro- A 9 M] D E et ante corr. С resis­to] -am e et + te KS et s.l. 11 10 iudices + Licentius (uar. abbr.) | BDHLR del. A 11 ista] illa edd. tractamus] ex tact- corr. A 12 parilitate in paritate corr. С 13 in от. В peccatur + uel E offendimur] -amur E ante non litt. ME et ante corr. C, Augustinus (uar. abbr.) | BDHLR del. A 14 se] eo В F ante corr. Am 15 nostrum от. D aliquod] aliquot A 17 ego s.l. В 18 corpori] corripi D, ex -re corr. A et ut uid. В 19 operari] operi В 21 quodam] quandam <5 iE et ante corr. ВС, quadam t ferre] ferendo A 22 quod] quid DF et ante corr. A excellât] praec- cum uar. lect. exc- F 24 illis] his S CH

soul is present to produce it, it does not exist. M Now, consider the fourth kind as well, that is to say, the

rhythms that exist in the memory. For if we draw them out by re­membrance and, as we are carried away into other thoughts, leave them behind concealed, as it were, in their secret places, then I do not think it is obscure that they can exist without the others.

D I do not doubt that these exist without the others, but they would not be committed to memory unless heard or thought about, and therefore, although they remain when the others cease to exist, they are imprinted by the others as by forerunners.

IV.5MI am not opposing you, and I would now be willing to ask which of these four kinds you judge to be the most prominent, unless I thought that a fifth kind had turned up from somewhere during our examination, a kind which exists in the natural judgement of percep­tion, when we are delighted by the equality of rhythms or offended when a mistake is made in them. For I do not despise your opinion that our sense would not have been able to perform this without having some rhythms hidden in it. Or do you perhaps think that this great power belongs to one of these four kinds?

D On the contrary, I think that this is a kind that should be distin­guished from all the others. For it is one thing to sound, which is attributed to the body, another thing to hear, which is a reaction of the soul in the body to the sounds,8 another thing to produce rhythms either in a more protracted way or more briefly, another thing to remember this, and yet another thing to pass judgement on all these things by either approving or disapproving through some kind of natural law.

6 M Come, now tell me which of these five is the most promi­nent.

D This fifth one, I think. M You are right. For it could not judge the others unless it were

superior to them.

8 See above, pp. xcv-xcvi.

Sed rursus quaero, ceterorum quattuor quod maxime probes. D Illud profecto quod est in memoria, quia uideo ibi diutumiores

esse numéros quam cum sonant uel cum audiuntur uel cum aguntur. M Praeponis ergo factos facientibus. Nam istos, qui sunt in me-

5 moria, ab illis aliis inprimi paulo ante dixisti. D Nollem praeponere, sed rursus quomodo non praeponam diu-

turniora minus diuturnis, non uideo. M Ne te istuc moueat. Non enim sicut aeterna temporalibus, ita

ea, quae diutius abolentur, his, quae breuiore tempore transeunt, 10 praeferenda sunt, quia et sanitas unius diei profecto est melior quam

multorum dierum inbecillitas. Et, si optanda optandis conparemus, melior est unius diei lectio quam plurium scriptio, si eadem res uno die legatur, quae pluribus scribitur. Ita numeri, qui sunt in memoria, etiamsi diutius manent quam illi, a quibus inprimuntur, non eos ta-

15 men anteponere oportet eis, quos agimus non in corpore sed in ani-ma. Vtrique enim praetereunt, alii cessatione, alii obliuione, sed illi, quos operamur, etiam nondum cessantibus nobis successione sequen-tium uidentur auferri, dum primi secundis et secundi tertiis atque ita deinceps priores posterioribus praetereundo concedunt locum, donee

20 Ultimos périmât ipsa cessatio. Obliuione uero plures simul numeri, quamuis paulatim, absterguntur, nam nec ipsi aliquamdiu manent in­tegri. Quod enim post annum uerbi gratia in memoria non inuenitur, etiam post unum diem iam minus est, sed non sentitur ista diminutio. Non falso tamen ex eo conicitur, quod non utique pridie, quam con-

25 pleatur annus, repente totum euolat, unde intellegi datur ab ilio tem­pore, quo inhaeret memoriae, incipere labi. Hinc est illud, quod ple-

2 est s.l. В 3 numéros esse F sonant] cons- D cum2 от. DE 6 D от. F 7 uideo + utrum numeri qui sunt in memoria ceteris tribus praeferendi sunt in marg. В 8 ne] non I post corr. В edd. te от. FR et ante corr. AB istuc] istud 8 (exc. Y) rj (exc. Ye)n v ÇBDIJZb et ante corr. A e l, illud YeZeZf, + me F temporalibus] -oribus D et post corr. E 9 ea quae] eaque D his quae] hisque D his] iis / m quae2] qui BD 14 etiamsi ex etiam ut uid. corr. E, etsi edd. manent] -eant ц FGIMZb e l illi] illa у AD а от. y D 16 alii1] aliis В cessatione] cessione DE et ante corr. С 1 7 - 1 8 sequentium] -tibus В 20 Ultimos] -mo F et ante corr. A, -mas ex -ma corr. В périmât] -atur F cessatio ex successio corr. C, cessio F 21 absterguntur] -entur у В et ante corr. A nec ex uerbo quod non leg. corr. A, et В 24 tamen falso v t YcZb edd. conicitur] concinitur ut uid. D quod] quia Zb edd. 26 illud] ille id D

But then I ask you, which do you approve of most among the other four kinds?

D Clearly the one that is in the memory, since I recognise that the rhythms are of longer duration there than when they sound or when they are heard or when they are produced.

M So you put created rhythms before creating rhythms. For you just said that the ones in the memory are imprinted by the others.

D I would not want to prefer them, but then I cannot see how I am supposed not to prefer the ones of longer duration to those of shorter duration.

M Do not let this affect you. For it is not the case that what takes longer to cease to exist should be preferred to what passes away in a shorter time in the same way as things eternal are to be preferred to things temporal, because one day of good health is clearly better than weakness during many days. And if we compare desirable things with one another, one day's reading is better than many days of writing, if the same thing is read during one day that would need many to be written. In the same way, although the rhythms that are in the memory last longer than those by which they are imprinted, they should not be preferred to those that we produce - not in our body but in our soul. For the rhythms of both kinds pass away, some through ceasing to exist, others through oblivion, but those that we produce seem to pass away, even before we have ceased to pro­duce them, through the succession of the following ones, as the first ones, by passing away, make space for the second ones, and the second ones for the third onesand, in a constant series, the previous ones for the following, until the cessation itself annihilates the last ones. Through oblivion, however, several rhythms are removed at the same time, although gradually, for not even they remain unaffected for any considerable time. What cannot be found in the memory after a year, for example, is already less after just one day, but this dimi­nution is not perceived. From this, however, the conclusion is cor­rectly drawn that all of this does not suddenly disappear on the day before one year has elapsed, whence we may understand that it starts to slip away from the time it adheres to memory. And this is why

rumque dicimus: 'tenuiter memini', cum aliquid post tempus recor­dando repetimus, antequam plane totum excidat. Quapropter utrum-que hoc numerorum genus mortale est, uerumtamen facientes factis iure anteponuntur.

5 D Accipio et probo. 7 M lam ergo tria reliqua intuere et eorum quoque quod sit opti­

mum et ceteris praeferendum edissere. D Non est hoc facile. Nam ex illa régula, qua factis facientes opor­

tet anteferre, cogor sonantibus numeris palmam dare. Hos enim senti­lo mus audientes, et cum hos sentimus, hos patimur. Hi ergo faciunt

eos, qui sunt in aurium passione, cum audimus. Hi autem rursus, quos sentiendo habemus, faciunt alios in memoria, quibus a se factis recte praeferuntur. Sed hic, quia et sentire et meminisse animae est, non moueor, si aliquid, quod in anima fit, alicui, quod item in ea fit,

15 anteponam. Illud me conturbat, quomodo sonantes numeri, qui certe corporei sunt uel quoquo modo in corpore, magis laudandi sint quam illi, qui, cum sentimus, in anima esse reperiuntur, sed rursus contur­bat, quomodo non magis laudandi sint, cum hi faciant, illi ab his fiant.

M Mirare potius, quod facere aliquid in anima corpus potest. Hoc 20 enim fortasse non posset, si non peccato primo corpus illud, quod

nulla molestia et summa facilitate <anima> animabat et gubernabat, in deterius commutatum conruptioni subiceretur et morti; quod tamen habet sui generis pulchritudinem et eo ipso dignitatem animae satis commendat, cuius пес plaga et morbus sine honore alicuius decoris

25 meruit esse. Quam plagam summa Dei Sapientia mirabili et ineffabili

2 piane] piene S (post corr. W) r] (exc. L) v £, DNZbZc; uide supra, pp. Ixxi-lxxii excidat] excedat E et ante corr. С 6 M от. E, s.l. С reliqua] -quit D intuere ex initiere ut uid. corr. С quod] quid E et ante corr. С 8 D] M E et ante corr. С, от. P hoc от. E factis] facis D 8-9 oportet] -eat ABF 10 sentimus] -tamus ut uid. E patimur] pati ex patimus corr. В 11 passione ex percussione corr. С hi] hic D 12 quos] quod В sentiendo + audimus et Zb e ì 13 praeferuntur] pro- D animae] -ma В post animae quattuor fere litt, erasae uid. F 14 fit1] sit e I fit2] sit el 15 ante illud litt. D E 16 quoquo] quo y ABD sint] sunt у В et post corr. A et ut uid. F 18 faciant] -unt D fiant] -unt В 19 quod] quomodo ZbZf e I 20 si non] sine D 21 anima addidi; uide supra, p. Ixxii 22 commutatum + et e Я ju I edd. conruptioni ex -nis corr. В subiceretur] -ieceretur E, ex subicetur corr. F, -iaceret e SY et cum uar. lect. subiceretur U m quod] quid D 23 habet ex -eat corr. C, + et F 24 et] пес к YcYdZeZf m; uide supra, p. Ixxii

we often say: ' I vaguely remember', when we remind ourselves of something after some time, before it all completely passes away. Therefore, both these kinds of rhythms are mortal, but the creating ones are rightly preferred to the created ones.

D I accept this and approve of it. 7 M Now look at the other three kinds and expound which one of

them is the best and the one to be preferred to the others. D This is not easy. For according to the rule by which we must

prefer creating rhythms to created, I am forced to give the first place to the sounding rhythms. For we perceive these when we hear, and when we perceive them, we are acted upon by them. Thus they cre­ate the ones that are in the reaction of our ears when we hear. Again, the ones that we have when we perceive, create others in the memory and are rightly preferred to them by means of being created by them. But here I am not disturbed if I am to prefer something that is produced in the soul to something else that is also produced in it, since both perceiving and remembering belong to the soul. What does worry me is that the sounding rhythms, which definitely are cor­poreal or in some way exist in the body, should be more approved of than those that are found to exist in the soul when we perceive; but on the other hand it worries me that the former should not be more approved of, since they are creating and the latter are created by them.

M You should rather be astonished by the fact that the body is able to create anything at all in the soul. For it would probably not be able to do this, if that body, which the soul used to give life to and govern without trouble and with the greatest ease, were not changed for the worse through the first sin and subject to corruption and death; it does, however, have a beauty of its own kind and by that very fact it commends adequately the excellence of the soul, of which not even the wound and illness deserved to be without the honour of some distinction. God's highest Wisdom deigned to take upon himself this wound through a wonderful and ineffable mystery, when he became man without sin but not without the condition of the sinner. For he wanted both to be born and to suffer and die as a man,

sacramento dignata est adsumere, cum hominem sine peccato, non sine peccatoris condicione, suscepit. Nam et nasci humaniter et pati et mori uoluit, nihil horum merito sed excellentissima bonitate, ut nos magis caueremus superbiam, qua dignissime in ista cecidimus, quam

5 contumelias, quas indignus excepit, et animo aequo mortem debitam solueremus, si propter nos potuit etiam indebitam sustinere, et quid-quid secretius atque purgatius in tali sacramento a sanctis et meliori-bus intellegi potest. Ergo animam in carne mortali operantem passio-nem corporum sentire non mirum est.

10 Nec, quia ipsa est corpore melior, melius putandum est omne quod in ea fit, quam omne quod fit in corpore. Credo enim tibi uideri uerum falso esse praeponendum.

D Quis dubitauerit? M Num uera est arbor quam uidemus in somnis?

15 D Nullo modo. M At eius forma in anima fit, huius autem, quam nunc uidemus, in

corpore facta est. Quare, cum et uerum falso et anima corpore melior sit, uerum in corpore melius est quam falsum in anima. Sed ut hoc in quantum uerum, non in quantum in corpore fit, melius est, ita illud in

20 quantum falsum, non in quantum in anima fit, fortasse est deterius. Nisi quid habes ad haec.

D Nihil equidem. M Audi aliud, quod sit, ut puto, uicinius. Non enim negabis quod

decet esse melius, quam id quod non decet. 25 D Immo fateor.

M At in qua ueste decens est mulier, in eadem uirum indecentem esse posse, quis ambigat?

D Et hoc manifestum est. M Quid, si ergo forma ista numerorum decet in sonis, qui adlabun-

2 suscepit in -pent corr. В humaniter] inaniter E, -tus £ JQZbZf edd. 3 ex­cellentissima + dignitate et E et ante corr. С 4 caueremus magis в Zb edd. 6 indebitam] -ta ABDE et ex indigna corr. С sustinere] -eri A 7 atque] aut e 8-9 passionem] -ne E 11 uideri ex -re corr. A 12 praeponendum] pro- E 14 uera] -um R, -o m 16 huius in haec ut uid. corr. В uidemus ex uidem corr. A in2 от. BE, s I. A 19 in2 s.l. A 20 est + et у I, + inferius et ц Zb e I 21 quid] quod D 23 uicinius] -nus D, + quia melius DPY, + quam melius Ç (exc. A) m post uicinius spatium rei. A; uide supra, p. Ixxii non] neque £ (exc. A) edd. 24 non от. В

and none of these things deservedly but through his most excellent goodness, so that we should beware of the pride through which we justly deserved to fall into this, rather than of the indignities that he undeservedly received, and so that we should repay with equanimity a death that we owed him, if he was capable for our sake of taking upon himself a death that he did not owe us, and whatever more secret and more purifying can be understood in such a mystery by holier and better men. Therefore it is not strange that the soul, which acts in the mortal flesh, perceives the reaction of bodies.

Nor should everything that occurs in the soul be thought of as better than everything that occurs in the body simply because the soul is better than the body. For I believe that you think that the truth should be preferred to what is false.

D Who would doubt that? M Is a tree that we see in our dreams a true tree?9

D In no way. M But the form of that tree is produced in the soul, whereas the

form of this tree that we are looking at now is produced in a body. Therefore, the truth in the body is better than falsehood in the soul, in spite of the fact that it is the case both that the truth is better than what is false and that the soul is better than the body. But in the same way as the former is better inasmuch as it is true, not inasmuch as it is produced in the body, so is the latter perhaps worse inasmuch as it is false, not inasmuch as it is produced in the soul. Unless you have an objection to this.

D Not at all. M Now listen to something else that is nearer at hand, I think. For

you will not deny that what is appropriate is better than what is not appropriate.

D Rather I assert it. M But that a man can be improper in the same clothing in which a

woman is proper, who would contend that?

9 This sentence is printed correctly in Latin by Bettetini (1997), p. 292, with uera instead of the uero of the Maurist edition, for which I have found no manu­script evidence, and which may be a misprint. However, the translation seems to be of a text with uero: 'È veramente un albero quello che vediamo in sogno?', which is the exact words of the translation by Marzi (1969), p. 511, who does, in fact, print uero.

tur auribus, et dedecet in anima, cum eos sentiendo ac patiendo habet, num magnopere mirandum est?

D Non opinor. M Quid ergo dubitamus sonantes numéros atque corporeos prae-

5 ponere his, qui ab ipsis fiunt, quamuis in anima fiant, quae corpore est melior? Quia numéros numeris et facientes factis, non corpus ani-mae praeponimus. Corpora enim tanto meliora sunt, quanto numero-siora talibus numeris. Anima uero istis, quae per corpus accipit, ca-rendo fit melior, cum sese auertit a carnalibus sensibus et diuinis Sa­

io pientiae numeris reformatur. Ita quippe in scripturis sanctis dicitur: 'circuiui ego, ut scirem et considerarem et quaererem sapientiam et numerum', quod nullo modo arbitrandum est de his numeris dictum, quibus etiam flagitiosa theatra personant, sed de illis, credo, quos non a corpore accipit anima sed acceptes a summo Deo ipsa potius inpri-

15 mit corpori. Quod quale sit non hoc loco est considerandum. V.8 Verumtamen ne illud occurrat, arboris uitam meliorem esse quam no-stram, quoniam non accipit sentiendo a corpore numéros (nullus enim ei sensus est), diligenter considerandum est, utrum reuera nihil sit aliud, quod dicitur audire, nisi aliquid a corpore in anima fieri. Sed

20 perabsurdum est fabricatori corpori materiam quoquo modo animam subdere. Numquam enim anima est corpore deterior, et omnis materia fabricatore deterior. Nullo modo igitur anima fabricatori corpori est subiecta materies. Esset autem, si aliquos in ea numéros corpus ope­raretur. Non ergo, cum audimus, fiunt in anima numeri ab his, quos in

25 sonis cognoscimus. An aliquid renuis? D Quid est ergo, quod in audiente contingit?

7-10 Corpora...reformatur: cfr Retr. I.XI.2; uide infra, p. 124 11-12 Eccl. 7.26

1 et + non s.l. В dedecet] decet у В et post corr. A in anima post sen­tiendo transp. E 4 quid] quod В 5 his] iis Im 6 et facientes] efficientes <5 (exс. W) KBFLR m corpus ex corpori corr. С 8 accipit] -cepit В 9 a от. С 10 reformatur] -antur E 11 circuiui] circumiui i BLOWY edd. ego] ergo D et ante corr. В sapientiam et quaererem С 12 de от. у 14 accipit] accepit B acceptos] -tas D, + etiam Zb e I ipsa ex ipsi corr. F 15 considerandum + MA e 16 ne s. I. A 17 non от. F accipit] -cepit В 18 sit от. В 20 est от. E materiam] -iem F quoquo] quam quo E, quo A £ YcZf, quoque Q 21 materia] -ies F 22 deterior + D E et ante corr. С modo + M E et ante corr. С 23 ante esset litt. Ы s. l. E autem in potest ut uid. corr. В 24 anima] eo F his] iis Im 25 cognoscimus] agn- к D

D This too is obvious. M Accordingly, should we be greatly astonished if this form of

rhythms is proper in the sounds which approach the ears, and improper in the soul, when it possesses them through perceiving and reacting?

D I do not think so. M So why do we hesitate to prefer the sounding and corporeal

rhythms to those that are produced by them, even though the latter are produced in the soul, which is better than the body? For we are preferring rhythms to rhythms and creating ones to created ones, not body to soul. For bodies are better to the extent that they are more rhythmical through such rhythms. The soul, on the other hand, becomes better by lacking the rhythms that it receives through the body, when it turns away from the carnal senses and is reformed by the divine rhythms of Wisdom. Therefore it is said in the holy Scriptures: 'I have been wandering about to gain knowledge and to consider and to search for wisdom and rhythm',10 which in no way must be thought of as being said about those rhythms of which even the scandalous theatres resound, but about those rhythms, I believe, which the soul does not receive from the body but rather itself imprints into the body after having received them from the supreme God. This is not the place to ponder over what this means. V.8 However, lest it should appear that the life of a tree is better than ours, since it does not receive rhythms from the body through perceiving (for it lacks sense), it should be very carefully pondered over, whether 'to hear' is in fact exactly the same as something being produced in the soul by the body. But it is completely absurd to subject in any way the soul as matter to the body as to an artisan. For the soul is never inferior to the body, and all matter is inferior to an artisan. Therefore, the soul is under no circumstances whatsoever subject as matter to the body as to an artificer. However, the soul would be so, if the body produced any rhythms in it. Therefore, when we hear, the rhythms are not created in the soul by the rhythms that we know exist in the sounds. Or do you deny any of this?

D What is it then that happens in the hearing person?

1 0 See above, p. xcvi.

M Quidquid illud sit, quod fortasse inuenire aut explicare non possumus, num ad hoc ualebit, ut animam corpore meliorem esse du-bitemus? Aut, cum hoc fatemur, poterimusne operanti corpori et nu­méros inponenti earn subdere, ut illud sit fabricans, haec autem mate-

5 ries, de qua et in qua numerosum aliquid fabricetur? Quod si credi-mus, deteriorem illam credamus necesse est. Quo quid miserius, quid detestabilius credi potest? Quae cum ita sint, conabor equidem, quan­tum Deus adiuuare dignabitur, quidnam ibi lateat coniectare atque dis-serere. Sed si hoc propter utriusque aut alterius nostrum infirmitatem

10 minus pro uoluntate successerit, uel nos ipsi alias sereniores id in-uestigabimus, uel intellegentioribus inuestiganda differemus, uel aequo animo latere patiemur. Non tarnen ideo ista certiora de manibus debemus amittere.

D Tenebo istuc inconcussum, si potuero, et tamen latebram istam 15 non esse inpenetrabilem nobis uelim.

9 M Cito dicam, quod sentio. Tu uero aut sequere aut etiam prae-cede, si ualebis, ubi me cunctari et haesitare animaduerteris. Ego enim ab anima animari hoc non puto corpus nisi intentione facientis. Nec ab isto quidquam illam pati arbitrer sed facere de ilio et in ilio tam-

20 quam subiecto diuinitus dominationi suae, aliquando tamen cum faci­litate, aliquando cum difficultate, operari, quanto pro eius meritis ma­gis minusue illi cedit natura corporea. Corporalia ergo, quaecumque huic corpori ingeruntur aut obiciuntur extrinsecus, non in anima sed in ipso corpore aliquid faciunt, quod operi eius aut aduersetur aut

1 aut ex ut corr. В 3 fatemur] -eamur e I operanti ex -te corr. С 3-4 nu­méros] -is D, + iam В 4 inponenti earn] ponenti В haec] hoc Zb e 5 et от. D qua2 s.l A 6 quo] quod ADE et ante corr. С quid ex qui ut uid. corr. С 7 sint s. I E equidem] etiam DE et ante corr. С 9 alterius] altius ut uid. F nostrum] -am a (exc. U) p BDFGPRYc; uide supra, p. Ixxii 10 successerit ex suo ces- corr. В alias] -iis В sereniores] sen- D id] ad D 10-11 inuestigauimus DE 11 inuestiganda] -dum S À (exc. M); uide supra, pp. Ixxii-lxxiii differemus] deff- A, def- J edd., deferimus Ya, differimus Z 14 istuc] -ud 5 Tf (exc. Q) к ц (exc. v) edd. potuero] potero i \i BEIPY et ante corr. Cm 16 quod] quid edd. 18 hoc corpus ab anima animari non puto I hoc corpus animari non puto Ç (exc. Yc) ß GZb edd., animari hoc corpus non puto Yc, animari non puto corpus P; uide supra, p. Ixxiii 19 illam] illi F 20 dominationi] -nis D 21 aliquando2 + tamen D aliquando cum difficultate от. В 23 huic] huius D obiciuntur in subi- corr. В 24 ipso s. I. F operi ex operari corr. E

M Whatever that might be, which we perhaps cannot find or ex­plain, will it have the force to make us doubt that the soul is better than the body? Or, given that we confess this, will we be able to subject the soul to the body as to something that produces and imposes rhythms, so that the body is the artisan, but the soul the matter out of which and in which something rhythmical is being created? If we believe this, we must believe that the soul is inferior in value. And what more miserable, what more detestable thing is it possible to believe? Things being this way, I shall try, to the extent that God will deign to help me, to guess and expound what is concealed here. But if this, due to the weakness of both or either of us, should have less success than we like, either we will investigate this some other time, when our minds are clearer, or we will postpone these things for others more intelligent to investigate, or we will with equanimity allow it to remain concealed. However, there is no reason for us to let go of what we already have established as certain.

D If I can, I shall hold on firmly to what you say, but neverthe­less I would prefer this secret place not to be impenetrable to us.

9 M I shall immediately say what I think.11 And you should either follow me or even go before me, if you are strong enough, when you see me dawdling and hesitating. For I think that our body is not animated by the soul in any other way than through the will of an agent.12 Nor do I think that the soul is being acted upon in any way by the body, but I think that the soul produces something out of the body and acts in it as in something that is subject to its domi-

11 See above, pp. xcvi-xcvii. 12 nisi intentione facientis : This has been interpreted as 'than through the will

of an agent', which agrees with the translations by Bettetini (1997), p. 297: 'se non per intenzione di colui che sta agendo', as well as with that of O'Daly (1987), p. 44: 'except through the intention of the agent'; on p. 85, where the term intentio in Augustine is discussed, he translates 'only (...) through the agent's concentration'. The translation proposed as an alternative by Finaert-Thonnard (1947), p. 380: 'On pourrait aussi traduire "intentione facientis": selon l'intention du Créateur', and 517: 'On peut comprendre aussi que l'âme n'anime le corps que selon l'intention ou la volonté de Dieu son Créateur, et cette volonté est d'ailleurs qu'elle organise son corps', i.e. to interpret facientis as referring to the Creator, should be discarded as being without meaning in this particular context. See also Vanni Rovighi (1962), p. 20, n. 9, Pizzani (1990c), pp. 43f., and above, p. xcvii.

congruat. Ideoque cum renititur aduersanti et materiam sibi subiectam in opens sui uias difficulter inpingit, fit adtentior ex difficultate in ac­tionem, quae difficultas propter attentionem, cum earn non latet, sen-tire dicitur, et hoc uocatur dolor aut labor. Cum autem congruit quod

5 infertur aut adiacet, facile id, uel ex eo quantum opus est, in sui ope-ris itinera traducit, et ista eius actio, qua suum corpus conuenienti ex-trinsecus corpori adiungit, quoniam propter quiddam aduenticium at-tentius agitur, non latet sed propter conuenientiam cum uoluptate sentitur. At cum desunt ea, quibus corporis detrimenta reficiat, eges-

10 tas consequitur, et hac actionis difficultate cum fit adtentior et talis eius operatio non earn latet, fames aut sitis aut tale aliquid adpellatur. Cum autem supersunt ingesta, et ex eorum onere nascitur difficultas operandi, neque hoc sine attentione fit, et cum talis actio non latet, cruditas sentitur. Adtente etiam operatur, cum eicit superflua, si leni-

15 ter cum uoluptate, si aspere cum dolore. Morbidam quoque conturba-tionem corporis adtente agit, succurrere adpetens labenti atque dif-fluenti, et hac actione non latente morbos et aegrotationes sentire di­citur.

10 Et ne longum faciam, uidetur mihi anima, cum sentit in corpore, 20 non ab ilio aliquid pati sed in eius passionibus adtentius agere, et has

actiones, siue faciles propter conuenientiam, siue difficiles propter inconuenientiam, non earn latere, et hoc totum est, quod sentire dici­tur. Sed iste sensus, qui, etiam dum nihil sentimus, inest tamen, in­strumentum est corporis, quod ea temperatione agitur ab anima, ut

1 aduersanti] -antur D materiam] -iem F 2 in1 s. I. A 2-3 in actionem] in actione BQZbZd e I, actionis H 4 sentire] -ri TZb e dicitur] -atur D 5 infertur ex -untur corr. E adiacet] iacet В facile + totum tj ц (exc. J) Zb edd. uel in et corr. С ex от. F 7 adiungit] iungit F et ante corr. A quid-dam] quidam D et ante corr. В 8 uoluptate] uoluntate <5 (exc. Y) TJ (exc. I.) v £ BDEI p et post corr. С et ante corr. J 9 at ex aut corr. E desunt] desint BNORZb et ante corr. in desinit Ye corporis A (exc. P) ZbZe, operis a Ç (exc. В) Ц DGP et ex operi corr. В et cum uaria lectione corporis N; uide supra, p. Ixxiii 10 hac от. D 11 operatio] -ionem E latet in -eat corr. A 12 onere] honore E et ante corr. С 13 attentione] int- B, ex tentione corr. A latet + et у ц (exc. JZf) ABGINPYfZZb et ante corr. J, s.l. L e 14 cruditas] -délitas D attente] -de В et ante corr. С superflua] -uum ri HZb edd. si] cum D 15 uoluptate] -untate ц (exc. L) ц (exc. JZf) В et ante corr. J cum dolore s.l. A, in marg. В quoque] que ß (exc. T) A (sed spatium ante que rei. A) 15-16 conturbationem] pert- r] BF edd., turbationem ц 16-17 difïluenti] defl- T] (exc. Q) ц FKZb e I, deffl- MQ 19 longum]-am F 22 hoc s.l. F

nion by God's will, and that it does this sometimes with ease, some­times with difficulty, depending on how much the corporeal nature yields to it, depending on its merits. Therefore, whatever corporeal things are brought into our body or brought to it from the outside, these things produce something not in the soul but in the body itself, something that either opposes or agrees with the activity of the soul. And therefore, when the soul resists what is opposing it and only with difficulty pushes the matter that is subject to it into the paths of its activity, it becomes more attentive to its activity because of the difficulty, and when this difficulty is not concealed to it due to its attention, it is said to have sensation, and this is what we call pain or labour. However, when that which is introduced or is contiguous to it does agree with it, then the soul easily transfers it - or as much of it as is needed - into the paths of its activity, and this activity of the soul, through which it joins its own body to a convenient body from the outside, is not hidden, since it is performed more attentively because of something extraneous, but due to the convenience it is perceived with pleasure. On the other hand, when that is lacking, with which the soul would restore the damage of the body, a shortage follows, and when the soul is made more attentive through the difficulty of this activity and this activity of the soul is not hidden to it, this is called hunger or thirst or something similar. But when things have been brought in excess into the body and a difficulty of acting is born from the burden of these things, this as well does not happen without attention, and when such an activity is not hidden, indigestion is experienced. The soul also acts with attention when it ejects what is superfluous, and if this is done easily, then the soul does it with pleasure, if in an effort, with pain. The soul also takes care of a sickly disturbance of the body with attention, trying to help it when it is failing and becoming faint, and when this activity is not hidden, it is said to experience illnesses and diseases.

10 And, not to be long-winded, I think that the soul, when it per­ceives in the body, is not in any way acted upon by it but acts more attentively in the reactions of the body, and that these activities, be they easy because of a convenience or difficult because of an inconvenience, are not hidden to it, and this whole process is called

in eo sit ad passiones corporis cum attentione agendas paratior, simi-lia similibus ut adiungat repellatque quod noxium est. Agit porro, ut opinor, luminosum aliquid in oculis, aerium serenissimum et mobilis-simum in auribus, caliginosum in naribus, in ore humidum, in tactu

5 terreum et quasi lutulentum. Sed siue hac siue alia distributione ista coniciantur, agit haec anima cum quiete, si ea, quae insunt, in unitate ualitudinis quasi quadam familiari consensione cesserunt. Cum autem adhibentur ea, quae non nulla, ut ita dicam, alteritate corpus adficiunt, et exerit adtentiores actiones suis quibusque locis atque instrumentis

10 adcommodatas, tunc uidere, uel audire, uel olfacere, uel gustare, uel tangendo sentire dicitur, quibus actionibus congrua libenter adsociat et moleste obsistit incongruis. Has operationes passionibus corporis puto animam exhibere cum sentit, non easdem passiones recipere.

11 Quapropter, cum de sonorum numeris in praesentia quaeratur 15 et sensus aurium uocetur in dubium, non oportet per cetera diutius

euagari. Referamus itaque nos ad id, de quo agitur, et uideamus, utrum sonus aliquid in auribus faciat. An tu id negabis?

D Nihil minus. M Quid, easdem aures animatum membrum esse nonne concedis?

20 D Concedo. M Cum ergo id, quod in eo simile est aeri, moueatur aere percusso,

animam illam, quae ante istum sonum uitali motu in silentio corpus aurium uegetabat, num putamus aut cessare posse ab opere mouendi, quod animat, aut eodem modo mouere conmotum extrinsecus aerem

25 auris suae, quo mouebat, antequam ille inlaberetur sonus?

1 passiones ex -nis corr. В attentione] int- F, ex tentatione corr. В 2 agit ex aget corr. В 3 aerium] -eum FNXYcYeZbZcZf el 5 terreum] -enum er\ ц IPSZb et post corr. AC et cum uar. led. terreum W edd. lutulentum] lucu- D 6 insunt] in ea sunt D unitate] -tem ß D 7 familiari quadam edd. cesserunt ex censerunt corr. Ye, cesserint F et post corr. B, concesserint 11, cohereserint ut uid. X, cohaeserint YdZbZcZf e + uel cesserint Ze, cohaeserunt YaZd, sesserunt ex senserunt corr. M, cedunt Y autem s.l. F 8 quae] quia E 9 et от. ßicABGYeZb m adtentiores ex -tiones corr. В 10 adcom­modatas] -ditas D, + et / olfacere] facere E 12 moleste ex -tet corr. С 13 animam] -as D 14 praesentia ex -as corr. В 15 in dubium] in non dubio D 16 id s.l. A uideamus] -emus D 17 in auribus aliquid щ fiZb edd. 19 concedis] -es a 21 ergo + elementum ô (exc. Y) I ut uid. С e l eo + membro Zb edd. aere] aeri E et ante corr. С 22 ante s.l. A motu] -um E 24 mouere] nou- D 25 quo] quod F, от. D mouebat] comm- D et post corr. С inlaberetur ex laberetur corr. F

'perceiving'. However, this sense, which is there even when we perceive nothing, is an instrument of the body, which is activated by the soul with such a moderation that the soul with this instrument becomes more prepared to act attentively upon the reactions of the body, so as to join similar things to each other and repel what is harmful. Furthermore, it activates, I think, something having to do with light in the eyes, something having to do with very clear and quick air in the ears, something misty in the nostrils, something humid in the mouth and something earthy and almost muddy in the touch. But whether it is with this or with some other kind of division that we present our hypothesis on these things, the soul activates these things at rest, if the things in the body have come together in the unity of health in some kind of friendly harmony. But when those things are brought in which affect the body with some kind of otherness,13 if I may use such an expression, and the soul displays more attentive activities, all of which are adjusted to their own places and instruments, then it is said to see or hear or smell or taste or to perceive by touch, through which activities it joins with pleasure things that agree with them and resists with an effort what is unfitting. I think that the soul, when it perceives, displays these activities to the reactions of the body, not that it submits to these reactions.

11 Therefore, since we are now investigating the rhythms of the sounds and focusing our discussion on the sense of the ears, we should not stray for too long among other things. So let us return to our agenda, and see whether the sound produces something in the ears. Or will you deny this?

D Not at all. M Well, then, do you not admit that these ears are an animate

member? D Yes, I do. M So when that in the animate member, which is similar to air, is

moved by the air that has been struck, then do we think that the same soul, which prior to this sound gave life to the body of the ears in a vital movement in silence, is able either to cease from the act of moving that to which it is giving life, or to move the air in its ear,

1 3 See above, p. xcvii.

D Non uidetur nisi aliter. M Hoc ergo aliter mouere nonne fatendum est facere esse, non

pati? D Ita est.

5 M Non igitur absurde credimus motus suos animam uel actiones uel operationes, uel si quo alio nomine commodius significari pos-sunt, non latere, cum sentit.

12 Hae autem operationes uel praecedentibus corporum passioni-bus adhibentur, ut sunt illae, cum oculorum nostrorum lucem formae

10 interpellant, aut in aures influit sonus, aut naribus exhalationes, pala­to sapores, cetero corpori quaelibet solida et corpulenta admouentur extrinsecus, uel in ipso corpore de loco in locum migrât aliquid siue transit, uel totum ipsum corpus suo alienoue pondéré mouetur, hae sunt operationes, quas adhibet anima praecedentibus passionibus

15 corporis, quae delectant eam sociantem, offendunt resistentem. Cum autem ab eisdem suis operationibus aliquid patitur, a se ipsa patitur, non a corpore, sed plane cum se adcommodat corpori, et ideo apud se ipsam minus est, quia corpus semper minus quam ipsa est.

13 Conuersa ergo a domino suo ad seruum suum necessario de-20 ficit, conuersa item a seruo suo ad dominum suum necessario proficit

et praebet eidem seruo facillimam uitam et propterea minime ope-rosam et negotiosam, ad quam propter summam quietem nulla de-torqueatur attentio, sicut est adfectio corporis quae sanitas dicitur. Nulla quippe attentione nostra opus habet, non quia nihil tunc agit

25 anima in corpore, sed quia nihil facilius agit. Nam in omnibus operibus nostris tanto quidque adtentius, quanto difficilius operamur.

1 uidetur] -eretur CD nisi] mihi PQXYd et ante corr. N e et cum uar. led. nisi l 2 ergo + genus e I aliter] taliter e et cum uar. led. aliter I est от. D 9 cum illae e KS edd. 10 sonus iter. E exhalationes] exaltationes D 10-11 palato ex -tus corr. В 11 cetero] -i D solida от. В 13 ipsum] ipsud E et ante corr. С mouetur] -entur В 15 sociantem] cons- F, ass- ut uid. Q cum uar. lect. assentientem Zb edd., societatem BDEGOPRYe et cum uar. lect. uolentem Yc et ante corr. CJLMZc, societate Ye, sentientem £, assentientem Zf resistentem] -te В 16 ipsa] ipse D 18 ipsam] ipsum D, ipsa В 20 dominum] deum D 22 quietem] quietam D 22-23 detorqueatur] -eat ut uid. Del 26 tanto + uel D quidque] quique y T] (exc. LYc) Zb et ante corr. LW l, quinque G, quisque vAIJYYcZe e, quicquidque D, quicquam В m, quid ut uid. Ç, quidem Zf

which has been moved from the outside, in the same way in which it moved it before this sound was brought in?

D It seems that it has to do this in a different way. M Consequently, should we not admit that this moving in a

different way is to act, not to be acted upon? DYes. M So we are not completely misguided in believing that its own

motions, or activities or acts, or whatever they can be called, are not hidden from the soul when it perceives.

12 However, these activities, whether they are applied to the preceding reactions of the body - as when the visible forms interfere with the light of our eyes, or when the sound enters into the ears, or when vapours enter into our nostrils, or tastes into our palate, or when some solid and bodily things come near the rest of the body from the outside; or when something moves or is transferred from one place to another in the body itself; or when the whole body is moved by its own weight or that of something else - they are the activities that the soul applies to the preceding reactions of the body, which delight the soul as it joins them and offend it when it resists. But when the soul itself is acted upon in some way by these activities of its own, it is acted upon by itself, not by the body, yet it is clearly being acted upon by itself while adjusting itself to the body, and therefore it is less itself, because the body is always less than the soul.

13 Therefore,14 when the soul is turned away from its master to its servant, it is necessarily weakened, and, in the same way, when it is turned away from its servant to its master, it is necessarily strengthened and it also offers its servant a life that is very easy and therefore not in the least toilsome and laborious, to which no attention is diverted, because of the complete peace, like the state of the body that is called health. For the soul has no need of our attention, not because it is in no way active in the body at this moment, but because there is no easier activity. For in all our activities, with the greater difficulty we act, the more attentiviely we

1 4 See above, p. xcvii.

Haec autem sanitas tunc firmissima erit atque certissima, cum pristi-nae stabilitati certo suo tempore atque ordine hoc corpus fuerit resti-tutum, quae resurrectio eius antequam pienissime intellegatur, salu-briter creditur. Oportet enim animam et regi a superiore et regere infe-

5 riorem. Superior illa solus Deus est, inferius ilia solum corpus, si ad omnem et totam animam intendas. Vt ergo tuta esse sine domino, sic excellere sine seruo non potest. Vt autem dominus eius magis est quam ipsa, ita seruus minus. Quare intenta in dominum intellegit aeterna eius et magis est, magisque est etiam ipse seruus in suo genere

10 per illam. Neglecto autem domino intenta in seruum carnali, quae dici-tur, concupiscentia sentit motus suos, quos illi exhibet, et minus est, nec tamen tantum minus, quantum ipse seruus, etiam cum maxime est in natura propria. Hoc autem delicto dominae multo minus est quam erat, cum illa ante delictum magis esset.

15 14 Quocirca mortali iam et fragili cum magna difficultate atque attentione dominatur. Hinc illi error incurrit, ut uoluptatem corporis, quia eius attentioni cedit materies, pluris aestimet quam sanitatem ipsam, cui attentione nulla opus est. Nec mirum, si aerumnis inpli-catur, praeponens curam securitati. Conuertenti se ad dominum maior

20 cura oritur, ne auertatur, donec carnalium negotiorum requiescat inpe-tus effrenatus consuetudine diuturna et tumultuosis recordationibus conuersioni eius sese inserens. Ita sedatis motibus suis, quibus in ex-teriora prouehitur, agit otium intrinsecus liberum, quod significatur

1-3 Haec...restitutum: cfrRetr. I.XI.3; uide infra, p. 124

1 autem] aut aut E 2 stabilitati] -tis y AD 3 pienissime] pian- iBC 5 su­perior illa] super illam В solus] salus D inferius] -ior у г) (exc. Yc) к DXZb ante corr. W ut uar. lect. lei 6 omnem] omne ut uid. E, unam F tuta] tota A ÇHWZb et ante corr. BYe et post corr. L et ut uar. lect. Zf e m, tua ut uid. Q, + sibi Ya; uide supra, pp. Ixxiii-Ixxiv 7 eius] ei EG 8 seruus + eius I e l dominum] -no AC 10 neglecto ex -ta corr. С in от. F carnali] -lis Я GHI l, -lem e quae] qua îj (exc. Yc) m 10-11 dicitur] ducitur Q et post corr. J m 11 motus + in ante corr. В 12 est] et E 13 hoc + se. corpus s.l. С dominae om. GOZb e 14 illa ex illi corr. C, ille De 16 domina­tur ex -tor corr. В ut] et E, in В 17 attentioni ex -ne corr. С 17-18 ipsam sanitatem Zb edd. cui] cuius D, ex quia corr. В aerumnis + in aerumnis ß D 18-19 inplicatur + et у AD 19 praeponens] reponens ADE et ante corr. С conuertenti + autem £ YcYeZbZeZf in marg. J e l se + autem BGLOQ m dominum ex deum corr. A 20 requiescat] -it D 22 sese] esse D 23 prouehitur] prouehebatur Gl edd. significatur] -ficitur E, -ficat AB

do it. But this health will be completely firm and certain at the moment, when this our body has been restored to its former stability in its own determined time and order,15 and this resurrection of the body is salutarily believed before it is fully understood. For it is proper for the soul to be governed by its superior and to govern its inferior. God alone is superior to the soul, and the body alone is inferior to it, if one considers every soul in its entirety. Thus, as it cannot be safe without its master, so it cannot excel without its servant. But as its master is more than itself, so the servant is less. Therefore, when it is focused on the master it understands his eternal things and is more, and the servant as well is more in his own kind through the soul. However, if the soul neglects the master and is fo­cused on the servant, it perceives, with a desire that is called carnal, its own motions which it gives over to the body, and then it is less, although not so much less as the servant itself, even when the servant is most in its proper nature. But through this fault of its master the body is much less than it used to be, since the soul was more before the fault.

14 Therefore, the soul dominates the now mortal and frail body with great difficulty and attention. Because of this, it makes the mis­take of valuing the pleasure of the body more highly, since matter gives way to its attention, than the health itself, which has no need for attention. And it is no wonder that it is involved in difficulties, preferring anxiety to freedom from it. When it turns to its master, a greater care arises that it should not be turned away until the impetus of carnal occupations comes to rest, which impetus is unrestrained through long habit and interfering with the conversion of the soul through turbulent memories. After having in this way calmed its motions, by which it is carried into things exterior, it enjoys an inner

1 5 See above, p. xcvii.

sabbato. Sic cognoscit solum Deum esse dominum suum, cui uni summa libertate seruitur.

Non autem illos carnales motus, ut cum übet exerit, ita etiam cum libet extinguit. Non enim sicut peccatum in eius potestate adest, ita

5 etiam poena peccati. Magna quippe res est ipsa anima пес ad obpri-mendos lasciuos motus suos idonea sibi remanet. Valentior enim pec-cat et post peccatum diuina lege facta inbecillior minus potens est au-ferre quod fecit. 'Infelix ego homo, quis me liberabit de corpore mor­tis huius? Gratia Dei per Iesum Christum Dominum nostrum.' Mo­

lo tus igitur animae seruans inpetum suum et nondum extinctus in me­moria esse dicitur, et cum in aliud intenditur animus, quasi non inest animo pristinus motus, et reuera minor fit, nisi, antequam intercidat, quadam similium uicinitate renouetur. 15 Sed uelim scire, utrum te aduersus ista nihil moueat.

15 D Probabiliter mihi dicere uideris, пес ausim resistere. M Cum ergo ipsum sentire mouere sit corpus aduersus illum mo-

tum, qui in eo factus est, nonne existimas ideo nos non sentire, cum ossa et ungues et capilli secantur, non quia ista in nobis omnino non uiuunt - non enim aliter aut continerentur aut nutrirentur aut cre-

20 scerent aut etiam uim suam in seminanda serendaue prole monstra-rent - sed quia minus libero aere penetrantur, mobili scilicet elemen­to, quam ut motus ibi possit ab anima fieri tam celer, quam est ille, aduersus quem fit, cum sentire dicitur? Talis quaedam uita cum in ar-boribus atque stirpibus ceteris esse intellegatur, nullo modo eam non

25 solum nostrae, quae ratione etiam praepollet, sed ne ipsi quidem be-luinae decet praeponere. Aliud est enim summa stoliditate, aliud sum-

8-9 Rom. 7:24-25a

1 sabbato in -um corr. AB sic] si r\ (exa Ye) DYZb e /, a ^ cognoscit ex -et corr. В uni ex una corr. ВС 4 adest] est r](exc. Yc) BZb et ante corr. A et post corr. J edd. 5-6 obprimendos] primendos D, ex -us corr. A 6 remanet sibi A post enim spatium rei. В 8 ego] ergo ut uid. A et ante corr. В liberabit] -auit D et ut uid. ante corr. ABC 9 nostrum s.l. В 11 aliud] -um A inest] est DE et ante corr. С 12 intercidat] - cedat i# 13 uicinitate] in ciuitate В 14 ista] ita D 15 probabiliter ex probabile corr. В 16 M] AVG s.l. В ergo] igitur ZbZe edd. aduersus] -um F 17 nonne ex non corr. B, non e ideo nos] idoneos E 18 et2] ex D 20 seminanda от. В G m serendaue] serenda y BG et del. W m 25 ipsi] ipse E 25-26 beluinae] uel animali A 26 enim est fi ZZb l

calm that is free, which is signified by the Sabbath. In this way, it recognises that God alone is its master, whom alone it is possible to serve in supreme freedom.

However, the soul does not extinguish those carnal motions at will in the same way as it exerts them at will. For the punishment of the sin is not in its power in the same way as the sin. Surely the soul is a great thing, yet it does not remain capable of suppressing its own las­civious motions. For it is stronger when it sins, and having been made weaker, according to the divine law, after the sin, it is less capable of removing what it has done. 'What a wretched man I am! Who will deliver me out of the body of this death? The grace of God through Jesus Christ, our Lord.' And so when the motion of the soul pre­serves its impulse and is not yet extinguished, it is said to be in the memory, and when the mind directs its attention to something else, as if the previous motion were not present to it, that motion does in fact become smaller, unless it is renewed by the vicinity of something similar before it ceases to exist. 15 But I should like to know if you have any objections against this.

D What you are saying seems credible to me, and I would not dare to oppose it.

M Consequently, since perception is to move the body towards the motion that has been produced in it, do you not think that the reason why we do not perceive when our bones or nails or hairs are cut through, is not that these are not at all alive in us - if they were not, they would hardly be maintained or nourished or grow or even show their strength in sowing or procreating offspring - but that they are penetrated by air, that is to say, by a mobile element, which is not free enough for the soul to be able to produce a motion that is so fast as the one towards which a motion is produced when one is said to perceive? When we understand that such is the life that exists in trees and other plants, we should under no circumstances prefer this life to ours - needless to say - which is also superior through reason, but not even to the life of the beasts. For it is one thing not to

ma sanitate corporis nihil sentire. Nam in altero instrumenta desunt, quae aduersus passiones corporis moueantur, in altero ipsae passio-nes.

D Probo et adsentior. 5 VI. 16 M Redi mecum ergo ad propositum atque responde de tri-

bus illis generibus numerorum, quorum alterum in memoria est, aite-rum in sentiendo, alterum in sono, quodnam tibi uideatur excellere.

D Sonum duobus illis postpono, quae in anima sunt et uiuunt quodam modo, sed horum duorum quod praestantius iudicem, incer-

10 tus sum, nisi forte - quoniam illos, qui sunt in actione, non ob aliud praeponendos his, qui sunt in memoria, dixeramus, nisi quod illi facientes sunt, isti ab his facti - eadem ratione istos etiam, qui, dum audimus, insunt in anima, oportet his anteponere, qui ab iisdem in memoria fiunt, sicuti et dudum mihi uidebatur.

15 M Non puto absurdam responsionem tuam, sed quoniam disputa-tum est hos etiam, qui sunt in sentiendo, operationes esse animae, quomodo eos ab illis discernis, quos in actu esse animaduertimus, etiam cum in silentio non recordans agit aliquid anima per temporalia spatia numerosum? An quod illi sunt mouentis sese animae ad corpus

20 suum, hi uero in audiendo mouentis sese animae aduersus passiones corporis sui?

D Accipio istam differentiam. M Quid? In sententia manendumne arbitrarie, ut praestantiores illi

iudicentur, qui sunt ad corpus, quam illi, qui sunt aduersus passiones 25 corporis?

D Liberiores mihi uidentur illi, qui sunt in silentio, quam hi, qui non solum ad corpus, sed ad passiones etiam corporis exeruntur.

M Distincta a nobis et quibusdam meritorum gradibus ordinata uideo quinque genera numerorum, quibus, si placet, inponamus con-

30 grua uocabula, ne in reliquo sermone pluribus uerbis quam rebus uti necesse sit.

5 ergo mecum Ç (exc. i) NZb edd. propositum ex positum corr. A 9 sed s.l. A 11 his) iis / m memoria] memoriam С dixeramus] dixeram e 12 ab his isti E ratione] ratio E 13 his] iis / m anteponere] anteponi F 16 hos ex hoc corr. A sentiendo + numéros edd. esse от. у 18 non от. F 19 numerosum] numerorum rç pi GIMZZb e l + uel numerosum Zf sunt] insunt S mouentis] -ti ß D, -tes OQ et ante corr. BYdZb sese] se В 23 manendumne + esse / praestantiores] praesentiores В 24 aduersus] -um 1 В 26 hi] ii I m 28 a s.l. A 30 uti] ut D

perceive anything through complete corporeal dullness, another thing not to perceive through complete corporeal health. In the first case the instruments are lacking, which could be moved towards the reac­tions of the body, in the second the reactions themselves are lacking.

D I accept this and agree. VI.16 M Well, then, return with me now to what we set out to do,

and answer me about the three kinds of rhythms - of which one is in the memory, one in the perception, one in the sound - which one seems to be the superior.

D I judge the sound inferior to the other two, which exist in the soul and live in some way, but I am uncertain as to which of these two I should judge superior, unless perhaps - since we said that those that consist in an activity should be preferred to those in the memory for no other reason than that the former are creating, while the latter are created by them - we should, for the same reason, prefer those that are in the soul when we hear to those that are produced by them in the memory, as I thought a while ago.16

M I do not consider your answer irrational, but since it has been argued that also the rhythms that exist in the perception are activities of the soul, how do you distinguish them from the ones that we observe to be activated, even when the soul produces something rhythmical through temporal spaces in silence without remembering? Is it perhaps because the latter belong to the soul when it moves itself towards its body, whereas the former in the hearing belong to the soul when it moves itself towards the reactions of its body?17

D I accept this distinction. M Now then, do you think we should stick to the opinion that

those that exist towards the body are to be preferred to those that are towards the reactions of the body?

D The ones that are in silence seem more free to me than those that are put forth not only towards the body but also towards the re­actions of the body.

M I can now see five kinds of rhythms distinguished by us and ordered through some kind of gradation of their merits. Let us now

16 See above, p. xcvii. 17 See above, p. xcviii.

D Placet uero. M Vocentur ergo primi iudiciales, secundi progressores, tertii oc-

cursores, quarti recordabiles, sonantes quinti. D Teneo, et his nominibus utar libentius.

5 VII.17 M Adtende igitur deinceps, et die mihi, quinam istorum in-mortales tibi uideantur. An omnes suis temporibus labi atque occide-re aestimas?

D Iudiciales solos inmortales puto; ceteros uideo uel transire, cum fiunt, uel de memoria obliuione deieri.

10 M Tam certus es de istorum inmortalitate quam de interitu cete-rorum, an diligentius, utrum hi uere inmortales sint, oportet quaerere?

D Quaeramus sane. M Die ergo, cum aliquanto conreptius siue productius, dum ser-

uiam temporum legi, qua simplo ad duplum pedes conueniunt, uer-15 sum pronuntio, num offendo ulla fraude iudicium sensus tui?

D Non omnino. M Quid? Sonus ille, qui conreptioribus et quasi fogacioribus sylla-

bis editor, num potest plus temporis occupare quam sonat? D Qui potest?

20 M Iudiciales ergo illi numeri, si uinculo temporis in tanto spatio tenerentur, quanto illi sonantes digesti sunt, possentne ad eorum so-nantium, qui paulo productius eadem iambica lege fìmduntur, adspi-rare iudicium?

D Nullo modo. 25 M Adparet hos igitur mora temporum, qui iudicando praesident,

non teneri. D Prorsus adparet. 18 M Recte adnuis. Sed si nulla tenerentur, quantolibet productius

2 progressores] gressores D 3 quinti sonantes r; NYcZb edd. 7 aestimas] existimes F m, existimas Ç (exc. F) £ GZb e l 10 quam ex quem corr. B, + certus es Zb e l de2 + in F 11 uere hi rj BZZb edd. sint] sunt e 13 aliquanto in -do corr. A, -de D conreptius ex -tus corr. F 13-14 seruiam] -uam D 14 qua] quam D 18 sonat] -ant D 19 qui] quin у elSYc et ante corr. A W, cui ut uid. R, quid Ye, in quomodo corr. B, non ц; uide supra, p. Ixxiv 21 illi] isti Ç (exc. i) GZb edd. possentne ex -etne corr. В 22 productius] -tus D 25 M (Liq' O) post adparet transp. BLNQRYeZb, s.l. A, + hic Ze post adparet litt, fere quattuor del. A igitur adparet hos edd. 27 adparet] apparere + annuo Yc, + Aug annuo QR, + Licentius aut Discipulus (uar. abbr.) annuo LOYdYeZbZd 28 nulla] nullo ADE et post corr. В et ante corr. С e l + tempore В e I; uide supra, p. Ixxiv

give them appropriate names, so that we will not have to use more words than there are things in the following discussion.

D That is a good idea. M So, let us call the first ones judicial rhythms, the second pro­

gressing rhythms, the third occurring rhythms, the fourth memorised rhythms, the fifth sounding rhythms.

D I understand and shall gladly use these names. VII. 17 M Next, pay attention and tell me which of these seem

immortal to you. Or do you think that all of them pass away and die in their own time?

D I think that only the judicial rhythms are immortal. As for the rest, I see that they either pass away, when they are being produced, or are deleted from memory by oblivion.

M Are you as sure of the immortality of those as you are of the destruction of the others, or should we look more closely into whether those really are immortal?

D Let us by all means take a closer look. M Tell me then, if, when I pronounce our verse in a slightly less

or more protracted way - as long as I preserve the rule of time units, according to which the feet combine a single unit with a double one -I offend the judgement of your sense through some error?

D Not at all. M What then? The sound which is uttered with less protracted

and almost fleeing syllables, can it occupy more time than that during which it sounds?

D How could it? M So, if the judicial rhythms were to be bound by the fetters of

time in as big a space as the sounding rhythms are disposed in, could they then aspire to the judgement of those sounding rhythms, which are uttered in a somewhat more protracted way according to the same iambic rule?

D In no way. M So it is obvious that those that preside as judges are not bound

by a space of time. D It is quite obvious. 18 M You do well in agreeing. But if they were not bound by any

space of time, in however more protracted a way I would pronounce

legitimis interuallis iambicos proferrem sonos, nihilo minus ad iudi-candum adhiberentur. Nunc uero si ederem unam syllabam quanta mora peraguntur (ne multum dicam) tres passus incedentis, et aliam duplo, atque ita deinceps tam longos iambos ordinärem, simpli et du-

5 pli lex illa nihilo setius seruaretur, nec tarnen naturale illud iudicium his dimensionibus adprobandis adhibere possemus. An tibi non uide-tur?

D Negare non possum ita uideri, nam mea quidem sententia res in aperto est.

10 M Tenentur ergo et hi iudiciales non nullis finibus temporalium spatiorum, quos in iudicando excedere nequeunt, et quidquid excedit haec spatia non adsequuntur ut iudicent, atque ita si tenentur, quo-modo sint inmortales, non uideo.

D Nec ego uideo, quid respondeam. Sed quamquam de inmortalita-15 te eorum iam minus praesumam, non tamen, quo pacto hinc mortales

conuincantur, intellego. Fieri enim potest, ut, quantacumque spatia iudicare possunt, semper id possint, quoniam non sicut ceteros aut obliuione aboleri possum dicere aut tamdiu esse uel in tantum ex­tendi, quamdiu sonus pellitur et in quantum extenduntur occursores

20 illi aut quamdiu aguntur uel quantum producuntur, quos progressores uocauimus, nam utrique cum ipso tempore operationis suae trans-eunt, hi autem, utrum et in anima, nescio, in ipsa certe hominis natura manent iudicaturi de oblatis - quamquam a certa breuitate usque ad certam longitudinem uarientur - adprobando in his numerosa et per-

25 turbata damnando.

1 proferrem] -ent F 2 nunc] nam В 3 aliam ex earn corr. AB 4 longos] -o D 4-5 dupli lex] duplex D 5 lex] ex у illa in ilio corr. С nihilo setius] nihilo minus v YcYdYeZbZf e l, nihilo satius a et post corr. AB; uide supra, p. Ixxv seruaretur] seruare у XI et ante corr. W 6 dimensionibus] de-A possemus] -simus D, in -sumus corr. С 11 quos] quod E et ante corr. С 12 ita ex ista corr. A 15 eorum] horum rj Zb edd. 16 conuincantur] -untur By conficiantur F ante fieri litt. M E et ante corr. С 17 possint] -sunt D ceteros] de ceteris Zb e l 18 possum] -sunt Z et ut uid. Del 18-p.44,3 dicere...iudicare от. D dicere om. el 19 pellitur] adpellitur (uel app-) A FHWY et ex pellitur corr. L et ante corr. IJ m, appellatur N et ante corr. CZf, adpelletur (uel app-) EGXYdZaZcZd 20 uel + in C 21 uocauimus] -amus F et ante corr. A utrique ex utique corr. AB 22 autem + iudiciales к YeZbZf edd. in1 s.l. C anima] -ae AE et ante corr. C in2 om. AE 23 manent...oblatis] manenti iudicatur ideo ablatis E de s.l. A, ex deo corr. C 24 numerosa ex numeris corr. A 24-25 perturbata ex -banda corr. C

iambic sounds with intervals according to the rule, they would never­theless be used for judgement. Now, if I would utter one syllable during the space of time (not to say too much) that it takes a walker to complete three steps, and another with the double time unit, and if I then would set out a row of iambs of such length in this way, the rule of 1:2 would be kept all the same, and yet we would not be able to use that natural judgement to approve of these measures. Or does it not seem so to you?

D I cannot deny that it looks that way, for according to my opin­ion the thing is obvious.

M Thus, even those judicial rhythms are bound by some limits of temporal spaces, which they cannot exceed in their judgement, and whatever exceeds these spaces they do not succeed in judging, and if they are bound in this way, I do not see how they could be immortal.

D Nor do I see what I should answer. But even if I no longer take their immortality for granted, I still do not understand how they are to be proven mortal. For it is possible that, irrespective of how large the spaces are that they are able to judge, they are able to judge this space always, since I cannot say that they like the rest are obliterated by oblivion or that they exist as long or extend as far as the sound is set in motion and as the occurring rhythms are extended or as the rhythms, which we have called progressing, are produced or brought forth, for both of them pass away with the time of their activity, but the judicial ones remain, perhaps also in the soul, but at least in the very nature of man, to judge what is offered to them - even if they have a range from a certain shortness to a certain length - approving what is rhythmical in them and condemning what is confused.

19 M Saltern illud concedis, alios homines citius offendi claudican-tibus numeris, alios tardius, et plerosque nonnisi ex conparatione in-tegrorum iudicare uitiosos, cum et illos et illos audierint?

D Concedo. 5 M Vnde tandem hanc differentiam putas existere, nisi aut natura

aut exercitatione aut utroque? D Sic arbitror. M Quaero ergo, utrum possit aliquis aliquanto productiora inter-

ualla iudicare et adprobare, quae alius non possit. 10 D Credo [esse] posse.

M Quid, ille qui non potest, si se exerceat congruenter nec adeo tardus sit, nonne poterit?

D Poterit uero. M Num in tantum possunt isti proficere ad productiora iudicanda,

15 ut horarum uel dierum uel etiam mensium annorumue dupla et simpla spatia, cum saltern somno interpediantur, sensu ilio iudiciario possint conprehendere et tamquam illos iambos motionis nutibus adprobare?

D Non possunt. M Quid ita non possunt, nisi quia unicuique animanti in genere

20 proprio, proportione uniuersitatis, sensus locorum temporumque tri-butus est, ut, quomodo corpus eius proportione uniuersi corporis tantum est, cuius pars est, et aetas eius proportione uniuersi saeculi tanta est, cuius pars est, ita sensus eius actioni eius congruat, quam proportione agit uniuersi motus, cuius haec pars est? Sic habendo

25 omnia magnus est hic mundus, qui saepe in scripturis diuinis caeli et terrae nomine nuncupatur, cuius omnes partes si proportione mi-nuantur, tantus est, et si proportione augeantur, nihilo minus tantus est, quia nihil in spatiis locorum et temporum per se ipsum magnum

3 uitiosos ex uitios corr. В illos1 + congruos Ilm illos2 + incongruos 11 m; uide supra, p. Ixxv et2 + in В 5 tandem] tarnen D 8 ergo] igitur edd. possit ex posset corr. В aliquanto] -do QZdZeZf et ante corr. Zc m 10 esse deleui; uide supra, pp. Ixxv-lxxvi 11 qui in si corr. С 12 tardus] -dius E poterit] potest F 14 M + ergo s.l. С num] non D isti] hi В ad ex at corr. A 15 etiam от. D -ue] uel DE et ante corr. С et] uel E 16 saltem] -tim A somno + non A (exc. PZb) et ante corr. Zf e l inter­pediantur] inpediantur i] (exc. Yc) DFXYZZcZeZf e l, uideantur Ус, inponantur YdZd possint om. BDE, s.l. AC, possunt A 19 ita] itaque г) к ц (exc. Zj) DFGIZb e l 21 proportione ex propositione corr. В 23 congruat in con-gruit corr. В quam] qua F 24 proportione] portione D, portionem BF

19 M At least you admit that some people are more hastily of­fended by halting rhythms and others more tardily and that most of them do not judge the faulty ones except by comparison with the blameless ones, when they have heard both the first and the second?

D I admit this. M Now, from where do you think that this difference conies, un­

less from nature or practice or both? D I think so. M Therefore I ask you if someone is able to judge some slightly

more protracted intervals and approve of them, which someone else is not.

D I believe so. M What, the one who is not, would he be able to do it if h e prac­

tised appropriately and was not so slow? D He certainly would. M But are such persons able to be so successful in judging more

protracted spaces, that they can embrace with their judicial sense the double and single spaces of hours or days or even months or years and with their marking motions approve of them as of those other iambs, in spite of the fact that they at least would be interrupted by sleep?

D No, they are not. M Why not, if not because a sense of places and times has been

given to each living thing in its own kind, in proportion18 to the uni­verse, so that in the same way as its body is large or small in propor­tion to the body of the universe, of which it is a part, and its age high or low in proportion to the age of the universe, of which it is a part, so its sense should be adapted to its activity, which it performs in proportion to the movement of the universe, of which it is a part? This is the way in which our world, that contains everything, is large, and which is often called heaven and earth in the divine Scriptures, and if all of its parts were to be proportionally diminished, the world would still be as large and, if they were to be proportionally enlarged, it would nevertheless be as large, because nothing in local or temporal

1 8 See above, p. xcviii.

est sed ad aliquid breuius, et nihil rursus in his per se ipsum breue est sed ad aliquid maius. Quapropter, si humanae naturae ad carnalis ui-tae actiones talis sensus tributus est, quo maiora spatia temporum iu-dicare non possit, quam interualla postulant ad talis uitae usum perti-

5 nentia, quoniam talis hominis natura mortalis est, etiam talem sensum mortalem puto. Non enim frustra consuetudo quasi secunda et quasi adfabricata natura dicitur. Videmus autem uelut quosdam sensus no-uos in iudicandis cuiuscemodi rebus corporeis consuetudine effectos alia consuetudine deperire.

10 VIII.20 Sed quoquo modo sese habeant hi numeri iudiciales, eo certe praestant, quod dubitamus uel difficile peruestigamus, utrum mortales sint. De ceteris autem quattuor generibus nec quaestio est; quorum etsi quosdam non conprehendunt, qui ultra ipsorum iura por-recti sunt, genera tamen ipsa suo examini uindicant.

15 Nam et illi progressores, cum aliquam in corpore numerosam operationem adpetunt, latente istorum nutu modificantur. Quod enim nos uel ambulantes ab inparibus passibus, uel percutientes ab inpari-bus interuallis plagarum, uel edentes et bibentes ab inparibus mala-rum motibus, scalpentes denique ab inparibus unguium ductibus, et,

20 ne per multas alias operationes percurram, quod nos in qualibet attentione agendi aliquid per corporis membra ab inparibus motibus réfrénât et cohibet et quandam parilitatem tacite inperat, idipsum est iudiciale nescio quid, quod conditorem animalis insinuât Deum, quem certe decet credere auctorem omnis conuenientiae atque concordiae.

1 ad от. D, s.l. F 2 ad1 от. D maius] magnus В carnalis ex -les corr. A 3 actiones] -nis B temporum spatia Я (exc. P) YeZb edd. 7 xiidemus ex -imus corr. В 8 cuiuscemodi] cuiusque modi A, huiuscemodi С FI ef­fectos] aff- Я (exc. Р) ÇLOYe et ante corr. Zc e m, om. Zb; uide supra, p. Ixxvi 9 deperire] perire BF et ante corr. A 10 sese] se INYcYf edd. 11 quod] quo fi F 12 nec ß (exc. Za) к BDZf m, nulla r\ fi AGIZa e l est + quin mortales sint S (exc. YZa) VJ (exc. OQ) fi (exc. Zf) AGIYdZb et in marg. С edd., + qui inmortales sint Q, + quin inmortales sint 0, glossam non habent KBDEFZaZf; uide supra, p. Ixxvi 13 conprehendunt] -ant Zb e l qui] quia a (exc. EY, cum uar. lect. qui W) e m, quod ц (exc. JZf, in quia corr. Yd, ut uid. X) 13-14 porrecti] -is D 14 examini] examicum ut uid. D uindicant] dicant ut uid. D, ex -at ut uid. corr. A 16 latente] -ter RQO et ut uid. post corr. Zb 1 istorum] ipsorum C, + iudicialium edd. nutu ex notu corr. В 17 post inparibus1 uerbum paribus del. F 18 interuallis...inparibus от. D et] uel YaZaZb et ante corr. С edd. bibentes] uiuentes В 20 percurram + et e 23 iudiciale] -li D 24 decet от. D omnis от. e

spaces is large by itself but in comparison with something shorter, and nothing is on the other hand short in itself but only in compari­son with something larger. Therefore, if such a sense has been given to human nature for the activities of the carnal life, whereby it cannot judge larger time-spans than the intervals belonging to such a life demand, then, since this nature of man is mortal, I think that this sense as well is mortal. For it is not without reason that habit is called a 'second' nature, 'added by art'.19 But we see how some new senses in the judgement of whatever things corporeal are created through one habit and pass away through another.

VIII.20 Whatever the case may be with these judicial rhythms, at least they are superior in this respect, that we doubt, or explore only with difficulty, whether they are mortal. As for the other four kinds, however, there is no question, and even if the judicial rhythms do not embrace some of them that are extended beyond their jurisdiction, they do claim for their examination the kinds themselves.

For also the progressing rhythms are modified by the hidden will of the judicial rhythms, when they strive for some rhythmical activ­ity in the body. For that which restrains and prevents us from un­equal steps when we walk or from unequal intervals in the blows when we hit, or from unequal motions with our jaws when we are eating and drinking, or, finally, from unequal movements with our nails when we scratch, and, not to go through the many other activi­ties, that which restrains and prevents us from unequal motions in any kind of attentive activity through the limbs of our body and silently commands some kind of equality, that is this judicial some­thing, which suggests God as the creator of the living things, whom it is surely proper to believe to be the originator of all convenience and harmony.

19 The word adfabricata is one of at least two ixnat, Àsyôfieva in this book. (The other one being conrationalitas at 112,16. Perhaps also oanpo<pîÀovç at 82,13 is a cwra£ ksyófievov. I have not been able to find it elsewhere.) For further discussion on Augustine's use of the word consuetudo, cf. Aug-Lex , vol. 1, coll. 1253-1266.

21 Et illi occursores numeri, qui certe non pro suo nutu sed pro passionibus corporis aguntur, quanta eorum interualla potest memo­ria custodire, in tantum his iudicialibus iudicandi offeruntur atque iu-dicantur. Numerus namque iste interuallis temporum constat et, nisi

5 adiuuemur in eo memoria, iudicari a nobis nullo pacto potest. Quam-libet enim breuis syllaba cum et incipiat et desinat, alio tempore ini-tium eius et alio finis sonat. Tenditur ergo et ipsa quantulocumque temporis interuallo et ab initio suo per medium suum tendit ad finem. Ita ratio inuenit tam localia quam temporalia spatia infinitam diuisio-

10 nem recipere, et idcirco nullius syllabae cum initio finis auditur. In audienda itaque uel breuissima syllaba nisi memoria nos adiuuet, ut eo momento temporis, quo iam non initium sed finis syllabae sonat, maneat ille motus in animo, qui factus est, cum initium ipsum sonuit, nihil nos audisse possumus dicere. Hinc est illud, quod plerumque

15 alia cogitatione occupati coram loquentes non nobis uidemur audisse, non quia occursores illos numéros non agit tunc anima - cum sine du­bio sonus ad aures perueniat, et <anima> in illa passione corporis sui cessare non possit пес possit nisi aliter moueri, quam si illa non fieret - sed quia intentione in aliud subinde extinguitur motionis inpetus,

20 qui si maneret, in memoria utique maneret, ut nos et inueniremus et sentiremus audisse. Quod si de una syllaba breui minus sequitur mens tardior quod inuenit ratio, de duabus certe nemo dubitat, quin eas simul nulla anima possit audire. Non enim sonat secunda, nisi pri­ma destiterit. Quod autem simul sonare non potest, simul audire quis

25 potest? Vt igitur nos ad capienda spatia locorum diffusio radiorum

1 qui s.l. B nutu ex notu corr. В 2 aguntur + in г] К fi (exc. JZeZJ) В et s.l. J et post corr. Zf edd. quanta] quantum i} к ц (exc. Zf) В et cum uar. lect. quanta I et post corr. Zf edd. 4 iste + qui t] (exc. Yc) DFGXYZb in marg. WZf s.l. JYd e m et s.l. ABC, от. ÇDEFGOQYYeZb e m, del. JZf 5 adiuue­mur] -emus D 6 et1 om. B, s.l. A et desinat om. D alio ex alia corr. В 7 alio + tempore post quod uerbum uerba initium eius et alio del. В 9 spatia от. В 12 momento] mem- D quo iam] quoniam В 15 loquentes] loquentibus cum uar. lect. loquentes С 16 non1] prae ut uid. D tune agit F 17 et от. В anima addidi; uide supra, p. Ixxvi illa in edd. in om. sed spatium rei. A 18 fieret cum uar. lect. fuerit C 19 quia] qui ad D intentione] -em E in aliud] mali ut D 20 qui] qua D maneret2 ex manet corr. F et1 del. A inueniremus] inuenerimus В 21 audisse] -ire F quod cum uar. lect. quam С sequitur] sequatur Zb e l 24 audire] audiri F et post corr. Y m quis] qui к (exc. Z) EFY et ante corr. ABC m

21 And those occurring rhythms which are surely not produced according to their own will, but according to the reactions of the body, are presented to the judicial rhythms for judgement and are judged by them to the extent that memory is able to retain their intervals. For this kind of rhythm consists of temporal intervals, and unless we are assisted by memory in this, it cannot in any way be judged by us. For since any given syllable, no matter how short, has both a beginning and an end, its beginning sounds in one portion of time and its end in another. Accordingly, the syllable is stretched out in a time interval, no matter how small, and from its beginning it stretches towards its end through its middle part. In this way, reason finds that both local and temporal spaces are subject to infinite division, and this is why the end of a syllable is never heard together with its beginning. Thus, unless memory helps us when we hear even the shortest syllable, so that the motion, which was created when the beginning sounded, remains in our mind, during that moment of time, when no longer the beginning but the end of the syllable is sounding, we cannot say that we have heard anything. This is the reason why it often appears to us that we have not heard some persons speaking in front of us when we were occupied by some other thought, and this happens not because the soul does not produce those occurring rhythms at that moment - since the sound undoubtedly reaches the ears, and since the soul cannot be inactive during this reaction of its body nor be moved in a different way than if this reaction did not take place - but because the impetus of the motion is immediately extinguished through the attention towards something else, and if this impetus remained, it would remain in the memory, so that we would both find and perceive that we had heard. But if a slow mind has problems in following what reason has found in the case of one short syllable, surely no one has any doubts in the case of two syllables, that a soul cannot hear both of them at the same time. For the second does not sound unless the first has ceased. But who can hear at the same time that which cannot sound at the same time? Thus, in the same way as we are helped in taking in local spaces by the diffusion

iuuat, qui e breuibus pupillis in aperta emicant et adeo nostri sunt corporis, ut, quamquam in procul positis rebus, quas uidemus, a no­stra anima uegetentur, ut ergo eorum effusione adiuuamur ad capienda spatia locorum, ita memoria, quod quasi lumen est temporalium spa-

5 tiorum, quantum in suo genere quodam modo extendi potest, tantum eorundem spatiorum capit. Cum autem diutius aures pulsat sonus nullis distinctus articulis et ab aliquo tandem fine coniunctus alter duplo aut etiam tanto editur spatio, attentione in succedentem perpe­tuo sonum motus ille animi, qui attentione ad praeteritum et elapsum

10 sonum cum transibat est factus, reprimitur, id est non ita remanet in memoria. Quapropter iudiciales illi numeri, qui numéros interuallis temporum sitos - exceptis progressoribus, quibus etiam ipsum pro-gressum modificant - iudicare non possunt, nisi quos eis tamquam ministra memoria obtulerit, nonne ipsi existimandi sunt per certum

15 spatium temporis tendi? Sed interest, quibus temporum spatiis uel excidat nobis uel meminerimus quod iudicant. Siquidem nec in ipsis corporum formis, quae ad oculos pertinent, possumus rotunda uel quadra uel quaecumque alia solida et determinata iudicare et omnino sentire, nisi ex obliquo oculos uersaremus; cum autem alia pars adspi-

20 citur, si exciderit quod est adspectum in alia, frustratur omnino iudi-

1 iuuat] iurat D pupillis ex pupulis corr. B, papuiis F aperta] aperto A /а (exc. Zß Ye el et s.l. AB sunt nostri Q QZb edd. 2 quamquam + sint в GIXZc et ante corr. J e l, + sit Ze uidemus ex -eamus corr. B a om. D 3 eorum ut uar. lect. I, от. в QZb e effusione + lucis Zb e l ad] et ut uid. E 4 quod] quae ÇlYc e l temporalium] -ia E et ante corr. С 5 extendi quodam modo e l quodam modo от. F extendi] extrudi m 7 coniunc­tus + et s.l. В alter ex aliter corr. В 9 sonum] -о В elapsum] lapsum D et ante corr. В 10 id est] idem D l i numéros] -osis e, + in BFLR m 12 sitos] situs e progressoribus ex -ionibus corr. В ipsum om. sed spatium rei. A 12-13 progressum] processum SDEF et cum uar. lect. progressum C, processit B; uide supra, p. Ixxvii 13 modificant] -fice В 14 nonne] non у t D et ante corr. B ipsi] ipso D certum] tum D, ceptum F 16 excidat] exce-dat A et post corr. В in om. EF 17 quae] quod D possumus] -emus QZb el 18 quadra] quadrata 8 (exc. Y) к fi et post corr. С et ante corr. Kel iudicare] -amus D 18-19 et2...uersaremus om. D 19 ex] ea FHY et ante corr. ВС m, non leg. E, ab v Ze et ante corr. J obliquo ex ab corr. B, non leg. E, ob FH m, aliquo R + ad aliquid v ZdZe et ante corr. J, ex quo corr. C, quae Y, ex aliquo in ea quae corr. W, + qua A, + ad aliud Yd oculos] oculis Y et post corr. W uersaremus] uersemus F m, uersauerimus H, uersamus Y et post corr. W., ex uersaretur corr. Zc, in marg. Zf; uide supra, p. Ixxvii 20 exciderit ex excederit corr. В alia] alias D 20-p. 52,1 iudicantis ex -tes corr. A

of the rays that shoot forth from our small pupils into the open and that belong to our body to such a degree that, even if they are in things far away that we see, they are quickened by our soul; now then, in the same way as we are helped by the emission of these rays in taking in local spaces, in the same way does the memory, which is, so to speak, a light for the temporal spaces, take in as much of these spaces as it is able in its own kind to somehow extend. But when a sound strikes the ears for a longer time without being punctuated by any spaces, and another sound finally added to it at some endpoint is produced during a space of time that is twice as long or even the same, then, through the attention directed towards the following continuous sound, this motion of the mind which was created by the attention towards the past and elapsed sound, as this passed away, is repressed, that is to say, it does not remain in the same way in the memory. Therefore, should these judicial rhythms, which cannot judge rhythms that are placed in temporal intervals - except for the progressing rhythms, where they modify the progress itself - unless memory presents some to them like a servant, not be considered to be stretched out through a certain temporal space? But it makes a difference in which temporal spaces we either forget or remember what they judge. For not even in the case of the corporeal forms, which pertain to the eyes, are we able to judge or to perceive at all round or square things or any other solid and delimited things, unless we turn our eyes from one side to the other; but when one part is being observed, if we have forgotten what has already been observed in the other part, the effort of the judging person is completely fruit-

cantis intentio, quia et hoc aliqua mora temporis fit. Cui uarietati opus est inuigilare memoriam.

22 Recordabiles uero numéros euidentius est quod, eadem ipsa of­ferente memoria, iudicamus his iudicialibus. Nam si occursores, quan-

5 tum ab ea offeruntur, tantum iudicantur, multo magis hi, ad quos tam-quam repositos cum post alias intentiones recordatione reuocamur, in ipsa memoria uiuere inueniuntur. Quid enim aliud agimus, cum reuo-camus nos in memoriam, nisi quodam modo, quod reposuimus, quae-rimus? Recurrit autem in cogitationem occasione similium motus ani-

10 mi non extinctus, et haec est, quae dicitur recordatio. Sic agimus nu­méros - uel in sola cogitatione, uel etiam in membrorum motu - quos iam egimus aliquando. Inde autem scimus non uenisse sed redisse illos in cogitationem, quia, cum memoriae mandarentur, cum difficul-tate repetebantur, et indigebamus aliqua praemonstratione, ut seque-

15 remur; qua difficultate dempta, cum sese ipsi adcommodate uoluntati offerunt consequenter temporibus atque ordine suo tam facile, ut, qui uehementius inhaeserunt, etiam aliunde cogitantibus nobis, quasi iam proprio nutu peragantur, non eos utique nouos esse sentimus. Est etiam aliud, unde nos sentire arbitrar praesentem motum animi ali-

20 quando iam fuisse, quod est recognoscere, dum recentes motus eius actionis, in qua sumus, cum recordamur, qui certe uiuaciores sunt, cum recordabilibus iam sedatioribus quodam interiore lumine conpa-ramus, et talis cognitio recognitio est et recordatio. Iudicantur ergo et recordabiles numeri ab his iudicialibus, numquam soli sed adiunctis

1 hoc] haec / post mora uerbum tempora del. A uarietati] uarietate к (exc. P) RYa et ante corr. IO, uariatae BDL et ex uarietate corr. H et ante corr. С m, uariati ex uariate corr. W et ex uarietati corr. Y, uariare cum uar. lect. uarietati Yc, uariata Q 3 numéros + multo Ç (exc. A) к(ехс. Ya) DYZbZeZfedd. 5 offerun­tur] auf- D hi] ii / m 6 cum от. I edd., ex quum corr. AB, s.l. W, del. C, quam R et ante corr. L intentiones ex -is corr. В reuocamur recordatione Zb edd. 7 ipsa om. Zb e I quid ex quod corr. В 8 nos ex non corr. С 9 cogitationem] -one y A BD occasione] occisione D 10 quae dicitur] quod non D 11 motu] motus ut uid. B, motum CD 12 egimus ex egemus corr. F scimus s.l. В redisse] residisse D et ante corr. В 13 cogitationem] -one ABD quia] qua ut uid. E et post corr. С 14-15 sequeremur] -rentur cum uar. lect. -remur e 15 adcommodate] -dati C, -datae D e uoluntati ex -te corr. С 17 iam quasi к YdZb edd. 18 non] nos E 19 nos ex non corr. В 19-20 aliquando от. ZbZfe l 20 est + et el 21 actionis ex -es corr. В qua sumus cum] quas unus D 22 recordabilibus + atque e l quodam ex quod corr. A 23 talis ex tales corr. В cognitio] agnitio 0 edd.

less, since this too happens during some length of time. And it is necessary that memory pays attention to this variation.

22 However, that we judge the memorised rhythms, as memory itself presents them, with these judicial rhythms is more obvious. For if the occurring rhythms are judged to the extent that they are presented by memory, then it is even more the case that these rhythms, when we are called back to them by remembrance as to some 'stored' rhythms after directing our attention to other things, are found to live in memory itself. For what else are we doing, when we call ourselves back into our memory, if not in some way looking for what we have stored away? But a motion of the mind that has not been extinguished returns to our thought with the occurrence of similar motions, and this is what is called remembrance. In this way we produce rhythms - either in our thought alone or even in the motion of our limbs - which we have already produced before. But the reason why we know that these rhythms have not come to but returned to our thought is that when they were committed to memory, they were recalled with difficulty, and we needed some guidance to follow; this difficulty having been removed, we do not perceive them as if they were new, since they readily present them­selves later on to our will in accordance with their times and order so easily, that those which had stuck most vehemently are now produced almost at their own will, even when we are thinking of something else. There is also another reason why I think that we perceive that the present motion of the mind has already existed at some other time, which is to recognise, as we compare with the help of some interior light the recent motions of the activity in which we are when we remember - which motions are certainly more vivacious - with the by now more tranquil memorised rhythms, and such acquiring of knowledge is recognition and remembrance. Thus, by these judicial rhythms are judged also the memorised rhythms, never alone but together with the active20 or the occurring rhythms or

2 0 See above, p. xcviii.

actiuis aut occursoribus aut utrisque, qui eos tamquam e latebris suis in manifestum producant et quasi redintegrates, quia iam abolebantur, rursum recordantur. Ita cum occursores in tantum iudicentur, in quan­tum eos memoria iudicanti admouerit, possunt uicissim et recordabi-

5 les, qui sunt in memoria, occursoribus eos exhibentibus iudicari, ut hoc intersit, quod, occursores ut iudicentur, quasi recentia eorum fu-gientium uestigia offert memoria, recordabiles autem, quando eos au-diendo iudicamus, quasi eadem uestigia occursoribus transeuntibus reuiuescunt.

10 Iam porro de sonantibus numeris quid opus est dicere, cum in oc­cursoribus iudicentur, si audiuntur? Si uero ibi sonant, ubi non audiuntur, quis dubitet non eos a nobis posse iudicari? Sane ut in sonis per instrumentum aurium, ita in saltationibus ceterisque uisibi-libus motibus, quod ad temporales numéros adtinet, eadem adiuuante

15 memoria iisdem numeris iudicialibus iudicamus. IX.23 Haec cum ita sint, conemur, si possumus, istos numéros iu-

diciales transcendere, et quaeramus, utrum sint superiores. In his enim quamquam spatia temporum iam minime uideamus, non tamen adhibentur nisi ad ea iudicanda quae in spatio temporis fìunt, nec ipsa

20 quidem omnia, sed quae possunt articulari memoriter. Nisi quid habes forte, quod contra haec uelis dicere.

D Mouet me plurimum istorum iudicialium uis ac potentia. Ipsi enim mihi uidentur esse, ad quos omnium sensuum ministeria refe-runtur. Itaque his excellentius utrum quidquam in numeris inueniri

25 possit, ignoro. M Nihil deperit quod diligentius quaerimus. Aut enim inueniemus

1 latebris] lateribus D 2 producant] -unt £ et post corr. lei redintegrates] rein- e quia] qui e t] к (exc. P) DJSYZbZe l m, ex quidam corr. B, quae £ Zc iam s.l. В abolebantur] auolebantur E 3 recordantur] recondant F ita] itaque / tantum ex quantum corr. В 3-6 in2...iudicentur in marg. A 4 iudicanti i HN et ante corr. B, -tibus ц GP m, -tis a f-tes T) A (exс. P) DJ /, -tium T] Zb e admouerit] mouet в QZb et ante corr. Le et от. В 7-8 audien-do от. С 8 transeuntibus от. a A (spatium rei. A) DYc, in marg. J 9 reuiuescunt] -ant E, reuiuiscunt 5 ц FKNR et ex reuiuescent corr. C, reuirescunt ri (exc. RYc) BZb edd., renitescunt Yc, reuiuiscunt aut reuirescunt Ya 10 ins./. С 11 audiuntur] -antur r}XDZb edd. 12 eos a nobis non edd. posse ex posset corr. В in от. A 15 iudicamus] diiudicamus Zb edd. 18 iam от. F uideamus] uideam ABC 20 quid] quod E 22 ac] atque 9 Zb edd. 23 sensuum] sensum В 23-24 referuntur] se feruntur E 24 itaque] ita E 26 inueniemus] ueniemus D

with both, by which they are brought forth into the open from their hiding-places and remembered anew as if they were 'restored', since they were already passing away. In this way, since the occurring rhythms are judged to the extent that memory brings them to the judging person, it is possible for the memorised rhythms as well, which exist in memory, to be judged in their turn when the occurring rhythms present them to the judging person, the difference being that for the occurring rhythms to be judged, memory presents recent traces of them as they vanish, whereas the memorised rhythms revive as traces of the same kind when we judge them while hearing, as the occurring rhythms pass away.

Now, what need is there to talk about the sounding rhythms, since they are judged in the occurring rhythms if they are heard? But if they sound where they are not heard, who would doubt that they cannot be judged by us? Certainly, as we judge in the case of the sounds with the instrument of the ears, so too do we judge, as far as the temporal rhythms are concerned, in the case of dances and other visible motions with the help of the memory and the judicial rhythms.

IX.23 This being the case, let us try, if we can, to transcend these judicial rhythms and investigate whether there are any superior ones. For even if we do not see the temporal spaces in them now, none the less they are only used for judging things that are produced in temporal space, and not even all of them but only those things that can be distinguished by memory. Unless, perhaps, you have any objections against this.

D I have been deeply affected by the nature and force of these ju­dicial rhythms. For they seem to me to be the ones to which the ser­vices of all senses are referred. Therefore, I do not know whether anything more outstanding than these could be found among the rhythms.

M We do not lose anything by investigating this more carefully.

superiores in anima humana aut hos in ea summos esse firmabimus, si tarnen illud claruerit, nullos in ea esse praestantiores. Aliud est enim non esse, aliud non posse inueniri, siue ab ullo homine siue a nobis. Sed puto ego, cum ille a nobis propositus uersus canitur, Deus

5 creator omnium, nos eum et occursoribus illis numeris audire et re-cordabilibus recognoscere et progressoribus pronuntiare et his iudi-cialibus delectari et nescio quibus aliis aestimare et de ista delecta-tione, quae quasi sententia est iudicialium istorum, aliam secundum hos latentiores certiorem ferre sententiam. An tibi unum atque idem

10 uidetur delectari sensu et aestimare ratione? D Diuersa esse fateor. Sed primo ipso moueor uocabulo, cur non

potius isti uocentur iudiciales, quibus inest ratio, quam isti, quibus delectatio. Deinde uereor, ne nihil sit aliud aestimatio ista rationis, quam eorum de se ipsis quaedam diligentior iudicatio, ut non alii sint

15 numeri in delectatione, alii in ratione, sed uni atque idem alias iudicent de his, qui aguntur in corpore, cum eos, ut supra demonstratum est, offert memoria, alias de se ipsis remotius a corpore atque sincerius.

24 M De uocabulis quidem nihil satagas - res in potestate est -placito enim, non natura inponuntur. Quod autem eosdem esse arbi-

20 traris nec duo genera numerorum haec uis accipere, illud, nisi fällor, te rapit, quod eadem anima utrumque agit. Sed animaduertere te opus est et in progressoribus eandem animam corpus mouere uel ad corpus moueri et in occursoribus hane eandem passionibus eius ire obuiam et in recordabilibus istam ipsam, donec quodam modo detumescant, ip-

25 sis quasi fluctuare motionibus. Nos ergo in istis generibus numerandis et distinguendis unius naturae, id est animae, motus adfectionesque dispicimus. Quare - sicut aliud est ad ea, quae corpus patitur,

1 humana anima F summos] -о E firmabimus] -auimus D et ut uid. ante corr. В 2 est от. В 4 ego puto Zb e l m 5 eum om. el 7 de ista iter. D 7 - 8 delectatione + et В 8 iudicialium] iudicium В 9 latentiores] -rem sed ц (exc. Zfi QZb e et cum uar. lect. latentiores / ferre + possumus Zb e 11 cur ex quur corr. В 12 inest] interest D et ante corr. С quibus2 + inest Ç MYaZb edd. 16 his] iis I m qui] -que E, quae (uel -que) к (exc. P) DIJYZaZb et ut uid. Zd et post corr. В et ante corr. Yd edd. 17 offert ex offerret corr. В, in offeret corr. A 18 satagas ex satagat corr. В 20 nisi] ni E edd. 23 eandem ex eadem corr. A 25 nos ex non corr. С 26 -que] quae С 27 dispicimus] despicimus F et post corr. В e quare] qua F sicut] si HN et ex siue corr. Ye, si ut t) (exc. RYe) WYJZb edd. et ante corr. B, si non R, ut Za est + animae F quae + animae F corpus от. D

For either we will find some superior rhythms in the human soul, or we will confirm that these are the highest in rank, but only on the condition that it becomes evident that there are none more excellent in the soul. For it is one thing not to exist and another not to be able to be found, either by any man or by us two. But I for my part be­lieve that when this verse, which we put forth, is sung, Deus creator omnium, we both hear it with those occurring rhythms, and recognise it with the memorised rhythms, and pronounce it with the progress­ing rhythms, and enjoy it with these judicial rhythms, and evaluate it with some others, and that we pass another, more certain, sentence with those more hidden rhythms on this pleasure, which is, so to speak, the sentence of those judicial rhythms. Or does it seem to you that to have pleasure with one's sense and evaluate with one's reason are one and the same thing?21

D I admit that they are different things. But to begin with, I am disturbed by the term itself: why it is not rather those rhythms to which reason belongs, than those to which pleasure belongs, that are called judicial. Then I fear that this evaluation of reason is nothing but a more thorough judgement by the rhythms of themselves, so that there are not one kind of rhythms in pleasure and another in reason, but one and the same kind of rhythms that judge now those rhythms that are produced in the body, when memory presents them, as has been demonstrated above, now themselves in a way more distant from the body and more untainted by it.

24 M Do not occupy yourself with terms - the thing is within our reach - for terms are imposed by convention, not by nature. But if I am not mistaken, you are led to believe that they are the same kind of rhythms and to refuse to accept that they are two kinds, because it is the same soul that produces both of them. But you must observe that it is the same soul that moves the body or is moved towards the body in the progressing rhythms and the same soul that meets the reactions of the body in the occurring rhythms, and the same soul that moves to and fro, as it were, in the memorised rhythms, with the motions themselves, until these in some way subside. And so, when we enumerate and distinguish these kinds, we are examining the motions and states of one and the same nature, that is to say, the

2 1 See above, p. xcviii.

moueri, quod fit in sentiendo, aliud mouere se ad corpus, quod fit in operando, aliud quod ex his motibus in anima factum est continere, quod est meminisse, ita est aliud adnuere uel renuere his motibus, aut cum primitus exeruntur, aut cum recordatione resuscitantur, quod fit

5 in delectatione conuenientiae et offensione absurditatis talium motio-num siue adfectionum, et aliud est aestimare, utrum recte an secus ista delectent, quod fit ratiocinando - necesse est fateamur ita haec esse duo genera, ut illa sunt tria. Et si recte nobis uisum est, nisi qui-busdam numeris esset ipse delectationis sensus inbutus, nullo modo

10 eum potuisse adnuere paribus interuallis et perturbata respuere, recte etiam uideri potest ratio, quae huic delectationi superinponitur, nullo modo sine quibusdam numeris uiuacioribus de numeris, quos infra se habet, posse iudicare. Quae si uera sunt, adparet inuenta esse in ani­ma quinque genera numerorum, quibus cum addideris corporales illos,

15 quos sonantes uocauimus, sex genera numerorum disposita et ordina­ta cognosces. lam nunc, si placet, illi, qui nobis subrepserant ad prin-cipatum obtinendum, sensuales nominentur, et iudicialium nomen, quoniam est honoratius, hi accipiant qui excellentiores conperti sunt; quamquam et sonantium nomen mutandum putem, quoniam, si cor-

20 porales uocentur, manifestius significabunt etiam illos, qui sunt in saltatione et in cetero motu uisibili - si tamen ea, quae dicta sunt, probas.

D Probo sane, nam et uera et manifesta mihi uidentur. Horum etiam uocabulorum emendationem libenter accipio.

25 X.25 M Age, nunc adspice in uim potentiamque rationis, quantum ex operibus eius adspicere possumus. Ipsa enim, ut id potissimum dicam, quod ad huius operis susceptionem adtinet, primo, quid sit

2 aliud от. E continere] continuere D 3 est1 от. D 4 primitus ex -tiuus corr. В exeruntur cum uar. lect. extruuntur ut uid. С recordatione ex recordatio corr. С 5 et от. E offensione] offensionem DE 5 - 6 motionum] motium F 6 est от. В, s.ì. A secus] securius A E 7 dele­ctent] -ant D et ante corr. В l 8 esse in marg. F recte ex rectae corr. В 9 esset] esse E delectationis ex -es corr. В 10 perturbata ex perturbato corr. B, ex perturba corr. A 11 uideri ex -re corr. A 12 uiuacioribus de numeris s.l. В quos infra I. В infra] intra y F 13 iudicare] uindicare E 15 uocauimus ex -bimus corr. С 16 iam от. В 19 mutandum] put- DE 20 significabunt ex -bant corr. В 21 cetero] ceterorum D uisibili ex -le corr. AC, -les DE si от. у В 24 emendationem uocabulorum в NZbZf edd.

soul. Therefore22 - as it is one thing to be moved towards the reactions of the body, which occurs in perceiving, another to move oneself towards the body, which occurs in an activity, yet another thing to retain what has been produced in the soul as a result of these motions, which is to remember, so it is one thing to approve or disapprove of these motions, either when they are first set in motion or when they are revived by remembrance, which occurs in the pleasure of that which is convenient and in the dismay of that which is inappropriate in such motions or reactions, and another thing to evaluate whether it is right or not to enjoy these things, which is done by reasoning - therefore it is necessary that we acknowledge that these latter are two kinds as those former are three. And if we were right in thinking that unless the sense of pleasure itself were imbued with some rhythms, it would never have been able to approve of equal intervals and reject confused ones, then we are also right in thinking that reason, which is placed above this pleasure, cannot in any way judge the rhythms that it possesses below itself, without some more lively rhythms. If this is true, then it is clear that five kinds of rhythms have been found in the soul, and if you add those corporeal rhythms, which we called sounding, you will recog­nise that six kinds have been arranged and ordered. And now, if you agree, let us call sensual the ones that had sneaked in to obtain the first place and let those, which have been found to be more outstanding be called judicial, since this is a more worthy name; but, come to think of it, I think that the name of the sounding rhythms should be changed as well, since, if they were to be called corporeal, they would indicate more clearly also the rhythms that occur in dancing and in other visible motion - provided, of course, that you agree with what has been said.

D I definitely agree, for it seems both true and obvious. I also gladly accept the improvement concerning their denominations.

X.25 M Well, then, consider the nature and force of reason, to the extent that we can observe it from its activities. For reason,23 to fo­cus especially on that which is relevant for the understanding of this

2 2 See above, p. xcviii. 2 3 In the following passage, Augustine recapitulates the content of the first five

books. For references to the individual passages, see above, pp. xcix-cii.

ipsa bona modulatio, considerauit et earn in motu quodam libero et ad suae pulchritudinis finem conuerso esse perspexit. Deinde uidit in motibus corporum aliud esse, quod breuitate et productione temporis uariaretur, in quantum magis esset minusue diuturnum, aliud localium

5 spatiorum percussione in quibusdam gradibus celeritatis et tarditatis. Qua diuisione facta illud, quod in temporis mora esset, modestie in-teruallis et humano sensui adcommodatis articulatim uarios efficere numéros eorumque genera et ordinem usque ad modulos uersuum persecuta est. Postremo adtendit, quid in his moderandis, operandis,

10 sentiendis, retinendis ageret anima, cuius caput ipsa esset, hosque omnes animales numéros a corporalibus separauit, seque ipsam haec omnia neque animaduertere, neque distinguere, neque certe numerare sine quibusdam suis numeris potuisse cognouit, eosque ceteris infe-rioris ordinis iudiciaria quadam aestimatione praeposuit. 26 Et nunc

15 cum ipsa sua delectatione, qua in temporum momenta propendet et talibus numeris modificandis nutus suos exhibet, sic agit: quid est, quod in sensibili numerositate diligimus? Num aliud praeter parilitatem quandam et aequaliter dimensa interualla? An ille pyrrhichius pes, siue spondeus, siue anapaestus, siue dactylus, siue

20 proceleumaticus, siue dispondeus nos aliter delectaret, nisi partem suam parti alteri aequali diuisione conferret? Quid uero iambus, trochaeus, tribrachus pulchritudinis habent, nisi quod minore sua parte maiorem suam partem in duas tantas aequaliter diuidunt? Iam porro sex temporum pedes num aliunde blandius sonant atque

25 festiuius, nisi quod utraque lege partiuntur; id est aut in duas aequales

1 quodam motu ZZf edd. 4 aliud sc. esse, quod uariaretur 5 percussione] -em a (exc. Y) i к BDGJYcZf 6 qua] qui у AD esset] esse ut uid. E 7 humano] humana AD adcommodatis] -tum e efficere] efficeret JJ В et ut uid. ante corr. A m, officerem D 8 -que] quae ABC ordinem] -ne D 9 operandis от. у GIJS e l, om. sed spatium rei. A, in marg. W 10 retinendis + delectandis ц GIY et in marg. В I ipsa sc. anima 11 numéros iter. D a от. В 11-12 seque...distinguere от. D 12 certe ex certae corr. B, recte edd. numerare cum uar. lect. nominare С 13 eosque] eos quae D 15 qua] quae IZa edd., cum H in от. HZb, del. J propendet r\ (exc. Ye, per-L) DEFY, propendit GIMNSXYe et post corr. AC et ex propendent corr. В et ut uar. lect. W 16 nutus] motus E quid] quo id D 17 sensibili in sensuali corr. С 18 dimensa] de- A interualla ex inter corr. В 22 habent] -erent e l minore] minori D sua ex suo corr. В 23 suam] sua ut uid. E tantas duas Zb e l p 24 num] non BD, ex uerbo quod non leg. corr. A 25 id est] scilicet Zb edd.

work, first pondered over what a good modulation is and saw that it consists in some kind of movement that is free and turned to the goal of its own beauty. Then it noticed that there was one thing in the movements of bodies, which varied with respect to shortness or length of time, inasmuch as it was of longer or shorter duration, and another thing that varied with respect to the beating of local spaces with respect to certain degrees of speed and slowness. Having made this division, it continued to turn that which was in the time-span, properly divided with well-measured intervals that were adapted to the human perception, into various rhythms and then to turn these into kinds and into an order all the way down to the verse metres. Finally, it directed its attention to the way in which the soul, of which it was the head, was active in moderating, activating, perceiving and retaining these rhythms, and it separated all these rhythms of the soul from the corporeal ones and recognised that it would not have been able to observe or distinguish or, at the very least, to enumerate all these things without some rhythms of its own, and it set these above the others of inferior rank through some kind of judicial evaluation.24 26 And now it25 reasons26 in the following way with its own pleasure, with which it inclines itself towards the spans of time and shows its will in modifying such rhythms: what is it that we enjoy in the sensual rhythmicality? Is it anything but a kind of equality and equally measured intervals? Or would the pyrrhic or the spondee or the anapest or the dactyl or the proceleusmatic27 or the dispondee give us any pleasure, unless it connected one of its parts with the other by an equal division? But what beauty do the iamb, the trochee, the tribrach have, unless they equally divide their larger part by their smaller part in two parts of the same size? Furthermore, for what other reason do the feet with six time-units sound more charmingly and more delightfully than be­cause they can be divided according to both rules; that is to say,

2 4 See above, pp. xcviii-xcix. 2 5 I.e. reason. 2 6 See above, p. xcix. 2 7 See above, pp. lxxvii-lxxviii.

partes terna tempora possidentes, aut in unam simplam ex qualibet parte et alteram duplam, id est, ut maior habeat bis minorem et eo modo ab illa diuidatur aequaliter, duobus temporibus quattuor tem­pora in bina dimetiente ac secante? Quid illi quinum septenumque

5 temporum pedes, unde solutae orationi quam uersibus uidentur aptiores, nisi quod eorum pars minor in partes aequales maiorem non diuidit? Et hi tarnen ipsi unde admittuntur in sui generis ordine ad temporalem numerositatem, nisi quia et in quinque temporibus tantas duas particulas habet pars minor, quantas maior tres, et in septem

10 tantas tres minor, quantas maior quattuor? Ita in omnibus pedibus nulla pars minima est alicuius dimensionis articulo notata, cui non ce-terae quanta possunt aequalitate consentiant. 27 Age, in coniunctis pedibus siue libera perpetuitate porrigatur ista coniunctio, sicut in rhythmis, siue ab aliquo certo fine reuocetur, sicut in metris, siue

15 etiam in duo membra quadam lege sibimet congruentia tribuatur, sicut in uersibus, qua tandem alia re nisi aequalitate pes pedi amicus est? Vnde molossi et ionicorum syllaba media, quae longa est, non sectio-ne sed nutu ipso pronuntiantis atque plaudentis in duo paria momen­ta distribuì potest, ut etiam ad terna tempora pes totus conueniat,

20 quando ceteris, qui eodem modo diuiduntur, adiungitur, nisi aequalita-tis iure dominante, quod scilicet aequalis est lateribus suis, quae bino-rum temporum sunt, cum et ipsa sit duum temporum? Cur idem fieri in amphibracho non potest, quando ceteris quattuor temporum ad­iungitur, nisi quia tanta ibi non inuenitur aequalitas duplo medio, late-

25 ribus simplis? Cur in silentiorum interuallis nulla fraude sensus offen-ditur, nisi quia eidem iuri aequalitatis, etiamsi non sono, spatio tarnen temporis, quod debetur exsoluitur? Cur sequente silentio etiam breuis

1 unam] una ut uid. E qualibet] aequalibus edd. (cum uar. lect. qualibet I) 2 parte] -em edd. id est om. D ut post maior transp. AE et ante corr. С 3 diuidatur] -antur D 4 dimetiente] dimitiente D ac] aut D, atque HJ el 5 orationi] rationi E quam] qua E 7 ordine] -em r] (exc. R) BDZb e 8 temporalem] -orum ещц DlSZb et post corr. С et cum uar. lect. temporalem W edd. 11 dimensionis] -oni D 11-12 ceterae] -raZ) 14 ab] ad В certo] certe DE fine reuocetur] finire uocetur D metris ex metis corr. A 15 congruentia] -ta D 16 alia] alio D 18 nutu] motu rj ÇD e I, ex notu corr. В 19 ad] in e I pes] per DE 20 adiungitur + cur edd. 21 aequalis] qui talis D, aequalibus e I est om. el 22 cum от. Zb e I duum ex dum corr. A 23 quando in ut corr. В 23-24 adiungitur ex adiungit corr. В 27-p. 64,1 cur.. .accipitur iter. В

either in two equal parts, each having three time-units, or in one simple on either side and one double, that is to say, so that the larger part has the smaller part twice and in this way is divided equally by that smaller part, as this measures and divides the four time-units into sets of two with its two time-units? What about the feet with five or seven time-units, why do they seem more apt for prose than poetry, if not because their smaller part does not divide the larger part in equal parts? And yet, why are these feet in the order of their kind granted admittance to temporal rhythmicality, if not because both in the case of the feet of five time-units, the smaller part has two little parts of the same quantity as the three little parts of the larger part, and in the case of the feet of seven time-units, the smaller part has three little parts of the same quantity as the four little parts of the larger part? In this way, there is in all feet no smallest part, marked by some kind of metrical division, with which the other parts do not try to be in harmony with as much equality as possible. 27 Now, in the connected feet - whether this combination stretches out in an unlimited progress, as in prose, or is called back from some certain limit, as in metres, or is even distributed in two sections which correspond to each other by some law, as in verses - through what else but equality is one foot congenial to another? How come that the middle syllable of the molossus and of the ionici, which is long, can be distributed into two equal parts not by division but by the marking of the pronouncing and hand-clapping person, so that the entire foot agrees with sets of three time-units when it is put together with the others which are divided in the same way, if not because the law of equality is ruling, that is to say, because it is equal to its sides, which consist of two time-units each, since the syllable too consists of two time-units? Why cannot the same thing occur in the amphibrach, when it is put together with the other feet consisting of four time-units, but because such equality is not found there, since the middle part consists of a double time-unit and the sides of one time-unit each? Why is our sense without mistake offended in the case of the intervals of silences, if not because the debt is paid to the same law of equality if not with sound, at least with a time-span?

syllaba pro longa accipitur, non institute sed ipso naturali examine, quod auribus praesidet, nisi quia in spatio temporis longiore sonum coartare in angustias eadem ilia aequalitatis lege prohibetur? Itaque syllabam ultra duo tempora producere, ut etiam sono inpleatur, quod

5 silentio inpleri potest, admittit natura audiendi et canendi; ut autem minus quam duo tempora occupet syllaba, dum restât spatium tacitis nutibus, quaedam fraus aequalitatis est, quia minus quam in duobus esse aequalitas non potest. Iam uero in ipsa aequalitate membrorum, qua uariantur illi ambitus, quos Graeci rcepiôôouç uocant, uersusque

10 figurantur, quomodo ad eandem aequalitatem secretius reditur, ut in ambitu breuius membrum maiori aequalibus pedibus ad plausum conueniat et in uersu occultiore consideratione numerorum ea, quae inaequalia membra iunguntur, uim aequalitatis habere inueniantur? 28 Quaerit ergo ratio et carnalem animae delectationem, quae iudiciales

15 partes sibi uindicabat, interrogat, cum earn in spatiorum temporalium numeris aequalitas mulceat, utrum duae syllabae breues quascumque audierit uere sint aequales, an fieri possit, ut una earum edatur pro-ductius, non usque ad longae syllabae modum, sed infra quantum-libet, quo tamen excedat sociam suam. Num negari potest fieri posse,

20 cum haec delectatio ista non sentiat et inaequalibus uelut aequalibus gaudeat. Quo errore et inaequalitate quid turpius?

Ex quo admonemur ab his auertere gaudium, quae imitantur aequa­litatem; et utrum inpleant, non conprehendere possumus, immo, quod non inpleant, fortasse conprehendimus; et tamen, in quantum

25 imitantur, pulchra esse in genere suo et in ordine suo negare non pos-

2 longiore] -rem D l sonum ex sano corr. B, ex sono corr. A 3 prohibetur] -emur BFGN edd. 4 etiam] iam t] ABZb e l 5 potest + non В canendi] tacendi Zb edd. 6-7 tacitis nutibus] taciturnitatis Zb e et cum uar. lect. tacitis nutibus / 7 nutibus ex not- corr. В 8 aequalitas] -atis E 9 îtepiôôouç] alii alia; uide supra, p. cxv uersusque] uersus quae y 10 reditur + nisi ц (exc. £) I et s.l. В edd. ut + et ß i A 11 maiori] moneri D 12 et] ut a i к (excc. Ya) GHJLOZcZe et in marg. Zf + uì Y a in s.l. В ea quae] eaque D, ea qua В 13 inaequalia] in aequa e l 14-15 carnalem...sibi от. D 15 in om. el 16 numeris] numeri m mulceat ex mulgeat corr. В 17-18 productius ex -tus corr. D 18-19 quantumlibet ex quamlibet corr. A 20 haec] hoc e l 21 gaudeat] gaudet ß (exc. Y) к, gaudetur D 22 auertere] uertere A gaudium] gradum ß к D et ut uar. lect. I; uide supra, p. Ixxviii imitantur ex -atur corr. A 22-23 aequalitatem ex aequalia corr. В 23 et s.l. A et s.l. uerbum quod non leg. add. В conprehendere non edd. non s.l. AB 25 suo genere ì] (exc. YaZb) l m in2 от. edd.

Why is even a short syllable perceived as long when silence follows, not because of any doctrine but because of the natural judgement itself, which rules over the ears, if not because it is forbidden by the same law of equality to abridge the sound in a longer time-span? Therefore, the nature of hearing and singing admits a lengthening of a syllable beyond two time-units, so that what can be filled with silence can also be filled with sound; but that a syllable should occupy less than two time-units, while some space remains for silent markings, is a kind of break against the law of equality, since there can be no equality in less than two. Now, in the case of the equality of the parts, by which those periods are varied, which the Greeks call nepioôoi, and verses are fabricated, how does one reach the same equality in a more secret way, so that a shorter part in the period agrees with a longer with equal feet according to the hand-clapping, and what are united as unequal parts in the verse are found to have the force of equality through a more hidden examination of the rhythms? 28 And so reason investigates and questions the carnal pleasure of the soul, which claimed for itself the judicial role, as equality charms the soul with the rhythms of temporal spaces, whether any two short syllables that it has heard are really equal, or if it is possible that one of them is produced in a more protracted way, not to the very measure of a long syllable but somewhat under it, whereby it would at any rate exceed its fellow-syllable. Or can one deny that this is possible, although this pleasure does not perceive it and enjoys unequal rhythms as if they were equal? What can be more disgraceful than such an error and inequality?

By this we are admonished to divert our joy from things that imi­tate equality; and we cannot grasp whether they do accomplish equa­lity, but, rather, we may perhaps grasp that they do not accomplish it; and yet, to the extent that they imitate equality, we cannot deny that they are beautiful in their own kind and order. XI.29 Let us,28

2 8 See above, p. cii.

sumus. XI.29 Non ergo inuideamus inferioribus quam nos sumus, nosque ipsos inter illa, quae infra nos sunt, et illa, quae supra nos sunt, ita Deo et Domino nostro opitulante ordinemus, ut inferioribus non offendamur, solis autem superioribus delectemur. Delectatio

5 quippe quasi pondus est animae. Delectatio ergo ordinat animam. 'Vbi enim erit thesaurus tuus, ibi erit et cor tuum', ubi delectatio, ibi thesaurus, ubi autem cor, ibi beatitudo aut miseria. Quae uero supe­riora sunt nisi ilia, in quibus summa, inconcussa, incommutabilis, aeterna manet aequalitas, ubi nullum est tempus, quia mutabilitas nul­

lo la est, et unde tempora fabricantur et ordinantur et modificantur aeternitatem imitantia, dum caeli conuersio ad idem redit et caelestia corpora ad idem reuocat, diebusque et mensibus et annis ac lustris ce-terisque siderum orbibus legibus aequalitatis et unitatis et ordina-tionis obtemperat? Ita caelestibus terrena subiecta orbes temporum

15 suorum numerosa successione quasi carmini uniuersitatis adsociant. 30 In quibus multa nobis uidentur inordinata et perturbata, quia eorum ordini pro nostris meritis adsuti sumus, nescientes quid de no­bis diuina prouidentia pulchrum gerat, quoniam, si quis, uerbi gratia, in amplissimarum pulcherrimarumque aedium uno aliquo angulo tam-

20 quam statua conlocetur, pulchritudinem illius fabricae sentire non po-terit, cuius et ipse pars erit, nec uniuersi exercitus ordinem miles in

6 Matth. 6:21

I inuideamus] inhaereamus Zf e 2 ipsos s.l. C illa1 + in ß quae...illa om. D 3 sunt s.l. A 6 enim ex non corr. A thesaurus ex thensaurus corr. В ibi1] ubi D 7 thesaurus2 ex thesaurum in cor corr. B aut ex et corr. С 8 incommutabilis + et CI 9-10 nulla mutabilitas в Zb edd. II idem F, diem a (exc. Yf) AGHXYaYe e et ut uar. lect. I, eadem r\ (exc. Ye) Ç DJZbZc ut uid. B, eodem к (exc. Ya), eandem Ze; uide supra, p. Ixxviii 12 idem] diem a et ex idem corr. A et ut uar. lect. I ac] et TJ (exc. Q) fi (exc. Zf) BNPZb edd., cum Q 12-13 ceterisque cum uar. lect. certisque e 13 siderum del. A orbibus ex ordibus corr. B, ordinibus Zb et cum uar. lect. orbibus e l legibus + -que Zb (s.l.) Bel 14 orbes ex -is corr. С et ut uid. В 15 successione ex -censione corr. С adsociant] cons- el 16 quia] qui AF 17 ordini] -ne D et post corr. С meritis] mentibus AG К et ante corr. В et ut uar. lect. I adsuti щ (exc. YcYe) EFJTUY et in assecuti corr. C, -suetis G, adsumpti D, assecuti e S et cum uar. lect. assueti ut uid. W, adsueti к ц (exc. J) ABKYcYeZb et ante corr. J e 1; uide supra, p. Ixxviii sumus] simus E 18 quis ex quae corr. В 19 pulcherrimarumque] -arum quae С 20-21 potent] potuerit E et ante corr. С 21 nec] ne D

therefore, not look askance at what is inferior to us, but let us place ourselves between what is below us and what is above us, with the help of our God and Lord, in such a way that we are not offended by what is inferior but enjoy only what is superior. For the pleasure is like a weight for the soul. And so pleasure sets the soul in its place. 'For where your treasure is, there your heart will be also', where your pleasure is, there your treasure will be, but where your heart is, there your beatitude or misery will be. But what is superior except that in which the highest, unshakeable, unchangeable, eternal equality exists, where there is no time, because there is no change, and from which the times are created and set in order and modified in imitation of eternity, while the celestial rotation returns to the same place and recalls the celestial bodies to the same place and through the days and months and years and lustra and the other orbits of the stars obeys the laws of equality and unity and order? In this way, through the rhythmical succession of their times, the orbits unite the terrestrial things, subjected to the heavenly ones to the hymn, as it were, of the universe. 30 In these earthly things much appears to us to be without order and confused, because we have been sewn on to their order in proportion to our merits, ignoring what kind of beauty divine provi­dence accomplishes with us, since if someone, for example, were placed as a statue in a corner of an enormous and extraordinarily beautiful building, he would not be able to perceive the beauty of that construction of which he himself would be a part, nor is a soldier in the line able to see the order of the whole army, and if the syllables in some poem were to live and perceive for as long a time as they sound, they would in no way be delighted by the rhythmicality and

acie ualet intueri, et in quolibet poemate si quanto spatio syllabae sonant, tanto uiuerent atque sentirent, nullo modo illa numerositas et contexti opens pulchritudo eis placeret, quam totam perspicere atque adprobare non possent, cum de ipsis singulis praetereuntibus fabrica-

5 ta esset atque perfecta. Ita peccantem hominem ordinauit Deus tur­pem non turpiter. Turpis enim factus est uoluntate uniuersum amit-tendo, quod Dei praeceptis obtemperans possidebat, et ordinatus in parte est, ut, qui lege agere noluit, lege agatur. Quidquid autem legiti­me, utique iuste, et quidquid iuste, non utique turpiter agitur, quia et

10 in malis operibus nostris Dei opera bona sunt. Homo namque, in quantum homo est, aliquod bonum est, adulterium uero, in quantum adulterium est, malum opus est; plerumque autem de adulterio nasci-tur homo, de malo scilicet hominis opere bonum opus Dei.

31 Quam ob rem - ut nos ad propositum, propter quod haec sunt 15 dicta, referamus - hi numeri rationis pulchritudine praeminent, a

quibus si prorsus abscideremur, cum inclinamur ad corpus, progres-sores numéros sensuales non modificarent, qui rursus mouendis cor-poribus agunt sensibiles temporum pulchritudines, atque ita sonanti-bus obuii etiam occursores numeri fabricantur, quos omnes inpetus

20 suos eadem anima excipiens quasi multiplicat in se ipsa et recordabi-les facit, quae uis eius memoria dicitur, magnum quoddam adiutorium in huius uitae negotiosissimis actibus.

32 Haec igitur memoria quaecumque de motibus animi tenet, qui aduersus passiones corporis acti sunt, (pavrocoiou Graece uocantur,

25 nec inuenio, quid eas Latine malim uocare. Quas pro cognitis habere atque pro certis opinationis est, constitutae in ipso erroris introitu.

1 in s.l. A poemate] poema E et ante corr. С 2 sonant in sonent corr. С tanto] tantum e 4 possent] -sunt Zfl 7 dei] eius E 8 qui + a E le­ge1] -em e rj (exc. Yc) к p ACDGHISZb edd. noluit] uoluit BEG, + a rj (exc. YcYe) KDZÒ edd. 9 et2] etiam e l 10 opera] opere D 11 aliquod] ali-quid DE uero] autem FYYc et ut uid. G edd. 16 abscideremur] abscindere-mur edd. inclinamur] -mus A 20 quasi] quas D 21 quae] quam D, qua uelforte quae В 23 animi ex -ma corr. A 26 pro certis] praeceptis EWYf et ante corr. C, perceptis щ (exc. RYe) DS et ante corr. B, praeceptas R, pro perceptis F m opinationis scripsi, opinatius (ex opinantius corr. C, opinatis R 1) uisa (ex uita corr. AB, uia Yf) a (exc. Y) Ç (exc. FYe) l, opinari (opinarii N) uia (usa Ze) к ix YeYfZb, opinabilis uita (uis Zf, uisa G) DFGY et cum uar. lect. opinari uia Zf e m, + haec Zd; uide supra, pp. Ixxviii-lxxx constitutae] -ta co edd.

beauty of the composition of the work, which beauty they would not be able to overlook and approve of in its totality, since it would be constructed and perfected by the individual, transient syllables themselves. In this way God disposed of the sinful man as a disgraceful one, but not disgracefully. For he was made disgraceful by his own will when he lost everything29 that he possessed while obeying God's commands, and he was placed in order in a part, so that he, who did not want to act in accordance with the law, would be acted upon by the law. But whatever is being acted upon legitimately is also being acted upon justly, and whatever is being acted upon justly is not being acted upon disgracefully, for God's works are good even in our bad works. For a man, inasmuch as he is a man, is something good, but adultery, inasmuch as it is adultery, is a bad deed; often, however, a man is born out of adultery, that is to say, a good deed of God out of a bad deed of a man.

31 Therefore - to return to the subject, because of which this has been said - these rhythms of reason are superior by their beauty, and if we were completely cut off from them when we turn towards the body, then the sensual rhythms would not modify the progressing ones which, in their turn, produce the sensual beauties of times by moving the bodies, and thus the occurring rhythms as well are produced as they meet the sounding rhythms,30 and the one and same soul receives all these impulses of its own and, as it were, multiplies them in itself and turns them into memorised rhythms, and this faculty of the soul is called memory, a great help in the very laborious tasks of this life.

32 Thus, whatever this memory retains from the movements of the mind, which have been activated towards the reactions of the bo­dy, are called (pavxaalai in Greek, and I find no better term in Latin. To consider these as known and certain belongs to imagination, which is standing on the very threshold of error. But when these

2 9 For a discussion of the term uniuersum and the suggestion that it should be translated with 'tendenza all'uno' or 'tendenza all'unità', see Pizzani (1994), p. 91, n. 18, and Bettetini (1997), p. 426f. Here, the translation 'everything' has been preferred as being in accordance with the argument, i.e., that man lost, in the words of Pizzani: 'quel totale dominio sul creato, cui Dio l'aveva destinato.'

3 0 See above, p. ciii.

Sed cum sibi isti motus occursant et tamquam diuersis et repugnan-tibus intentionis flatibus aestuant, alios ex aliis motus pariunt, non iam eos, qui tenentur ex occursionibus passionimi corporis, inpressi de sensibus, similes tarnen, tamquam imaginum imagines, quae (pav-

5 тастцата dici placuit. Aliter enim cogito patrem meum, quem saepe uidi, aliter auum, quem numquam uidi. Horum primum phantasia est, alterum phantasma. Illud in memoria inuenio, hoc in eo motu animi, qui ex his ortus est, quos habet memoria. Quomodo autem oriantur haec et inuenire et explicare difficile est. Arbitrer tamen quod, si

10 numquam humana corpora uidissem, nullo modo ea possem uisibili specie cogitando figurare. Quod autem ex eo quod uidi facio, memoria facio, et tamen aliud est in memoria inuenire phantasiam, aliud de me­moria facere phantasma. Quae omnia uis animae potest. Sed uero etiam phantasmata habere pro cognitis summus error est, quamquam

15 sit in utroque genere, quod nos non absurde scire dicamus, id est, sen-sisse nos talia uel imaginari nos talia. Patrem denique me habuisse et auum non temere possum dicere; ipsos autem esse, quos animus meus in phantasia uel phantasmate tenet, dementissime dixerim. Se-quuntur autem non nulli phantasmata sua tam praecipites, ut nulla sit

20 alia materies omnium falsarum opinionum. Quare his potissimum re-sistamus nec eis ita mentem adcommodemus, ut, dum in his est cogi-tatio, intellegentia ea cerni arbitremur.

33 Cur autem, si huiuscemodi numeri, qui fiunt in anima rebus temporalibus dedita, habent sui generis pulchritudinem, quamuis eam

1 occursant] occurrant A et2 от. AB 2 flatibus ex fluctibus coir. В mo­tus] motibus С 3 iam] tam A et ut uid. E, tantum ex tam corr. C, in tamquam ex uerbo quod non leg. corr. В occursionibus] -soribus В 4 de от. к YeYfZb e l 4-5 фаутйацаш] alii alia; uide supra, p. cxv 5 meum om. D 6 uidi2 ex uide corr. A, + phantasia et phantasma hac euidenti discernuntur ratione et proprio appellantur nomine in marg. CI 7 phantasma ex phantasmata corr. С 8 his] iis / m 9 et1 s.l. A 10 uidissem] -se E ea] eam D uisibili] -lis A 11 figurare] figura A 12 et от. E 12-13 memoria] -am CD 13 animae] -ma D uero] uere GQZf, uera £ ZbZc et in marg. X edd., от. JY; uide supra, pp. Ixxx-lxxxi 14 etiam] omnia D 16 uel...talia от. D imaginari ex -are corr. A patrem ex partem corr. В 18 uel + in ZbZeZf edd. 20 falsarum] falsorum E opinionum + quam habere phantasias uel phantasmata pro cognitis cum (quae edd.) cognoscuntur per sensum ц GlZb in marg. В edd.; uide supra, pp. Ixxxi-lxxxii 21 adcommodemus] et commodemus D 23 huiuscemodi] huiusmodi KNS edd. qui s.l. С in] iam F 24 eam] ea D

ments are confronted with each other and agitated, as it were, with opposite and contrary winds of intention, they produce new movements with each other, and these are no longer those move­ments which are received from the confrontations with bodily reactions and impressed by the senses, but similar ones and, as it were, images of images, which I have decided to call (pavraanaxa. For I think of my father, whom I have often seen, in one way and of my grandfather, whom I have never seen, in another way. The first of these is a phantasia, the second a phantasma. The first I find in memory, the latter in that movement of the mind which has been produced out of those movements that memory possesses. But it is difficult both to find out and to explain in what way these are produced. However, I think that if I had never seen human bodies, I would in no way be able to form them into a visible shape by thinking. But what I form from what I have seen, I form by memory, and yet it is one thing to find a phantasia in the memory and another to form a phantasma from memory. The faculty of the soul is able to do all these things. However, to consider also phantasmata to be knowledge is indeed the worst kind of error, although there is some reason in both cases to say that we know, that is to say, that we have perceived certain things and imagine others. Finally, that I have had a father and a grandfather I can truthfully say; but I would be a fool to say that they are what my mind keeps in a phantasia or phantasma. But many follow their phantasmata so impetuously, that there is no other ground for all their false opinions. Therefore, let us offer the greatest resistance to them and let us not lend our mind to them in such a way that we think that we discern these with our intelligence when we think about them.

33 But if rhythms of this kind, which are produced in the soul that is dedicated to things corporeal, have a beauty of their own, al-

transeundo actitent, inuideat huic pulchritudini diuina prouidentia, quae de nostra poenali mortalitate formatur? Quam iustissima Dei lege meruimus, in qua tarnen nos non ita deseruit, ut non ualeamus re-currere et a carnalium sensuum delectatione misericordia eius manum

5 porrigente reuocari. Talis enim delectatio uehementer infigit memoriae quod trahit a lubricis sensibus. Haec autem animae consuetudo facta cum carne propter carnalem adfectionem in scripturis diuinis caro no­minator. Haec menti obluctatur, cum iam dici potest apostolicum illud: 'Mente seruio legi Dei, carne autem legi peccati.' Sed in

10 spiritalia mente suspensa atque ibi fixa et manente, etiam huius inpe-tus consuetudinis frangitur et paulatim repressus extinguitur. Maior enim erat, cum sequeremur, non omnino nullus sed certe minor est, cum eum refrenamus, atque ita certis regressibus ab omni lasciuiente moto, in quo defectos essentiae est animae, delectatione in rationis

15 numéros restituta, ad Deum tota uita nostra conuertitur, dans corpori numéros sanitatis, non accipiens inde laetitiam, quod conrupto exte-riore homine et eius in melius commutatione continget.

XII.34 Excipit autem memoria non solum carnales motus animi, de quibus numeris supra iam diximus, sed etiam spiritales, de quibus

20 breuiter dicam; quo enim simpliciores sunt, eo uerborum minus sed plurimum serenae mentis desiderant. Aequalitatem illam, quam in sensibilibus numeris non reperiebamus certam et manentem sed tarnen adumbratam et praetereuntem agnoscebamus, nusquam pro-

9 Rom. 7:2Sb

1 actitent] adtinet E, actinent С inuideat] -eant D et ante corr. ut uid. B, ex -ent corr. A huic] huius E 2 quam] quum / 2-3 lege dei E 3 dese­ruit] deserunt E 5 infigit ex infit corr. A 7 cum] in G e et cum uar. lect. cum l 8 iam] tamen a (exc. Y), tam A 9-10 seruio...mente om. D 9 le­gi1] lege E legi2] lege D 10 spiritalia] spiritualia F et post corr. В m, talia cum uar. lect. spiritalia e et s.l. A 10-11 consuetudinis inpetus ÇGNZb edd. 12 sequeremur + quam cum frangimus (-imur В) I et s.l. В non + ta­men KuZbl nullus] ullus E et ante corr. С 13 regressibus ex regressioni-bus corr. С 14 quo] quod E et ante corr. С defectus] effectus у essentiae] essentia у, essenti D est] esse D delectatione] delectione В 15 numéros + et В 16 inde] deinde DE et ante corr. С conrupto] conruptio D et ante corr. С 17 eius + facta in marg. В continget] -it D, ex contangit ut uid. corr. В 19 spiritales] spirituals DEF et ante corr. С m quibus + numeris / 22 certam] tam D 23 nusquam] numquam A F

though it is not in a permanent way that they activate it, why should the divine providence look askance at this beauty, which is formed out of the mortality that we received as punishment? This mortality we have deserved through God's most just law, but he did not abandon us in it in such a way that we would not be capable of re­turning and being called back from the pleasure of the carnal senses by his mercy that stretches out its hand. For such a pleasure violently imprints in our memory what it draws from the deceitful senses. But this intimacy of the soul with the flesh is called flesh in the holy Scriptures because of the carnal passion. This flesh is struggling with the mind, even as the apostolic word is appropriately quoted: 'With the mind, I observe God's law, but with the flesh, the sin's law.' But when the mind is raised to things spiritual and stays there permanently, the impulse even of this intimacy is broken down and, being slowly repressed, is extinguished. For it was greater when we followed it, and it is certainly not nothing but decidedly less when we repress it; and when in this way, by definite steps back from every lascivious movement, in which lies a decrease of the essence of the soul,31 the pleasure has been restored to the rhythms of reason, our whole life is turned to God and gives the rhythms of health to the body without receiving any joy from it, which will happen when the exterior man has been destroyed and his change for the better has taken place.

XII.34 However, memory does not merely receive the carnal movements of the mind, of which rhythms we have already spoken above, but also spiritual ones, about which I shall make a brief state­ment; for the more they are unmixed, the fewer words and more of a serene mind they require. The mind would certainly not look any­where for the equality that we found in the sensible rhythms, not certain and permanent but yet shadowy and transient, unless this

3 1 See above, p. ciii.

fecto adpeteret animus, nisi alicubi nota esset; hoc autem alicubi non in spatiis locorum et temporum, nam et illa tument et illa praetereunt. Vbi ergo censes? Responde, quaeso, si potes. Non enim in corporum formis putas, quas liquido examine aequales numquam dicere audebis,

5 aut in temporum interuallis, in quibus similiter, utrum sit aliquid ali-quanto quam oportet productius uel conreptius, quod sensum fiigiat, ignoramus. Illam quippe aequalitatem quaero ubi esse arbitreris, quam intuentes cupimus aequalia esse quaedam corpora uel corporum mo­tus, et diligentius considérantes eis fidere non audemus.

10 D Ibi puto, quod est corporibus excellentius, sed utrum in ipsa anima an etiam supra animam nescio.

35 M Sic ergo quaeramus: artem istam rhythmicam uel metricam, qua utuntur qui uersus faciunt, putasne habere aliquos numéros, se­cundum quos fabricatur uersus?

15 D Nihil aliud possum existimare. M Quicumque isti sunt numeri, praeterire tibi uidentur cum uersi-

bus an manere? D Manere sane. M Consentiendum est ergo ab aliquibus manentibus numeris prae-

20 tereuntes aliquos fabricari? D Cogit me ratio consentire. M Quid, hanc artem num aliud putas quam adfectionem quandam

esse animi artifìcis? D Ita credo.

25 M Credisne etiam esse hanc adfectionem in eo, qui huius artis in-peritus est?

D Nullo modo.

1 nota...alicubi in marg. В hoc] haec PZb e l 2 in от. f (exc. B) DGXZb e l et2 s.l. A, om. rjBCGNZb edd., etiam YdZd illa2] ista S (exc. Y) ц (exc. Zd) I et post corr. С l m 4 putas] -es F et post corr. AC quas] quos D numquam ex num corr. A 5 sit от. e I 5-6 aliquanto] -do D 6 con­reptius + transeat Zb el 8 intuentes ex -tis corr. В 10 D in marg. F est + temporibus I + et ц G utrum + sit s.l. В 11 animam + ipsam s.l. С 12 sic] si Ç (exc. AB) к (exc. P) £ DYZbZf et ante corr. AE edd. 13 utuntur от. В aliquos numéros от. D 14 fabricatur] -antur D et ante corr. B, -ant F l m 15 possum] -sumus AC 19 est s.l. F ergo s.l. A 21-23 c o ­git... artifìcis от. D 21 me + superior 5 (exc. Y) Ket s.l. CI l 22 aliud in aliquid corr. В 25 adfectionem] effectionem A hanc adfectionem etiam esse Zb edd. qui huius] quibus D

equality were known from somewhere; but this 'somewhere' is not situated in local or temporal spaces, since the first swell and the others pass away. So where do you think it is situated? Answer, please, if you can. For you do not think it is situated in the forms of bodies, which you would never dare call equal after a thorough examination, or in temporal intervals, in which we ignore in the same way whether there is something somewhat more or less protracted than it ought to be, which escapes our sense. So, I ask you where you think that this equality is situated, which, when we look at it, inspires in us the wish that some bodies or movements of bodies should be equal that, on closer examination, we do not dare to trust.

D I think it is situated in something which is more prominent than bodies, but I do not know whether this is in the soul or above the soul.

35 M Let us therefore put the question in this way: do you think that this rhythmical or metrical art, which those use who write verses, has some rhythms, according to which the verse is produced?

D I cannot think anything else. M These rhythms, whatever they are, do they seem to you to

pass away with the verses or remain? D Clearly they seem to remain. M So we should agree that some passing rhythms are created by

some remaining ones? D Reason forces me to agree. M Now, do you think that this art is anything but a disposition in

the mind of the skilled writer? D Not at all. M Do you believe that this disposition is also present in someone

who is untrained in this art? D In no way.

M Quid in ilio, qui oblitus est earn? D Ne in ilio quidem, quia et ipse inperitus est, etiamsi fuit peritus

aliquando. M Quid, si eum quisquam interrogando conmemoret, remigrare ad

5 eum putas illos numéros ab eo ipso, qui interrogat, an illum intrinse-cus apud mentem suam mouere se ad aliquid, unde sibi, quod amise-rat, redhibeatur?

D Apud se ipsum puto id agere. M Num etiam quae conripiatur syllaba, quaeue producatur, si pe­

lo nitus excedit, conmoneri eum interrogando arbitrarie, cum hominum prisco placito et consuetudine aliis minor aliis maior mora syllabis data sit? Nam profecto si natura uel disciplina id fixum esset ac stabi­le, non recentioris temporis docti homines non nullas produxissent, quas conripuerunt antiqui, uel conripuissent, quas produxerunt.

15 D Puto et hoc posse, quoniam quantumuis quidque excidat, potest interrogatione conmemorante redire in memoriam.

M Mirum, si opinaris quouis interrogante posse te recordari quid ante annum cenaueris.

D Fateor me non posse, пес illum iam aestimo de syllabis posse, 20 quarum spatia penitus oblitus est, interrogando admoneri.

M Cur ita, nisi quia in hoc nomine, quod Italia dicitur, prima sylla­ba pro uoluntate quorundam hominum conripiebatur et nunc pro alio-rum uoluntate producitur? Vt autem unum et duo non sint tria, et ut duo uni non duplo respondeant, nullus mortuorum potuit, nullus ui-

1 qui от. D est oblitus e Zb e l 2 D от. E ne] пес ÇN e m in от. E quidem + est D inperitus ex peritus corr. В est s.l. В etiam­si... peritus in marg. В fuit] fuerit E 4 M от. E 6 mouere ex uouere corr. E, -ret D 7 redhibeatur] adhibeatur A et post corr. В 8 se] semet в QZb edd. 9 quaeue] quae uero E 10 conmoneri excedit ADE excedit] -cidit v E, BFNQYYcZb et post corr. JMWZf e m 11 et s.l. В aliis2 от. D mora] moris D 12 disciplina] -am D ac s.l. F 13 recentioris ex -res corr. C temporis ex -oribus corr. B homines ex -nis corr. A -mines...an­tiqui om. D nullas] -li e produxissent] perd- E 14 conripuerunt] conripi potuerunt y uel + non s.l. В quas] quos E produxerunt] per- E 15 quoniam + in Zb e quidque] quisque YcZb e excidat] excedat BDE 17 quid in quod corr. В 18 cenaueris] cantaueris В 19 posse1 + AG A illum ex ullum corr. F aestimo] existimo edd. posse2 in marg. В 21 M] LI A, s.l. В ita + AG A 21-22 quod...hominum от. E, in marg. С 22 nunc s.l. E 23 ut2 от. у AF, del. ut uid. В 24 duplo non Zb e

M What about in someone who has forgotten it? D Not even in him, for he too is untrained, although he was once

trained. M Now, if someone were to remind him by asking questions, do

you then think that these rhythms would return to him from the one who is asking questions, or that he is moving himself within his own inner mind with respect to something, from where he can retrieve what he had lost?

D I think he would do this within himself. M Do you also think that through questions he could be reminded

of which syllable is short and which one is long, if he has completely forgotten it, since some syllables have been given shorter and some longer duration by man's ancient convention and usage of language? For if this were established and firm by nature or by art, clearly learned men of recent time would not have lengthened quite a few syllables, which the ancients shortened, or shortened some that the ancients lengthened.

D I think he could be reminded of this too, because no matter how much has been forgotten, it can return to memory by a reminding questioning.

M It is strange, if you imagine that if someone asked you, you could remember what you had for dinner one year ago.

D I confess that I cannot remember that, and I no longer think that through questions he would be reminded of syllables whose quanti­ties he has completely forgotten.

M And why is this the case, if not because the first syllable in the word 'Italia' used to be short in accordance with the choice of some people and today is long in accordance with the choice of others? But that one and two should not be three, and that two should not be twice as much as one, none of the dead was able, none of the living is able, no future man will be able to bring about.32

3 2 See above, p. ciii.

uorum potest, nullus posterorum potent facere. D Nihil manifestius. M Quid, si ergo isto modo, quo de uno et duobus apertissime

quaesiuimus, cetera omnia, quae ad illos numéros pertinent, et ille in-5 terrogetur, qui non obliuiscendo sed quia numquam didicit inperitus

est, nonne eum censes similiter hane artem exceptis syllabis posse cognoscere?

D Quis dubitauerit? M Quo igitur se etiam istum moturum putas, ut menti huius inpri-

10 mantur hi numeri et illam faciant adfectionem, quae ars dicitur, an huic saltern ille interrogator eos dabit?

D Eo modo et istum arbitrer apud semet ipsum agere, ut ea, quae interrogato, uera esse intellegat atque respondeat.

36 M Age, nunc die mihi, utrum hi numeri, de quibus sic quaeritur, 15 commutabiles tibi esse uideantur.

D Nullo modo. M Ergo aetemos esse non negas? D Immo fateor. M Quid, metus ille nunc suberit, ne aliqua nos in eis inaequalitas

20 fallat? D Nihil mihi ormino est istorum aequalitate securius. M Vnde ergo credendum est animae tribui quod aeternum est et in­

commutabile nisi ab uno aeterno et incommutabili Deo? D Non uideo quid aliud credi oporteat.

25 M Quid tandem, illud nonne manifestum est eum, qui alio inter­rogante sese intus ad Deum mouet, ut uerum incommutabile intelle-

1 posterorum] -iorum AB poterit ex potuit corr. С 3 quo] quod E et + de l m 4 et ille in marg. В 5 numquam] num D 9 quo se. modo moturum ex motorum in motum corr. В ut menti] menti + ut s.l. В huius] eius A (exc. P) ÇZb edd. 10 faciant] -ient A 11 interrogator ex interrogat corr. В 12 et] etiam Zb edd. 13 interrogato] interrogantur v JQYfZe edd. uera ex uere corr. A intellegat] -ligitur D 14 sic ex hic corr. В quaeritur ex -etur corr. В 15 esse tibi edd. 19 nunc a (exc. CZa) A, non Ç (exc. A) Я £ DJZaZbZf edd., num CG, пес XZe, ne Zc suberit] subierit Я ц (exc. J) DGIOSYcYeZb et post corr. ВС et ante corr. W, subiecerit R, subicerit К in eis nos JZb e l inaequalitas] aequalitas e Sei 21 mihi] me TJ BCFSY l m, om. DEMPZZaZf, ubi ut uid. | est om. %Zf, + quam de H, + me de Za, + de co (exc. HMYaZaZb) edd.; uide supra, p. Ixxxii 22 credendum] -ntium ut uid. E et ante corr. С 23 incommutabili ex -le corr. A 25 qui] quia E 26 intus] inter ut uid. D, citius e incommutabile] -lem В et ut uid. D e

D Nothing is more obvious. M Now then, if in the same way in which we very clearly asked

about one and two, he too, who is untrained not through forgetful-ness but because he never learnt, would be asked about everything else that has to do with those rhythms, do you not think that he could learn this art, with the exception of the syllables, in the same way?

D Who would doubt that? M In the same way, consequently, in which you think that he too

will move himself, so that these rhythms are imprinted in his mind and create the disposition which is called art, or will the interrogating person in the final analysis give these to him?

D I think that he too is active in this way within himself, so that he understands and answers that what he is being asked about is true.

36 M Well then, now, tell me whether these rhythms, about which such questions are being asked, seem changeable to you.

D In no way. M So, you do not deny that they are eternal? D On the contrary, I assert it. M Now, will there still be that underlying fear, that some

inequality in them might deceive us? D Nothing is more certain to me than their equality. M So from where should we believe that the soul is given what is

eternal and unchangeable, if not from the one, eternal and unchange­able God?

D I do not see what else one should believe. M Finally, is it not obvious that he who, being asked by someone

else, moves himself within to God in order to understand the un-

gat, nisi eundem motum suum memoria teneat, non posse ad intuen-dum illud uerum nullo extrinsecus admonente reuocari?

D Manifestum est. XIIL37 M Quaero ergo, quonam iste ab huiuscemodi rerum con-

5 templatione discedat, ut illum ad earn necesse sit memoria reuocari. An forte in aliud intentus animus tali reditu indigere putandus est?

D Sic existimo. M Videamus, si placet, et quid tantum illud sit, quo possit intendi,

ut ab incommutabilis et summae aequalitatis contemplatione auerta-10 tur. Nam tribus generibus amplius nihil uideo. Aut enim ad aliquid

par atque eiusmodi aliud se intendit animus, cum hinc auertitur, aut ad superius aut ad inferius.

D De ceteris duobus quaerendum est, nam quid sit superius aeter­na aequalitate non uideo.

15 M Videsne illud, obsecro, quidnam ei par esse possit, quod tamen aliud sit?

D Ne id quidem uideo. M Restât ergo, ut quaeramus, quid sit inferius. Sed nonne tibi

prius ipsa anima occurrit, quae certe aequalitatem illam incommutabi-20 lem esse confitetur, se autem agnoscit mutati eo ipso, quod alias hanc

alias aliud intuetur, et hoc modo aliud atque aliud sequens uarietatem temporis operatur, quae in aeternis et incommutabilibus nulla est?

D Adsentior. M Haec igitur adfectio animae uel motus, quo intellegit aeterna et

25 his inferiora esse temporalia etiam in se ipsa et haec adpetenda potius, quae superiora sunt, quam illa, quae inferiora sunt, nouit,

1 suum + in el 4 quaero] quaere D quonam] quoniam D et ante corr. В 5 discedat] -dit D, ex descendat corr. В earn] ea В 6 intentus] -tius E reditu] redditu E 8 et от. Ç (exc. A) GNZb edd., del. J 9 incommutabilis ex -les corr. В et от. D 10 ad] aut E 11 atque + ad edd. aliud] aliquid E se] sese F auertitur ex -atur corr. F 12 inferius ex ferius corr. A 13 D (aut L) s.l. C,post est transp. E et ante corr. С 17 quidem ex quid est corr. E 18 nonne] non E et ante corr. С 19 ipsa от. F illam] aliam E y vAGISN l 20 agnoscit] cog- rj (exc. LYc) ц (exc. JZe) GNYaYfZb e l, agnosco D 22 aeternis ex ternis corr. A incommutabilibus] commutabili-bus E, ex -bilis corr. A 24 adfectio] quaestio a (exc. Yf), effectio D, ratio Yf quo] quod E et ut uid. С intellegit] -ligat F aeterna + esse superiora I et s.l. В 25 in s.l. A 26 potius] plus e l potius quae] potiusque D su­periora ex -re corr. A ilia quae] illaque D quae s.l. A inferiora] inferia y

changeable truth, could not be recalled to the vision of this truth without someone reminding him from the outside, unless he kept this movement of his in memory?

D This is obvious. XIII.37 M Therefore I ask whither he can move away from the

contemplation of such things, so that it is necessary to recall him to it by memory. Perhaps one should believe that his mind needs such a turning back because it is attentive to something else?

D I think so. M Let us also examine, if you please, what great thing this is, to

which it can be so attentive that it is turned away from the contemplation of the unchangeable and highest equality. For I can see no more than three kinds of things. For the mind turns either to something else that is equal to this kind of equality, when it turns away from it, or to something superior or to something inferior.

D We should think about the other two, for I cannot see what could be superior to the eternal equality.

M But do you see, may I ask, what on earth might be its equal but still something else?

D I cannot see that either. M So what remains is for us to look for what is inferior. But is the

soul not the first thing you come to think of, which certainly admits that equality to be unchangeable but realises that it is itself changed by the very fact that it is sometimes intent upon this unchangeable equality, at other times upon something else, and, by following different things in this way, activates a variety of times, which does not exist in the eternal and unchangeable things?

D Yes, it is. M So this disposition or movement of the soul, by which it

understands the eternal things and knows that the temporal things are inferior to these also in itself and that the superior things are more

nonne tibi uidetur prudentia? D Nihil aliud uidetur. 38 M Quid illud, num minus considerandum putas, quod nondum

in ea simul est aeternis inhaerere, cum iam in ea sit nosse his esse in-5 haerendum?

D Immo maxime id, ut consideremus, peto, et, unde accidat, scire cupio.

M Facile id uidebis, si animaduerteris quibus rebus maxime ani-mum soleamus intendere et magnam curam exhibere, nam eas opinor

10 esse quas multum amamus; an tu alias opinaris? D Nullas equidem alias. M Die, oro te, num possumus amare nisi pulchra? Nam etsi qui­

dam uidentur amare deformia, quos uulgo Graeci a<X7ipo(plÀouç uo-cant, interest tamen quanto minus pulchra sint, quam illa quae pluri-

15 bus placent. Nam ea neminem amare manifestum est, quorum foedita-te sensus eius offenditur.

D Ita est, ut dicis. M Haec igitur pulchra numero placent, in quo iam ostendimus

aequalitatem adpeti. Non enim hoc tantum in ea pulchritudine, quae 20 ad aures pertinet atque in motu corporum est, inuenitur, sed in ipsis

etiam uisibilibus formis, in quibus iam usitatius dicitur pulchritudo. An aliud quam aequalitatem numerosam esse arbitrarie, quod paria paribus bina membra respondeant, quae autem singula sunt, medium locum tenent, ut ad ea ex utraque parte paria interualla seruentur?

25 D Non aliter puto. M Quid in ipsa luce uisibili, quae omnium colorum habet principa­

tum - nam et color nos delectat in corporum formis - quid ergo aliud

1 tibi + consideranda BF, + decern fere litt, erasae A prudentia uidetur r} (exc. R) Zb edd. prudentia in marg. E, om. BF 2 nihil aliud om. BF 4 in ea simul est ex simul est in ea corr. F б ut id FJZf m consideremus] considerem ut uid. В accidat ex accedat corr. BI 8 uidebis] -bimus В 9 eas] eos D et ante corr. A 11 equidem ex quidem corr. F alias om. e 12 num] non F pulchra in pulchras corr. A 12-13 quidam] quidem D 13 uidentur] uidetur E aartpocptÀouç] saprophilos ABCD, alii alia 14 ilia] illam / 16 eius om. Ç (exc. i) Zb edd. 21 formis in quibus s.l. B, in marg. A 22 numerosam] numéros D arbitraris + cum D quod] cum Ç (exc. A) к ZbZf edd., quum A 23 respondeant] respondent Ç (exc. AB) к (exc. Z) DEYZb edd. 24 tenent] teneant ß G ut om. y ex] del m parte] parit D interualla ex interuallas corr. A 26 colorum] locorum cum uar. lect. colorum E, oculorum A 27 delectat] -ant E

desirable than the inferior ones, does it not seem to you to be pru­dence?

D It seems to be nothing else. 38 M Now, do you think the following fact less worth examining:

that it is not yet capable of adhering to what is eternal, though it is already capable of knowing that it ought to adhere to it?

D On the contrary, I ask that we examine this very fact in particular and I should like to know why this is so.

M You will easily realise why, if you pay attention to which things we normally direct our mind to and have great care for, for I think that those are the things that we love very much; or are you of another opinion?

D Not at all. M Now tell me, can we love other than beautiful things? For even

if some seem to love ugly things, whom the Greeks commonly call aarcpó<piÀoi,33 what matters is how much less beautiful these things are than those that please most people. For it is obvious that no one loves those things by whose ugliness his sense is offended.

D You are right. M So, these beautiful things please us through rhythm, in which

we have already shown that it is equality that is desired. For this is found to be the case not merely in that beauty which belongs to the ears and exists in the movement of bodies, but also in the visible forms, of which one more often talks about beauty. Or do you think that it is something other than a rhythmical equality that sets of two members correspond to each other in pairs, while those members that are unique occupy the middle, so that equal intervals are preserved on both sides in relation to them?34

D I share this view. M And in the case of the visible light, which reigns over all

colours - for also colour pleases us in the corporeal forms - what

3 3 It would seem that this word is а ала!; Xeyófievov. The only attestation in the Thesaurus Graecae Linguae by Stephanus is this place. The meaning of the word must be 'lovers of what is rotten or putrid'.

3 4 See above, p. ciii.

in luce et coloribus, nisi quod nostris oculis congruit, adpetimus? Et-enim a nimio fulgore auersamur et nimis obscura nolumus cernere, sicut etiam in sonis et a nimium sonantibus abhorremus et quasi su-surrantia non amamus. Quod non in temporum interuallis est sed in

5 ipso sono, qui quasi lux est talium numerorum, cui sic est contrarium silentium, ut coloribus tenebrae. In his igitur cum adpetimus conue-nientia pro naturae nostrae modo et inconuenientia respuimus, quae aliis tarnen animalibus conuenire sentimus, nonne his etiam quodam aequalitatis iure laetamur, cum occultioribus modis paria paribus tri-

10 buta esse cognoscimus? Hoc in odoribus et saporibus et in tangendi sensu animaduertere licet, quae longum est enucleatius persequi sed explorare facillimum; nihil est enim horum sensibilium, quod nobis non aequalitate aut similitudine placeat. Vbi autem aequalitas aut si-militudo, ibi numerositas; nihil est quippe tam aequale aut simile

15 quam unum et unum - nisi quid habes ad haec. D Omnino adsentior. 39 M Quid, superior illa tractatio nonne persuasit nobis agere haec

animam in corporibus, non a corporibus pati? D Persuasit sane.

20 M Amor igitur agendi aduersus succedentes passiones corporis sui auertit animam a contemplatione aeternorum, sensibilis uoluptatis cura eius auocans intentionem; hoc autem agit occursoribus numeris. Auertit etiam amor de corporibus operandi et inquietam facit; hoc autem agit progressoribus numeris. Auertunt phantasiae atque phan-

25 tasmata, et haec agit recordabilibus numeris. Auertit denique amor ua-nissimae cogitationis talium rerum, et hoc agit sensualibus numeris,

1 coloribus] corporibus В 2 a nimio] animo E et ante corr. В auersamur] -mus D 3 sicut ex sic corr. A etiam...nimium] a nimium insonis e l a nimium] animum E 4 sed + non D 5 qui] quae y F et ante corr. B, -que D 5-6 silentium contrarium F 6 igitur] ergo IYaZb edd. 6-7 conuenientia ex -am corr. A 7 inconuenientia ex -am corr. A 8 animalibus от. F his] hic Ç (exc. С) T) F et ante corr. С 10 et1 + in t] (exc. Q) et s.l. HQ et ante corr. В edd. i l licet in liquet corr. С 12 enim est ZbZf em 13 post autem uerbum enim del. F 14 ibi ex ubi corr. В numerositas + est DE et s.l. В 15 quid] quod D, aliquid Zb e 1 17 nonne] non E haec] hoc e l 18 non + aliquid s.l. В 20 aduersus succedentes] aduersuccedentes ex aduersus cedentes corr. В succedentes ex cedentes corr. A 21 uoluptatis in uoluntatis corr. B, cum uar. lect. uoluntatis A 22-23 numeris...corporibus in marg. A 23 inquietam] -tum el 25 haec] hoc e l 26 cogitationis] cognitionis BHTUY et post corr. W m, ex -ne corr. Ze

else do we desire in the light and the colours but that which agrees with our eyes? For we turn away from too intense light and we are unwilling to behold what is too obscure, in the same way as in the case of sounds, where we shun the loud sounds and dislike 'whispering' sounds. This does not depend on the temporal intervals but on the sound itself, which is, so to speak, the light of these rhythms, to which silence is opposite in the same way as darkness to colours. So, when we desire what is convenient according to our nature in these things and reject what is inconvenient, which nevertheless we perceive to be convenient for other animate beings, are we not in these cases as well delighted by them by some kind of law of equality, since we realise that equals have been distributed to equals in rather hidden ways? It is possible to observe this in smells and tastes and in the tactile sense, which it would take too long to enumerate but which it is very easy to explore; for there is nothing in these sensible things that does not please us through equality or similarity. But where there is equality or similarity, there is rhythmicality; for nothing is as equal or similar as one and one -unless you have any objection to what I have said.

D No, I agree completely. 39 M Now, did not our previous discussion convince us that the

soul is active in this way in the bodies but not acted upon by bodies? D It definitely did. M So, the love of being active towards the approaching reactions

of its body distracts the soul from the contemplation of things eter­nal and diverts its attention by anxious desire for sensual pleasure; it produces this through the occurring rhythms. Also the love of being active upon bodies distracts the soul and makes it restless; it produces this through the progressing rhythms. It is distracted by the phantasiae and phantasmata, and it produces these through the memorised rhythms. Finally, it is distracted by the love of the utterly vain thought35 of such things, and this it produces through the

3 5 See above, p. civ.

quibus insunt quasi regulae quaedam artis imitatione gaudentes; ex his curiositas nascitur ipso curae nomine inimica securitati et uanitate in-pos ueritatis.

40 Generalis autem amor actionis, quae auertit a uero, a superbia 5 proficiscitur, quo uitio Deum imitari quam Deo seruire maluit anima.

Recte itaque scriptum est in sanctis libris: 'Initium superbiae hominis apostatare a Deo' et 'Initium peccati omnis superbia'. Non potuit autem melius demonstrari, quid sit superbia, quam in eo, quod ibi dictum est: 'Quid superbit terra et cinis, quoniam in uita sua proiecit

10 intima sua?' Cum enim anima per se ipsam nihil sit - non enim aliter esset commutabilis et pateretur defectum ab essentia - cum ergo ipsa per se nihil sit et quidquid illi esse est a Deo sit, in ordine suo manens ipsius Dei praesentia uegetatur in mente atque conscientia. Itaque hoc bonum habet intimum. Quare superbia intumescere, hoc illi est in

15 extima progredi et, ut ita dicam, inanescere, quod est minus minusque esse. Progredi autem in extima quid est aliud quam intima proicere, id est longe a se facere Deum non locorum spatio sed mentis adfectu? 41 Iste autem animae adpetitus est sub se habere alias animas, non pecorum, quod diuino iure concessum est, sed rationales, id est

20 proximas suas et sub eadem lege socias atque consortes. De his autem adpetit operari anima superba, et tanto excellentior uidetur haec

6-7 Eccli. 10:14 7 Eccli. 10:15 9-10 E с eli. 10:9b+10c

1 quibus + scilicet numeris / gaudentes + et S (exc. W) к YeZb et s.l. W edd. 2 et + a s.l. A 2-3 uanitate inpos ueritatis] uanitas opposita ueritati post corr, В l, in uanitas inpos ueritatis corr. C, uanitati inpos ueritatis D, sanitatis inops ueritatisque cum uar. lect. uanitas opposita ueritati e 4 autem] etiam Zf, uero Zb edd. a2] ad E et ante corr. С superbia ex -iam corr. С 5 deum от. a (exc. Y) G, del. A, post imitari transp. KDY et s.l. С anima maluit edd. 6 recte] recta D initium + hominis В, + peccati omnis superbiae est et initium in marg. A hominis] omnis AB 7 et.. .superbia erasa uid. A omnis pec­cati ß AGLMNYc l m omnis + peccata et initium superbiae s.l. В 8 ibi от. MZZf e l 9 quid] qui E proiecit ex proicit corr. A 10 ipsam] ipsa D et ut uid. E 10-12 non...sit1 от. F 12 et] autem et post quidquid transp. Zb edd. illi от. F 14 quare + uero e, + est ideo s.l. С 14 superbia + est D intumescere] intumescit Zb e 15 ita от. В minus s.l. A 16 ess e s.l. С autem] aut ut uid. D 17 spatio s.l. В 18 alias habere С post habere uerbum et del. В 19 quod] quas rç (exc. R) DFZbZf et ante corr. В m, quasi R 20 et от. D autem от. D 21 operari] -re D superba] -bia E

sensual rhythms, in which there is some kind of rules of an art which find a joy in imitation; out of these is born curiosity, which already by its name is an enemy to security and through its vanity, without truth.

40 However, the general love of activity, which distracts from the truth, originates in pride, through which vice the soul chose to imitate God rather than to serve him. Therefore, it is rightly said in the holy Scriptures: 'The beginning of man's pride is to apostatise from God' and 'The beginning of all sin is pride'. But it could not be better demonstrated what pride is than by the following quotation: 'Why are earth and ashes proud, because they have thrown forth their innermost in their life?' For since the soul by itself is nothing -otherwise it would not be changeable and admit any decrease of its essence - so, since it is nothing by itself and whatever it has of exis­tence comes from God, if it remains in its own place, by God's own presence it is given life in its mind and conscience. Therefore it has this as its innermost good. Therefore, to be inflated by pride, this is for the soul to proceed to the extreme exterior and, as it were, to become empty, which means to have less and less existence. But to turn to the exterior, what is this if not to throw forth its innermost, that is to say, to make God distant from oneself, not locally but men­tally?36 41 This desire of the soul, however, is to have other souls subject to itself, and not souls of animals, which is allowed according to divine law, but rational souls, that is to say, fellow-souls, kindred and partners under the same law. But the proud soul desires to act upon these souls, and this activity appears to be more prominent than the one upon bodies to the same degree as every soul is better

3 6 See above, p. civ.

actio quam illa de corporibus, quanto anima omnis omni corpore est melior. Sed operari de animis rationabilibus non per corpus sed per se ipsum solus Deus potest. Peccatorum tarnen condicione fit, ut per-mittantur animae de animis aliquid agere significando, eas mouentes

5 per alterutra corpora uel naturalibus signis, sicuti est uultus, uel placitis, sicuti sunt uerba. Nam et iubentes et suadentes signis agunt et, si quid est aliud praeter iussionem et suasionem, quo animae de animis uel cum animis aliquid agunt. Iure autem secutum est, ut quae superbia ceteris excellere cupierunt, nee suis partibus atque corpori-

10 bus sine difïicultate et doloribus inperent, partim stultae in se, partim membris mortalibus adgrauatae. Et his igitur numeris et motibus, qui-bus animae ad animas agunt honores laudesque adpetendo, auertuntur a perspectione purae illius et sincerae ueritatis. Solus enim honorât Deus animam beatam faciens in occulto coram se iuste ac pie ui-

15 uentem. 42 Motus igitur, quos exerit anima de inhaerentibus sibi et subditis animis, progressoribus illis sunt similes. Agit enim tamquam de corpore suo. Illi autem motus, quos exerit adgregare sibi aliquas uel subdere cupiens, in occursorum numero deputantur. Agit enim tamquam in sensibus id moliens, ut unum secum fìat quod uelut ex-

20 trinsecus admouetur et, quod non potest, repellatur. Et hos utrosque motus memoria excipit et recordabiles facit simili modo in phantasiis et phantasmatis actionum talium tumultuosissime exaestuans. Nec illi tamquam examinatores numeri desunt, qui sentiant, quid in his acti-

11 adgrauatae: cfr Sap. 9:15 14-15 iuste...uiuentem: cfr Tit. 2:12b

1 post quam uerbum ex del. В omni ex omnino corr. E, omnia D 2 ratio­nabilibus] rationalibus £ (exc. Yc) ц (exc. JX) MPY et post corr. J edd. se s.l. A 3 solus om. a, solis D, del A tamen] autem Zb e l condicione ex dicione corr. A 3 -4 permittantur] pro- E 5 sicuti] sicut RZbZf edd. uel2 + nutus uel Zb edd. 6 placitis] placitus В sicuti] sicut NXZf edd. et2 от. D, uel YeZb e l 9 superbia + id est per superbum s.l.С cupierunt] cupiuerunt AD 10 difïicultate] -tem D partim1] partem D partim2 + in DE 11 mortalibus membris 6Zb e m 12 auertuntur] auertantur ut uid. E, in auertentur corr. A 14 beatam] beata D post se uerbum iure del. F ас] et e к (exc. Р) et ut uid. S edd. 15 inhaerentibus ex haerentibus corr. Be 16 illis] illi E 19 post fiat uerbum et del. В 20 et s.l. B quod s.l В potest sc. unum secum fieri 21 excipit memoria Ye edd. simili ex -le corr. В, -lis D in s.l. AB 22 phantasmatis] -tibus S (exc. Y) rj к (exc. P) ß GHIZb et post corr. ВС edd. 23 sentiant] sentiunt rj и YZb ut uar. lect. W e l

than every body. But to act upon rational souls, not through the body but by one's self, is possible for God alone. But through the condition of sinners, souls are allowed to act in some way upon souls by making signs37 and thereby affecting them through their own bodies or the bodies of others, either through natural signs, like facial expressions, or through conventional signs, like words. For both in commanding and in advising they are active with signs, and so they are if there is something else in addition to command and advise whereby souls act in some way upon souls or with souls. The just consequence is that those who through their pride wished to surpass the others are not able to rule even over their own parts and bodies without difficulty and pains, as they are partly foolish in themselves, partly weighed down by their mortal limbs. And through these rhythms and movements, by which souls act upon souls by desiring honours and praise, they are turned away from the contemplation of that pure and unmixed truth. For God alone gives honour to a soul and blesses it, if it secretly lives righteously and piously in front of him. 42 Thus, the movements that the soul exerts, with the souls that adhere to it and are subject to it, are similar to the progressing rhythms. For then it acts as upon its own body. But those movements which it exerts when it desires to join some souls to itself, or subdue them, are counted among the occurring rhythms. For it is active in the same way as with its senses, striving to unite with itself what is introduced from the outside and to reject what cannot be united with itself. And it receives both these kinds of movements with its memory and turns them into memorised rhythms, and in a similar way it rages with the utmost turbulence in the phantasiae and phantasmata of such activities. Nor does it lack those examining38

3 7 See above, p. civ. 3 8 See above, p. civ.

bus commode siue incommode moueatur, quos item sensuales adpel-lare non pigeat, quia sensibilia signa sunt, quibus hoc modo animae ad animas agunt. His tot et tantis intentionibus anima inplicata, quid mi-rum, si a contemplatione ueritatis auertitur? Et quantum quidem ab

5 his respirât, uidet illam, sed, quia nondum eas euicit, in illa manere non sinitur. Ex quo fit, ut non simul habeat anima nosse in quibus consistendum sit et posse consistere. Sed numquid tu forte aduersus haec?

D Nihil est quod contradicere audeam. 10 XIV.43 M Quid ergo restât? An, quoniam sicut potuimus inquina-

tionem et adgrauationem animae considerauimus, uideamus quaenam illi actio diuinitus inperetur, qua purgata atque exonerata reuolet ad quietem et intret in gaudium Domini sui?

D Ita fìat. 15 M Quid, me putas hinc diutius debere dicere, cum diuinae scriptu-

rae tot uoluminibus et tanta auctoritate et sanctitate praeditae nihil nobiscum aliud agant, nisi ut diligamus Deum et Dominum nostrum ex toto corde et ex tota anima et ex tota mente et diligamus proximum nostrum tamquam nosmet ipsos? Ad hunc finem igitur si omnes illos

20 humanae actionis motus numerosque referamus, sine dubitatione mundabimur. An aliud existimas?

D Nihil equidem aliud. Sed quam hoc auditu breue est, tam factu difficile atque arduum.

44 M Quid ergo facile est? An amare colores et uoces et rosas et 25 placentas et corpora leniter mollia, haecine amare facile est animae, in

13 intret...sui: cfr Matth. 25:21, 23 17-19 diligamus...ipsos: cfr Matth. 22:37, 39

2 hoc modo ex homo corr. A 3 et s.l. В 6 non1 s.l. В post nosse uer-bum se del. В 7 et s.l. A numquid] non quid F forte + aliquid habes Zb e l 9 audeam] -eamus D 10 an + ut edd. 11 animae ex animet corr. В 12 post actio uerbum diutius del. F diuinitus ex diuinis corr. A ad] at D 14 fiat] fïet A 15 dicere debere F 16 praeditae] -tis <u (exc. ц BG) ante corr. В edd. 17 nobiscum + nihil E agant] -unt В et ut uid. С 18 corde + tuo ВС F et1 от. В edd. 19 hunc ex hue corr. AB igitur finem в Zb edd. 20 referamus ex referat corr. A 22 factu] facto D 24 an от. E uoces + et odores Ze et in marg. В et2 от. F rosas] roras ut uid. E, rotas A, non leg. С, от. F 24-25 placentas et rosas edd. 25 placentas] placenta AE, non leg. С leniter] lenter D

rhythms, which perceive what in these activities is moved appropria­tely and what is not, which I do not hesitate to call sensual, since they are signs of the senses, by which souls act upon souls in this way. The soul being entangled in all these great distractions, is there any wonder if the soul is distracted from the contemplation of the truth? And to the extent that it pauses from these distractions, it sees the truth, but, since it has not yet overcome them, it is not allowed to remain in it. The consequence of this is that the soul is not at the same time capable of knowing where it ought to remain and of remaining there. But perhaps you have something to say against this?

D There is nothing I would dare to object to this. XIV.43 M So, what is left? Could it be - since we have examined

to the best of our ability the contamination and the weighing down of the soul - that we should consider what activity is prescribed for it by God, by which it is purified and unburdened and may fly back to the quiet and enter into the joy of its Lord?

D Let us do this. M Now, do you think that I should speak at length about this,

when the holy Scriptures in so many volumes and with such author­ity39 and sanctity tell us nothing but this, that we shall love our God and Lord with all our heart and with all our soul and with all our mind and love our neighbour as ourselves? Thus, if we direct all these movements and rhythms of our human activity to this end, we will undoubtedly be purified. Or do you think otherwise?

D Not at all. But as brief as this is to listen to, as difficult and hard is it to practise.

44 M What, then, is easy? To love colours and voices and roses and cookies and smoothly soft bodies, is it easy for the soul to love

3 9 See above, p. cv.

quibus nihil nisi aequalitatem ac similitudinem adpetit et paulo dili-gentius considerane uix eius extremam umbram uestigiumque cogno-scit, et Deum amare difficile est, quem, in quantum potest, adhuc saucia et sordida cogitans, nihil in eo inaequale, nihil sui dissimile,

5 nihil disclusum locis, nihil uariatum tempore suspicatur? An extruere moles aedificiorum et huiuscemodi operibus delectat extendi, in qui­bus nisi numeri placent (non enim aliud inuenio), quid in his aequale ac simile dicitur, quod non derideat ratio disciplinae? Quod si ita est, cur ab illa uerissima aequalitatis arce ad ista delabitur et ruinis suis

10 terrenas machinas erigit? Non hoc promissum est ab ilio, qui fallere ignorât. 'Iugum meum', inquit, 'lene est.' Laboriosior est huius mundi amor. Quod enim in ilio anima quaerit, constantiam scilicet aeterni-tatemque, non inuenit, quoniam rerum transitu conpletur infima pulchritudo, et quod in illa imitatur constantiam a summo Deo per

15 animam traicitur, quoniam prior est species tantummodo tempore commutabilis quam ea, quae et tempore et locis. Sicut itaque prae-ceptum est animis a Domino, quid diligant, ita per Iohannem aposto-lum, quid non diligant: 'Nolite', inquit, 'diligere mundum, quia omnia, quae in mundo sunt, concupiscentia carnis est et concupiscentia ocu-

20 lorum et ambitio saeculi.' 45 Sed qualis tibi homo uidetur, qui omnes illos numéros, qui sunt de corpore et aduersus passiones corporis et qui ex his memoria continentur, non ad carnalem uoluptatem

11 Matth. 11:30 11-16 Laboriosior...locis: cfr Retr. I.XI.4; uide infra, p. 125 18-20 1 Joh. 2:15a, 16a

1 ac ex hac corr. В 2 uix ex uim corr. В 2-3 cognoscit ex -et corr. А 3 et s.l. A, uero et post deum transp. e l 4 saucia] socia В inaequale ex inaequalitate corr. E 6 extendi] att- A 6-7 quibus + quid £ QZbZcZe et post corr. J e I 1 nisi] si a (exc. Za) к E, DFH et in non nisi corr. В m quid] quod t, et ante corr. Zb e I 8 ac ex et corr. В, et e dicitur] -atur ц (exc. Ye) к (exc. Z) Ç et post corr. J et ex -antur corr. Ye el 9 cur ex quur cor. В delabitur ex delatabitur corr. В 10 erigit ex eregit corr. A non + enim el 11 iugum + enim S (exc. Y) r\ ц (exc. Ze) IZb edd. inquit meum Я (exc. P) ix (exc. YdZe) К inquit + suaue est et onus meum ц lene] leue i BDKNXYYaYcYeZdZe I m; uide supra, pp. Ixxxii-lxxxiii mundi ex modi corr. A 12 post quaerit uerbum sub ut uid. del. С 15 species + scilicet animae s.l. С 16 commutabilis...tempore от. D 17 quid ex qui corr. AB diligant ex -at corr. В 18 diligere ex dilegere corr. AB 20 qualis ex -li corr. A 22 uoluptatem] uoluntatem D

these things, in which it desires nothing but equality and similarity and, taking a closer look, hardly finds the remotest shadow or trace of it, and difficult to love God, on whom the soul, still wounded and soiled, meditates to the best of its ability and in whom it can discover nothing unequal, nothing unlike himself, nothing locally separated, nothing temporally varied? Or does it find pleasure in erecting huge buildings and exerting itself in such works? Unless it is the rhythms that provide pleasure in these things - for I find nothing else - what could be called equal or similar in these things that the theory of the discipline would not deride? But if it is in this way, why, then, does the soul fall down from this most truthful citadel of equality to these things and erect earthly structures on its own ruins? This is not what was promised by him who cannot fail. 'My yoke is mild', he said. The love of this world is more laborious. For what the soul looks for in it, that is to say, constancy and eternity, it does not find, for the lowest kind of beauty is completed in the transition of things, and what imitates constancy in this kind of beauty is transferred from the supreme God through the soul, since the form that is changeable merely in time is prior to a form changeable both in time and space.40

Therefore, as it has been prescribed by the Lord to the souls what they should love, in the same way it has been prescribed through the apostle John what they should not love. He said: 'Do not love the world, for all that is in the world is the lust of the flesh, the lust of the eyes, and worldly ambition.' 45 But what do you think of a man who directs all those rhythms which belong to the body and exist toward the reactions of the body, and those among the rhythms that are contained in memory not to the carnal lust but solely to his

4 0 See above, p. cv.

sed ad salutem tantum corporis refert, omnesque illos, qui de adiun-ctis animis operantur uel qui ad adiungendas exeruntur, et qui ex his inhaerent memoriae, non ad superbam excellentiam suam sed ad ipsa-rum animarum utilitatem redigit, illis etiam, qui in utroque genere qua-

5 si moderatores exploratoresque ceterorum transeuntium in sensu praesident, non ad superfluam uel perniciosam curiositatem sed ad necessariam probationem uel inprobationem utitur? Nonne et istos omnes numéros agit et nullis eorum laqueis inplicatur? Quandoqui-dem et salutem corporis, ut non inpediatur, eligit et omnes eas actio-

10 nes ad utilitatem proximi reuocat, quem propter conmunis iuris na­turale uinculum tamquam se ipsum diligere iussus est.

D Magnum quendam uirum et uere humanissimum praedicas. 46 M Non igitur numeri, qui sunt infra rationem et in suo genere

pulchri sunt, sed amor inferioris pulchritudinis animam polluit, quae, 15 cum in illa non modo aequalitatem - de qua pro suscepto opere satis

dictum est - sed etiam ordinem diligat, amisit ipsa ordinem suum nec tamen excessit ordinem rerum, quandoquidem ibi est et ita est, ubi esse et quomodo esse tales ordinatissimum est. Aliud est enim tenere ordinem, aliud ordine teneri. Tenet ordinem ipsa tota diligens quod se

20 supra est, id est Deum, socias autem animas tamquam se ipsam. Нас quippe dilectionis uirtute inferiora ornat nec ab inferioribus sordida-tur. Quod autem illam sordidat, non est malum, quia etiam corpus creatura Dei est et specie sua quamuis infima decoratur sed prae ani-

1 de om. D 1-2 adiunctis ex -tos corr. В 2 ad om. s t] (exc. Ye) к BDEJSYdZbZf e I, s.l. I et] uel e l qui2] quia E 3 superbam ex -biam corr. С 4 illis ex illi corr. В 5-6 praesident in sensu A 7 uel inproba­tionem s.l. A numéros omnes F 9 eligit] elegit E, in erigit corr. В 10 proximi om. D 10-11 naturale] naturae el 11 se ex sed corr. В 12 ui­rum ex uerum corr. A 15 in om. AE, ex uerbo quod non leg. corr. B, s.l. С pro suscepto] prorsuscepto A suscepto ex cepto corr. F 16 diligat] deligat A 18 tales] talis BGIX, om. Zc, talem expectes; uide supra, p. Ixxxiii ordi­natissimum in ordinatum corr. B enim est A (exc. Ya) £ DEJYZcZe edd. enim ex nisi corr. A 19 teneri s.l. С ordinem2 + se у e TJ (exc. YcYe) i ц (exc. v Zd) DSZb et ante corr. BWYe et ex sed corr. X edd., + si H, + suum Y, + sed YcZcZd; uide supra, pp. Ixxxiii-lxxxiv tota] totum к (exc. Z) Gì et post corr. В 19-20 supra s с к fi (exc. JZf) YcZb post corr. J edd. 21 ornat] ordinat ц (exc. L) fi (exc. JZf) DGHZb et ante corr. В e m et cum uar. lect. ornat /; uide supra, pp. Ixxxiv-lxxxv 21-22 sordidatur] ordinato G et ante corr. A e et cum uar. lect. sordidatur / 22 quia] qui E 23 quamuis ex quam corr. A infima] infirma D et ante corr. В et ut uar. lect. e

bodily health, and who refers all those rhythms that are active upon the souls that are joined to his soul or that are exerted in order to join such souls to it, and who refers those rhythms among these that stay in memory not to his own proud superiority but to their usefulness for the souls themselves, and who uses those rhythms as well, which in the case of both kinds preside in the sense as some kind of rulers41

and investigators over the others that pass away, not for the purpose of a superfluous or dangerous curiosity but for the purpose of a necessary approval or disapproval? Does he not activate all those rhythms without being trapped in any of their snares? For he both chooses the health of the body, so as not to be hindered, and refers all these activities to usefulness for his neighbour, whom he is commanded to love as himself because of the natural bond of a universal law.

D Now you are describing a great man and one who is truly hu­man.

46 M Consequently, it is not the rhythms, which are inferior to reason and beautiful in their own kind, but the love of inferior beauty that soils the soul; and since it loves not only the equality - about which enough has been said for our present purposes - in this beauty but also one's order, it has lost its own order and yet it has not exceeded the order of things, for it exists in the place and in the manner, in which it is in the best order for such souls to exist. For it is one thing to maintain order, another to be maintained in order. The soul maintains its order by loving with its whole self what is superior to it, that is to say God, but its fellow souls as itself. For by this virtue of love the soul adorns everything inferior to it but is not soiled by what is inferior. But what soils the soul is not something evil, for even the body is a creation of God and is adorned by its own form, however low, but it is despised in comparison with the soul's

4 1 See above, p. cv.

mae dignitate contemnitur. Sic auri dignitas etiam purgatissimi argenti commixtione sordescit. Quapropter quicumque de nostra quoque poenali mortalitate numeri facti sunt, non eos abiudicemus a fabrica-tione diuinae prouidentiae, cum sint in genere suo pulchri, neque ame-

5 mus eos, ut quasi perfruendo talibus beati efficiamur. His enim, quo-niam temporales sunt, tamquam tabula in fluctibus neque abiciendo quasi onerosos, neque amplectendo quasi fundatos sed bene utendo carebimus; a dilectione autem proximi, tanta quanta praecipitur, cer-tissimus gradus sit nobis, ut inhaereamus Deo et non teneamur tan-

10 tum illius ordinatione sed nostrum etiam ordinem inconcussum cer-tumque teneamus.

47 An fortasse ordinem non diligit anima, illis etiam numeris sen-sualibus adtestantibus? Vnde ergo primus pes est pyrrhichius, secun-dus iambus, tertius trochaeus et deinceps ceteri? Sed iure hoc dixeris

15 rationem potius secutam esse, non sensum. Quid itaque, illud nonne sensualibus numeris dandum est, quod, cum tantum temporis occu­pent, uerbi gratia, octo longae syllabae, quantum sedecim breues, in eodem tamen spatio breues longis potius misceri expectant? De quo sensu cum ratio iudicat et ei proceleumatici pedes aequales esse

20 spondeis pedibus renuntiantur, nihil aliud hic ualere inuenit quam or-dinationis potentiam, quia longae syllabae breuium conparatione longae sunt, nec breues rursum breues sunt nisi conparatione longa-rum, ideoque iambicus uersus quamlibet productius pronuntiatus non amissa régula simpli et dupli nec nomen amittit, at ille uersus, qui

25 pyrrhichiis pedibus constat, paulatim addita pronuntiandi mora fit repente spondiacus, non si grammaticam sed si musicam consulas. At

1 sic] sicut ZbZe e, sicuti l m 2 quoque от. F 3 poenali] parili cum uar. lect. penali / abiudicemus] abdic- rj (exc. R) к DFHZbZf et ante corr. A e m et cum uar. lect. abiudicemus /, abdicimus B, ab die R 4 pulchri neque ex pul-chritudineque corr. y 5 enim] etiam E, etenim a (exc. EY) JJ Я (exc. Z) ц DZb post corr. В edd. 6 temporales] corp- E 8 a ex ex corr. В, от. Ye I proximi s.l. A 8-9 certissimus ex -is corr. В 9 sit] fit edd. 10 ordina­tione illius Zb edd. nostrum] nostrorum D 14 et от. E 15 secutam es­se sc. animam nonne in non corr. D 16 numeris + nonne D quod ex quid corr. A 18 exspectant] expetant F et ante corr. A 19 esse aequales YeZb edd. 20 spondeis] spondei / 21 quia] qua E et post corr. А, + поп ц AGI et supra lin В, + пес К edd. syllabae + nisi я Gl edd. 22 пес...sunt s.l. А, от. В 24 ille] illi E 25 mora in marg. A 26 spondiacus] spon-daicus FGNZeZf e l, spondeacus r\ f-um R) Я ц (exc. ZeZfi DlZb et ante corr. B; uide supra, p. Ixxxv si non edd. si2 s.l. Ye, от. ß кDOQZbZf I m at] ас DE

excellence. In the same way the excellence of gold is soiled by being mixed with even the purest silver. Therefore, whatever rhythms have been produced by the mortality that we have received as punish­ment, let us not deny that they are a creation of divine providence, as they are beautiful in their own kind, but let us not love them, as if we would be blessed by enjoying such rhythms. For since they are temporal, we will be rid of these rhythms, as of a plank in the waves, not by throwing them away as a burden, nor by embracing them as something well anchored, but by using them well; but from the love of our neighbour, to the extent it is prescribed, we should take a de­finite step, so that we adhere to God and are not merely maintained by his ordering but also maintain our own order firm and certain.

47 Or perhaps the soul does not love order, although this is cor­roborated by the sensual rhythms? Why, then, is the pyrrhic the first foot, the iamb the second, the trochee the third and so forth with the others? But you might rightly say that the soul has followed reason rather than a sense. Now then, should we not grant the sensual rhythms that, whereas, for example, eight long syllables occupy the same space of time as sixteen short ones, nevertheless the short ones rather expect to be mixed in with the long ones in this space? When reason judges this sensation and is being informed that the proceleusmatici are equal to the spondees, it finds that nothing prevails here but the notion of ordering, because long syllables are long by comparison with the short, and the short syllables are not short other than by comparison with the long, and therefore the iambic verse does not lose its name no matter how slowly it is pronounced, as long as the rule of a single and a double unit is not lost, but if the verse, that consists of pyrrhic feet, is pronounced more and more slowly, it suddenly becomes spondaic - if one pays attention not to grammar but to music.42 However, if it is a dactylic

4 2 See above, p. cv.

uero si dactylicus aut anapaesticus sit, quoniam longae mixtarum bre-uium conparatione sentiuntur, qualibet mora pronuntietur, seruat no-men suum. Quid, additamenta semipedum non eadem lege in capite quam in fine seruanda, nec omnia, quamuis ad eundem plausum co-

5 aptentur, adhibenda? Quid, duarum aliquando breuium potius quam unius longae in fine positio? Nonne ipso sensu modificantur? Nec in his aequalitatis numerus, cui nihil deperit, siue illud siue illud sit, sed ordinis uinculum reperitur. Longum est percurrere cetera ad eandem uim pertinentia in numeris temporum. Sed nempe etiam formas uisi-

10 biles sensus ipse aspernatur, aut pronas contra quam decet, aut capi­te deorsum, et similia, in quibus non inaequalitas, manente partium parilitate, sed peruersitas inprobatur. Postremo in omnibus sensibus et operibus nostris cum insolita pleraque et ob hoc iniocunda quibus-dam gradibus adpetitui nostro conciliamus et ea primo tolerabiliter,

15 deinde libenter accipimus, nonne ordine conteximus uoluptatem et, nisi priora mediis et media postremis concorditer nexa sint, abhor-remus?

48 Quam ob rem neque in uoluptate carnali, neque in honoribus et laudibus hominum, neque in eorum exploratione, quae forinsecus cor-

20 pus adtingunt, nostra gaudia conlocemus habentes intimum Deum, ubi certum est et incommutabile omne, quod amamus. Ita fit, ut, et cum adsunt haec temporalia, non eis inplicemur, et sine sensu doloris quae extra corpus sunt, ipsum corpus autem aut nullo aut non graui sensu doloris adimatur et reformandum naturae suae morte reddatur.

25 Attentio namque animae ad temporis partem inquieta negotia contra-hit et uniuersali lege neglecta priuati cuiusdam operis amor, quod

1-2 breuium ex breuius corr. С 2 conparatione ex conpactione corr. В sen­tiuntur ex sentitur corr. В 3 semipedum ex pedem suum corr. С non] nec D 4 quam] qua e к fi (exc. Ej edd. quamuis] quam B piausum s.l. E 5 breuium ex breuius corr. В quam от. F 6 unius] unus D 7 numerus ex -ros corr. A, in -ris corr. B siue2 s.l. B, om. D illud2] aliud щ fi GIZb s.l. В edd., om. D 10 aut1 ex ad corr. E contra] magis fi G et post corr. B, ultra e aut2 + in G, + auerso ß 11 inaequalitas] aequalitas AC et post corr. В 12 parilitate] -tem E 13 iniocunda] iniucunda BE et ante corr. С e m 14 nos­tro ex -ra corr. В 15 ordine] -nem D conteximus] -emus D uoluptatem] uoluntatem rj fi (exc. £J DK et post corr. A 18 uoluptate] uoluntate D 20 habentes ex habent corr. A intimum in in intimo corr. В m 21 non + tarnen edd. 23 quae] -que D sunt + absint edd.; uide supra, p. Ixxxv autem corpus ц AIN edd. non от. D 25 attentio] adtentatio D ad] in ß к FHZe et ante corr. B temporis] corporis edd. (cum uar. lect. temporis I); uide supra, p. Ixxxv

or an anapestic verse, since the long syllables are perceived in com­parison with the short ones that are mixed in with them, with whatever speed it is pronounced, it retains its name. Now, what about the additions of the half-feet that are not to be retained in the beginning by the same law as in the end, and what about the fact that not all of them are to be used, although they are adjusted to the same hand-clapping? And what of the occasional placing of two short syllables rather than one long in the end?43 Are these things not modified by the sense? Nor is it the rhythm of equality that is found in these verses, of which nothing is lost, whether it is this or that, but the bond of order. It would take too long to go through everything else that belongs to the same notion in the temporal rhythms.44 But of course the sense also rejects visible forms, either because they are leaning forward more than is appropriate, or because they are upside-down, and similar things, in which not the inequality - for the equality among the parts remains - but the distortion is disapproved of. Finally, in the case of all our senses and activities, when we gradually make many strange and therefore unpleasant things agreeable to our desire and first accept such things with tolerance and later with pleasure, do we then not compose pleasure through order and shrink back, unless the first are harmoniously linked to the ones in the middle and the ones in the middle to the last ones?

48 Let us, therefore, not place our joys in carnal pleasure, or in the honours and praises of men, or in the exploration of things which reach the body from the outside, since we have God inside, where ev­erything that we love is certain and unchangeable. In this way we are not entangled in these temporal things, even when they are present, and what is outside the body is removed without any pain, while the body itself is removed with either no pain at all or no great pain and given back through death to its nature to be created afresh.45 For the attention of the soul towards the temporal part as well as the love for some private enterprise causes restless activities, as the universal law

4 3 See above, pp. cv-cvi. 4 4 See above, p. evi. 4 5 See above, p. evi.

ipsum tarnen ab uniuersitate, quam Deus regit, non potest alienari. Itaque subditur legibus, qui non amat leges. XV.49 Sed si, de rebus in­corporais et eodem modo se semper habentibus plerumque adtentis-sime cogitantes si quos forte ilio tempore agimus numéros temporales

5 in quolibet corporis motu facili sane atque usitatissimo siue deambu­lantes siue psallentes, prorsus nobis ignorantibus transeunt, quamuis nobis non agentibus nulli essent. Si denique, in ipsis nostris inanibus phantasmatis cum occupati sumus, similiter ista praetereunt agenti­bus nec sentientibus nobis, quanto magis quantoque constantius,

10 'cum conruptibile hoc induerit inconruptionem, et mortale hoc indue-rit inmortalitatem', id est, ut hoc idem planius eloquar, cum Deus ui-uificauerit mortalia corpora nostra, sicut apostolus dicit, propter Spi-ritum manentem in nobis, quanto ergo tunc magis in unum Deum et perspicuam intenti ueritatem, ut dictum est, 'facie ad faciem' nume-

15 ros, quibus agimus corpora, nulla inquietudine sentiemus, nisi forte credendum est animam, cum de his, quae per ipsam bona sunt, gaude-re possit, de his, ex quibus ipsa bona est, non posse gaudere. 50 Sed haec actio, qua sese anima opitulante Deo et Domino suo ab amore inferioris pulchritudinis extrahit debellans atque interficiens aduersus

20 se militantem consuetudinem suam, ea uictoria triumphatura in semet ipsa de potestatibus aeris huius, quibus inuidentibus et praepedire cupientibus euolat ad suam stabilitatem et firmamentum Deum, nonne tibi uidetur ea esse uirtus, quae temperantia nominator?

10-11 1 Cor. 15:54 11-13 cum...nobis: cfr Rom. 8:11 14 1 Cor. 13:12 19-20 aduersus...militantem: cfr 1 Pet. 2:11 21 potestatibus...huius: cfrEph. 2:2

2 leges] lege D 3 plerumque] plurimum Zb edd. 4 cogitantes ex -tibus corr. С temporales in corp- corr. С 5 corporis ex -re ut uid. corr. A motu] motus E atque ex aquae corr. С usitatissimo] -me E et ante corr. С 7 si in sic corr. В nostris + numeris s.l. В inanibus] manibus ut uid. D 8 phantasmatis] -tibus ц GHKMNQYcYeZb et post corr. В edd. occupati] -tis E 9 sentientibus] sentibus D, ex scientibus corr. F 11 idem] quidem / planius ex planiis corr. B 12-13 spiritum + sanctum s.l. C in2 om. B 14 perspicuam...ueritatem] perspicua...ueritate D 15 sentiemus + et gaudebimus fi Zb edd. 16 his] iis I m per] propter el 17 de от. E his] iis I m, от. E 19 interficiens] inf- A 20 consuetudinem] -ne ut uid. D ea] et E 20-21 in...praepedire om. D 21 quibus от. E 22 euolat ex euocat corr. В 23 quae] -que D nominatur] dicitur edd.

is neglected,46 an enterprise, however, which cannot itself be alienated from the universe over which God rules. Therefore, he who does not love the laws is made subject to them. XV.49 But if the temporal rhythms - if very frequently, when we think with utmost attention of things that are incorporeal and always the same, we at that moment happen to activate some temporal rhythms in some easy and completely normal movement of the body, either while walking or singing - pass away without our noticing them at all, even though they would not exist unless we were activating them. And finally, if they pass away in the same way when we are occupied with our futile phantasmata so that we activate them without perceiving them, how much more and how much more persistently, 'when this corruptible has put on incorruption, and this mortal has put on immortality',47 that is, to say the same thing more clearly, when God has given life to our mortal bodies, as the apostle says, for the sake of the Ghost that lives in us, yes, how much more will we perceive - when we are attentive to the one God and the plain truth, as it is said, 'face to face' - the rhythms, by which we activate our bodies without any restlessness, unless, perhaps, we should believe that the soul cannot rejoice at the things through which it is itself good, although it can rejoice at the things that are good through it. 50 But this activity, whereby the soul with the help of its God and Lord draws itself away from the love of an inferior beauty by fighting down and killing its own habit, which fights against it, and in this victory will triumph in itself over the powers of this air, against whose hatred and desire to impede it flies away to God, its stability and support, does not this seem to you to be the virtue called temperance?

4 6 See above, p. evi. 4 7 See above, p. evi.

D Agnosco et intellego. M Quid porro, cum in hoc itinere proficit, iam aeterna gaudia

praesentientem ac paene prehendentem num amissio rerum tem-poralium aut mors ulla deterret iam ualentem dicere infirmioribus so-

5 ciis: 'bonum est mihi dissolui et esse cum Christo, manere autem in came necessarium propter uos'?

D Sic existimo. M At ista eius adfectio, qua nullas aduersitates mortemue formi-

dat, quid aliud quam fortitudo dicenda est? 10 D Et hoc agnosco.

M lam uero ipsa eius ordinatio, qua nulli seruit nisi uni Deo, nulli coaequari nisi purissimis animis, nulli dominali adpetit nisi naturae bestiali atque corporeae, quae tandem uirtus esse tibi uidetur?

D Quis non intellegat hanc esse iustitiam? 15 M Recte intellegis. XVI.51 Sed illud iam quaero, cum prudentiam

superius earn esse constiterit inter nos, cum intellegit anima, ubi ei consistendum sit, quo sese adtollit per temperantiam, id est, conuer-sionem amoris in Deum, quae Caritas dicitur, et auersionem ab hoc saeculo, quam et fortitudo et iustitia comitantur, utrum existimes,

20 cum ad suae dilectionis et conatus fractum perfecta sanctificatione peruenerit, perfecta etiam uiuificatione ilia corporis sui et deletis de memoria phantasmatum turbis apud Deum solo ipso Deo uiuere coeperit, cum inpletum fuerit, quod diuinitus nobis hoc modo pro-mittitur: 'Dilectissimi, nunc filii Dei sumus, et nondum adparuit, quid

5-6 Phil. l:23b-24 24-p. 104,2 1 Joh. 3:2

2 iam] nam В 3 ас] aut F paene ex penae corr. В prehendentem ex adpre- corr. A, praedentem D, prendentem ex pendentem corr. В amissio] amisso E et ante corr. В 4 deterret] deteret E, deterrent F infirmioribus] inferioribus N et ut uar. lect. Mm S sis.I. A 8 at] ad D 10 agnosco] cog- D 11 ipsa ex ipsos corr. В 11-12 qua...nulli in marg. A 11 nulli1

ex nullis corr. В 12 coaequari] -re DE 13 corporeae] corpore E tibi esse в IJYcZb edd. 14 intellegat ex -ant corr. С 15 prudentiam] -tia E 16 earn] ea ut uid. D, от. F cum] quae D, qua T) (exc. LR) BFZb et forte ex quum corr. A edd. ei от. а к ц Q, del. ut uid. A 17 quo] cum BF 18 auersionem] aduer- E, -ne В 19 quam] quae a A, qua D et1 om. a (exc. C) A Ц (exc. JZJ), etiam edd. comitantur in -atur corr. С 20 dilectionis ex dilectiones corr. В 22 ipso solo e, ipsum solo l m 24 nunc om. D adparuit] apperuit ut uid. D

D I recognise this and I understand it. M Furthermore, as the soul advances on this road, can any loss of

temporal goods or any kind of death deter it, as it is on the point of tasting and grasping the eternal joys and is already in a position to say to its weaker fellow-souls: 'It is good for me to be dissolved and be with Christ, yet it is necessary to remain in the flesh for your sake'?

D Indeed not. M But this disposition of the soul, through which it fears no ad­

versities or death, what else should it be called but fortitude? D Nothing else, as far as I can see. M But this ordering of the soul, whereby it serves none but the

one God and desires to be equal to none but the purest souls and to dominate none but the beastly and corporeal nature, which virtue do you think that this is?

D Who would not understand this to be justice? M You understand correctly. XVI.51 But now I ask you - since

we previously agreed that prudence is,48 when the soul understands where it ought to remain, to which point it rises through temperance, that is to say, by turning its love to God, which is called charity, and by turning away from this world, which virtue is accompanied by both fortitude and justice - whether you think that the soul, when it has reached the reward for its love and effort through complete sanctification, when also that vivification of its body has been completed and the crowds of phantasmata have been deleted from its memory and it has begun to live by God through God alone, when that has been fulfilled which is divinely promised to us in this way: 'Beloved, now we are children of God, and it is not yet revealed what

4 8 See above, p. cvii.

erimus; scimus, quia, cum adparuerit, similes ei erimus, quoniam uidebimus eum sicuti est', quaero ergo, utrum existimes has ibi uirtu-tes, quas conmemorauimus, etiam tunc futuras.

D Non uideo quomodo, cum aduersa praeterierint, quibus oblucta-5 tur, aut prudentia ibi esse possit, quae non eligit, quid sequatur, nisi

in aduersis, aut temperantia, quae amorem non auertit nisi ab aduer-sis, aut fortitudo, quae non tolerat nisi aduersa, aut iustitia, quae non adpetit aequari beatissimis animis et inferiori naturae dominari nisi in aduersis, id est nondum adsecuta idipsum quod adpetit.

10 52 M Non usquequaque absurda est responsio tua, et quibusdam doctis uisum hoc esse non nego. Sed ego consulens libros, quos nulla antecellit auctoritas, inuenio dictum esse: 'Gustate et uidete, quam suauis est Dominus.' Quod apostolus etiam Petrus sic interposuit: 'Si tarnen gustastis, quam suauis est Dominus.' Hoc esse arbitror

15 quod agitur in his uirtutibus, quae ipsa conuersione animam purgant. Non enim amor temporalium rerum expugnaretur nisi aliqua suauitate aeternarum. Vbi autem uentum fuerit ad illud, quod canitur: 'Filii autem hominum sub tegmine alarum tuarum sperabunt, inebriabuntur ab ubertate domus tuae, et torrente uoluptatis tuae potabis eos, quo-

20 niam apud te est fons uitae', non iam gustatu suauem fore Deum dicit, sed uides quae inundatio et adfluentia praedicetur fontis aeterni, quam etiam ebrietas quaedam consequitur, quo nomine mihi uidetur mirabiliter significali obliuio illa saecularium uanitatum atque phan-tasmatum. Contexit deinde cetera et dicit: 'In limine tuo uidebimus

12-13 Ps. 33:9 U 1 Pet. 2:3 17-20 Ps. 35:8b-10a 24-p. 106,1 Ps. 35:10b-lla

1 scimus от. у quia от. E l ei] illi r] BZb l m 2 has + quattuor I et in marg. В 4 quomodo post obluctatur transp. F m 4-5 obluctatur] oblectatur ut uid. B, -antur / 5 quae ex qua ut uid. В non] an D eligit ex intellegit corr. В 6 temperantia] temperantiam EF auertit] auersis E 7 tolerat ex tollerant corr. В 8 inferiori] inferi F in s.l. В 9 nondum] dum a (exc. Y) Ye 12 auctoritas + ita Ç (exc. A) Zb edd. uidete] -re DF quam] quoniam a (exc. EY) к p (exc. J) LGQYeZb edd. 14 gustastis] gustatis D quam] qua ut uid. E, quoniam PXYeZb edd. est s.l. et ante suauis transp. A esse] est D 16 expugnaretur cum uar. lect. expurgaretur e 18 sperabunt + et e l 19 torrente от. DE 20 est от. E gustatu] gustatum ABF, non leg. С deum] dominum EGZa edd. 21 quae] -que D 22 quaedam ex quae iam corr. В 23 saecularium uanitatum in marg. AB atque ex quae corr. B, et N 24 dicit] dixit F

we will be; but we know that, when he is revealed, we will be like him, for we will see him just as he is', thus, I ask you whether you think that these virtues, which we have now mentioned, will exist even then.

D When the adversities have passed away, against which the soul is struggling, I do not see how prudence could exist there, since it only chooses what to follow in adversities, or temperance, which only turns love away from adversities, or fortitude, which endures nothing but adversities, or justice, which desires to be equal to the most blessed soul and dominate the inferior nature only in adversities, i.e., when it has not yet reached what it desires.

52 M Your answer is not completely absurd, and I do not deny that it has been the opinion of some learned men. But as far as I am concerned, when I consult the books, over which no authority pre­vails, I find that it has been said: 'Taste and see how sweet the Lord is.' Also the apostle Peter said it in this way: 'If indeed you have tasted how sweet the Lord is.' This is the kind of activity that I think takes place with the virtues that purify the soul in its conversion. For the love of temporal things would not be defeated but through some kind of sweetness of the eternal things. But when we have come to the following words in the song: 'The children of men take refuge under the shadow of your wings, they shall be intoxicated with the abundance of your house and you will make them drink of the river of your pleasure, for with you is the spring of life', then he no longer says that God will be sweet to taste, but you see what overflowing and abundance of the eternal spring is proclaimed, which is also followed by a kind of drunkenness, by which expression it seems to me that the oblivion of worldly vanities and phantasmata is indicated in a wonderful way. He then continues

lumen. Praetende misericordiam tuam scientibus te.' 'In lumine' sci­licet in Christo accipiendum, qui Sapientia Dei est et lumen totiens adpellatur. Vbi ergo dicitur 'uidebimus' et 'scientibus te', negari non potest futura ibi esse prudentia. An uidere uerum bonum anima et

5 scire potest, ubi nulla prudentia est? D Iam intellego. 53 M Quid, recti corde possunt esse sine iustitia? D Recognosco isto nomine crebrius significali iustitiam. M Quid ergo aliud admonet propheta idem, cum consequenter ca­

io nit: 'Et iustitiam tuam his, qui recto sunt corde?' D Manifestum est. M Age deinceps, recordare, si placet, satis nos superius tractasse

superbia labi animam ad actiones quasdam potestatis suae et uniuer-sali lege neglecta in agenda quaedam priuata cecidisse, quod dicitur

15 apostatare a Deo. D Memini uero. M Cum ergo id agit, ne ulterius id delectet aliquando, non tibi ui-

detur amorem suum figere in Deum et ab omni inquinamento tempe-ratissime et cautissime et securissime uiuere?

20 D Videtur sane. M Vide etiam, quem ad modum id quoque adiungat propheta di-

cens: 'Non ueniat mihi pes superbiae.' Pedem enim adpellans disces-sum ipsum lapsumue significat, a quo anima temperando inhaerens Deo uiuit in aeternum.

2 Sapientia Dei: cfr 1 Cor. 1:24 2 -3 lumen totiens adpellatur: cfr Matth. 4:16; Joh. 1:9; 8:12; 1 Joh. 2:8 10 Ps. 35:lib 22 Ps. 35:12a

1 tuam] tua D et ut uid. E, ex suam corr. В 2 in от. I 3 dicitur + et e 4 futura...prudentia] -am...-am eHJSUYdl m uidere] -ri a (exc. ц ABGIP) edd. anima] -ae a (exc. fi ABGIP) edd., animo F S scire] sciri co (exc. ß ABGIP) et post corr. A edd. est от. F 7 M от. E, s.l. С recti ex recte corr. A esse possunt F D s.l. С, от. E 9 admonet aliud Zb edd. idem s.l. A, id est D consequenter cum r\ ZbZf edd. cum от. e ц (exc. JZf) A, in marg. Zf 10 iustitiam] -tia E Iiis] iis 1 m 13 labi s.l. В, от. F 13-14 uniuersali] -sa AC F post corr. Be 15 a s.l. E, от. В 16 memini] nemini E 17 delectet] deleret E non] nonne ц (exc. ZeZf) Zb edd. 18 figere] fug- D deum] deo Ç (exc. A) G m 18-19 temperatissime] -antissime EF 19 cautissime] cast- BFet ante corr. A m; uide supra, p. Ixxxvi et2 s.l. AB, от. F 21 modum ex modo corr. В 22 enim] ergo A adpellans ex -at corr. A 23 a от. BCD, del. A anima] -am ut uid. D, iam F, ex ani corr. B, s. I. A

the text: 'In your light shall we see light. Show your mercy to those who know you.' 'In the light' should be interpreted 'in Christ', who is God's wisdom and is often called light. So, when it is said 'we shall see' and 'those who know you', we cannot deny that there will be prudence there. Or could the soul see what is truly good and know it, where there is no prudence?

D I now understand. 53 M Now, can there be any upright in heart without justice? D I realise that justice is often indicated by this expression. M What else is the prophet referring to, when he goes on by

singing: 'Your righteousness to those who are upright in heart?' D This is obvious. M Now, please remember that we previously discussed fully how

the soul through pride falls down to some activities in its own power and, neglecting the universal law, has descended to some private af­fairs, which is called apostatising from God.49

D I remember very well. M So, when the soul is active with the purpose of never again

taking pleasure in this, does it not seem to you to fix its love in God and live in complete temperance and caution and security from all impurity?

D Yes, it does. M Then also pay attention to how the prophet adds this too by

saying: 'Do not let the foot of pride come against me,' For by the word 'foot' he indicates that deviation and fall, and if the soul fights this with temperance and adheres to God, it has eternal life.

4 9 See above, p. cvii.

D Accipio ac sequor. 54 M Restât igitur fortitudo. Sed ut temperantia contra lapsum,

qui est in libera uoluntate, sic fortitudo contra uim ualet, qua etiam cogi quis potest, si minus fortis sit, ad ea, quibus euertatur et miserri-

5 mus iaceat. Haec autem uis decenter in scripturis manus nomine sig­nificali solet. Qui porro hanc uim nisi peccatores conantur inferre? Quod tunc per idipsum communitur anima et custodito firmamento Dei, ut hoc illi nullo modo undecumque possit accidere, potentiam quandam stabilem et, ut ita dicam, inpassibilem gerit, quae, nisi quid

10 tibi displicet, recte fortitudo nominatur, et eam dici arbitrar, cum ad-iungitur: 'Neque manus peccatorum dimoueant me.' 55 Sed siue hoc siue aliud in his uerbis intellegendum sit, tu negabis in illa perfectione ac beatitate animam constitutam et conspicere ueritatem et inmacula-tam manere et nihil molestiae pati posse et uni Deo subdi, ceteris ue-

15 ro supereminere naturis? D Immo aliter eam perfectissimam et beatissimam esse posse non

uideo. M Haec ergo contemplatio, sanctificatio, inpassibilitas, ordinatio

eius, aut illae quattuor uirtutes perfectae atque consummatae, aut, ne 20 de nominibus, cum res conueniant, frustra laboremus, pro istis uirtu-

tibus, quibus constituta in laboribus utitur anima, tales quaedam po-tentiae in aeterna ei uita sperandae sunt. XVII.56 Nos tantum memi-nerimus - quod susceptam ad praesentem disputationem maxime pertinet - id agi per prouidentiam Dei, per quam cuncta creauit et re-

25 git, ut etiam peccatrix et aerumnosa anima numeris agatur et numéros

11 Ps. 35:12b

1 ac] et fi KNYc edd. sequor] sentior D 2 igitur + et / 3 in] ex (in marg.) В ualet ex uidet corr. E, ex uolet corr. В 4 euertatur] a- E et ante corr. C, euertitur e 5 iaceat] iacet e uis] uirtus D, ex uir corr. В 7 tunc per] autem contra (post corr. W) <5; uìde supra, p. Ixxxvi communitur] commonitur AE et ante corr. С custodito ex -dit corr. В 8 ut s. I. A 9 gerit] gerì у 11 dimoueant] -eat HPSUYaZ m 12 his s.l. В, ex uerbis corr. A uerbis s.l. A 13 beatitate] beatitudine A animam] anima ut uid. E 14 pati s.l. A 16 eam] ea ut uid. E 19 illae + sunt 8 (exc. Y) CK (s.l.) I m ne s.l. С, от. E 21 quibus s.l. A in laboribus utitur] utitur in laboribus C, utitur laboribus DE 22 ei от. у e sperandae] -da D tantum] tamen ц (exc. v) e 23 ad susceptam e т) ц (exc. Zf) GYZb edd. ad s.l. A 25 etiam] et el et2] ex E 25-p. 110,1 numeris...infìmam in marg. A

D I accept this and follow you. 54 M Thus, we are left with fortitude. But as temperance is

powerful against the fall that is in the free will, so is fortitude powerful against the force by which someone can even be driven, if he is not strong enough, to things through which he will be over­thrown and lie in utter misery. This force, however, is often fittingly indicated in the Scriptures by the word 'hand'. And who are trying to exert this force if not the sinners? That the soul is strengthened by precisely this and protected by God's support, so that this cannot happen to it from anywhere, is a manifestation of a kind of steady and, so to speak, invincible force, which rightly, unless you would like to object, is called fortitude, and I believe that this is what is referred to by the addition: 'Nor let the hands of the wicked drive me away.' 55 But whether this or something else is to be understood with these words, will you deny that the soul, dwelling in this perfection and beatitude, is capable of seeing the truth and of remaining without stain and of suffering no trouble and of being subject to the one God but superior to all other natures?

D On the contrary, I cannot see how it could be so perfect and blessed in any other way.

M Thus, this contemplation, sanctification, impassibility and or­dering of the soul, it is either those four virtues in a perfect and fulfil­led state, or - not to waste energy on words, since there is agreement with respect to the things - some such faculties instead of the vir­tues, which the soul uses while labouring here, that are to be hoped for by the soul in the eternal life. XVII.5650 Let us only remember -which is very relevant to our present discussion - that this is done through the providence of God, through which he has created all things and rules over them, so that even the sinful and burdened soul should be activated by rhythms and activate rhythms until the final

5 0 See above, p. cvii.

agat usque ad infimam carnis conruptionem, qui certe numeri minus minusque pulchri esse possunt, penitus uero pulchritudine carere non possunt. Deus autem summe bonus et summe iustus nulli inuidet pulchritudini, quae siue damnatione animae, siue regressione, siue

5 permansione fabricator. Numerus autem et ab uno incipit et aequali-tate ac similitudine pulcher est et ordine copulatur. Quam ob rem, quisquis fatetur nullam esse naturam, quae non, ut sit quidquid est, adpetat unitatem suique similis, in quantum potest, esse conetur at-que ordinem proprium uel locis, uel temporibus, uel incorporeo quo-

10 dam libramento salutem suam teneat, debet fateri ab uno principio per aequalem illi ac similem speciem diuitiis bonitatis eius, qua inter se unum et de uno unum carissima, ut ita dicam, caritate iunguntur, omnia facta esse atque condita quaecumque sunt, in quantumcumque sunt.

15 57 Quare ille uersus a nobis propositus, Deus creator omnium, non solum auribus sono numeroso sed multo magis est animae sen-tentiae sanitate et ueritate gratissimus, nisi forte moueat te tarditas eorum, ut mitius loquar, qui negant de nihilo fieri posse aliquid, cum id omnipotens Deus fecisse dicatur. An uero faber potest rationabili-

20 bus numeris, qui sunt in arte eius, sensuales numéros, qui sunt in consuetudine eius, operari et sensualibus numeris progressores illos, quibus membra in operando mouet, ad quos iam interualla temporum pertinent, et his rursus formas uisibiles de ligno fabricari locorum in-teruallis numerosas, et rerum natura Dei nutibus seruiens ipsum lig-

25 num de terra et ceteris elementis facere non potest? Immo et arboris

1 agat s.l. В infimam] infirmam С et ut uid. E et post corr. B, firmam D certe] certi e minns om. rj (exc. OQ) DHISYaZd 2 carere pulchritudine в ZbZf edd. pulchritudine] -em ut uid. D et ante corr. С carere ex curare corr. В 3 summe] summus F 5-6 aequalitate ex ex qualitate corr. В 7 nullam...est in marg. A 8 potest in marg. B, est F 9 incorporeo] in corpo-re Ç (exc. AB) Ç DXZbZe et ante corr. J m; uide supra, pp. Ixxxvi—lxxxvii 11 aequalem in -li corr. E 12 de uno] duo a к (exc. Ya) AGJ et post corr. В et ante corr. Zf et cum uar. lect. unum W et ex uno corr. Yd l, от. Y, ex uno Zd, du (sic!) e, + et Ya unum2 del. CI, от. KSW e l carissima] carisma DENOYaYcYeZZf et ante corr. С et post corr. JM, ex sacrissima corr. B, crisma P, + et DORYcYe caritate] -em D 16 animae] -ma E et ante corr. С 16-17 sententiae] sentiente D 17 moueat] mouet edd. 18 negant] negat В 19 omnipotens ex potens corr. A 19-20 rationabilibus] -alibus В 20 numéros] -ris E 21 operari] operare in superare corr. AB 25 potest + et ipsa extrema non poterat de nullo edd. ; uide supra, p. Ixxxvii arboris ex -es corr. A

corruption of the flesh, which rhythms can certainly become less and less beautiful but not lack beauty altogether. But the supremely good and supremely just God does not look askance at any beauty, which is created either as a consequence of the damnation or the returning or the remaining of the soul. But the rhythm both begins from the one and is beautiful through equality and similarity and is united in order. Therefore, whoever admits that there is no nature that does not desire unity in order to be what it is, or that does not try, to the best of its ability, to be similar to itself and to keep its proper order, either spatially or temporally or in some kind of incorporeal balance, as its health, must admit that all things, whatever they are, inasmuch as they exist, have been made and created from one origin through a form, equal and similar to this origin by the riches of its goodness,51

through which they are united with each other as one, and as one from the one, by the loveliest love, so to speak.

57 Therefore,52 the verse we proposed, Deus creator omnium, is very attractive not only to our ears because of its rhythmical sound but even more to our soul because of the sanity and truth of its meaning, unless, perhaps, you are affected by the dullness (to put it mildly) of those who deny that something can be created from nothing, when God almighty is said to have done just this. Or is it possible for a craftsman to produce sensual rhythms, which are in his practice, with the help of rational rhythms, which are in his theory, and with the help of the sensual rhythms to activate those progress­ing rhythms by which he moves his limbs when working, to which the temporal intervals pertain, and with the help of these to produce visible forms out of wood which are rhythmical in their local inter­vals, while the nature of things, which serves God's will, cannot produce the wood itself out of earth and the other elements? On the contrary, even in the tree it is necessary that the temporal rhythms

51 Cf. Du Roy (1966), p. 292, n.l. 5 2 See above, pp. cvii-cviii.

locales numéros temporales numeri antecedant, necesse est. Nullum est enim stirpium genus, quod non certis pro suo semine dimensioni-bus temporum et coalescat et germinet et in auras emicet et folia ex-plicet et roboretur et siue fructum siue ipsius Ugni occultissimis nu-

5 meris uim rursus seminis referat. Quanto magis animalium corpora, in quibus interualla membrorum numerosam parilitatem multo magis ad-spectibus offerunt? An ista de elementis fieri possunt, et ipsa eie-menta non potuerunt de nihilo? Quasi uero quidquam sit in eis uilius et abiectius quam terra est. Quae primo generalem speciem corporis

10 habet, in qua unitas quaedam et numeri et ordo esse conuincitur. Namque ab aliqua inpartili nota in longitudinem necesse est porriga-tur quaelibet eius quantumuis parua particula, tertiam latitudinem su­rnat et quartam altitudinem, qua corpus inpletur. Vnde ergo iste a primo usque ad quartum progressionis modus? Vnde et aequalitas

15 partium, quae et in longitudine et in latitudine et in altitudine reperi-tur? Vnde conrationalitas quaedam (ita enim malui àvakoyiav uoca-re), ut quam rationem habet longitudo ad inpartilem notam, eandem latitudo ad longitudinem et ad latitudinem habeat altitudo? Vnde, quaeso, ista nisi ab ilio summo atque aeterno principatu numerorum

20 et similitudinis et aequalitatis et ordinis ueniunt? At haec si terrae ademeris, nihil erit. Quocirca et omnipotens Deus terram fecit, et de nihilo facta est.

2 est om. Ze e semine] nomine E 3 et3 s.l. B, iter, ante corr. С auras + uel se mittat s.l. В 4 fructum] -us e l 7 fieri s.l. F 7-8 elementa] -tia A 8 potuerunt] poterunt DE et ante corr. C, + fieri YeZb edd. eis + elemen­tis s.l. С uilius ex uilibus corr. В 9 est del. A generalem] generabilem D 10 qua in quo corr. С 11 inpartili F, inparili (uel imp-) co (exc. FPYcYd) l, parili Yc, impili Yd, imparilis P, impertili e m; uide supra, p. Ixxxviii longitu­dinem] -ne В 12 quantumuis] quantouis B, quamuis D 12-13 sumat] sumet D 13 quartam] -ta F et ut uid. E post quartam uerbum est del. С altitudinem] -ne ut uid. E 14 et s.l. C, om. KAEFY aequalitas + quoque BI m 15 quae om. ADEF, s.l. С et1 от. S (exc. Y) к (exc. YaZ) BIZe e m, del. С, etiam v in2 om. T) BEINPXYYfZaZcZdZf edd., del. С latitudine] alt- A in3 om. i] e MSZbZe edd. 16 conrationalitas] contra rationalitas EY, proportio-nalitas e к fi ISZb et ex conrationales corr. С et cum uar. lect. contra rationalitas W, cum rationalitas Yc 17 longitudo ex ratione corr. В inpartilem F, inpa-rilem (uel imp-) a (exc. в £ FIYcZb) I, inparililem I, parilitatem в, parilem YcZb, et parilem impertilem e m 18 ad2 s.l. A latitudinem] alt- В altitudo ex lat- corr. С 20 at] ad ADE et ante corr. C, ut В, atqui XZbZc edd. terrae] terram В 21 ademeris in marg. B, adimeris A, ademeras С nihil] non F et1 s.l. I, от. В l m 22 nihilo + terra F GÌ ante corr. A Y edd.

precede the local rhythms. For there is no kind of plant which does not, in accordance with the time-spaces that have been determined for its own kind of seed, grow strong and put out shoots and run up into the air and unfold its leaves and gain strength, and either bear fruit or give back the power of the seed with the help of the most hidden rhythms of the tree. How much more true is this not of the bodies of animals, in which the intervals of the limbs exhibit even more a rhythmical equality to the view? Or could this be produced out of the elements, whereas the elements themselves could not be produced out of nothing? As if there were anything more worthless and base among them than earth? To begin with, it has a general bod­ily form, in which some kind of unity and rhythms and order are shown to exist. For it is necessary that each particle of earth, no matter how small it is, is stretched out into a longitude from some indivisible point, that it takes on latitude as third dimension and alti­tude as a fourth, by which a body is completed. But where does this way of progression from the first to the fourth originate? And where does the equality of the parts, which is found both in the longitude and the latitude and the altitude, come from? What is the origin of this 'corrationality' (for I prefer this term for àvaXoy(a),53 that the latitude has the same relation to the longitude and the altitude to the latitude as the longitude has to the indivisible point? From where, I ask, do all these things come, if not from that supreme and eternal origin of rhythms and similarity and equality and order? But if you take these away from the earth, it will be nothing. Therefore God has created the earth, and it was created from nothing.

5 3 See above, pp. cviii-cix.

58 Quid porro, ipsa species, qua item a ceteris elementis terra dis-cernitur, nonne et unum aliquid, quantum accepit, ostentat, et nulla pars eius a toto est dissimilis, et earundem partium conexione atque concordia suo genere saluberrimam sedem infimam tenet? Cui super-

5 funditur aquarum natura, nitens et ipsa ad unitatem, speciosior et perlucidior propter maiorem similitudinem partium et custodiens lo­cum ordinis et salutis suae. Quid de aeris natura dicam, multo facilio-re conplexu ad unitatem nitente, et tanto speciosiore, quanto aquae terris sunt speciosiores, tantoque superiore ad salutem? Quid de caeli

10 supremo ambitu, quo tota unitas uisibilium corporum terminatur, et summa in hoc genere species ас saluberrima loci excellentia? Ista certe omnia, quae carnalis sensus ministerio numeramus, et quaecumque in eis sunt, locales numéros, qui uidentur esse in aliquo statu, nisi prae-cedentibus intimis in silentio temporalibus numeris, qui sunt in motu,

15 nee accipere possunt пес habere. Illos itidem in temporum interuallis agiles praecedit et modificat uitalis motus seruiens Domino rerum omnium, non temporalia habens digesta interualla numerorum suorum sed tempora ministrante potentia, supra quam rationales et intel-

18-p. 116,4 rationales...transmittunt: cfr Retr. I.XI4; uide infra, pp. 125-126

1 item] ipsa D 2 unum] uno ut uid. A aliquid] aliquod D quantum] quoniam В, + uel quoniam D accepit] accipit BDE ostentat] -dat В 4 suo] sui F genere] -ri Д -ris F 4-5 superfiinditur ex perf- corr. B, superinf-F 5 speciosior] spatiosior AD 6 maiorem] maiorum e partium] partiens D 1 quid] quod D 8 nitente] -tem yBGYdZd, nitenti A (exc. Z) J, intenti ZZf speciosiore] speciorem A, speciosiorem E, speciore D, spaciosiore В 8-9 quanto...salutem] quanto latior terra sit quantoque ad superiorem salutem В et ex quam inlatae e terris sunt corr. С, quo in latere e terris sunt quantoque ad superiorem salutem D, quam in late aeterris (sie!) sunt quantoque ad salutem E, aquis quam illae terris sunt quantoque (tantoque F m) superiorem (-e F m) ad salutem AF m, quanto speciosiores aquae sunt terris, quantoque ad superiorem salutem altior terra nititur e /, + nititur s.l. C; uide supra, pp. Ixxxviii-lxxxix 9 caeli] caelis AE et ante corr. C 10 unitas] uniuersitas к (ante corr. M) YdYeZbZf post corr. L edd.; uide supra, p. Ixxxix 12 quae] quibus BDE et ante corr. C, + ipsius F et ut uid. A quaecumque] quae F 13 locales sunt BDE et ante corr. С numéros] -ris В et ante corr. A 14 intimis + et edd. temporali­bus] temporibus В 15 пес1] ne В accipere + illos edd. possunt] -sint у i В itidem] ut idem D in от. edd. interuallis] -lum ВС 16 uitalis] -les E et ante corr. С domino] deo В 17 temporalia] temporum F e et cum uar. lect. temporalia / digesta] degesta E et ante corr. В 17-18 sed nume­rorum suorum F 18 ministrante] -ans F supra] super e cum uar. lect. supra /

58 Now, this form, whereby the earth furthermore is distin­guished from the other elements, does it not too display some unity, inasmuch as it has received such a thing, and is it not the case that no part of it is dissimilar to the whole and that through the connection and harmony of these parts it holds the lowest place which is the most healthy in its kind? Over this is poured the nature of the wa­ters, which also strives for unity and is more splendid and transparent because of the greater similarity between its parts, and it keeps the place of its order and health. What can I say about the nature of the air, which by combining with much greater facility strives for unity and is so much more splendid as the waters are more splendid than the earth, and is to the same degree superior in relation to its health? What about the highest area of heaven, in which the en­tire unity of visible bodies has its limit and the splendour is supreme in this kind, and the prominence of place is the most healthy? Surely, all these things, which we enumerate with the aid of the carnal sense, and all things in them, can neither receive nor possess any local rhythms, which seem to be motionless, unless the innermost tem­poral rhythms, which are in motion, silently precede. These, which are mobile likewise in the temporal intervals, are preceded and modified by a vital movement which serves the Lord of all things, without having distributed the temporal intervals of its rhythms, but with a power that gives the times, over which power the rational and

lectuales numeri beatarum animarum atque sanctarum legem ipsam Dei, sine qua folium de arbore non cadit, et cui nostri capilli numerati sunt, nulla interposita natura excipientes usque ad terrena et inferna iura transmittunt.

5 59 Quae potui et sicut potui de tantis tantillus tecum contuli. Ser-monem autem hunc nostrum mandatum litteris si qui legent, sciant multo infirmioribus haec esse scripta, quam sunt illi, qui unius summi Dei consubstantialem et incommutabilem trinitatem, ex quo omnia, per quem omnia, in quo omnia, duorum testamentorum auctoritatem

10 secuti uenerantur et colunt eam credendo, sperando, diligendo. Hi enim non scintillantibus humanis ratiocinationibus sed ualidissimo et flagrantissimo caritatis igne purgantur. Nos autem, dum eos negligen-dos esse non existimamus, quos haeretici rationis et scientiae fallaci pollicitatione decipiunt, tardius incedimus consideratione ipsarum

15 uiarum, quam sancti uiri, qui eas uolando non dignantur adtendere. Quod tamen facere non auderemus, nisi multos pios ecclesiae catholi-cae matris optimae filios, qui puerilibus studiis loquendi ac disserendi facultatem quantum satis est consecuti essent, eadem refellendorum haereticorum necessitate fecisse uideremus.

2-3 cui...sunt: cfr Matth. 10:30 8-9 ex...omnia2: ф Rom. 11:36; 1 Cor. 8:6

1 atque ex at corr. В legem ipsam] lege ipsa AE 2 qua] quo E et ante corr. С 3 interposita ex inposita corr. A inferna ad terrena et E inferna] -nalia D 6 legent] -unt r) (exc. LYc) BDIJXZbZcZe edd., legant £ et post corr. A 8 consubstantialem] substantialem E quo] qua e 10 eam] ea у щ (exc. Yc) ADFIPZb e l, eum Zc sperando + et Zf edd. 11 et от. F 12 flagrantis­simo] flagratissimo D, от. F eos от. S r\ (exc. Yc) BDFKZb edd. 12-13 negligendosi -dum F 13 quos] quod F haeretici] -is D rationis] notione D fallaci от. F 15 qui ex quia corr. D eas] ea yBDIL et post corr. A, eam e l dignantur] dedignantur В 16 tamen] non В non] tune В 18 facultatem + uel quoniam D quantum] quoniam В eadem] eandem к (exc. P, eam Ya) DEYc et ante corr. С 19 uideremus] -mur y D et post corr. A

Subscriptiones: Deo et Domino Iesu Christo cum Sancto Spirita gratia A, Finit VI liber beati AVG de musica Amen B, Aurelii Augustini de musica Liber sextus explicit OSD GHD С, explicitas liber VI musicae Aurelii Augustini cum Licentio Amen D, Amen Deo gratias De musica liber Vitas finit Karolo Regi Magno Fran­corum et Langobardorum ас patricio romanorum Bodus contulit sollicite ob quam si quid ambiguum forte postea fiierit tale opus compertum rationis uel peritiae est iudicio emendandum E, deo et domino iesu christo cum sancto spirita gratia Au­relii Augustini liber VI de musica explicit F, Librorum de musica finis e

intellectual rhythms of the blessed and holy souls54 without any intervening nature receive the law of God - without which not a single leaf falls from a tree and for whom our hairs are counted - and transmit it to the earthly and infernal laws.

59 In my smallness I have discussed with you the great things that I was able to discuss and to the best of my ability. But if some will read this discussion of ours which has been written down, let them know that these things have been written for much weaker persons than those who, following the authority of the two testa­ments, venerate and worship the one supreme God's consubstantial and unchangeable Trinity, by believing, hoping and loving it, from whom everything, through whom everything, in whom everything exists. For they are purified not through the brilliance of human arguments but through the most powerful and burning fire of love. But as we do not consider those to be neglected, whom the heretics deceive by false promises of reason and science, we have, in consideration of the roads themselves, proceeded more slowly than those holy men who do not deign to pay attention to them since they fly over them. This, however, we would not have dared to do, had we not seen that many pious sons of our most excellent mother, the catholic Church, who had reached enough rhetorical skill through their childish studies, had done the same due to the necessity to refute the heretics.

5 4 See above, p. cix.

Appendix 1 Deviations from the vulgate text (the Maurist edition)

Since the Maurist edition has been the vulgate for this text since 1836, all readings where the present edition diverts from the Maurist edition have been listed below. However, deviant punctuation is not reporte-4 although this sometimes affects the meaning of the text more than a simple transposition of two words.

6,2 M от. 8,1 adplaudentium strepitu] ad

plaudentium strepitum 8,10 hi] ii 8,14 superuecti] subuecti 10.4 uis + sit 10,21 quotienslibet + tangitur

toties 10,25-12,1 mulceretur eorum]

eorum mulceretur 12,2 M от. 12.6 patent + M 12.7 pro J otius modo conrep-

tius] correptius modo pro-ductius

12,11 num] non 12,14 autem] enim 12.16 quam] quoniam 12.17 earn facit] facit earn 12.18 productiore + iambo 12,20 possit] potest 14.7 nisu] usu 14,26 quin] qui 14,26 etiam cursus] cursus etsi 16,1 et] quae 16.5 occultum + est 16,11 i s t i l l a 16,14 se] eo 18.8 ne] non 18.9 his] iis

18,14 etiamsi] etsi 18,24 falso tarnen] tarnen falso 18,24 quod] quia 20.21 <anima> от. 20.22 commutatimi + et 20.22 subiceretur] subiaceret 22,2 humaniter] humanitus 22.4 magis caueremus] cauere-

mus magis 22,14 uera] uero 22.23 uicinius + quam melius 22.23 non] neque 24.5 his] iis 24.6 et facientes] efficientes 24,11 circuiui] circumiui 24.24 his] iis 26,11 differemus] deferemus 26,14 istuc] istud 26,14 potuero] potero 26,16 quod] quid 26,18 animari hoc non puto

corpus] hoc corpus animari non puto

28,5 facile + totum 28,14 superflua] superfluum 28,15-16 conturbationem] per-

turbationem 30,5 terreum] terrenum 30.7 quadam familiari] familiari

quadam

30,9 et от. 30,17 aliquid in auribus] in

auribus aliquid 30,21 eo + membro 32,9 illae cum] cum illae 32.15 sociantem] associantem 32,26 quidque] quidquam 34.6 tuta] tota 34,10-11 quae dicitur] qua du-

citur 34,17-18 sanitatem ipsam] ip-

sam sanitatem 34.19 se + autem 34,23 prouehitur] proueheba-

tur 36.4 adest] est 36.16 ergo] igitur 36.20 seminanda serendaue]

serenda 38.5 mecum ergo] ergo mecum 38,11 his] iis 38,13 his] iis 38,16 sentiendo + numéros 40,3 sonantes quinti] quinti

sonantes 40.7 aestimas] existimes 40,11 hi uere] uere hi 40.21 illi] isti 40,25 adparet hos igitur] igitur

apparet hos 42,15 eorum] horum 42,19 pellitur] appellitur 42.22 autem + iudiciales 44,3 illos et illos] illos con-

gruos et illos incongruos 44.8 ergo] igitur 44,8 aliquanto] aliquando 46,3 spatia temporum] tempo­

rum spatia

46.8 effectos] affectos 46.10 sese] se 46.12 est + quin mortales sint 46.13 qui] quia 46.16 istorum + iudicialium 46.18 et] uel 48.2 quanta] in quantum 48,4 iste + qui 48.4 et от. 48.17 <anima> от. 48,17 in illa] illa in 48,24 audire quis] audiri qui 50,1 nostri sunt] sunt nostri 50.5 extendi] extrudi 50.11 numéros + in 50.19 ex obliquo.. .uersaremus]

ea ob.. .uersemus 52.1 uarietati] uariatae 52.3 numéros + multo 52.5 hi] ii 52.6 cum от. 52,6 recordatione reuocamur]

reuocamur recordatione 52,17 quasi iam] iam quasi 52,23 cognitio] agnitio 54.2 quia] qui 54.4 iudicanti] iudicantibus 54.9 reuiuescunt] reuirescunt 54.11 audiuntur] audiantur 54.12 non eos a nobis] eos a

nobis non 54.15 iudicamus] diiudicamus 54,22 ac] atque 56,4 puto ego] ego puto 56,12 quibus2 + inest 56.16 his qui] iis quae 56.20 nisi] ni 56,27 sicut] si ut

58.24 uocabulorum emendatio-nem] emendationem uocabulorum

60,1 motu quodam] quodam motu

60.7 efficere] efficeret 60,12 certe] recte 60,15 qua] quae 60.15 propendet] perpendit 60.25 id est] scilicet 62,1-2 ex qualibet parte] ex

aequalibus partem 62.8 temporalem] temporum 62,20 adiungitur + cur 64,3 prohibetur] prohibemur 64,5 canendi] tacendi 64.10 reditur + nisi 64.16 numeris] numeri 64,23 non conprehendere]

comprehendere non 64,25 genere suo] suo genere 64.25 in2 о т . 66,9-10 mutabilitas nulla] nul­

la mutabilitas 66.12 ac] et 68,8 lege1] legem 68,8 noluit + a 68.11 uero] autem 68,16 abscideremur] abscinde-

remur 68.26 pro certis] pro perceptis 68,26 opinationis est, consti-

tutae] opinabilis uita est, constituta

70,4-5 фаутастцаха] phantas-mata

70,8 his] iis 70.13 uero] uera 70,18 uel + in

70.20 opinionum + quam ha­bere phantasias uel phantas-mata pro cognitis quae cognoscuntur per sensum

72,10-11 inpetus consuetudi-nis] consuetudinis inpetus

74,2 et2 о т . 74,2 illa2] ista 74,12 sic] si 74.14 fabricatur] fabricant 74,25 etiam esse hanc adfectio-

nem] hanc affectionem etiam esse

76.2 ne] nec 76.8 se] semet 76.10 excedit] excidit 76,19 aestimo] existimo 78.3 et + de 78.9 huius] eius 78.12 et] etiam 78.13 interrogator] interrogan-

tur 78.15 tibi esse] esse tibi 78,19 nunc] non 78.21 mihi] me 78.21 est + de 80,8 et о т . 80.11 atque + ad 82,1 uidetur prudentia] pru-

dentia uidetur 82,6 id ut] ut id 82.16 eius о т . 82.22 quod] cum 82.23 respondeant] respon­

dent 82.24 ex] de 84,6 igitur] ergo 84,8 his] hic 84.10 et1 + in

122 APPENDIX 1

84,12 est enim] enim est 84,26 cogitationis] cognitionis 86.1 gaudentes + et 86.4 autem] uero 86.5 maluit anima] anima ma-

luit 86,7 peccati omnis] omnis

peccati 86,12 et] autem et post quid-

quid transp. 86,19 quod] quas 88.2 rationabilibus] rationali-

bus 88,5 sicuti] sicut 88.5 uel2 + nutus uel 88.6 sicuti] sicut 88,11 membris mortalibus]

mortalibus membris 88,14 ac] et 88.21 memoria excipit] excipit

memoria 88.22 phantasmatis] phantas-

matibus 90.10 an + ut 90,16 praeditae] praeditis 90.18 et1 о т . 90.19 finem igitur] igitur finem 90,24-25 rosas et placentas]

placentas et rosas 92.7 nisi] si 92.11 iugum + enim 92,11 lene] leue 94.18 est enim] enim est 94.19 ordinem2 + se 94,19-20 se supra] supra se 94,21 ornat] ordinat 96,1 sic] sicuti 96.3 abiudicemus] abdicemus 96,5 enim] etenim

96.9 sit] fit 96.10 illius ordinatione]

ordinatione illius 96.19 aequales esse] esse

aequales 96,21 quia + nec 96.21 syllabae + nisi 96,26 non si] si non 96,26 si2 от . 98,4 quam] qua 98,7 illud2] aliud 98.20 intimum] in intimo 98.22 non + tamen 98.23 sunt + absint 98,23 corpus autem] autem

corpus 98,25 temporis] corporis 100,8 phantasmatis] phantas-

matibus 100.15 sentiemus + et gaudebi-

mus 100.16 his] iis 100.17 his] iis 100,23 nominatur] dicitur 102,4 infirmioribus] inferiori-

bus 102.13 esse tibi] tibi esse 102,16 cum] qua 102.19 et1] etiam 102,22 solo ipso] ipsum solo 104,1 ei] illi 104,4 quomodo post oblucta-

tur transp. 104,12 auctoritas + ita 104,12 quam] quoniam 104.14 quam] quoniam 104.20 Deum] Dominum 106,4 futura.. .prudentia] futu-

ram...prudentiam

106,4-5 uidere uerum bonum anima et scire] uideri uerum bonum animae et sciri

106,9 aliud admonet] admonet aliud

106.9 cum consequenter] con-sequenter cum

106.10 his] iis 106.17 non] nonne 106.18 deum] deo 106.19 cautissime] castissime 108.1 ас] et 108.11 dimoueant] dimoueat 108,19 illae + sunt 108,23 susceptam ad] ad sus-

ceptam 110.2 pulchritudine carere] ca-

rere pulchritudine 110,9 incorporeo] in corpore 110,17 moueat] mouet 110,25 potest + et ipsa extre­

ma non poterat de nullo

112,8 potuerunt + fieri 112.11 inpartili] impertili 112.14 aequalitas + quoque 112.15 et1 от. 112,15 in2 от. 112.15 in3 от. 112.16 àvaXoylav] analogiam 112.17 inpartilem] impertilem 112.20 at] atqui 112.21 et1 от. 112.22 nihilo + terra 114,8 speciosiore + aquis 114,8 quanto] quam 114.8 aquae] illae 114.9 speciosiores о т . 114.10 unitas] uniuersitas 114.14 intimis + et 114.15 accipere + illos 114,15 in от . 116,6 legent] legunt 116,10 sperando + et 116.12 eos от .

Appendix 2 Retractationes I.XI: De musica libri sex1

1. Deinde, ut supra commemoraui, sex libros de musica scripsi, quo­rum ipse sextus maxime innotuit, quoniam res in eo cognitione digna uersatur, quomodo a corporalibus et spiritalibus sed mutabilibus nu-meris perueniatur ad inmutabiles numéros, qui iam in ipsa sunt inmu­tabili ueritate, et sic inuisibilia dei per ea quae facta sunt intellecta conspiciantur. Quod qui non possunt et tamen ex fide Christi uiuunt, ad illa certius atque felicius conspicienda post hanc uitam ueniunt. Qui autem possunt, si desit eis fides Christi, qui unus mediator est dei et hominum, cum tota sapientia sua pereunt.

2. In hoc libro illud quod dixi: Corpora enim tanto meliora sunt quanto numerosiora talibus numer is, anima uero istis quae per corpus accìpit carendo fit melior, cum sese auertit a carnalibus sensibus, et diuinis sapientiae numeris reformatur,2 non sic accipiendum est, quasi non sint futuri numeri corporales in corporibus incorruptibilibus et spiritalibus, cum multo speciosiora et decentiora futura sint, aut anima eos sensura non sit, quando erit optima, quemadmodum hic eis carendo fit melior. Hic enim opus habet auertere se a carnalibus sensibus ad intelligibilia capienda, quia infirma est et minus idonea utrisque simul adhibere intentionem suam; et in his corporalibus nunc inlecebra cauenda est, quamdiu anima inliei ad delectationem turpem potest. Tunc auertatur a contemplatione sa­pientiae, et ita sentiat eos ut non inliciatur ab eis, nec eis carendo fiat melior; sed ita sit bona et recta, ut nec latere possint earn пес occupare.

3. Item quod dixi: Haec autem sanitas tunc firmissima erit atque certissima, cum pristinae stabilitati certo suo tempore atque ordine hoc corpus fuerit restitutum,3 non ita dictum putetur, quasi non sint futura post resurrectionem corpora meliora, quam primorum hominum in paradiso fuerunt, cum ilia iam non sint alenda corporalibus alimentis, quibus alebantur ista; sed pristina stabilitas hactenus accipienda est, quatenus aegritudinem ita nullamD corpora ilia patientur, sicut nec ista pati possent ante peccatum.

1 Retractationes, ed. Mutzenbecher, CCSL 57, pp. 33-35. 2 De musica VI.IV.7, p. 24,7-10. 3 De musica VI.V.15, p. 34,1-3

4. Alio loco: Laboriosior est, inquarti, huius mundi amor. Quod enim in ilio anima quaerit, constantiam scilicet aeternitatemque, non inuenit, quoniam rerum transitu conpletur infima pulchritudo; et quod in illa imitatur constantiam, a summo deo per animam traicitur, quo­niam prior est species tantummodo tempore commutàbilis quam ea quae et tempore et locis.4 Haec uerba, si eo modo accipi possint, ut non intellegatur infima pulchritudo nisi in corporibus hominum omniumque animalium quae cum sensu corporis uiuunt, ratio mani­festa defendit. Hoc quippe in ea pulchritudine imitatur constantiam, quod in conpage sua manent eadem corpora, in quantum manent; id autem a summo deo in ea per animam traicitur. Anima quippe ipsam conpagem tenet, ne dissoluatur et diffluat; quod uidemus in corpori­bus animalium anima discedente contingere. Si autem infima pulchri­tudo in omnibus corporibus intellegatur, cogit ista sententia etiam ipsum mundum animai credere, ut etiam in ipsum, quod in illa imita­tur constantiam, a summo deo per animam traiciatur. Sed animal esse istum mundum, sicut Plato sensit aliique philosophi plurimi, nec ra-tione certa indagare potui, nec diuinarum scripturarum auctoritate persuaderi posse cognoui. Vnde tale aliquid a me dictum quo id accipi possit, etiam in libro de inmortalitate animae temere dictum notaui, non quia hoc falsum esse confirmo, sed quia nec uerum esse conpre-hendo, quod sit animal mundus. Hoc sane inconcusse retinendum esse non dubito, deum nobis non esse istum mundum, siue anima eius ulla siue nulla sit, quia si ulla est, ille qui earn fecit est deus noster, si autem nulla est, nullorum deus potest esse iste, quanto minus noster. Esse tamen spiritalem uitalemque uirtutem, etiam si non sit animal mundus, quae uirtus in angelis sanctis ad decorandum atque admini-strandum mundum deo seruit et a quibus non intellegitur, rectissime creditor. Angelorum autem sanctorum nomine omnem sanctam crea-turam spiritalem in dei secreto atque occulto ministerio constitutam nunc appellauerim; sed spiritus angelicos sancta scriptum nomine ani-marum significare non solet.

Proinde in eo quod circa finem libri huius dixi: Rationales et intel­lectuals numeri beatarum animarum atque sanctarum legem ipsam dei, sine qua folium de arbore non cadit, et cui nostri capilli numerati sunt, nulla interposita natura excipientes usque ad terrena et inferno

4 De musica VI.XTV.44, p. 92,11-16

126 APPENDIX 2

iura transmittunt,5 non uideo quemadmodum uocabulum animarum secundum scripturas sanctas possit ostendi, quando quidem hic nonnisi angelos sanctos intellegi uolui, quos habere animas nusquam me legisse in diuinis eloquiis canonicis recolo.

Hic liber sic incipit: Satis diu pene.

5 De musica VI.XVII.58, pp. 114,18-116,4.

Index terminorum In some cases, when a word has a common sense beside a technical one (e.g. the verb fieri), only instances of the latter are given. In the special case of numeri (=rhythms), all instances where the word occurs without further specification are listed first in the index, s.v. numerus. Subsequently, all instances where a specification does occur, with or without the word numerus, are listed. Thus, there is no difference in the index between what appears as iudiciales and what appears as numeri iudiciales in the text.

actio activity: 28,2-3; 28,6; 28,10; 28,13; 28,17; 28,21; 30,9; 30,11; 32,5; 38,10; 44,23; 46,3; 52,21; 86,4; 88,1; 88,22; 90,12; 90,20; 94,9-10; 100,18; 106,13.

actus activity: 8,26; 38,17; 88,23-90,1.

adfectio 1. reaction: 12,12; 12,15; 58,6. 2. state (of the body): 32,23; 56,26. 3. passion: 72,7. 4. disposition (of the mind): 74,22; 74,25; 78,10; 80,24; 102,8.

adpetere try, strive for, look for, desire: 28,16; 46,16; 74,1; 80,25; 82,19; 84,1; 84,6; 88,12; 92,1; 102,12; 104,8; 104,9; 110,8.

adpetitus desire: 86,18; 98,14. adtente attentively, with

attention: 28,14; 28,16; 28,20; 32,26; 100,3^1. Cf. attentio.

adtentus attentive: 28,2; 28,10; 30,9. Cf. attentio.

aequalis equal: 60,21; 60,26; 62,6; 62,21; 64,11; 64,21;

74,4; 74,8; 84,14; 92,7; 96,19.

aequalitas equality: 62,12; 62,16; 62,20-21; 62,24; 62,26; 64,3; 64,7; 64,8bis; 64,10; 64,13; 64,16; 64,22-23; 66,9; 66,13; 72,21; 74,7; 78,21; 80,9; 80,14; 80,19; 82,19; 82,22; 84,9; 84,13; 84,13; 92,1; 92,9; 94,15; 98,7; 110,5-6; 110,11; 112,14; 112,20.

aequaliter equally: 60,18; 60,23; 62,3.

aestimare 1. value: 34,17. 2. consider: 40,7; 76,19. 3. evaluate: 56,7; 56,10; 58,6.

aestimatio evaluation: 56,13; 60,14.

aeternus eternal: 18,8; 34,9; 66,9; 78,17; 78,22; 78,23; 80,13-14; 80,22; 80,24; 82,4; 84,21; 102,2; 104,17; 104,21; 106,24; 112,19.

agere 1. act/be active: 28,20; 32,24; 32,25; 46,21; 60,10; 68,8bis; 68,9; 78,12; 84,17; 84,20; 88,6; 88,18; 104,15; 106,17.

2. activate: 14,16; 28,24; 30,2; 30,6; 94,8; 100,4; 100,7; 100,8-9; 100,15; 108,25; 110,1. 3. act upon (agere ad/aduer-sus/de): 30,1; 68,24; 88,4; 88,8; 88,12; 88,16; 90,3. 4. produce: 14,19; 14,21; 16,1; 18,3; 18,15; 38,18; 42,20; 48,2; 48,16; 52,10; 52,12; 56,16; 56,21; 68,18; 84,22; 84,24; 84,25; 84,26.

amare love: 82,10; 82,12; 82,13; 82,15; 84,4; 90,24; 90,25; 92,3; 96,4-5; 98,21; 100,2.

amor love: 6,11; 8,16; 84,20; 84,23; 84,25; 86,4; 92,12; 94,14; 98,26; 100,18; 102,18; 104,6; 104,16; 106,18.

anima soul: 14,15; 14,18; 14,20; 14,25; 16,1; 16,19; 18,15-16; 20,13; 20,14; 20,17; 20,19; <20,21>; 20,23; 22,8; 22,16; 22,17; 22,18; 22,20; 24,1; 24,6-7; 24,8; 24,14; 24,19; 24,20; 24,21; 24,22; 24,24; 26,2; 26,18; 26,23; 28,19; 28,24; 30,6; 30,13; 30,22; 32,5; 32,14; 32,25; 34,4; 34,6; 36,5; 36,10; 36,22; 38,8; 38,13; 38,16; 38,18; 38,19; 38,20; 42,22; 48,16; <48,17>; 48,23; 50,3; 56,1; 56,21; 56,22; 56,26; 58,2; 58,13-14; 60,10; 64,14; 66,5; 66,5; 68,20; 70,13; 70,23; 72,6; 72,14; 74,1 Ibis; 78,22; 80,19; 80,24; 84,18;

84,21; 86,5; 86,10; 86,18bis; 86,21; 88,1; 88,2; 88,4bis; 88,7; 88,8bis; 88,12bis; 88,14; 88,15; 88,16; 90,2; 90,3bis; 90,6; 90,11; 90,18; 90,25; 92,12; 92,15; 92,17; 94,2; 94,4; 94,14; 94,20; 94,23-96,1; 96,12; 98,25; 100,16; 100,18; 102,12; 102,16; 104,8; 104,15; 106,4; 106,13; 106,23; 108,7; 108,13; 108,21; 108,25; 110,4; 110,16; 116,1.

animus mind: 6,13; 14,11; 22,5; 26,12; 36,11; 36,12; 48,13; 70,17; 74,1; 80,6; 82,8-9.

ars 1. art: 74,12; 74,22; 74,25; 78,6; 78,10; 86,1. 2. theory: 110,20.

attentio attention: 28,3; 28,13; 30,1; 32,23; 32,24; 34,16; 34,17; 34,18; 46,21; 50,8; 50,9; 98,25. Cf. ad-tente and adtentus.

audire hear: 8,25bis; 10,15; 12,4; 12,14bis; 12,15; 14,2; 14,4ter; 16,6; 16,18; 18,3; 20,10; 20,11; 24,19; 24,24; 24,26; 30,10; 38,13; 38,20; 44,3; 48,11; 48,14; 48,15; 48,21; 48,23; 48,24; 54,7-8; 54,11; 54,12; 56,5; 64,5; 64,17.

aurisear: 8,26; 10,16; 12,4; 12,5; 12,9; 12,12; 12,13; 12,23; 14,2; 14,12; 20,11; 24,1; 30,15; 30,17; 30,19; 30,23; 30,25; 32,10; 48,17;

50,6; 54,13; 64,2; 82,20; 110,16.

Caritas love, charity: 102,18; 110,12; 116,12.

carnalis carnal: 6,8; 24,9; 34,10; 34,20; 36,3; 46,2; 64,14; 72,4; 72,7; 92,22; 98,18; 114,12.

caro flesh: 22,8; 72,7bis; 72,9; 92,19; 102,6; 110,1.

cogitare think: 14,10; 16,6-7 ; 52,17; 70,5; 70,11; 92,4; 100,4.

cogitatio thought: 16,4; 48,15; 52,9; 52,11; 52,13; 70,21-22; 84,26.

cognitio acquiring of knowledge (through remembrance): 52,23.

consuetudo 1. habit: 34,21; 46,6; 46,8; 46,9; 100,20. 2. intimacy: 72,6; 72,11. 3. usage (of language): 76,11. 4. practice: 110,21.

corporalis corporeal: 26,22. corporeus corporeal: 8,22;

20,16; 26,22; 46,8; 102,13. corpus 1. body (in general):

10,11; 12,21; 22,17; 24,17; 28,7; 30,22; 38,1; 38,2; 44,21; 44,21; 50,17; 60,3; 74,3; 74,8; 74,8; 74,10; 82,20; 82,27; 90,25; 100,5; 112,5; 112,9; 112,13; 114,10. 2. body (human): 10,21; 14,24; 14,26; 16,18; 16,18-19; 18,15; 20,16; 20,19; 20,20; 22,9; 22,10; 22,11; 22,17; 22,18; 22,19; 24,5; 24,6; 24,7; 24,8; 24,14;

24,15; 24,19; 24,20; 24,21; 24,22; 24,23; 26,2; 26,3; 26,18; 26,23; 26,24; 28,6; 28,9; 28,16; 28,19; 28,24; 30,1; 30,8; 30,12; 32,8; 32,11; 32,12; 32,13; 32,15; 32,17bis; 32,18; 32,25; 34,2; 34,5; 34,16; 36,8; 38,19; 38,21; 38,24; 38,25; 38,27bis; 46,15; 46,21; 48,2; 48,17; 50,2; 56,16; 56,17; 56,22; 56,27; 68,16; 70,3; 70,10; 72,15; 84,18bis; 84,20; 84,23; 88,Ibis; 88,2; 88,5; 88,9-10; 88,17; 92,21bis; 94,1; 94,9; 94,22; 98,19-20; 98,23bis; 100,12; 100,15; 102,21. 3. body (heavenly): 66,12.

curiositas curiosity: 86,2; 94,6.

defectus decrease: 72,14; 86,11.

delectare delight, give pleasure: 8,18; 16,12; 32,15; 56,7; 56,10; 58,7; 60,20; 66,4; 82,27; 92,6; 106,17.

delectatio pleasure: 56,7-8; 56,13; 56,15; 58,5; 58,9; 58,11; 60,15; 64,14; 64,20; 66,4; 66,5; 66,6; 72,4; 72,5; 72,14.

difficultas difficulty: 26,21; 28,2; 28,3; 28,10; 28,12; 34,15; 52,13-14; 52,15; 88,10.

disciplina art, discipline: 76,12; 92,8.

diuturnus long, of long dura­tion: 18,2; 18,6-7; 18,7; 34,21; 60,4.

dominari dominate, rule: 34,16; 62,21; 102,12; 104,8.

error error, mistake: 8,17; 34,16; 64,21; 68,26; 70,14.

essentia essence (of the soul): 72,14; 86,11.

excellere be superior, be more prominent: 16,22; 16,24; 34,7; 38,7; 88,9.

exerere exert, display, set in motion: 30,9; 36,3; 58,4; 88,15; 88,17; 94,2.

exhibere present, show, display: 30,13; 34,11; 54,5; 60,16; 82,9.

facere 1. create, produce: 20,3; 20,8; 20,10; 20,12; 20,18; 20,19; 24,6; 26,19; 26,24; 38,12; 70,11; 70,12; 74,13; 78,10; 110,25. 2. act: 26,18; 32,2.

factus created, produced (as opposed to creating, pro­ducing): 18,4; 20,3; 20,8; 20,12; 24,6; 38,12.

falsum what is false, falsehood: 22,12; 22,17; 22,18; 22,20.

fides faith: 8,14. fieri be created (as opposed to

create): 20,18; 24,5bis. forma form: 22,16; 22,29;

50,17; 74,4; 82,21; 82,27; 98,9; 110,23.

fortitude fortitude: 102,9; 102,19; 104,7; 108,2; 108,3; 108,10;

gaudere enjoy, rejoice: 64,21; 86,1; 100,16-17; 100,17.

gaudium joy: 64,22; 90,13; 98,20; 102,2.

genus kind (of rhythm): 10,6; 10,12; 14,7; 14,13; 14,23; 16,2; 16,10; 16,11; 16,16; 16,17; 20,3; 38,6; 38,29; 46,12; 46,14; 56,20; 56,25; 58,8; 58,14; 58,15; 60,8; 94,4.

homo man: 6,4; 6,6; 22,1; 42,22; 46,5; 56,3; 68,5; 68,10; 68,11; 68,13; 72,17; 76,10; 76,13; 76,22; 86,6; 92,20; 98,19; 104,18.

imitari imitate: 64,22; 64,25; 86,5; 92,14.

imitatio imitation: 86,1. inaequalis unequal: 64,13;

64,20; 92,4. inaequalitas inequality:

64,21; 78,19; 98,11. incorporeus incorporeal: 8,22;

100,2-3; 110,9. inferior inferior: 34,4—5; 34,5;

60,13-14; 66,1; 66,3; 80,12; 80,18; 80,25; 80,26; 94,14; 94,2 Ibis; 100,19; 104,8.

inmortalis immortal: 40,5-6; 40,8; 40,11; 42,13.

inmortalitas immortality: 40,10; 42,14-15.

inpetus impetus, impulse: 34,20-21; 36,10; 48,19; 68,19; 72,10-11.

intentio will, attention, effort: 26,18; 48,19; 52,1; 52,6; 70,2; 84,22; 88,3.

intentus attentive: 80,6; 100,14.

interuallum interval: 14,20; 14,25; 42,1; 44,8-9; 46,4; 46,18; 48,2; 48,4; 48,8; 50,11; 58,10; 60,6-7; 60,18;

62,25; 74,5; 82,24; 84,4; 110,22; 110,23-24; 112,6; 114,15; 114,17.

iudicare judge: 16,10; 16,24; 38,24; 40,25; 42,1-2; 42,11; 42,12; 42,17; 42,23; 44,3; 44,9; 44,14; 46,3^; 46,8; 48,3; 48,3-4; 48,5; 50,13; 50,16; 50,18; 50,20-52,1; 52,4; 52,5; 52,23; 54,3; 54,4; 54,5; 54,6; 54,8; 54,11; 54,12; 54,15; 54,19; 56,15; 60,25; 96,19.

iudicium judgement: 16,12; 40,15; 40,23; 42,5.

ius law 1. naturale: 16,21. 2. aequalitatis: 62,21 ; 62,26; 84,9. 3. diuinum: 86,19. 4. commune: 94,10.

iustitia justice: 102,14; 102,19; 104,7; 106,7; 106,8; 106,10.

latere 1. hide, be hidden (in general): 16,14; 26,8; 26,12; 46,16. 2. (non latere=sentire): 28,3; 28,8; 28,11; 28,13; 28,17; 28,22; 32,7.

lex law: 1. divine: 36,7; 72,3; 72,9; 116,1. 2. metrical: 40,14; 40,22; 42,5; 60,25; 62,15; 98,3. 3. aequalitatis: 64,3; 66,13.

localis local: 48,9; 60,4; locus place, spot, space: 8,20;

10,9; 10,21; 18,19; 24,15; 30,9; 32,12bis; 44,20; 44,28; 48,25; 50,4; 74,2; 82,24; 86,17; 92,5; 92,16; 110,9; 110,23; 114,6-7; 114,11.

meminisse remember: 16,20; 20,1; 20,13; 50,16; 58,3; 108,22-23.

memoria memory: 8,27; 14,9; 14,15; 14,18; 14,22; 16,3; 16,7; 18,2; 18,4-5; 18,13; 18,22; 18,26; 20,12; 36,10-11; 38,6; 38,11; 38,14; 40,9; 48,2-3; 48,5; 48,11; 48,20; 50,4; 50,11; 50,14; 52,2; 52,4; 52,7; 52,8; 52,13; 54,4; 54,5; 54,7; 54,15; 56,17; 68,21; 68,23; 70,7; 70,8; 70,11; 70,12; 70,12-13; 72,5; 72,18; 76,16; 80,1; 80,5; 88,21; 92,22; 94,3; 102,22.

mens mind: 6,10; 48,22; 70,21; 72,8; 72,10; 72,21; 76,6; 78,9; 86,13; 86,17; 90,18.

meritum merit: 26,21; 38,28; 66,17.

metrum metre: 62,14; modificare modify: 46,16;

50,13; 66,10; 68,17; 98,6; 114,16.

mora space/duration of time: 6,3; 14,10; 40,25; 42,3; 52,1; 76,11; 96,25; 98,2.

mors death: 20,22; 22,5; 98,24; 102,4; 102,8.

mortalis mortal: 20,3; 22,8; 34,15; 42,15; 46,6; 46,12; 88,11; 100,10; 100,12.

motio motion: 44,17; 48,19; 56,25.

motus motion, movement: 30,22; 32,5; 34,11; 34,22; 36,5; 36,9-10; 36,12; 36,16-17; 36,22; 44,24; 46,19;

46,21; 48,13; 50,9; 52,9; 52,11; 52,19; 52,20; 54,14; 56,26; 58,2; 58,3; 58,21; 60,1; 60,3; 68,23; 68,24; 70,1; 70,2; 70,7; 72,14; 72,18; 74,8-9; 80,1; 80,24; 82,20; 88,11; 88,15; 88,17; 88,21; 90,20; 100,5; 114,14; 114.16.

mouere 1. move: 30,21; 30,23; 30,24; 30,25; 32,2; 32,13; 36,16; 38,2; 38,19; 38,20; 46,18; 48,18; 56,22; 56,23; 58,Ibis; 68,17; 76,6; 78,9; 78,26; 88,4; 90,1; 110,22. 2. affect, disturb: 18,8; 20,14; 36,14; 54,22; 56,11, 110.17.

natura nature: 6,10; 12,3; 26,22; 34,13; 42,22; 44,5; 46,2; 46,5; 46,7; 56,19; 56,26; 64,5; 76,12; 84,7; 98,24; 102,12; 104,8; 108,15; 110,7; 110,24; 114,5; 114,7; 116,3.

nisus effort: 14,7. numerositas rhythmicality:

60,16; 62,8; 68,2; 84,14. numerosus rhythmical: 10,20;

12,19bis; 24,7-8; 26,5; 38,19; 42,24; 46,15; 66,15; 82,22; 110,16; 110,24; 112,6.

numerus 1. number: 6,20; 88,18. 2. rhythm: 8,27; 10,12; 10,19; 10,20; 10,22; 10,23; 10,24; 12,3; 14,1; 14,3; 14,8; 14,10; 14,15; 14,20; 16,2; 16,12-13; 16,14; 16,19;

18,3; 18,13; 18,20; 20,3; 22,29; 24,6bis; 24,8; 24,12; 24,12; 24,17; 24,23; 24,24; 26,3-4; 38,6; 38,29; 44,2; 48,4; 50,11; 52,10-11; 54,24; 56,15; 56,20; 58,9; 58,12bis; 58,15; 60,8; 60,13; 60,16; 64,12; 64,16; 70,23; 72,19; 74,13; 74,16; 74,19; 76,5; 78,4; 78,10; 78,14; 82,18; 84,5; 88,11; 90,20; 92,7; 92,21; 94,8; 94,13; 96,3; 98,7; 98,9; 100,14-15; 108,25bis; 110,1; 110,5; 112,4-5; 112,10; 112,19; 114,17. actiui (= progressores) active rhythms: 54,1. animales rhythms of the soul: 60,11. corporales corporeal: 58,14; 58,19-20; 60,11. corporei corporeal: 24,4. diuini divine: 24,9-10. examinatores (= sensuales) examining rhythms 88,23. exploratores (= sensuales) investigating rhythms: 94,5. iudiciales judicial rhythms (called sensuales after 58,17): 40,2; 40,8; 40,20; 42,10; 46,10; 48,3; 50,11; 52,4; 52,24; 54,15; 54,16-17; 54,22; 56,6-7; 56,8; 56,12; 58,17. locales local rhythms: 112,1; 114,13. moderatores (= sensuales) ruling rhythms: 94,5. occursores occurring rhythms: 40,2-3; 42,19;

48,1; 48,16; 52,4; 54,1; 54,3; 54,5; 54,8; 54,10-11; 56,5; 56,23; 68,19; 84,22; 88,18. progressores progressing rhythms: 40,2; 42,20; 46,15; 50,12; 56,6; 56,22; 68,16-17; 84,24; 88,16; 110,21. rationabiles rational rhythms; 110,19-20. rationales et intellectua­l s rational and intellectual rhythms: 114,18-116,1. rationis rhythms of reason: 68,15; 72,14-15. recordabiles memorised rhythms: 40,3; 52,3; 52,22; 52,24; 54,4-5; 54,7; 56,5-6; 56,24; 68,20-21; 84,25; 88,21. sanitatis rhythms of health: 72,16. sensibiles sensible rhythms: 72,22. sensu ales sensual rhythms (called iudiciales before 58,17): 58,17; 68,17; 84,26; 90,1; 96,12-13; 96,16; 110,20; 110,21. sonantes sounding rhythms: 20,9; 20,15; 24,4; 40,3; 40,21; 40,21-22; 54,10; 58,15; 58,19; 68,18-19. temporales temporal rhythms: 54,14; 100,4; 112,1; 114,14.

nutus 1. marking: 44,17; 62,18; 64,7. 2. will: 46,16; 48,1; 52,18; 60,16; 110,24.

obliuio oblivion: 18,16; 18,20; 40,9; 42,18.

operari 1. activate: 14,20; 58,2; 60,9; 80,22. 2. produce: 16,19; 18,17; 24,23-24; 26,3; 110,21. 3. act (upon), be active: 14,18; 14,25; 22,8; 26,21; 28,14; 32,26; 84,23; 86,21; 94,2.

operatio activity: 14,8; 14,11; 14,17; 28,11; 30,12; 32,6; 32,8; 32,14; 32,16; 38,16; 42,21; 46,16; 46,20.

opus 1. activity: 26,24; 28,2; 28,5-6; 30,23; 32,26; 58,26; 98,13. 2. work: 58,27; 68,3; 68,1 Obis; 68,12; 68,13; 92,6; 94,15; 98,26.

ordinatio order, ordering: 66,13-14; 96,10; 96,20-21; 102,11; 108,18.

ordinare order: 38,28; 42,4; 58,15-16; 66,3; 66,5; 66,10; 68,5; 68,7.

ordo order: 34,2; 52,16; 60,8; 60,14; 62,7; 64,25; 66,17; 66,21; 86,12; 94,16bis; 94,17; 94,19ter; 96,10; 96,12; 98,8; 98,15; 110,6; 110,9; 112,10; 112,20; 114,7.

parilitas equality: 16,12; 60,18; 98,12; 112,6.

passio reaction: 14,2; 14,12; 20,11; 22,8-9; 28,20; 30,1; 30,12; 30,13; 32,8-9; 32,14; 38,2; 38,2-3; 38,20; 38,24; 38,27; 48,2; 48,17; 56,23; 68,24; 70,3; 84,20; 92,21.

134 INDEX TERMINORUM

pati 1. react: 16,19; 24,1; 56,27. 2. suffer: 22,2; 108,14. 3. be acted upon 20,10; 26,19; 28,20; 32,3; 32,16bis; 84,18. 4. allow: 26,12; 86,11.

peccare 1. sin: 6,20; 36,6-7; 68,5. 2. make a mistake: 16,13.

peccatum sin: 20,20; 22,1; 36,4; 36,5; 36,7; 72,9; 86,7.

pes metrical foot: 12,8-9; 40,14; 60,24; 62,10; 62,13; 62,16bis; 62,19; 96,13; 96,19; 96,20; 96,25.

pronuntiare pronounce: 8,26; 12,7; 14,8; 40,15; 56,6; 62,18; 96,23; 96,25; 98,2.

proportio proportion: 44,20; 44,21; 44,22; 44,24; 44,26; 44,27.

prouidentia providence: 66,18; 72,1; 96,4; 108,24.

prudentia prudence: 82,1; 102,15; 104,5; 106,4; 106,5.

pulcher beautiful: 64,25; 66,18; 66,19; 82,12; 82,14; 82,18; 94,14; 96,4; 110,2; 110,6.

pulchritudo beauty: 20,23; 60,2; 60,22; 66,20; 68,3; 68,15; 68,18; 70,24; 72,1; 82,19; 82,21; 92,14; 94,14; 100,19; 110,2; 110,4.

pulsus pulse: 10,10-11; 14,16; 14,24.

ratio 1. reason: 6,9; 12,3; 36,25; 38,12; 48,9; 48,22; 56,10; 56,12; 56,13; 56,15;

58,11; 58,25; 64,14; 74,21; 94,13; 96,15; 96,19; 116,13. 2. proportion, relation: 12,9; 112,17. 3.theory: 92,8. 4. discussion: 8,21.

recordatio remembrance: 16,3; 34,21; 52,6; 52,10; 52,23; 58,4.

rhythmus metrical rhythm: 62,14.

sacramentum mystery: 8,6; 22,1; 22,7.

saeculum 1. age: 44,22. 2. this world: 92,20; 102,19.

sanitas health, sanity: 32,23; 34,1; 34,17; 38,1; 110,17.

sapientia 1. Wisdom (Christ): 20,25; 24,9-10; 106,2. 2. wisdom (in general): 24,11.

securitas security: 8,19-20; 34,19; 86,2.

sensibilis sensible thing, sensual: 68,18; 84,12; 84,21; 90,2.

sensus 1. sense: 6,7; 8,25; 10,15; 10,23; 12,3; 16,14; 24,18; 28,23; 30,15; 40,15; 44,16; 44,20; 44,23; 46,3; 46,5; 46,7; 54,23; 56,10; 58,9; 60,7; 62,25; 70,4; 72,4; 72,6; 74,6; 82,16; 84,11; 88,19; 94,5; 96,15; 98,6; 98,10; 98,12; 114,12. 2. sensation: 96,19; 98,22; 98,24.

sententia 1. judgement, sen­tence: 16,21; 56,8; 56,9. 2. opinion: 38,23; 42,8.

3. meaning: 110,16-17. sentire 1. perceive, experien­

ce: 10,2 Ibis; 10,22; 10,22bis; 16,12; 18,23; 20,9-10; 20,10; 20,12; 20,13; 20,17; 22,9; 24,1; 24,17; 28,3-4; 28,9; 28,14; 28,17; 28,19; 28,23bis; 30,11; 30,13; 32,7; 34,11; 36,16; 36,17; 36,23; 38,1; 38,7; 38,16; 50,19: 52,18; 52,19; 58,1; 60,10; 64,20; 66,20; 68,2; 70,15-16; 84,8; 98,2; 100,9; 100,15. 2. think: 26,16.

seruire serve, observe: 36,2; 72,9; 86,5; 102,11; 110,24; 114,16.

significare signify, make signs: 34,23; 88,4; 106,23; 108,5-6.

signum sign: 88,5; 88,6; 90,2. silentium silence: 10,18;

12,23; 14,3; 30,22; 38,18; 38,26; 62,25; 62,27; 64,5; 84,6; 114,14.

similitude similarity: 84,13; 84,13-14; 92,1; 110,6; 112,20; 114,6.

sonare sound: 10,16; 10,17; 10,19; 10,25; 12,3; 16,18; 18,3; 40,18; 48,7; 48,13; 48,23; 48,24; 54,11; 60,24; 68,2; 84,3.

sonus sound: 8,25; 10,9; 10,12; 10,17; 10,20; 12,4; 12,5; 12,12; 12,13; 16,12; 12,20; 12,23; 14,3; 14,12; 14,14; 16,19; 24,25; 30,14; 30,17; 30,22; 30,25; 32,9; 38,7; 38,8; 40,17; 42,1;

42,19; 48,17; 50,6; 50,9; 50,10; 54,13; 62,26; 64,2; 64,4; 84,3; 84,5; 110,16.

spatium space: 38,19; 40,20; 42,11; 42,12; 42,16; 44,16; 44,28; 46,3; 48,9; 48,25; 50,4; 50,4-5; 50,6; 50,8; 50,15bis; 54,18; 54,19; 60,5; 62,26; 64,2; 64,6; 64,15; 68,1; 74,2; 76,20; 86,17; 96,18.

stabilis steady, firm: 76,12-13; 108,9.

stabilitas stability: 34,2; 100,22.

superbia pride: 22,4; 86,4; 86,6; 86,7; 86,8; 86,14; 88,9; 106,13; 106,22.

superbire be proud: 86,9. superbus proud: 86,21; 94,3; superior 1. superior: 10,3;

34,4; 34,5; 66,4; 66,7-8; 80,12; 80,13; 80,26; 114,9. 2. earlier: 84,17.

superius 1. superior: 80,12; 80,13. 2. earlier: 102,16; 106,12.

syllaba syllable: 40,17-18; 42,2; 48,6; 48,10; 48,11; 48,12; 48,21; 62,17; 64,1; 64,4; 64,6; 64,16; 64,18; 68,1; 76,9; 76,11; 76,19; 76,21-22; 78,6; 96,17; 96,21.

temperantia temperance: 100, 23; 102,17; 104,6; 108,2.

temporalis temporal: 18,8; 38,18; 42,10; 48,9; 50,4; 62,8; 64,15; 70,24; 80,25; 96,6; 98,22; 102,3-^; 104,16; 114,17.

tempus l.time: 12,8; 12,11; 14,10; 14,20; 18,9; 18,25-26; 20,1; 34,2; 40,6; 40,14; 40,18; 40,20; 40,25; 42,21; 44,20; 44,28; 46,3; 48,4; 48,6; 48,8; 48,12; 50,12; 50,15bis; 52,1; 52,16; 54,18; 54,19; 60,3; 60,6; 60,15; 62,27; 64,2; 66,9; 66,10; 66,14; 74,2; 74,5; 76,13; 80,22; 84,4; 92,5; 92,15; 92,16; 96,16; 98,9; 98,25; 100,4; 110,9; 110,22; 112,3; 114,15; 114,18. 2. time-unit: 6,3; 8,24; 60,24; 62,1; 62,3; 62,3-4; 62,5; 62,8; 62,19; 62,22bis; 62,23; 64,4; 64,6.

ueritas truth: 6,11; 86,3; 88,13; 90,4; 100,14; 108,13; 110,17.

uersus 1. verse: 12,7; 40,14— 15; 60,8; 62,5; 62,16; 64,9; 64,12; 74,13; 74,14; 74,16-17; 96,23; 96,24. 2. verse with special reference to the line Deus creator omnium: 8,23; 8,26; 56,4; 110,15.

uerum truth, what is true: 22,12; 22,17; 22,18; 22,19; 80,2; 86,4.

uestigium trace: 6,3; 12,20; 54,7; 54,8; 92,2.

uia way, path: 6,17; 8,15; 28,2; 116,15.

uirtus virtue: 94,21; 100,23; 102,13; 104,2-3; 104,15; 108,19; 108,20-21.

uis 1. power, strength: 10,4; 10,16; 12,4; 12,9; 12,22;

16,16; 36,20; 54,22; 58,25; 64,13; 108,3; 108,5; 108,6; 112,5. 2. faculty: 68,21; 70,13; 3. notion: 98,9.

uita life: 24,16; 32,21; 36,23; 46,2-3; 46,4; 68,22; 72,15; 86,9; 108,22.

unitas unity: 30,6; 66,13; 110,8; 112,10; 114,5; 114,8; 114,10.

uniuersitas the universe: 44,20; 66,15; 100,1.

uniuersum 1. the universe: 44,21; 44,22; 44,24. 2. everything: 68,6.

uoluntas will: 6,15; 14,21; 26,10; 52,15; 68,6; 76,22; 76,23; 108,3.

uoluptas pleasure, lust: 28,8; 28,15; 34,16; 84,21; 92,22; 98,15; 98,18.

Greek words

rcepîoôoç period: 64,9. oa7Cpô<piA,oç 'lover of what

is rotten': 82,13. (pavxaoia or phantasia:

68,24; 70,6; 70,12; 70,18; 84,24; 88,21.

фаутаоца or phantasma: 70,4-5; 70,7; 70,13; 70,14; 70,18; 70,19; 84,24-25; 88,22; 100,8; 102,22; 104,23-24.

3. Bibliography

The bibliography only includes works that I have used.

Editions and translations

The abbreviations used are those adopted in the Augustinus-Lexikon. As will be seen below, these do not always correspond to the titles in the editions of individual works.

Amerbach (1506) = Secunda pars librorum diui Aurelij Augustini quos scripsit iam baptizatus (...). Amerbach, Petri, Froben. Basle.

Ambrosius, De obitu Valentiniani consolatio, ed. O. Faller, CSEL 73, pp. 327-367, Vienna, 1955.

Aug., An. quant. = De quantitate animae, ed. W. Hörmann, CSEL 89, pp. 131-231, Vienna, 1986.

Aug., C. Sec. = Contra Secundinum Manichaeum, ed. I. Zycha, CSEL 25,2, pp. 905-947, Vienna, 1892.

Aug. Cat. rud. = De catechizandis rudibus, ed. I.B. Bauer, CCSL 46, pp. 115-178. Turnhout, 1969.

Aug., Conf. = Augustine. Confessions. I: Introduction and Text by James J. O'Donnell. Oxford, 1992.

Aug., Diu. qu. = De diuersis quaestionibus octoginta tribus, ed. A. Mutzenbecher, CCSL 44 A, pp. 1-249. Turnhout, 1975.

Aug., En. Ps. = Enarrationes in psalmos I-CL, edd. E. Dekkers and J. Fraipont, CCSL 38-40. Turnhout, 1956.

Aug., Ep.=Epistulae, ed. Al. Goldbacher, CSEL 34,2, Vienna, 1898. Aug., Gn. adu. Man. = De Genesi contra Manichaeos, ed. Dorothea

Weber, CSEL 91, Vienna, 1998. Aug., Gn. litt. = De Genesi ad litteram libri duodecim, ed. I. Zycha,

CSEL 28,1, pp. 3-435, Vienna, 1894. Aug., Lib. arb. = De libero arbitrio, ed. W.M. Green, CCSL 29, pp.

205-321, Turnhout, 1970. Aug., Mag. = De magistro, ed. K.-D. Daur, CCSL 29, pp. 139-203.

Turnhout, 1970. Aug., Ord. = De ordine, ed. W.M. Green, CCSL 29, pp. 87-137,

Turnhout, 1970.

Aug., Qu. = Quaestionum in Heptateuchum libri VII, ed. I. Fraipont, CCSL 33, pp. 1-377, Turnhout, 1958.

Aug., Retr. = Retractationum libri II, ed. A. Mutzenbecher, CCSL 57, Turnhout, 1984.

Aug., Vera rei. = De uera religione, ed. K.-D. Daur, CCSL 32, pp. 187-260, Turnhout, 1962.

Bertochus (1491) = Aurelii Augustini opuscula plurima : quaedam non plus impressa, impensis et opera Dionysij Bertochi. Venice.

Bettetini (1997) = Aurelio Agostino. Musica. Introduzione, traduzio­ne, note e apparati di Maria Bettetini. Milan.

Biblia sacra = Biblia sacra iuxta Vulgatam versionem, ed. R. Weber et al., Stuttgart, 1994.

Catesby-Taliaferro (1947) = Saint Augustine. On Music. English translation by Robert Catesby-Taliaferro ( = The Fathers of the Church 2b). New York.

CCSL = Corpus Christianorum. Series Latina, Turnhout, 1953-. CSEL = Corpus Scriptorum Ecclesiasticorum Latinorum, Vienna,

1866—. Erasmus (1529) = D. Aurelii Augustini Hipponensis Episcopi, om­

nium operum primus tomus, summa uigilantia repurgatorum à mendis innumeris, per. DES. ERASMUM ROTERODAMVM, ut optimo iure (...) Froben. Basle.

Finaert-Thonnard (1947) = La musique, De musica libri sex, Texte de l'édition bénédictine, introduction, traduction et notes, de Guy Finaert, et F.-J. Thonnard, Paris.

GLK = Grammatici Latini, ed. H. Keil, vol. 6, Leipzig, 1874. (Re­printed 1961)

Itala (1743) = Bibliorum Sacrorum Latinae versiones antiquae, seu Vetus Italica et caeterae quaecunque...opera et studio D. Petri Sabotier, I—III, Reims, 1743. (Reprinted 1981)

Itala (1938) = Itala. Das Neue Testament in altlateinischer Überlieferung nach den Handschriften herausgegeben von Adolf Jülicher. I. Matthäusevangelium. Berlin.

Louanienses (1577) = Opera D. Augustini Hipponensis Episcopi et Doctoris Prœcupui, tomis decern comprehensœ per Theologos Lovanienses ex manuscriptis codicibus multo labore emendata & ab innumeris erroribus vindicata: (...) Ex officina Christophori Plantini Architypographi Regii. Antwerp.

Lucrèce, De la nature. Tome premier. Texte établi et traduit par Alfred Ernout, Paris, 1920.

Marzi (1969) = Aurelii Augustini De musica a cura di Giovanni Marzi. Florence.

Maurini (1679) = Sancti Aurelii Augustini Hipponensis episcopi Ope-rum tomus primus post Lovaniensium theologorum recensionem castigatus denuo ad manuscriptos codices Gallicanos, Vaticanos, Anglicanos, Belgicos &c пес non ad editiones antiquiores & castigatiores. Opera et studio monachorum Ordinis S. Benedicti è Congregatane S. Mauri. Paris.

Maurini (1836) = Sancti Aurelii Augustini Hipponensis episcopi Opera omnia post Lovaniensium theologorum recensionem castigata ... opera et studio monachorum ordinis sancti Benedicti e Congregatione S. Mauri. Editio Parisina altera, emendata et aucta. Tomus primus. Paris.

Migne (1845) = Migne, J.-P., De musica. PL 32, coll. 1081-1194. Paris.

Perl (19402) = Aurelius Augustinus: Musik. Erste deutsche Über­tragung von C.J. Perl, Paderborn.

PL = Patrologiae cursus completus. Series Latina. 1-217. Ed. J.P. Migne. Paris, 1844-1864.

Plotinus, Opera, tom. II, edd. P. Henry et H.-R. Schwyzer, Paris-Brussels, 1959.

Other literature

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Aug-Lex = Augustinus-Lexikon, herausgegeben von Cornelius Mayer, Basel, 1986—

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Hölscher (1986) = Hölscher, L., The Reality of Mind, London. Holte (1962) = Holte, R., Béatitude et sagesse, Saint Augustin et le

problème de la fin de l'homme dans la philosophie ancienne, Paris.

Jensen (1979) = Jensen, J. I., Sjœlens musik. Musikalisk tœnkning og kristendom hos Augustin. Platonselskabets skriftserie 5. Copen­hagen.

Keller (1993) = Keller, A., Aurelius Augustinus und die Musik, Würzburg.

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Kurz (1976) = Kurz, R., Die handschriftliche Überlieferung der Werke des heiligen Augustinus, Band 5.1: Bundesrepublik Deutschland und Westberlin, Werkverzeichnis, Vienna.

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Le Bœuf (1986) = Le Bœuf, P., La tradition manuscrite du De musica de Saint Augustin (et son influence sur la pensée et l'esthétique médiévales), Paris, (unpublished dissertation)

LHS = Leumann, M., Hofmann, J.B., Szantyr, A., Lateinische Grammatik. Lateinische Syntax und Stilistik, Munich, 1965.

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O'Daly (1987) = O ' Daly, G., Augustine's Philosophy of Mind, London.

OLD = Oxford Latin Dictionary, edited by P. G. W. Glare. Oxford, 1982.

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sensazione in Sant'Agostino' in Rivista di filosofia neo-scolastica 54, pp. 18-32.

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Wille (1967) = Wille, G., Musica Romana. Die Bedeutung der Musik im Leben der Römer. Amsterdam.

Nos. 1-22 Editor: Dag Norberg

1. Nils-Ola Nilsson. Metrische Stildifferenzen in den Satiren des Horaz. Stockholm 1952. Pp. VIII+220.

2. Dag Norberg. La poésie latine rythmique du haut moyen âge. Stockholm 1953. Pp. 120. Out of print.

3. Ulla Westerbergh. Chronicon Salernitanum. A Critical Edition with Studies on Lite­rary and Historical Sources and on Language. Stockholm 1956. Pp. XXXII+362. Out of print.

4. Ulla Westerbergh. Beneventan Ninth Century Poetry. Stockholm 1957. Pp. 91. Out of print.

5. Dag Norberg. Introduction à l'étude de la versification latine médiévale. Stockholm 1958. Pp. 218. Out of print.

6. Dag Norberg. Epistulae S. Desiderii Cadurcensis. Stockholm 1961. Pp. 91. 7. Lars Elfving. Étude lexicographique sur les séquences limousines. Stockholm 1962.

Pp. 283. 8. Birgitta Thorsberg. Études sur l'hymnologie mozarabe. Stockholm 1962. Pp. 184.

Out of print. 9. Ulla Westerbergh. Anastasius Bibliothecarius. Sermo Theodori Studitae de sancto

Bartholomeo apostolo. Stockholm 1963. Pp. XIV+214. 10. Gudrun Lindholm. Studien zum mittellateinischen Prosarythmus. Seine Entwick­

lung und sein Abklingen in der Briefliteratur Italiens. Stockholm 1963. Pp. 204. Out of print.

11. Katarina Halvarson. Bernardi Cluniacensis Carmina De trinitate et de fide cattoli­ca, De castitate servanda, In libros regum, De octo vitiis. Stockholm 1963. Pp. 161.

12. Margareta Lokrantz. L'opera poetica di S. Pier Damiani. Descrizione dei mano­scritti, edizione del testo, esame prosodico-metrico, discussione delle questioni d'autenticità. Stockholm 1964. Pp. 258. Out of print.

13. Tore Janson. Latin Prose Prefaces. Studies in Literary Conventions. Stockholm 1964. Pp. 180. Out of print.

14. Jan Öberg. Serion de Wilton. Poèmes latins. Texte critique avec une introduction et des tables. Stockholm 1965. Pp. 240. Out of print.

15. Ritva Jonsson. Historia. Études sur la genèse des offices versifiés. Stockholm 1968. Pp. 259.

16. Jan Öberg. Notice et extraits du Manuscrit Q 19 (XVIe S.) de Strängnäs. Stockholm 1968. Pp. 91.

17. GustafHolmér. Le sermon sur Esali. Discours allégorique sur la chasse de Pierre de Marini. Édition critique. Stockholm 1968. Pp. 133.

18. Herbert Adolfsson. Liber epistularum Guidonis de Basochis. Stockholm 1969. Pp. Vin+317.

19. Hedda Roll. Hans Brask. Latinsk korrespondens 1523. Stockholm 1973. Pp. 187. 20. Tore Janson. Prose Rhythm in Medieval Latin from the 9th to the 13th Century.

Stockholm 1975. Pp. 133. 21. Ritva Jonsson. Corpus Troporum I. Tropes du propre de la messe. 1 Cycle de

Noël. Stockholm 1975. Pp. 361; 31 pl. 22. Olof Marcusson. Corpus Troporum II. Prosuies de la messe. 1 Tropes de l'alleluia.

Stockholm 1976. Pp. 161; 4 pl.

Nos. 23-46

Editor: Jan Öberg

23. Tore Janson. Mechanisms of Language Change in Latin. Stockholm 1979. Pp. 133. 24. Hans Aili. The Prose Rhythm of Sallust and Livy. Stockholm 1979. Pp. 151. 25. Gunilla Björkvall, Gunilla Iversen, Ritva Jonsson. Corpus Troporum III. Tropes

du propre de la messe. 2 Cycle de Pâques. Stockholm 1982. Pp. 377; 32 pl. 26. Gunilla Iversen. Corpus Troporum IV. Tropes de l'Agnus Dei. Stockholm 1980.

Pp. 349; 32 pl. 27. Alf Uddholm. Johannes Ulvichius. De liberalitate urbis Gevaliae oratio et carmen.

Kritische Ausgabe mit Kommentar. Stockholm 1980. Pp. 93. 28. Monika Asztalos. Petrus de Dacia. De gratia naturam ditante sive De virtutibus

Christinae Stumbelensis. Édition critique avec une introduction. Stockholm 1982. Pp. 215.

29. Ritva Jacobsson, ed. Pax et Sapientia. Studies in Text and Music of Liturgical Tro­pes and Sequences, in Memory of Gordon Anderson. Stockholm 1986. Pp. 114.

30. Monika Asztalos, ed. The Editing of Theological and Philosophical Texts from the Middle Ages. Stockholm 1986. Pp. 314.

31. Eva Odelman. Corpus Troporum VI. Prosules de la messe. 2 Les prosules limousi­nes de Wolfenbüttel. Stockholm 1986. Pp. 181.

32. Gunilla Björkvall. Corpus Troporum V. Les deux tropaires d'Apt. Stockholm 1986. Pp. 442.

33. Claes Gejrot. Diarium Vadstenense. The Memorial Book of Vadstena Abbey. A Critical Edition with an Introduction. Stockholm 1988. Pp. 395.

34. Gunilla Iversen. Corpus Troporum VII. Tropes de l'ordinaire de la messe. Tropes du Sanctus. Introduction et édition critique. Stockholm 1990. Pp. 432; 32 pl.

35. Ella Heuman, Jan Öberg. Ericus Olai. Chronica regni Gothorum. Textkritische Aus­gabe. Stockholm 1993. Pp. 222.

36. Wulf Arlt, Gunilla Björkvall, ed. Recherches nouvelles sur les tropes liturgiques. Recueil d'études. Stockholm 1993. Pp. 480.

37. Claes Gejrot. Diplomata Novevallensia. The Nydala Charters 1172-1280. A Critical Edition with an Introduction, a Commentary and Indices. Stockholm 1994. Pp. 237.

38. Annika Ström. Lachrymae Catharinae. Five Collections of Funeral Poetry from 1628. Edited with Studies on the Theoretical Background and the Social Context of the Genre. Stockholm 1994. Pp. 307.

39. Jan Öberg. Ericus Olai. Chronica regni Gothorum. II. Prolegomena und Indizes. Stockholm 1995. Pp. 85.

40. Jan Öberg. Formularla Lincopensia. Zwei spätmittelalterliche Briefsteller aus dem Bistum Linköping (Cod. Upsal. С 204). Textkritische Gesamtausgabe mit Ein­leitung und Register. Stockholm 1997. Pp. 96.

41. Peter Stähl. Johannes Hildebrandi. Liber epistularis(Cod. Upsal. С 6). I. Lettres no s 1 -109. Édition critique avec des analyses etune introduction. Stockholm 1998. Pp. 216.

42. Jan Öberg. Petronius. Cena Trimalchionis. A New Critical Edition. Stockholm 1999. Pp. XX+58.

43. Christina Sandquist Öberg. Versus Maximiani. Der Elegienzyklus textkritisch her­ausgegeben, übersetzt und neu interpretiert. Stockholm 1999. Pp. 205.

44. Claes Gejrot, Annika Ström. Poems for the Occasion. Three Essays on Neo-Latin Poetry from Seventeenth-Century Sweden. Stockholm 1999. Pp. 199.

45. Robert Andrews. Augustinus de Ferraria. Quaestiones super librum Praedicamento-rum Aristotelis. Stockholm 2000. Pp. XXXIX+309.

46. Maria Plaza. Laughter and Derision in Petronius' Satyrica. A Literary Study. Stockholm 2000. Pp. XII+227.

Nos. 4 7 -

Editor: Monika Asztalos

Martin Jacobsson. Aurelius Augustinus. De musica liber VI. A Criticai Edition with a Translation and an Introduction. Stockholm 2002. Pp. CXVIII+144.

ISBN 91-22-01959-6 ISSN 0491-2764