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Caius
Introductory Notice to Caius, Presbyter of Rome.
[4950] The ingenious conjecture of Wordsworth, who surmises that καὶ ἐθνῶν ἐπίσκοπον, in Photius, should be read καὶ ἑωθινῶν. Hippolytus, p. 30. Another conjecture is ᾽Αθηνῶν. For the originals of these Fragments and learned notes, see Routh, Reliquæ Sacræ, ii. p. 127.
[4951] Eusebius quotes him in several places (book ii. cap. xxv., book iii. capp. xxviii. and xxxi.), and cites him in proof that St. Peter suffered on the Vatican, and St. Paul on the Via Ostiensis. See Lardner, Credib., vol. ii. pp. 394, 410.
[4952] Hist. Eccl., ii. 25, vi. 20.
[4953] ἐκκλησιαστικὸς ἀνήρ.
[4954] Hist. Eccl., vi. 20.
[4955] Cod. 48.
I.—From a Dialogue or Disputation Against Proclus.
[4956] A defender of the sect of the Cataphrygians.
I. (Preserved in Eusebius’ Eccles. Hist., ii. 25.)
[4957] So Jerome, in the Epistle to Marcellus, says: “There, too, is a holy church; there are the trophies of the apostles and martyrs.”
[4958] The mss. and the Chronicon of Georgius Syncellus read Vasican, Βασικανόν. The reference is to the Vatican as the traditional burial place of Peter, and to the Ostian Road as that of Paul.
[4959] [Vol. i. pp. 351–352, 416.]
[4960] This extract is taken from the Disputation of Caius, but the words are those of Proclus, as is shown by the citation in Eusebius.
II.—Against the Heresy of Artemon.
[4961] Two fragments of an anonymous work ascribed by some to Caius. Artemon and his followers maintained that Christ was mere (ψιλόν) man.
I. (In Eusebius’ Eccl. Hist., v. 28.)
[4962] [Elucidation, I.]
[4963] [See cap. xxiii. p. 114, supra, and Euseb., iii. cap. 28.]
[4964] This may, perhaps, be the Cæcilius Natalis who appears in the Octavius of Minucius Felix, as maintaining the cause of paganism against Octavius Januarius, and becoming a convert to the truth through the discussion. Name, time, and profession at least suit. [A painful conjecture, and quite gratuitous. See the Octavius, cap. xvi. note 6, p. 181, vol. iv., this series.]
[4965] [τοῦ τότε ἐπισκόπου, “the then bishop.” Text of Routh.]
[4966] There is another reading—named (κληθῆναι) instead of chosen or elected (κληρωθῆναι).
[4967] [Thus early, primitive canons are recognised as in force.]
[4968] [Here we have an early foreshadowing of the schoolmen, whose rise was predicted by St. Bernard in his protest against Abelard. See Bernard, Opp., tom. i. p. 410, et alibi.]
[4969] The connected form here is the hypothetical, as e.g., “If it is day, it is light.” The disjoined is the disjunctive, as e.g., “It is either day or night.” The words admit another rendering, viz., “Whether it, when connected or disjoined, will make the form of a syllogism.”
[4970] There is a play in the original on the word geometry.
[4971] Galen composed treaties on the figures of syllogisms, and on philosophy in general. This is also a notable testimony, as proceeding from a very ancient author, almost contemporary with Galen himself. And from a great number of other writers, as well as this one, it is evident that Galen was ranked as the equal of Aristotle, Theophrastus, and even Plato. [Galen died circa a.d. 200.]
[4972] In Nicephorus it is Asclepiodotus, which is also the reading of Rufinus.
[4973] It appears from Theodoret (Hæret. Fab., book ii. ch. v.), as well as from Nicephorus and Rufinus, that we should read Apollonides for Apollonius.
[4974] There is another reading—by him.
[4975] This paragraph, down to the word “transcribed,” is wanting in the Codex Regius.
[4976] [Note the care and jealousy with which the integrity of the codices was guarded. Comp. Uncan. and Apoc. Scriptures, by Churton, London, 1884.]
[4977] An acephalous fragment on the canon of the sacred Scriptures, ascribed by some to Caius. This very important fragment [vol. ii. pp. 4 and 56, this series] was discovered by Muratori in the Ambrosian Library at Milan, and published by him in his Antiquitates Italicæ in 1740. This manuscript belongs to the seventh or eighth century. Muratori ascribed it to Caius, Bunsen to Hegesippus; but there is no clue whatever to the authorship. From internal evidence the writer of the fragment is believed to belong to the latter half of the second century. The fragment has been much discussed. For a full account of it, see Westcott’s General Survey of the History of the Canon of the New Testament, 2d ed. p. 184 ff., and Tregelles’ Canon Muratorianus; [also Routh, Rel., i. pp. 394–434].
[4978] The text is, “quibus tamen interfuit et ita posuit.” Westcott omits the “et.” Bunsen proposes “ipse noninterfuit.” The reference probably is to the statement of Papias (Euseb., Histor. Eccles., iii. 39) as to Mark’s Gospel being a narrative not of what he himself witnessed, but of what he heard from Peter.
[4979] The text gives “numine suo ex opinione concriset,” for which we read “nomine suo ex ordine conscripsit” with Westcott.
[4980] Reading “secum” for “secundum.”
[4981] The text gives “quasi ut juris studiosum,” for which “quasi et virtutis studiosum,” ="as one devoted to virtue,” has been proposed. Bunsen reads “itineris socium” ="as his companion in the way.”
[4982] “Incepit” for “incipet.”
[4983] Or as they revised them, recognoscentibus.
[4984] Principia.
[4985] Principali, leading. [Note this theory of inspiration.]
[4986] Singula.
[4988] The text is, “semote passionem Petri,” etc., for which Westcott reads “semotâ.” [A noteworthy statement.]
[4989] Reading “epistolæ” and “directæ” instead of “epistola” and “directe,” and “volentibus” for “voluntatibus.”
[4990] Principium.
[4991] The text is, “de quibus singulis necesse est a nobis disputari cum,” etc. Bunsen reads, “de quibus non necesse est a nobis disputari cur” ="on which we need not discuss the reason why.”
[4992] Sane.
[4993] The text is “in catholica,” which may be “in the Catholic Church.” Bunsen, Westcott, etc., read “in catholicis.”
[4994] Reading “sed publicari” for “se publicare.” [Vol. ii. p. 3.]
[4995] [For remarks of my own on the Muratorian Canon, see vol. ii. p. 56, this series.]
I. (Psalms and hymns, p. 601.)
[4996] The Rev. S. D. F. Salmond, M. A.
[4997] “Soliti essent Christiani, stato die, ante lucem convenire, carmenque Christo, quasi Deo, dicere secum invicem. Compare (Greek) Eph. v. 19 and Col. iii. 16. Lardner gives Pliny’s letter entire, vol. vii. p. 22.
[4998] Sec. xlvi. p. 254, supra.
[4999] Vol. ii. p. 295, this series.
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