The first passage contains a free quotation of the words of Fulgentius (Aug. Op. vI. p. 1101) which were used by Alcuin in his De Trin. I. 2, and were adapted by the scribe of the Milan Ms. of the Fortunatus Commentary'. Boniface added to what was evidently a 'locus classicus' on Faith the definition 'recta et catholica' with the warning 'sine dubitatione firmiter tenere,' reminiscences of clauses 10, 38.

Province of Milan. Diocese of Bobbio. An interesting testimony to the Quicunque is found in a 'Libellus de Trinitate' which has been printed by Dr Caspari (Kirchenhistorische Anecdota, p. xxv) from a Milan Ms. which formerly belonged to the monastery of Bobbio (Ambr. D. 268 inf., saec. VIII/IX). This 'Libellus' is considered by Dr Caspari to contain both in form and words a reminiscence of the Quicunque, for it combines teaching on the Trinity with teaching on the Incarnation, and the following sentences find parallels in clauses of the Creed. It begins thus: 'Pater deus, filius deus, spiritus sanctus deus. Haec unita substantia, unita uirtus, unita natura. Generator pater, generator filius, generator et spiritus sanctus atque sanctificator......(filius) Qui tamen habet has duas substantias in se: primum, quod est substantia patris, id est uerbum, quod est ipse, [secundum, quod est substantia matris, id est] animam et carnem.'

Bobbio was the centre of opposition to Longobardic Arianism. Perhaps this fact may explain the interest taken by the author of this 'Libellus' in the Quicunque, in which he would find a thorough confutation of that heresy. We may remember too that the scribe who found and copied the Trèves fragment came from this district, and that the Ms. Milan O. 212 (p. xx supra), which contains an important text of the Quicunque, was written in the monastery of Bobbio itself.

Ps. Gennadius, De Fide. Another testimony to the Quicunque belonging to this period, or an earlier, has been found by Dr Caspari in a Book of the Faith' wrongly ascribed to Gennadius of Marseilles. The form of Creed contained in it is parallel in

1 W. p. 252.

2 p. xix from Munich Cod. lat. 14,461 and 14,468, saec. Ix., the latter written by order of Baturicus Bishop of Regensburg in the year 821.

form to the Quicunque, and the part which relates to the Resurrection and return of Christ to judgment reminds one strongly of it, and, we may add, of the Fortunatus Commentary.

Synodus Orietana. In the Spicilegium Casinense1 I find the following extract from a MS. at Monte Casino, no. 439, f. 102, relating to a synod named thus, Synodus Orietana, in the year 880 or 881. The bishop Theodosius after a long scriptural address to the clergy directs that they should all learn by heart the Catholic Faith: Primum statum est; ut compresbyteris nostris. seu etiam diacones. et uniuersus clerus. fidem catholicam memoriter teneant. necnon et simbolum. et orationem dominicam; spiritaliter intelligant.'

The editor (p. lxxxvii) identifies the place with Oria in Calabria (afterwards joined with Brindisi).

He quotes a similar capitulary of Atto Bishop of Vercellae (Mg. 134, p. 29), 'Primo omnium fidem catholicam omnes presbyteri et diaconi seu subdiaconi memoriter teneant.' This also seems to have hitherto escaped notice.

§ 4. External evidence alleged for the two-portion theory.

We must now turn to the external evidence of three MSS., Vienna 1261, B. M. Cleopatra E. 1 (the Profession of Denebert), and Paris 3836 (the Colbert-Trèves fragment), upon which the two-portion theory is based.

(1) Vienna 1261 is a collection of sermons and writings attributed to S. Augustine. It was written in the 12th century, though it no doubt contains materials of an earlier date. There are two distinct references to the Quicunque under the title 'Fides Catholica.' In the first the preacher quotes clause 3, and proceeds to illustrate his point from the analogy of the sphere, light, and heat of the sun, which form a trinity. In the second the preacher quotes clauses 1-6, 24 ('qui' for 'et'), 26 a ('quicunque ergo cupit

1 Vol. I. p. 380.

2 This Atto (+960) appears to have compiled his capitula from those of Theodulf of Orleans and the canons of Councils of Toledo.

saluus esse et catholicus haec teneat et credat et uita uiuet'). He quotes S. Paul's words (Acts xiv. 22) on the tribulations and temptations through which we must enter the kingdom of heaven, and concludes with a vivid description of the Last Judgment.

The free quotation of S. Paul suggests the inference that the Quicunque also is quoted freely. It would therefore be dangerous to rely on this sermon of an uncertain date for any reconstruction of the earliest text, unless the variants had other support; and in our future investigation we may ignore it.

(2) The Profession of Denebert, Bishop-elect of Worcester, was made to Ethelhard, Archbishop of Canterbury, about the year 798. It consisted of a promise of obedience with a short exposition of the Catholic and Apostolic Faith as Denebert had received it. He quoted from a written original clauses 1, 3—6, 20—22, 24, 25 of the Quicunque; and promised further to observe the decrees of the Popes, and the six Catholic Synods and their rule of faith. Since he undertook to be brief and would find the doctrine of the Incarnation fully expounded by these Synods, it cannot safely be said that he knew no more of the Quicunque than he quoted in this passage.

'Insuper et orthodoxam catholicam apostolicamque fidem sicut didici, paucis exponam uerbis, quia scriptum est, Quicunque uult saluus esse ante omnia opus est illi ut teneat catholicam fidem. Fides autem catholica haec est ut unum Deum in Trinitate et Trinitatem in Unitate ueneremur; neque confundentes personas neque substantiam separantes: alia enim est persona Patris alia Filii, alia Spiritus Sancti, sed Patris et Filii et Spiritus Sancti una est Diuinitas, aequalis gloria, coaeterna maiestas: Pater a nullo factus est, nec creatus, nec genitus. Filius a Patre solo est; non factus, nec creatus sed genitus: Spiritus Sanctus a Patre et Filio, non factus, nec creatus, nec genitus, sed procedens. In hac Trinitate nihil prius aut posterius, nihil maius aut minus, sed totae tres personae coaeternae sibi sunt et coaequales: ita ut per omnia, sicut supra dictum est, et Trinitas in Unitate, et Unitas in Trinitate ueneranda est1.'

It may be pointed out that Paris B. N. 1451, of the same date

1 Haddan and Stubbs, Councils and Eccles. Documents, III. 525.

791 (see p. xix) contains a list of Popes, with a notice of the first six Councils and the Quicunque; and that the readings correspond with the quotations of Denebert (clause 22 om. est, clause 25, trin. in un. et un. in trin.). May he not have quoted from another Ms. of this same collection', having the complete text of the Quicunque before him? Some clergy from Britain attended the Council of Frankfort in 7962. Perhaps they brought some such MS. back with them. The creeds of other English Bishops, of the 9th century, preserved with his profession, have, as Dr Swainson has suggested (p. 286), a Sabellian sound. It is obvious that Denebert had that heresy in view in making his selection of clauses of the Quicunque. Hincmar and Benedict d'Aniane with the same object before them quoted the same clauses.

(3) The Colbert-Trèves fragment (c. 730) is part of a sermon in which clauses 27-40 of the Quicunque (with the exception of cl. 35) have been incorporated. It is found in a Paris MS., B. N. lat. 3836, which contains the S. Blasien collection of Canons3. The MS. is of the 8th century and written in Lombardic characters. The scribe seems to have been a travelled man, who had visited Rome; for he gives a list of books of Scripture which were read in the Church of S. Peter. But he was illiterate and, it would seem, not acquainted with the Quicunque; since he uses this fragment, which he copied at Trèves, to illustrate the Definition of Faith of the Council of Chalcedon. Such ignorance, if the scribe was an Italian, is not surprising: the Creed was only known locally as yet even in Gaul. Of the original fragment which he found we have lost all trace. Trèves was a frontier town of old Gaul and had suffered many things from barbarian invaders in former centuries. The same fate came again, and in 882 it was sacked by the Normans. The present librarian of the

1 Prof. Maassen (p. 613) refers to two мss. of a similar collection which I have not been able to trace. "Eine ganz ähnliche wenn nicht dieselbe Sammlung scheinen erhalten zu haben der von Sirmond benutzte Cod. Tilianus Engolismensis, und der von Hardouin oft genannte Cod. Hardyensis."

2 Mansi, Conc. XIII. 901 (Carol. Magni Ep. ad Elipand.).

3 Maassen, p. 511. This collection was made in Italy but soon spread abroad; another мs. of the same collection, Darmstad. 2336, was found at Cologne in the 8th century and may have been written there.

Town Library, Herr M. Keuffer', has only been able to find one MS. in a similar hand, a copy of Prosper with marginal notes, written in 719 or within a few years of the same date.

He compares the barbarism 'omnes homo' of the fragment with the genitive mortes' in the MS. of Prosper, and adds; "diese Abschwächung des unbetonten i ist indessen ganz im Sinne des romanischen Lautgesetzes und würde ev. für eine neustrische Entstehung auch unseres Prosper sprechen."

The MS. has been photographed for the Palaeographical Society'; and from their transcription I give the text.

Immediately before our fragment come the words:

EXPLICIT SINODVM MVNDANVM, ID EST VNIVERSALE, APVT CALCEDONA.

Immediately after it:

INCIPIT DE SINODO NICAENO SCRIPTA PAPE DAMASI AD PAVLINVM ANTHIOCENAE VRBIS EPISCOPVM.

HAEC INVINI TREVIRIS IN VNO LIBRO SCRIPTVM SIC INCIPIENTE DOMINI NOSTRI IHESV CHRISTI, ET RELIQVA. (27) DOMINI NOSTRI IHESV CHRISTI FIDELITER CREDAT. (28) Est ergo fides recta ut credamus et confitemur quia dominus ihesus christus dei filius deus pariter et homo est. (29) deus est de substantia patris ante secula genitus et homo de substantia matris in saeculo natus. (30) perfectus deus, perfectus homo ex anima rationabili et humana carne subsistens. (31) aequalis patri saecundum diuinitatem minor patri secundum humanitatem. (32) qui licet deus sit homo, non duo tamen, sed unus est christus. (33) unus autem non ex eo quod sit in carne conuersa diuinitas, sed quia est in deo adsumpta dignanter humanitas. (34) unus christus est non confusione substantiae sed unitatem personae. (36) qui secundum fidem nostram passus et mortuos ad inferna discendens, et

1 Private letter of June 30, 1893.

2 Vol. III. plates 8 and 9.

3 Cf. the construction in a sermon of Eusebius of Emesa (Faustus?) ad missam: 'non quod uerbum mutaretur in carnem, sed quia carnem suscipiendo, ex diuinitate et humanitate una persona facta est.'

4 In the мs. the a of saecundum has been erased.