I. The most wicked Absalom lost his mind, lost his sense, threw away counsel; he pursues his father, puts the innocent to flight; he chases his begetter, usurps the empire, seizes power, invades the kingdom — not that he might enter into a partnership of the realm with his father, but that he might possess the whole kingdom by his father's blood. Absalom lost his counsel, I say, while he longs by parricide to commit empire; he lost his sense, while through his father's destruction he desires to obtain the kingdom. He hastens, he hurries, he seeks to crush the innocent — a guilty man doomed to die while his father yet survives.
But on the contrary David, humble and gentle, yields to the man, flees his pursuer, turns aside from his foe, lays aside his affections lest either the destruction of the parricide should bring him grief, or the killing of him should show forth a guilty son. He wishes by fleeing to check the fury of his son; he desires by turning aside to temper the savagery of the parricide. But the cruelty conceived in his mind could no more be quieted than the monstrous savagery was provoked to accomplish the crime. O innocence, how much peril you incur among the guilty, how much trouble you run into through the wicked! Most holy David offended so many mad armies because he did not abandon them; he incurred the rage of so many peoples because he did not harm them.
Absalom alone is guilty and wretched, yet a whole army breathes rage against the father. The deadly hands of many are armed for the slaughter of the father; an alien crime is goaded on to take vengeance upon the innocent; the fury of one parricide compels so many thousands to rave; the madness of one makes many mad. II. For David offended his son, because he was unwilling to avenge upon the brother's funeral the parricide. For crimes, when they are not cut back, always increase, and one leaps forth into the multiplying of misdeeds, as often as sin is quieted by impunity. For while in Absalom the crime of the slain brother is not avenged, the crime relapses, repeated in the parricide of the father.
You, you, I say, wretched armies, I admonish; you I exhort by the affection of piety: why do you rush into an alien crime? Why do you abet the madness of one raging? Why do you become like the parricide and mad? Forsake, I beg, forsake the guilty one; forsake the man doomed to die by a new punishment. For perhaps, if you forsake him, he will cease, whom your numbers provoked to dare. Surely let him alone perish who wars against the force of nature; let him alone fall who attacks his father's piety. For either he will cease, while he repents, or he will persist and perish. For I grieve for the guilty, I grieve for the impious, I grieve for the one doomed to die by a new punishment. Who taught you to leap into this crime, most foul parricide? What fury provoked you to dare so monstrous a crime?
If he has offended, he is your father; if he has injured, he is your begetter — nay rather, he has neither offended nor injured. Let piety conquer fury, let affection overcome madness, let nature subdue cruelty. Or has your father offended you because he did not injure you, or did he therefore offend you because he did not injure you — he who perhaps would not have offended if he had injured? Render your affection, show piety; you spare yourself, while you turn your hand away from the father whom you ought to defend, if you had learned that another man dared what you dare. Where now will fathers find solace, where will parents find protection, if they have felt their sons to be parricides, or when are external things safe, if domestic ones oppose us?
Wild beasts and dumb cattle preserve the laws of piety, and those to whom nature denies reason, nature nevertheless does not deny natural affection. To slay the innocent is unlawful, to kill a father is a crime, to cut the throat of a prophet is a misdeed unheard of, and unknown to all mortals before this time. But cease now from that crime, cease; lest all good men forever shudder at you, lest the bold learn from you what they had not known; cease, I say, lest he who after you shall perpetrate so great a crime use you as his author. Why do you hand a new crime to the world? Why do you teach what the framework of piety has not known? Why do you desire what piety itself shudders at? Why do you dare to accomplish what the Lord is compelled to avenge with a new punishment? III. Meanwhile the parricide's fury is not lessened, is not reined in;
it blazes up, monstrous, kindled to worse. He longs to fulfill the crime he has conceived, he desires most urgently to perpetrate the wickedness he has arranged. To one perpetrating an outrage all delays are slow; to one hastening to the crime the things arranged seem to hold him back. He longs to complete the parricide before he acts it out; he hastens to intercept his father before he kills him; he craves the blood of his own father, the gore of his begetter; he fears to defer even a little, lest either his anger, delayed, melt away, or his fury, postponed, grow faint. Battle is arranged nearby, the line is drawn up, the fight is prepared, the kindred fleets blaze against one another. On one side the parricide inflames his army against the father; on the other David beseeches the departing leaders that they spare his son: «Spare,» he says, «my son Absalom»;
on the one side madness rises against the begetter, on the other clemency demands that the parricide be spared; on the one side fury, on the other piety works; on the one side insanity, on the other mercy intervenes; on the one side cruelty, on the other goodness is shown. The parricide, uninjured, rages; David, injured, grows gentle; piety is warred down by impiety; yet the father's piety is not moved, nor conquered by the sword, nor changed by terror; the parricide is neither broken by reason nor deterred by impending destruction. He is hardened unto punishment, driven to retribution, and now merits salvation in nothing, who strives to despoil his father of safety. IV. Look now, most wicked enemy; impious one, look now, parricide. Look, I say, how on every side, as it were, all things are turned against you.
Look how you are warred against by the very nature of things, and although against you the heaven fights, the earth is moved, the army battles, yet another war, unknown and unforeseen, awaits you; another battle is now prepared for you, which will catch you as you flee, destroy you as you perpetrate, kill you as you hasten. For it is not these armies of flesh which you behold — which either your fury armed against your father, or your father's necessity provoked against you — for though they rightly draw their swords against you, brandish their blades, hurl their lances, that the grief of the injured father may be washed away by your destruction, yet, as you flee, a tree will catch you, branches will destroy you, timbers will hang you up. There is at hand, I say,
a tree which did not hear the father bidding that you be spared, and which strives to fulfill the commands of God; nor will you be able to escape this war unpunished, who attempted to inflict death upon your begetter. Therefore, when battle is joined, the foes are laid low, the adversaries fall, the enemies are conquered, the foe is stripped, the parricide is deserted; now he conceives his own punishment in his own people, now he recognizes the punishment owed to him by the destruction of his own men; now he fears, now he dreads, now he meditates his own destruction. At last he seeks a beast, mounts a mule, gives himself to headlong flight, hastens to the tree prepared nearby, to which he is delivered, and, thrown by a violent blow as the mount is drawn out from under and slips away below into the fields, he is entangled in the branches, bound to the timbers, with his throat pierced through, fastened and hanging.
Now he is found dead by all, he whom neither the heaven could behold alive, nor the earth bear any longer. V. O the abominable desert of the parricide! The injury done to the father is avenged not by the sword of one fighting, not by a hostile hand, not by the blow of one hurling a weapon, but the timbers vindicate it, the tree avenges it, the branches defend it; nor is there any creature which was not moved, when it perceived its very Lord and Author to be moved. Therefore all return from the war, the parricide, the author of the war, laid low — by whose blood the crime is washed away, by whose punishment the monstrous cruelty is buried. All rejoice, all are glad; David alone bewails his son, laments the destruction of the parricide. Why do you bewail, glorious father?
Why by lamentation, as if you approved of what Absalom dared? Why do you weep for the wicked one, as if you had wished him to perpetrate the parricide? The glory of the victorious army is broken; even the destruction of the enemy is denied; nor can there be gladness in victory, while the punishment of the parricide is bewailed. He was not your son, who so violated paternal affections. He did not deserve to be called yours, who violated the right of the most high father. The armies did not despise you, nor the leaders to whom you gave command on behalf of one so wicked; but that tree, that tree avenged you, that defended you, that vindicated the injury of the wounded father — that tree which had not heard you, vindicated it.
Your deliverance brought security to fathers, and removed the boldness of parricides; through you the injury done to nature has been vindicated, and paternal piety recalled. For he deserved to perish by a new punishment, who wished to have brought upon the age a new crime — the destruction of a father. [Index entries follow:] Abbo the Abbot's collection of canons, CCXC. By what canonical penalty those who procure abortion are chastised, 113. Abstinence from meats, what kinds are good, and what are superstitious, 111. Fragments of Acacius, bishop of Constantinople, concerning Peter, bishop of Antioch, and John of Antioch, bishop of Apamea, 312; whom he had condemned, 515. Simplicius the pope wrote to him to remove the scandals of the Church of Alexandria, ibid. The rescript of Acacius, 314.
He is condemned by Pope Felix, because he had received heretics whom he himself had condemned, 317, 319, 350. Acacius, who boasted that he did not commune with Peter of Antioch, is shown by others to have communed with him, 372, 373. And he followed the condemnation issued by the apostolic see against the prevaricators, 333. Relapsing into the fellowship of the condemned, he was himself condemned, 336. Acacius was shamelessly said to have asked for pardon, and to have shown the pontiff difficult, ibid. He judged that the catholic bishop of the second see should be excluded, and allowed Peter, a manifest heretic, himself condemned by his own executive act, to be substituted for the catholic pontiff, 335. He caused Calendio, bishop of the third see, to be expelled, and suffered the heretic Peter to be substituted by his own arrangement, ibid.
When he wished, he withstood the powers, 353, 338. Concerning the tyrant Basiliscus he reported to the apostolic see, 354. The emperor Zeno professed that he had done all things by the counsel of Acacius, 353, 357. Acacius enjoyed no privilege whereby he might pass judgment concerning the second see, 364. The sentence against Acacius was issued in the name of the apostolic prelate alone, to whose power it certainly belonged, 360. It was directed secretly, and likewise the heart, ibid. There was no need of a synod to issue it, 348, 364, 371 and following. Yet the assembly of very many priests in Italy recognized that it had been reasonably pronounced, 361. The documents of the Acacian cause collected in two codices, CXIII. What an integral collection of such documents ought to be, CXLIV.
Eleven documents of this cause are apocryphal, CXLV. Fabricated by a Greek before the fifth council, CXLVI. Accusers who are to be refuted, 95, 236, 637, 642, 651. Yet to no one is the liberty of accusing to be denied in his own cause, 631. An accuser bringing many charges, if he be unable to prove the first, is not to be admitted to the rest, ibid. Concerning an accused bishop, ibid. The Acherian collection explained, CCLXXX. Adam was made mortal from sin, 165, 166. He is anathematized who shall have said that he was made mortal not by the demerit of sin, but by the necessity of nature, ibid. The errors of Pelagius in this matter, totally, 178. The catholic doctrine set forth, 179. What the Dionysian additions are, CLXXXIX and following. The sources from which such additions were derived, CXC.
What the Isidorian additions are, CCXXXVII and following. The excellence of these additions, CCXL. They were collected in the Gauls, ibid. The penance of adulterers, 113. The Christian religion condemns adultery in both sexes, 186. Husbands should not consort with adulterous wives, and why, ibid. Communion is denied to adulterous women: likewise also concerning men, if their offense be proved, ibid. He is an adulterer, the man who, while his wife lives, marries another, and the woman who marries another, even if the marriage seem dissolved, ibid. Aëtius, and not John, was bishop of Thessalonica at the time of the synod of Sardica, XLIV. The celebrity of the African canons, LXXIV. Concerning the African canons at length, ibid. and following. Concerning the published Codex of the canons of the African Church, see
the Codex of Canons. The collection of African canons is, according to the collections of Hispana and Isidore, earlier than the Hispanic collection, LXXVI. Two ancient codices of African canons, LXXV, LXXVII. The African custom of repeating in councils the canons of earlier councils, XCVIII, CIII, CV, 650 note, 651 note. Sometimes in the repetition certain words were changed or added, 649 note, 650 note, 651 note, 652 note. The African council against the Pelagians celebrated under Zosimus. See Pelagians. Aganus, bishop of Autun, CXCVI. Agapes (love-feasts), 125, 438. The canons of the synod of Agde published after the forty-seventh canon are additions, 631. Which number of those same canons is more correct, LIX.
The schism of the Alexandrian Church with two bishops, one catholic, the other heretical, 509. The power of the Alexandrian bishop, 53. Curbed in Egypt, S. The legation of St. Alypius, bishop of Thagaste, to the emperor in the year 418 is fictitious, 819. When he came into Italy and why, 882. The letter of St. Ambrose and of the synod of Milan to Siricius against Jovinian, 259. The emperor Anastasius receives letters from Gelasius, 338. His zeal of piety in private life, 340. As emperor he restrained the popular tumults over theatrical matters, 345.
How Anastasius II the pope wished secretly to restore Acacius, and whence arose the affirmative opinion, which is believed to be false, 320 note. Three fragments wrongly attributed to that same pontiff, to be assigned to Gelasius, CXLVI. The canons of Ancyra from the version of Isidore, 106. From the Prisca, 482. Which bishops convened in the synod of Ancyra, 103 note. The eleventh canon, otherwise the tenth of Ancyra, accommodated to which collections of the discipline of the Latins, 110 note, 771. That this was done later, LII. And by Martin of Braga, 775. The chronological note prefixed to the Ancyran canons flows from a Greek source, XXIII.
The catalogue of the Fathers of Ancyra, which is set forth in the published collections of councils together with the names of cities and provinces, is shown to be foreign to the Greek codex and spurious, XXII. The interlocution of Osius prefixed to the Ancyran canons in the famous Corbie codex is shown to be spurious, 23. Andromachus, an illustrious man, was sent by the Apostolic See to Constantinople to recall Acacius to communion; but he could not prevail, 356, CXLVIII. Streets and public squares are not to be frequented by clerics without a sure and especially official necessity, 661. Angels: which of them, and to what degree, are not to be named together with heretics, 438 note. The Angelic heretics, 439 note. The collection of Capitularies made by Ansegisus, CCLXXXIII.
盧卡主教安瑟莫（Anselm of Lucca）的教規集，CCXCV 及其後。論其作者的問題，CCXCVI。對該集的評斷，CCXCVII。論梵蒂岡聖殿那部歸於安瑟莫名下的抄本集，CCXCIX。為額我略七世辯護、駁斥吉貝爾（Guibert）的《護教篇》，是安瑟莫的另一著作，CCXCVIII。米蘭主教安瑟莫二世，九世紀一部抄本集即呈獻給他，CCLXXXVIII。三七九年安提阿會議的作為，CXXV。西方教會的《通牒》（Tome）由誰提出並宣讀，CXXVI。依西多祿（Isidorian）譯本所載的安提阿教規，425；依《古譯本》（Prisca），535。這些教規的著名地位，XXV。論其作者的四種意見之考訂，同上。把這些教規歸於三四一年於奉獻禮中召開的安提阿會議的種種論據，XXVI。
The collection of canons of Anselm, bishop of Lucca, CCXCV and following. The question concerning its author, CCXCVI. A judgment about the same, CCXCVII. Concerning the manuscript collection of the Vatican Basilica attributed to Anselm, CCXCIX. The Apologeticum for Gregory VII against Guibert, another work of Anselm, CCXCVIII. Anselm II, bishop of Milan, to whom a manuscript collection of the ninth century was directed, CCLXXXVIII. What the synod of Antioch of the year 379 did, CXXV. Who produced and read the Tome of the Westerners, CXXVI. The Antiochene canons from the Isidorian version, 425; from the Prisca, 535. The renown of these canons, XXV. Four opinions examined concerning their authors, ibid. The arguments by which they are attributed to the synod of Antioch celebrated in the year 341 at the dedication festival, XXVI.
What does not agree with that same synod, ibid. Whether the canons of two councils were confused, XXVII. In the council of Antioch of the year 333 all the established canons are detected, XXVII, XXVIII. The fourth canon was not issued against St. Athanasius, XXIX. Whence certain ancients believed this, XXX. The title 'at the dedication festival,' which is referred to the synod of the year 341, is more rightly omitted in the pure codices of Dionysius, ibid. A vindication of certain Antiochene canons, ibid. The catalogue of the Antiochene Fathers corrupted, XXVII. Why the Antiochene bishop is lacking among the names of the bishops, XXIX. The Antiochene canons formerly not received by the Roman Church, LII. The appeal of bishops to the Roman bishop, 65.
No one is to be ordained over another, if he has appealed before the judgment of the Roman bishop, 66. When causes are to be retried in a provincial synod by mandate of the Roman bishop, 67. The appeals of the bishops of Gaul, 1038 note. What the canons decree concerning appeal to the Roman See and concerning its judgments, 335. They willed that to it the canons might be appealed from any part of the world, but from it no one was permitted to appeal, ibid. That same See has the right of loosing what has been bound by anyone's sentences, ibid. Apostates are to be cut off from the body of Christ, yet to the penitent pardon is not to be denied at the end of life, 248. The canons of the Apostles, see Canons. The bishops of Aix, Pontius and Rostagnus, swear an oath to the Church of Arles, CLXXII.
The synod of Orange, also called Justinianensis, and why, CXXXIII. The collection of the Church of Arles, CLXX. The oaths of bishops sworn to the Church of Arles, CLXII. In that year, Pontius and Raimbaldus, bishops of Arles, ibid. The Church of St. Stephen of Arles, where the body of Blessed Trophimus rests, ibid. The second synod of Arles is more truly an ancient collection of canons, CXXXIII, CXXXIV. How it was put together and when, ibid. The order and number of the canons varies in the manuscripts, CXXXIII. The errors of the Arians, 375. Refuted by St. Athanasius, 376 and following. The Arians not to be rebaptized, 247. Condemned in the Council of Constantinople, 443, 554. The impiety of Arius proscribed in the Council of Nicaea, 588.
The canons of the Council of Auvergne that were published are rather those of the fifth Council of Orleans, CCLX. St. Athanasius, condemned by the Eastern pseudo-synod, was received and absolved by the Apostolic See, 352. His epistle to Epictetus, bishop of the Corinthians, 374. Another to the Churches of the Mareotis, edited from the Verona manuscript with the subscriptions of the Sardican Fathers, 609. Another to the Church of Alexandria from the same codex, 611. Concerning the Creed attributed to St. Athanasius, the conjectures of Quesnel, 937. The observations of the editors, 953. See Creed. Not all the Fathers whom St. Athanasius listed in his Second Apology as favoring him belong to the Council of Sardica, XLII. A notable distinction to be made among those same Fathers, XLIII, XLIV.
A faulty passage of the Second Apology to be emended, XLVII. Other errors corrected, XLIV, XLV, XLVI. The rule of letters of recommendation by Atticus, bishop of Constantinople, 451 note. He sent to the Africans copies of the Nicene canons rendered into Latin, CI. The authentic subscription by which he signed those same copies, drawn from the manuscripts, CII. The authorities called by the bishops of Gaul 'the Apostolic Constitutions,' CXXXI. The Avellana collection and its excellence, CLVIII and following. The bishops of Avignon, Benedict and Peter, swear an oath to the Church of Arles, CLXXIII. St. Augustine was present at the Council of Carthage of the year 397, LXXXVII. Whether, and to what extent, having been ordained coadjutor of Valerius of Hippo, he was ignorant of the Nicene prohibition, 82, 83.
Augustine's epistle, together with the first book On Marriage and Concupiscence, when it was sent to Count Valerius, 870. The law of Honorius against the Pelagians, directed also to Augustine, 176 note, 889. When the books On Grace and Original Sin were written by Augustine, 895. Augustine went into Mauretania compelled by the authority of the Apostolic See, in order to settle certain cases by that same authority, 1095. An error in the heading of Augustine's epistle to Optatus is noted, 1095. Another passage of Augustine to be emended or supplemented, CXXXII. Passages of the same explained, LXXV, XCVII, 82, 801 note, 866, 870, 885, 890. The Definition of Ecclesiastical Dogmas of Gennadius, attributed to Augustine by a later hand, CXXVIII.
The synod of Orleans of the year 558, CXXXV. Aurelianus, praetorian prefect under the emperor Glycerius, 679 note. The epistle of Aurelius, bishop of Carthage, to the bishops established throughout the province of Byzacena and the Augustan province, 170, 889. The councils of Africa celebrated under Aurelius, LXXVII. Unleavened bread not to be received from the Jews, 439. Baths common to men and women are forbidden, 438. Baptism cleanses from every sin, 110, both original and personal, 654. The necessity of baptism even in little ones, 166. Little ones who die without baptism will not be in some middle place where they live in blessedness, ibid., 167. The error of Pelagius noted, ibid., 179. The canon of the plenary council of Africa established against that same error, XCVI, 180.
The vindication of this canon, 822 and following. The same error also condemned by the Apostolic See, XCVI. Pregnant women to be baptized, 117. The baptism of the sick, 98. Concerning those baptized in sickness, 440. The dead not to be baptized, 91. Whether in doubt one ought to baptize, 104. No one is to be received for baptism after the second week of Lent, 410. Apart from Easter and Pentecost baptism is not to be conferred, unless there is danger in delay, 247, 413. The baptized are to be partakers of the chrism, 440. Those about to be baptized are to learn the symbol of faith, and on what weekday of the last week of Lent they are to render it back to the bishop or presbyter, ibid. The rite of baptism, 248, 658. From those to be baptized and confirmed let no fee be exacted, 410.
Those who sacrificed before baptism are not, after baptism, excluded from the clergy, 110. To administer baptism in necessity is granted even to laymen, 411. In no baptismal church let there be a presbyter without a deacon, 671. Baptism conferred by triple immersion, CCCVIII. The basilicas of the holy martyrs, and assemblies celebrated there, 126. New basilicas, according to custom, were not to be dedicated without the prescription of the Roman pontiff, 410, 420. Certain basilicas built in the name of persons not altogether faithful are reproved by Gelasius, 420. Acacius of Constantinople resisted the tyrant heretic Basiliscus, 355. And he reported about him to the Apostolic See, 354. By the writings of the Apostolic See Basiliscus himself was broken, and recalled by many from his excesses, ibid.
Basiliscus, subdeacon of the Roman Church, brought into Africa the letters and acts of Zosimus concerning Caelestius, and when, 834, 855. He seems to have carried back to Rome the rescripts of the Africans, 860. The Penitential again, CCLXIX. Whose the book On the Remedies of Sins ascribed to Bede is, ibid. Benedict the Levite of Mainz, collector of the Capitularies, CCLXXXIII. Let them be held bigamists who, after a vow of virginity, have transgressed, 114 note. To what extent blasphemy against the Holy Spirit is not remitted, 328. The epistle of Boniface I to the bishops of Thessaly is freed from the mark of forgery and interpolation, CLXX, 53 note. He writes to Hilary, bishop of Narbonne, 269. Documents published on account of the schism between Boniface and Eulalius, from the Avellana collection, CLX.
The collection of Bonizo, bishop, CCCVII. Concerning the year of his death, ibid. Excerpts from the Brescia manuscript, CCCVIII and following. He was the author of the book On the Sacraments, CCCVII. He wrote against Hugh the schismatic, CCCIX. His book To a Friend, ibid. His Epitome of the sentences of St. Augustine, CCCVII. Bonosus everywhere, without any examination, performed unlawful ordinations, 195. To those ordained by him, Anysius and his colleagues had permitted their honors to be preserved, and why, 193. Those who passed over to the condemned Bonosus from the Catholic Church and were ordained by him are not to be received into their honors, 194. Breviarium and Capitula taken indifferently for the titles of canons, CCCXVII. The Breviary of the canons of Hippo vindicated, 79 and following, 735 and following.
When, where, and by whom it was composed, LXXX, 79. Which are its canons, 85 and following. The same Breviary directed to the plenary synod of Carthage of the year 397, LXXX. And inserted into its acts, 82. The series of those same canons in this synod, LXXX and following. A canon on the Donatist clerics, and another on infants, are asserted to belong to the Breviary, LXXXIII and following. St. Augustine cited two canons of this Breviary from the council of the year 397, into which they had been inserted, but not from the council of Hippo, 745 note. Likewise also Ferrandus, 750 note. Two canons added to the Breviary at the end, 102, 105. Several others added in another codex, CCLIX. The Abridgment of Ferrandus, see Ferrandus. The Abridgment of the Spanish collection edited by Cardinal de Aguirre from the manuscript
出自若望·巴蒂斯塔·佩雷斯（Johannes Baptista Perezius）之手，CCLXIII。它是從一部更完整的西班牙彙集中節錄而來，同上。論該彙集的作者，CCLXIV。論其年代，CCLXV。一部極古老的教規撮要，存於維羅納與盧卡兩部抄本中，得以記述，CCLVII 及其後。它取材自哪些最古老的源頭，CCLXI。《歐迪克派（Eutychianists）簡史》，當補入通行的公會議刊本中，CLVIII。為該《撮要》（即《綱要》）所作章程的提要，87, 90。布爾哈德（Burchard）及其彙集，CCXC。此集當題為《教規論理彙編》，同上。論該彙集卷數，CCXCI。依抄本刊行的真正序言，CCXCII。
of Johannes Baptista Perezius, CCLXIII. It was excerpted from a fuller Spanish collection, ibid. Concerning the author of that collection, CCLXIV. Concerning its date, CCLXV. A very ancient abridgment of canons, contained in two codices, the Veronese and the Lucan, is described, CCLVII and following. From which most ancient sources it was drawn, CCLXI. The brief history of the Eutychianists, to be supplied in the published editions of the councils, CLVIII. A brief of the statutes for the Breviatio, or Breviary, 87, 90. Burchard and his collection, CCXC. Which is to be entitled Collectarium of canonical reasonings, ibid. Concerning the number of books of the same collection, CCXCI. The genuine preface, edited from the manuscripts, CCXCII.
Burchard's manner of ascribing to synods, pontiffs, or fathers the sentences of certain writers, CCXCIV. What confusion this spurious ascription, passed on to other collectors, introduced, ibid. The old Penitential of the German Church inserted by Burchard into his collection, CCXCV. The synods of the province of Byzacena celebrated under Aurelius, CV. Cadalous of Parma, CCCIX. The Saragossa collection, CCCXIX. Calendion, holy bishop of Antioch, 333. Venerable, 362. Excluded from his see contrary to the canons, 335, 353, 356, 357. He was therefore driven out, that an entrance might be opened to the heretics, 362, 363. The canon of the Scriptures, see Canonical Scriptures. The collection of the apostolic canons, the most ancient of all, V.