read as of four syllables.

10. Scammate.-The arena in which gladiators fought, so called from the Greek ôкáπтш, because it was surrounded by a fosse. So Isidore, in Glossar. "Scammata, arenæ ubi athletæ luctantur." Tertullian says, Ad Mart. c. iii.: "Itaque epistates vester Christus Jesus, qui vos spiritu unxit et ad hoc scamma produxit;" and the word is frequently applied to the Christian's conflict with the world, as by St. Aldhelm, "Sed liciorum filis flamma combustis, athletas Dei, in scammate mundi ritu palestrico agonizantes, a fumigabundis flammarum globis immunes divina tutela protexit."-De laud Virginit. n. 36 (ed. Giles, p. 48). See also Du Cange, in voc.

11. Johannis.-Over this word is the following note: ".i. gratia Dei, vel in quo gratia interpretatur. Sub[intellige] adiuvent preces. Hic solus ex omnibus discipulis evasit sine martirio e seculo, et dormivit in pace." Infantia.-This word is to be read infant-ja, as a trisyllable.

12. Accumbebat.-The gloss over this

word says, "i. in Channan Galileæ," alluding to the tradition that St. John was the bridegroom at the marriage of Cana in Galilee. See Baronius, Annal. A. D. 31, n. 30. But the allusion of the text seems rather to be to St. John, xiii. 23. In the lefthand margin is this note-"Matres Jacobi et Johannis apostoli Ihu sorores fuerunt, unde consubrini Domini dicti sunt."

13. Pilippi.-Here we have the note".1. pilippi, decoin sein, & ise sein armes Cummain inter apostolos [i. e. this was Philip the deacon, and it is he that Cummain numbers among the Apostles] qui [in Hiera] polis civitate sepultus est, incertum est autem utrum gladio an cruce occisus est."

14 Prole-The gloss says that he had three daughters, but in Act. xxi. 9, we read that he had four. This is the old confusion between Philip the Evangelist and Philip the Apostle, the latter of whom is said to have had three daughters, and to have been buried with two of them at Hierapolis. See Euseb. Hist. Eccl. lib. iii. c. 31,

T

alleluia

alleluia 20

alleluia

and v. c. 24, cum Valesii aunott. Baron. in Martyrol. Rom. ad 1 Maii. The scholiast was clearly mistaken when he interprets this verse of Philip the deacon; for it is evident that the author of the Hymn intended Philip the Apostle, inasmuch as the order of the names (if we allow for the insertion of St. Paul next after St. Peter) is identical with that in which the Apostles are enumerated, St. Matt. x., Madianus (i. e. Matthias) being substituted for Judas Iscariot. Nevertheless, the description, "Os lampadis eloquens Philippus," seems to designate the deacon, of whom St. Augustine says, "Propter promptum prædicationis eloquium, evangelista proprie meruit appellari.". Serm. 266, n. 4 (Ed. Bened.). The absurd interpretation of the name Philip as signifying T, os lampadis, is found in the Interpr. nominum Hebr. (in S. Marc).

15. Bartholomei.-The interpretation of this name in the gloss occurs also in the tract De nomin. Hebr. (in Act.). The roots intended are filius, suspendit, and aqua.

16. Nati pendentis.-The foregoing interpretation of the name is here evidently alluded to. Over this line is the note-“.1 mac De iar fir astas na uscide is na nelaib.. Ite na uscide ias sians, na forcetla. Ite is ind niul in forcetlaide [i. e. the Son of God of a truth is He that retains the waters in the clouds. The waters, according to the mystical meaning, are the instruction. The clouds are the teachers]. Hic gladio occisus est."

17. Tomae. Here we have the following note:-"i. qui dicitur Didimus; abisus scientiæ interpretatur. Gladio occisus est,

et

corpus eius in Edisa ciuitate est." The De nomin. Hebr. (S. Matt.) has "Thomas, abyssus, vel geminus, unde et Græce Didymus appellatur." is evidently the Hebrew origin here assumed; but where did our Irish scholiast get abyssus scientia? Did he intend to make the termination as identical with the Celtic fios, knowledge, science? The true root is CS, geminus, gemellus, and Acupos is no more than a Greek translation of the name. Parthia.-See Euseb. iii. c. 1. Clement.

following note:-"Errat hic Cummain quia Tatheus portavit epistolam ad Abgarum. Sed Annanias cursor ac servus Abgari portavit et reportavit. Et ipse Tatheus postea predicavit ei fidem .i. Abgaro, ut historia ecclesiastica narrat." This is no doubt a reference to Eusebius, where in Ruffinus's version, the letter of Abgarus is said to have been sent to Jerusalem, "per Ananiam cursorem❞—di' 'Avavia Taxνopóμov.-Hist. Eccl. i. 13.

25. Suapte. The gloss on this word explains it to mean, "in sua regione, vel sua civitate," and adds, "that there is a syllable too much in the verse;" for that seems to be the meaning. From this I conclude that the scholiast must have read sua parte, which would give a syllable too much, unless we pronounced sua as a monosyllable; suapte does not seem very intelligible. Cannanei.—The gloss on this word gives stelus (i. e. zelus), as the interpretation of this name, and states also that Simon was so called from Cana of Galilee. In this the scholiast follows St. Jerome, who, in his Commentary on St. Matt. x. 3,

says: "Primus scribitur Simon, cognomento Petrus, ad distinctionem alterius Simonis, qui appellatur Chananæus, de vico Chana Galilææ, ubi aquam Dominus in vinum vertit;" and on ver. 4, he says, "Chana quippe zelus interpretatur." See also Theodoret. in Psal. lxvii. 28.

27. Madiani.—In the gloss on this word Mathias is interpreted donum Dei, quasi

, and so Mattheus is interpreted Donatus above, v. 20, and Gloss v. 19. Hesychius explains it dedwpnuevos. The δεδωρημένος. other interpretation, "vel judicium," appears to be founded upon the spelling Madianus, as if from the Hebrew 1172. In St. Jerome's Interpr. nomin. Hebr. (in Act.), we have, "Madian, in judicio, vel ex judicio," which must be intended for Matthias the Apostle. In this line we must read Madiani as three syllables-Mad-ja-ni. 30. Alexandria.-Euseb. Hist. Eccl. ii. 16.

31. Evangeliza.-i. e. evangelista; z for st. So Zefani, ver. 35, for Stephani; and in the Gloss. v. 25, stelus, for zelus.

34. Ut Deo digna.-In the upper mar

gin of p. 7, in the MS., is a note, the beginning and end of which have been cut off by the binder. It does not appear to have any special reference to the Hymn, except as giving a reason for the primacy of St. Peter. All that now remains of it is as follows: ".. magna. . . et spatiosa domus est atrium quia addantur ei .111. porticus extrinsecus, in hoc diversitas .x. apost.et Petrus est, illi fugiunt, quanquam procul tamen [ille] sequitur saluatorem, et ideo solus principatui eligitur. Amen dico uobis quecunque alligaueritis super terram erunt ligata et in celo etrl. ag. Hic ostenditur quod non potestas alligandi et soluendi datur Petro, sed peritia usquequo sciat quis alligandus et solvendus .. This is probably an extract from some ancient author. It would be interesting to discover from what author it is taken. 36. Suspiris, for suspiriis.

37. Bina septim.-Seventeen saints have been named, viz. thirteen Apostles (including St. Paul), with two evangelists, St. Patrick, and St. Stephen. But the following gloss, which occurs over the word sep

tim, explains that the fourteen saints here intended are the twelve Apostles, with St. Paul and St. Stephen, ".1. 1. in da apstal dec.1. Paulus & Stefanus quamvis non sit apostolus, 1 conabad he Commaine do besad Marcum & Lucam hic, no masu he do sat is .uiii. ualida as maith and [i. xiv., viz. the twelve Apostles, with Paul, and Stephen, although he is not an Apostle. And it may have been Commain himself that inserted Mark and Luke here; and if it was he that inserted them, then octo valida would be the right reading in the text]." Here the scholiast intimates that the notices of Mark and Luke may have been interpolations since Cummain's time. But the mention of St. Patrick, v. 33, makes the number 17, not 16, and therefore the proposed reading of bina octo, for bina septem, does not remove the difficulty. May it not be that the twice seven are the fourteen Apostles, viz. the Twelve, St. Paul, and St. Patrick? In the versicle at the end, SS. Peter, Paul, and Patrick, are mentioned as the chief Apostles.