CAESARIUS OF ARLES: BSS 3.114750; DECL pp 10810; DHGE 12.

18696; DIP
2.84447; DMA 3.9; DS 2.42029; DTC 2.216885; EEC 1.13839; LM 2.136062; NCE
2.84849; ODCC p 218; Schanz 4/2.55664.

Born in 469/70, bishop of Arles from 502 until his death in 542, Caesarius and his works
have been subjects of major interest over the years. Two major biographies, by Arnold (1894)
and Malnory (1894), appeared at the end of the nineteenth century; both have been recently
reprinted and continue to be cited in studies of Caesarius. A full-length modern biography by
Klingshirn (1994b) details the pastoral reforms which Caesarius implemented in a series of
councils over which he presided between 506 and 529, and emphasizes his lasting influence
on the Frankish reformers and sermon writers of the eighth and ninth centuries. A penetrating
study of Caesariuss influence on medieval Christian thought is by Daly (1970), who
characterizes Caesarius as the leading ecclesiastical statesman and spiritual force of his age
(p 5).
Caesariuss writings include two monastic rules, a handful of letters, a treatise on the
Trinity, a commentary on the Apocalypse, and well over 200 sermons, all inventoried in CPL
100817. Of these, at least sixty sermons, one letter, and his commentary on the Apocalypse
were certainly known in Anglo-Saxon England.

Sermons: CPL 1008.

Germain Morin edited 238 sermons attributable to Caesarius which he grouped according
to subject matter in the following order: Sermones de diversis seu admonitiones (180),
Sermones de Scriptura (81186), Sermones de tempore (187213), Sermones de sanctis (214
32), and Sermones ad monachos (23338). All 238 have since been re-published with French
translations by Marie-Jos Delage, Cyrille Lambot, and Germain Morin in SChr 175, 243,
330, and 398. Morins original edition, published in 193742, was reissued in the CCSL series
in 1953 in two volumes but with consecutive pagination. Almost all of the secondary
scholarship on Caesarius and Old English and the editions of Old English poetry and prose
published since 1953 cite the CCSL edition, which reproduces parenthetically within the text
the pagination of Morins less accessible earlier edition. The Fontes Anglo-Saxonici database,
however, cites the earlier edition by page and line number. I have chosen here to refer to the
1953 CCSL edition, identifying quotations from the sermons by sermon number and
paragraph. Most of the sermons have been translated into English by Mueller (195673). On
the manuscript transmission and early printing history of these sermons, see Morin (CCSL
103.IXCXXII) and Delage (SChr 175.7093).
There is no question that many of Caesariuss sermons were known to the Anglo-Saxons.
Twelve sermons (nos. 24, 25, 43, 50, 54, 87, 148, 154, 155, 179, 219, and 222) have been put
forward as sources for works by LFRIC, although the evidence for his knowledge and use
of some of these is rather slim, and in only three cases (concerning nos. 54, 179, and 219) do
the correspondences extend beyond just a few lines. Cross (1987) identified quotations or
paraphrases from fifteen of Caesariuss sermons (nos. 3, 13, 57, 146, 158, 183, 187, 188, 194,
197, 199, 202, 216, 223, and 227) within composite sermons in the version of the HOMILIARY
OF SAINT-PRE DE CHARTRES (see HOMILIARIES) preserved in Cambridge, Pembroke
College 25 (HG 131), copied at Bury St Edmunds in the late-eleventh century. The same
 2

manuscript also contains complete copies of six sermons by Caesarius (nos. 16, 187, 188, 207,
208, and 227). Nine Caesarian sermons (nos. 148, 175, 203, 204, 216, 219, 227, 229, as well
as the Sermo in octavis Paschae) appear in versions of PAUL THE DEACONs
HOMILIARIUM copied in England in the early post-Conquest period.
Among the manuscripts produced in the region of the Anglo-Saxon missions in Germany
during the late-eighth and early-ninth centuries, either by Anglo-Saxon scribes or their
German students, are three manuscripts that contain varying numbers of Caesariuss sermons.
These are Munich, Bayerische Staatsbibliothek clm 6298 (MainzFuldaWrzburg region, s.
viiiex; CLA 9.1264); Wrzburg, Universittsbibliothek M.p.th.f.28 (?Bavaria, s. viii4/4; CLA
9.1408); and Wrzburg, Universittsbibliothek M.p.th.o.1 (southwest Germany, s. viii/ix;
CLA 9.1442). For discussion and further details, see Lapidge (2006 pp 80, 160, 162, 164). In
addition, Lapidge (2006 p 39) has surmised that the eighth-century Anglo-Saxon scholar-
adventurer BONIFACE possessed a working library while in Germany that included some of
Caesariuss Sermones, although exactly how many is unknown; only two of Caesariuss
sermons (nos. 29 and 54) are quoted in Bonifaces letters, where they are both referred to as
works by AUGUSTINE (cf. Levison 1946 p 140 note 7). Ogilvys comment (BKE p 103)
that the collections of Caesarian sermons in Munich, CLM, 6297 (CLA, IX, 10) are in A-S
script of s. viii ex, probably written on the Continent, as is the similar collection in Bodl.
Laud. Misc. 129 (1575), is a mistaken reference to what should be Munich, Bayerische
Staatsbibliothek clm 6298.
A manuscript containing several of Caesariuss sermons once in Worcester Cathedral
Library but now lost was presumably Anglo-Saxon since it was described by the seventeenth-
century librarian Patrick Young as written in charactere saxonico (Atkins and Ker 1944 p
37 [no. 54]). Youngs itemization of the manuscripts contents includes about fifteen sermon
titles (e.g. de calendis Januarii, de auguriis, de diligendis inimicis, de reddendis
decimis, de indigna familiaritate), which allowed Lapidge (2006 p 76) to identify them as
sermons by Caesarius (the sample titles just given match up precisely with the titles often
given in manuscripts for Caesariuss Sermones 193, 54, 36, 33, and 41). On the basis of
Youngs use of the term charactere saxonico to describe other Anglo-Saxon manuscripts that
have survived, Lapidge also speculates that the manuscript in question may have dated to the
ninth century.
Gneusss itemization of the contents of Oxford, Bodleian Library Bodley 229 (SC 2120)
(HG 559) indicates that this manuscript contains copies of Caesariuss Sermones 154 and 174,
but in fact only one sermon by Caesarius appears in that manuscript, his Sermo 104 (see
below). Gneuss also states that Boulogne-sur-Mer, Bibliothque Municipale 63 (70) (HG 800)
contains a copy of Caesariuss Sermo 51, but the only sermon by Caesarius in that manuscript
is his Sermo 54 (see below).
In a number of cases Caesariuss sermons were redacted by later sermon writers, and it is
the later redactions rather than Caesariuss originals that show up in early English
manuscripts. For instance, an anonymous unpublished sermon in Salisbury, Cathedral
Library 9, fols 63r64v (Salisbury, this part s. xii1/4) beginning Incipit sermo sancti Cesar[ii]
super salmi Vouete et reddite. Quis quod potest uoueat et reddat [. . .] proves to be an
adaptation of Caesariuss Sermo 135 (CCSL 103.55560; PLS 4.38185), which seems not to
have been known in England before the twelfth century. The redacted version is indexed by
Machielsen as CPPM 1.4298.
 3

The twelfth-century catalogue of the library of the Abbey of St Peter and St Hilda at
Whitby includes a reference to a collection of homilies by Caesarius (Sharpe et al. 1996 p 639
no. B109.55a).

Sermo 3 [CAES.ARELAT.Serm.3].
ed.: CCSL 103.2021.

MSS A-S Vers none.

Quots/Cits see below.
Refs none.

Lines 56 and 910 of the first sermon in Cambridge, Pembroke College 25 (HG 131)
parallel the Athanasian Creed as quoted in Caesariuss Sermo 3. The twenty-fourth sermon in
Pembroke 25 likewise quotes from Caesariuss Sermo 3 on the Creed. See Cross (1987 pp 19,
27) for details.

Sermo 4 [CAES.ARELAT.Serm.4]: CPPM 1.1084.

ed.: CCSL 103.2125.

MSS 1. Oxford, Bodleian Library Bodley 392 (SC 2223): HG 574.

2. Brussels, Bibliothque Royale 985052: HG 808.2.
Lists Refs none.

Copies of this sermon, which Migne prints as PSEUDO-AUGUSTINE, SERMO 299 (PL
39.231719), appear in Bodley 392, fols 57r58v, and in Brussels 985052, fols 107v110v.

Sermo 10 [CAES.ARELAT.Serm.10]: CPPM 1.1029.

ed.: CCSL 103.5154.

MSS Refs none (see below).

According to Morin (CCSL 103.50), this sermon, a commentary on the Creed, is so rare
that not a single copy survives in any medieval manuscript of Caesariuss sermons. However,
a fragmentary copy does appear in Munich, Bayerische Staatsbibliothek clm 6433 (CLA
9.1283), fol 69rv, the manuscript containing the so-called Florilegium Frisingense, a
compilation of Hiberno-Latin materials copied by the Anglo-Saxon scribe Peregrinus at
Freising toward the end of the eighth century. (For studies of the manuscript and the scribe,
see Wright 1993 p 56; the Florilegium itself is edited by Albert Lehner in CCSL 108D, where
the full contents of the manuscript, including this sermon, are identified at p xiv). On the
sermons relationship to early medieval commentaries on the Creed, see Westra (2002 pp
 4

34350). It is printed by Migne as PSEUDO-AUGUSTINE, SERMO 244 (PL 39.219496)

and is edited with a French translation by Delage (SChr 175.37683).

Sermo 13 [CAES.ARELAT.Serm.13]: CPPM 1.1050, 5039.

ed.: CCSL 103.6468.

MSS A-S Vers none.

Quots/Cits see below.
Refs none.

As Cross (1987 pp 27, 223) demonstrates, a passage from this sermon is loosely quoted at
the beginning of item 23 in Cambridge, Pembroke College 25 (HG 131), which was an
immediate source for Assmann Homily 12 (HomS 16, B3.2.16; ed. BaP 3). This sermon is
printed by Migne as PSEUDO-AUGUSTINE, SERMO 265 (PL 39.223740).

Sermo 16 [CAES.ARELAT.Serm.16]: CPPM 1.99, 1051.

ed.: CCSL 103.7678.

MSS Cambridge, Pembroke College 25: HG 131.

Lists Refs none.

A copy of this sermon on how to distinguish a good Christian from a bad one appears in
Pembroke 25, fols 171v173r. Migne prints the text as PSEUDO-AUGUSTINE, SERMO 266
(PL 39.224042).

Sermo 18 [CAES.ARELAT.Serm.18]: CPPM 1.1233, 1668, 2442.

ed.: CCSL 103.8286.

MSS A-S Vers none.

Quots/Cits ALCVIN.Virt.uit. XIV.
Refs none.

The indebtedness of chapter 14 of ALCUINs DE VIRTUTIBUS ET VITIIS (at PL 101.623

24) to Caesariuss Sermo 18.26 on good works is pointed out by Wallach (1959 pp 25254).
A post-Conquest copy of this sermon appears in Salisbury, Cathedral Library 9 (Salisbury, s.
xii1/4), fols 67r68v.

Sermo 23 [CAES.ARELAT.Serm.23]: CPPM 1.1054.

 5

ed.: CCSL 103.10307.

MSS Brussels, Bibliothque Royale 985052: HG 808.2.

Lists Refs none.

A copy of this sermon on charity, which Migne prints as PSEUDO-AUGUSTINE,

SERMO 269 (PL 39.224547), appears in Brussels, Bibliothque Royale 985052, fols 140r
143r. This manuscript, which originated at the abbey of Saint-Mdard in Soissons in the late-
seventh or early-eighth century and was among the books donated by abbot Swold of Bath
to the church at Saint-Vaast, Arras, ca. 1070 (CLA 10.1547a; Grierson 1940 p 107; ML 8.9;
HG p 117; Lapidge 2006 p 138), preserves the oldest extant collection of Caesariuss sermons
for monks (see SChr 398.19). The copy of Sermo 23 is a late-eighth-century addition to the
manuscript, perhaps from the Corbie region.

Sermo 24 [CAES.ARELAT.Serm.24]: CPPM 1.890.

ed.: CCSL 103.10811.

MSS A-S Vers none.

Quots/Cits Hom 25 (B1.4.25).
Refs none.

Trahern (1986 p 110) suggests that a sentence from this sermon beginning Et ille,
quamuis sedeat in caelo, tamen compatiens membris laborantibus, quia caput est membrorum
et corporis uniuersi . . . (CCSL 103.109) plus a few sentences from Caesariuss Sermo 87 are
more likely sources for the first six lines of this addition to LFRICs homily for Ascension
Eve (Hom 25, B1.4.25; ed. Pope, EETS SS 260) than are the suggestions offered by Pope
(EETS SS 260.756 note [c]). See further below under the entry for Sermo 87. A post-Conquest
copy of this sermon, which Migne prints as PSEUDO-AUGUSTINE, SERMO 105 (PL
39.194951), appears in Salisbury, Cathedral Library 35 (Salisbury, s. xii1/4), fols 117va
118va.

Sermo 25 [CAES.ARELAT.Serm.25]: CPPM 1.1090.

ed.: CCSL 103.11118.

MSS A-S Vers none.

Quots/Cits CHom I, 18 (B1.1.20) 20810.
Refs none.

A sentence from the second paragraph of this sermon (at CCSL 103.113) appears to be
translated near the end of LFRICs first series homily In Letania maiore (CHom I, 18;
B1.1.20; ed. Clemoes, EETS SS 17), which is otherwise based largely on AMALARIUS and
AUGUSTINE. See Godden (EETS SS 18.153).
 6

Sermo 29 [CAES.ARELAT.Serm.29]: CPPM 1.892.

ed.: CCSL 103.12629.

MSS A-S Vers none.

Quots/Cits 1. BONIF.Epist. 104.2123.
2. HomS 35 (Tristr4, B3.2.35).
Refs none.

As first noted by Levison (1946 p 284), a quotation which BONIFACE attributes to

AUGUSTINE in his Epist. 104 to the archdeacon Gemmulus (ed. Tangl, MGH ES 1.228) is
in fact a quotation from this sermon by Caesarius on exhibiting charity to ones neighbor and
on loving ones enemies. The image of the ungreased taper from this sermon (at CCSL
103.127) is discussed by Bazire and Cross (1981 p 68 and note 5) as a source for lines 15564
of their Homily 5, which is also edited by Tristram (1970 pp 17385) and which appears in
the DOE List of Texts as HomS 35 (Tristr4, B3.2.35). Other possible echoes of Caesarius
within Bazire and Cross Homily 5 are mentioned by the editors at the same place.

Sermo 31 [CAES.ARELAT.Serm.31]: CPPM 1.1091, 1670.

ed.: CCSL 103.13338.

MSS A-S Vers none.

Quots/Cits 1. HomS 43 (VercHom 13, B3.2.43) 1934.
2. HomU 3 (IrvHom 7, B3.4.3) 121.
3. HomU 20 (BlickHom 10, B3.4.20).
Refs none.

In discussing the list of sins in the second paragraph of Vercelli Homily 13 (HomS 43,
B3.2.43), Scragg (EETS OS 300.236 note to line 18), citing Cross (1957), notes that some of
the specific sins were suggested by comments in Caesarius (in a different context), but the list
is a traditional one and there is no close verbal parallel with Caesarius. Irvine (EETS OS
302.183), likewise citing Cross (1957), offers a detailed examination of the first part of her
Homily 7 (HomU 3, B3.4.3) and its extensive debt to Caesariuss Sermo 31. She also notes
(pp 183, 197) brief echoes of a later rendering of Caesarius in PSEUDO-AUGUSTINE,
SERMO 66 AD FRATRES IN EREMO (PL 40.135253). The adaptation of the speech of the dry
bones in Blickling Homily 10 (HomU 20, B3.4.20) is the least direct borrowing from
Caesarius noted here, but Cross (1957) presents convincing evidence to suggest the homilist
was influenced by a version of Caesariuss Sermo 31. See also Dalbey (1969) and Trahern
(1976).
 7

Sermo 33 [CAES.ARELAT.Serm.33]: CPL 223 (sermo 26); CPPM 1.1062.

ed.: CCSL 103.14347.

MSS Copenhagen, Kongelige Bibliotek G.K.S. 1595 (4o): HG 814.

Lists A-S Vers none.
Quots/Cits 1. ANON.Leg.Athel. 1.3.
2. HomS 14 (BlickHom 4, B3.2.14).
3. WVLFST.Can. B.111.
Refs none.

Willard (1949a pp 7278) demonstrates through the use of parallel texts the extensive
influence of Caesariuss Sermo 33, a sermon on tithing, on the homily that occurs both as
Blickling Homily 4 (HomS 14, B3.2.14) and as a homily in Oxford, Bodleian Library Junius
86, fols 40v61v (partially printed by Willard 1949a pp 7278). See further Dalbey (1969) for
an analysis of the Blickling homilists use of Caesarius.
An article in Archbishop WULFSTAN OF YORKs canon law collection concerning the
practice of tithing comprises four sentences adapted from Sermo 33 (see Cross and Hamer
1999 p 142). Likewise, a passage from the laws of King Athelstan (I Athelstan 3, ed.
Liebermann 190316 1.146) on the dire consequences of not paying tithes likewise derives
ultimately from this sermon, although the passage was probably mediated through a tract on
tithing that had absorbed a passage from Caesarius. For this sermons influence on Anglo-
Saxon tithing legislation, see Kottje (1970 pp 6263) and Wormald (1999 p 306).
A modified version of this sermon with an added paragraph authored probably by
Archbishop Wulfstan appears in Copenhagen 1595, fols 43r45v (see Hall 2004 pp 97, 99
100). Two twelfth-century copies of this sermon, which Migne prints as PSEUDO-
AUGUSTINE, SERMO 277 (PL 39.226668), appear in Cambridge, St Johns College 42
(?Worcester, s. xii [post 1123]), fol 116rv (see Cross 1991 p 215); and Oxford, Bodleian
Library Bodley 451 (Winchester, s. xii1/4), fols 109v110v (see Hall 2005 p 213).

Sermo 43 [CAES.ARELAT.Serm.43]: CPL 223 (sermo 27); CPPM 1.1074.

ed.: CCSL 103.18994.

MSS A-S Vers none.

Quots/Cits Hom 20 (B1.4.20).
Refs none.

Pope (EETS OS 260.627) suggests that lines 10204 of LFRICs De doctrina

apostolica, item 19 in Popes supplementary series (Hom 20, B1.4.20), are indebted to a
passage in the second paragraph of Caesariuss Sermo 43, on conjugal chastity, but Cross
(1970 p 570), in a review of Popes edition, points to a closer source in paragraph 5 of this
same sermon (at CCSL 103.192). Two articles in Archbishop WULFSTAN OF YORKs
canon law collection, on maintaining ones virginity until after marriage and on prohibiting
men from taking concubines, are based on the COLLECTIO CANONUM HIBERNENSIS,
 8

which for these details itself relies on two passages in Caesariuss Sermo 43 (see Cross and
Hamer 1991 p 145 art. B.123 and pp 15253 art. B.136).
A post-Conquest copy of this sermon, which Migne prints as PSEUDO-AUGUSTINE,
SERMO 289 (PL 39.229194), occurs with substantial omissions in Oxford, Bodleian Library
Bodley 451 (Winchester, s. xii1/4), fols 98r99r (see Hall 2005 p 212). Additional copies in
continental homiliaries are noted by Grgoire (1980 p 421).

Sermo 44 [CAES.ARELAT.Serm.44]: CPPM 1.1077.

ed.: CCSL 103.195200.

MSS AS Vers none.

Quots/Cits ? HomM 8 (AssHom 3, B1.5.8) 302b05.
Refs none.

Clayton (1986, 1990) identifies a single sentence from this sermon on conjugal chastity as
a probable source for LFRICs Homily on the Nativity of the Virgin Mary (HomM 8,
B1.5.8; ed. BaP 3), but the only point of contact is a biblical verse (Ecclesiasticus 3.33),
which lfric would certainly have known from other sources, including the Bible. For other
Anglo-Saxon texts that quote or translate this verse, see the entry below for PSEUDO-
CAESARIUS, SERMO 13.
Migne prints this sermon as PSEUDO-AUGUSTINE, SERMO 292 (PL 39.22972301).

Sermo 46 [CAES.ARELAT.Serm.46]: CPPM 1.1079.

ed.: CCSL 103.20511.

MSS AS Vers none.

Quots/Cits HomS 16 (AssHom 12, B3.2.16).
Refs none.

Jost (1932 pp 30709) demonstrates that the author of Assmann Homily 12 (HomS 16,
B3.2.16; ed. BaP 3) made extensive use of PSEUDO-AUGUSTINE, SERMONES 294 and
295, which we now know as Caesariuss Sermones 46 and 47, both admonitions against
drunkenness. Joan Turville-Petre (1963) argues that the opening of the Assmann homily is
indebted to Caesariuss Sermo 13, but the correspondence does not appear close enough to
record. Cross (1987 p 220), expanding on Josts analysis, notes that drunkenness is
castigated at length, the English author weaving together statements from selected paragraphs
within two forceful sermons by Caesarius of Arles. . . . The order of the selections . . .
indicates conscious choice of material . . . and some adaptation, e.g. where Caesariuss Sermo
46.8 addresses clerics, the Anglo-Saxon generalizes to every man.
Post-Conquest copies of this sermon, which Migne prints as PSEUDO-AUGUSTINE,
SERMO 294 (PL 39.230306), appear in Cambridge, St Johns College 42 (?Worcester, s. xii
 9

[post 1123]), fols 73r74r (see Cross 1991 p 206); and Oxford, Bodleian Library Bodley 451
(Winchester, s. xii1/4), fols 101r102v (see Hall 2005 p 212).

Sermo 47 [CAES.ARELAT.Serm.47]: CPPM 1.1080.

ed.: CCSL 103.21115.

MSS AS Vers none.

Quots/Cits HomS 16 (AssHom 12, B3.2.16).
Refs none.

On the influence of this sermon against drunkenness on lines 5156 of Assmann Homily
12 (HomS 16, B3.2.16; ed. BaP 3), see the comments by Jost (1932) and Cross (1987) cited in
the entry for Sermo 46 above. A post-Conquest copy of this sermon, which Migne prints as
PSEUDO-AUGUSTINE, SERMO 295 (PL 39.230710), appears in Oxford, Bodleian Library
Bodley 451 (Winchester, s. xii1/4), fols 102v104r (see Hall 2005 p 212).

Sermo 48 [CAES.ARELAT.Serm.48]: CPPM 1.1081.

ed.: CCSL 103.21621.

MSS A-S Vers none.

Quots/Cits Vainglory (Vain, A3.10).
Refs none.

Trahern (1976 p 175) identifies this sermon on humility as the source for lines 5774 of
the Exeter Book poem Vainglory (Vain, A3.10; ed. ASPR 3). See also under Sermo 233
below.

Sermo 50 [CAES.ARELAT.Serm.50]: CPPM 1.1712.

ed.: CCSL 103.22427.

MSS A-S Vers none.

Quots/Cits 1. ? CHom I, 31 (B1.1.33) 30334.
2. LS Auguries (B1.3.18) 10509, 12328.
Refs none.

The closing section of LFRICs first-series homily for St Bartholomews day (CHom
I, 31; B1.1.33; ed. Clemoes, EETS SS 17) includes several references to idolatrous practices
such as seeking healing through charms and witchcraft that are reminiscent of superstitious
practices described in the opening paragraph of Caesariuss Sermo 50, though fuller and more
direct correspondences can be found in Caesariuss Sermo 54 (for details, see Godden, EETS
 10

SS 18.26566). Meaney (1985 pp 486, 492) sees the first paragraph of Caesariuss Sermo 50
as a likely source for lines 12328 and as a possible source for lines 10509 of lfrics
sermon On Auguries (LS Auguries, B1.3.18; ed. Skeat, EETS OS 76, 82, 94, 114). The
principal source for lfrics On Auguries is Caesariuss Sermo 54, discussed below.

Sermo 54 [CAES.ARELAT.Serm.54]: CPPM 1.1063.

ed.: CCSL 103.23540.

MSS Boulogne-sur-Mer, Bibliothque Municipale 63 (70): HG 800.

Lists A-S Vers none.
Quots/Cits 1. CHom I, 31 (B1.1.33) 30334.
2. LS Auguries (B1.3.18).
3. BONIF.Epist. 50.813.
Refs none.

As noted in the entry for Sermo 50 above, the closing section of LFRICs first-series
homily for St Bartholomews day (CHom I, 31; B1.1.33; ed. Clemoes, EETS SS 17)
includes several references to sorcery and witchcraft that closely parallel portions of
Caesariuss Sermo 54, a famously influential treatment of this topic (see Godden, EETS SS
18.26566). Frster (1906 pp 30708) demonstrates that a substantial portion of lfrics
homily On Auguries (LS Auguries, B1.3.18; ed. Skeat, EETS OS 76, 82, 94, 114) is a close
translation of Caesariuss Sermo 54, which Frster knew as PSEUDO-AUGUSTINE,
SERMO 278 (PL 39.226971). This homily represents lfrics most extensive use of
Caesarius. Meaney (1985) offers a penetrating study of the sources of this homily, both
Caesarian and otherwise, and she argues convincingly that lfric, while using Caesariuss
Sermo 54 extensively, has rearranged the homily according to a plan of his own. She
demonstrates, moreover, that lfrics firm control over his material should allow us to
accept what he has to say about idolatrous practices as referring to things current in the
society that he knew. There would have been little point in his trying to combat superstitions
which posed no danger to the souls of the foolish men and witless women whom he was
addressing (p 495).
In a much-discussed letter written in 742 to Pope Zacharias (Epist. 50, ed. Tangl, MGH
ES 1.8086), BONIFACE quotes from this sermon (which he attributes to AUGUSTINE)
for support in his denunciation of pagan practices among the Franks. For discussion, see
Klingshirn (1994b pp 27374).
Copies of this sermon appear in Boulogne-sur-Mer 63, fols 29r31r, a manuscript closely
associated with lfric (see Raynes 1957 p 71), and in Oxford, Bodleian Library Bodley 451
(Winchester, s. xii1/4), fols 96v98r (see Hall 2005 p 212).

Sermo 55 [CAES.ARELAT.Serm.55]: CPPM 1.1713.

ed.: CCSL 103.24044.
 11

MSS A-S Vers none.

Quots/Cits ChrodR 1 (B10.4.1).
Refs none.

Trahern (1976 pp 11314) demonstrates that this sermon against drunkenness accounts for
better than twenty percent of chapter 60 of the Old English version of CHRODEGANGs
REGULA CANONICORUM, which Napier prints in both the Latin and English versions
(ChrodR 1, B10.4.1; ed. Napier, EETS OS 150.73 lines 1625). Trahern notes that Caesariuss
text is almost identical with the Latin of the Regula, the only notable difference being that
Caesarius, after condemning those who lead others into drink, adds etiam aliqui clerici hoc
faciunt, which would be out of place in Chrodegangs text, addressed exclusively to the
clergy. The same passage appears in Caesariuss Sermo 55A (ed. CCSL 103.246; CPPM
1.2167), a text derivative of Sermo 55.

Sermo 57 [CAES.ARELAT.Serm.57]: CPPM 1.4719, 6422.

ed.: CCSL 103.25054.

MSS A-S Vers none.

Quots/Cits 1. Christ III (ChristC, A.3.1) 13791523.
2. HomS 3 (VercHom 8, B3.2.3) 4477.
3. HomS 32 (BazCrossHom 10, B3.2.32) 10017.
4. HomM 13 (VercHom 21, B3.5.13) 84100.
Refs none.

Cook (1900 p 210) first pointed out the debt of Christs speech to sinners in lines 1379
1523 of the Exeter Book poem Christ III (ChristC, A3.1; ed. Cook 1909) to Caesariuss
Sermo 57, a somber meditation on Doomsday. The correspondences, as well as the departures
from Caesarius, have since been further explored by Irving (1957 pp 59495) and Biggs
(1986 pp 3033). The relationship of this sermon to lines 4477 of Vercelli Homily 8 (HomS
3, B3.2.3; ed. Scragg, EETS OS 300) was first established by Willard (1927) and explored
more fully by Irving (1957 pp 59395), but see now Scragg (EETS OS 300.13942); see also
under Sermo 58 below, another source for Vercelli Homily 8. A portion of Sermo 57 is also
paraphrased in lines 10017 of Bazire-Cross Homily 10 (HomS 32, B3.2.32; ed. Bazire and
Cross 1982). Bazire and Cross (1982 p 126), citing Raynes (1955 p cxxxi), note that the
English homilist frequently omits phrases, makes two small additions, translates freely on
occasions, and rearranges the order of ideas in his source. Szarmach (1970 and 1981)
demonstrates the indebtedness of lines 84100 of Vercelli Homily 21 (HomM 13, B3.5.13; ed.
Scragg, EETS OS 300) to Caesariuss Sermo 57. See now, however, Cross (1987 p 155), who
traces the more immediate source to the Saint-Pre homiliary (Cambridge, Pembroke College
25), which depends on Caesarius at this point. In his analysis of the contents of the Pembroke
25 homiliary, Cross (1987 pp 26, 27, 32, 167, 168) identifies three short passages within items
18, 24, and 34 of that collection as coming from Caesariuss Sermo 57, and he prints (at pp
16670) the full text of item 34 to show how closely it parallels portions of Vercelli Homily
21 (HomM 13, B3.5.13; ed. Scragg, EETS OS 300); see especially Cross (p 167 note to lines
 12

3240). This sermon is printed by Migne as PSEUDO-AUGUSTINE, SERMO 249 (PL

39.220608).

Sermo 58 [CAES.ARELAT.Serm.58]: CPPM 1.895, 4720, 4748.

ed.: CCSL 103.25458.

MSS A-S Vers none.

Quots/Cits 1. Christ III (ChristC, A.3.1) 131231.
2. HomS 3 (VercHom 8, B3.2.3) 1432.
Refs none.

Irving (1957 pp 59091) points out that lines 131231 of the Exeter Book poem Christ III
(ChristC, A3.1; ed. Cook 1909) are indebted to Caesariuss Sermo 58 as well as to Sermo 57,
discussed above, and notes other resemblances between poem and sermon which might be
overlooked but for the indisputable instance of borrowing noted here. He adds (p 588 note 3)
that this sermon also exists attributed to FAUSTUS OF RIEZ (PL 58.88790) and that
Morin suggests that the portions of the sermon under discussion here were possibly borrowed
by Caesarius from EUSEBIUS GALLICANUS. Sermo 58 is also closely translated in lines
1432 of Vercelli Homily 8 (HomS 3, B3.2.3; ed. Scragg, EETS OS 300). See the references
to Vercelli Homily 8 under the entry for Sermo 57 above. For a fuller discussion of the
relationship between Vercelli Homily 8 and Sermo 58 and some problems of transmission, see
Trahern (1976 pp 10911) and Scragg (EETS OS 300.13943 and notes to lines 1114, 66).

Sermo 87 [CAES.ARELAT.Serm.87]: CPPM 1.796.

ed.: CCSL 103.35761.

MSS A-S Vers none.

Quots/Cits Hom 25 (B1.4.25).
Refs none.

Trahern (1986 p 110) demonstrates that the third paragraph of this sermon on Jacobs
ladder (at CCSL 103.358) is a source for the third of three additions to LFRICs In Letania
maiore, Feria IV, for Ascension Eve (Hom 25, B1.4.25; ed. Pope, EETS OS 260.75657).

Sermo 100 [CAES.ARELAT.Serm.100]: CPPM 1.806.

ed.: CCSL 103.40713.

MSS 1. Oxford, Trinity College 28: HG 690.

2. Rome, Vatican City, Biblioteca Apostolica Vaticana Reg.lat. 338: HG 914.
Lists Refs none.
 13

Copies of this sermon on the ten commandments and the ten plagues, which Migne prints
as PSEUDO-AUGUSTINE, SERMO 21 (PL 39.178386), appear in Oxford, Trinity College
28, fols 89v91r; and Vatican Reg.lat. 338, fols 88v89v. Two early twelfth-century copies
appear in Cambridge, Jesus College Q. G. 4 (52) (s. xii1, Durham), fols 3944 (see Gameson
1999 p 66 [no. 103]), and Rochester, Cathedral Library, A.3.16 (s. xii1 [pre ?1124],
Rochester) (Gameson p 147 [no. 817]). Copies of an unidentified sermon on the ten
commandments and the ten plagues, in all likelihood this one by Caesarius, are attested in the
twelfth-century catalogues of the libraries of the Abbey of the B.V.M. at Reading and of
Rochester Cathedral priory (Sharpe et al. 1996 p 434 no. B71.92d and p 473 no. B77.9d).

Sermo 139 [CAES.ARELAT.Serm.139]: CPPM 1.843.

ed.: CCSL 104.57176.

MSS A-S Vers none.

Quots/Cits BEDA.Collect.opusc.
Refs none.

Fransen (1955 pp 26364) shows that BEDEs unpublished florilegium of Augustinian

texts on the Pauline epistles, known as the COLLECTIO EX OPUSCULIS SANCTI AUGUSTINI IN
EPISTULAS PAULI APOSTOLI (CPL 1360; RBMA 161931), includes a section on Galatians
3.2728 drawn from Caesariuss Sermo 139, which is a sermon on the Old Testament
prefigurations of the Christian Church based largely on AUGUSTINEs SERMO 37. This
sermon is printed by Migne as PSEUDO-AUGUSTINE, SERMO 58 (PL 39.185455).

Sermo 146 [CAES.ARELAT.Serm.146]: CPPM 1.848, 4725.

ed.: CCSL 104.599602.

MSS A-S Vers none.

Quots/Cits Hom 31 (B1.4.31).
Refs none.

For a discussion of the influence of this sermon and Caesariuss Sermo 155 on lines 5574
of LFRICs compilation De virginitate (Hom 31, B1.4.31; ed. Pope, EETS OS 260), also
known as Pope 30, see Trahern (1976 pp 10507). In his analysis of the contents of the
Pembroke 25 homiliary, Cross (1987 p 26) identifies a passage from item 19 of that collection
as coming from Caesariuss Sermo 146.13. This sermon also circulated as PSEUDO-
AUGUSTINE, SERMO 63 (PL 39.186466).

Sermo 148 [CAES.ARELAT.Serm.148]: CPPM 1.851.

 14

ed.: CCSL 104.60508.

MSS Salisbury, Cathedral Library 179: HG 753.

Lists A-S Vers none.
Quots/Cits 1. Hom 14 (B1.4.14) 8897, 186.
2. Hom 16 (B1.4.16) 170.
Refs none.

The influence of this sermon on lines 8897 and 186 of LFRICs homily for the fifth
Sunday after Pentecost, item 13 in Popes supplementary series (Hom 14, B1.4.14; ed.
Pope, EETS OS 260), is demonstrated by Pope (pp 495 and 501 note to lines 8897). Pope (pp
530 and 538 note to lines 17072) also proposes that the same sermon furnished lfric with a
single line adapted from 2 Timothy 4.2 in his homily for the seventh Sunday after Pentecost,
item 15 in the supplementary series (Hom 16, B1.4.16; ed. Pope, EETS OS 260). This
sermon circulated as PSEUDO-AUGUSTINE, SERMO 66 (PL 39.187173) and as Homilia
162 in the late version of the HOMILIARIUM of PAUL THE DEACON printed by Migne
(see PL 95.1363). A copy appears in the late-eleventh-century version of Paul the Deacons
Homiliary in Salisbury 179, fols 67v68r.

Sermo 154 [CAES.ARELAT.Serm.154]: CPPM 1.860, 1315.

ed.: CCSL 104.62731.

MSS Oxford, Bodleian Library Bodley 229 (SC 2120): HG 559.

Lists A-S Vers none.
Quots/Cits Hom 19 (B1.4.19) 32025.
Refs none.

Pope (EETS OS 260.604) identifies Caesariuss Sermo 154 on the Gospel reading
Matthew 24.19 (Vae pregnantibus et nutrientibus) as the source for lines 32025 of
LFRICs Sermo de die iudicii, item 18 in Popes supplementary series (Hom 19,
B1.4.19), and adds: In the preceding section of the sermon Caesarius quotes from Augustine
an imaginary instance of someone who covets his neighbours property and is tempted to take
unfair advantage of him. Hence perhaps lfrics unwrencum in line 324 (note to lines
32025). A copy of this sermon, which Migne prints as PSEUDO-AUGUSTINE, SERMO 75
(PL 39.188991), appears in Bodley 229, fols 57v59v. A post-Conquest copy appears in
Oxford, Bodleian Library Bodley 451 (Winchester, s. xii1/4), fols 99v101r (see Hall 2005 p
212).

Sermo 155 [CAES.ARELAT.Serm.155]: CPPM 1.1013.

ed.: CCSL 104.63235.

MSS A-S Vers none.

Quots/Cits Hom 31 (B1.4.31) 815.
 15

Refs none.

In a discussion of the lfrician compilation known as De virginitate, item 30 in Popes

supplementary series (Hom 31, B1.4.31; ed. Pope, EETS OS 260), Trahern (1976 p 107)
identifies Caesariuss Sermo 155 on the ten wise and foolish virgins as a source for lines 815
of LFRICs text and notes that lfrics attribution of this passage to AUGUSTINE is
understandable since much of Caesariuss work passed under Augustines name. For further
Caesarian influence on lfrics De virginitate, see the entry for Sermo 146 above.

Sermo 156 [CAES.ARELAT.Serm.156]: CPPM 1.861.

ed.: CCSL 104.635641.

MSS A-S Vers none.

Quots/Cits Vainglory (Vain, A3.10) 2327.
Refs none.

Trahern (1975 p 170) sees lines 2327 of the Exeter Book poem Vainglory (Vain, A3.10;
ed. ASPR 3), characterizing the proud man as filled with the flying darts, with the deceitful
craft of the devil, as reminiscent of a sentence in Caesariuss Sermo 156, which refers to the
proud as pharetrae sagittis diaboli plenae (CCSL 104.639). Other arguable Caesarian
influences on Vainglory include his Sermones 48 and 233.

Sermo 157 [CAES.ARELAT.Serm.157]: CPPM 1.862.

ed.: CCSL 104.64145.

MSS A-S Vers none.

Quots/Cits ? HomS 3 (B3.2.3).
Refs none.

Trahern (1976 p 111) points to an isolated possible borrowing from this Rogationtide
sermon in lines 3942 of Vercelli Homily 8 (HomS 3, B3.2.3; ed. Scragg, EETS OS 300),
which refers to unbelievers not coming to judgment because they are judged already. As noted
above, other major sources for Vercelli Homily 8 are Caesariuss Sermones 57 and 58. A post-
Conquest copy of Caesariuss Sermo 157, which Migne prints as PSEUDO-AUGUSTINE,
SERMO 77 (PL 39.189597), appears in Oxford, Bodleian Library Bodley 451 (Winchester, s.
xii1/4), fols 107v109v (see Hall 2005 p 213).

Sermo 158 [CAES.ARELAT.Serm.158]: CPPM 1.863.

ed.: CCSL 104.64548.
 16

MSS A-S Vers none.

Quots/Cits see below.
Refs none.

In a discussion of the contents of Vercelli Homily 21 (HomM 13, B3.5.13; ed. Scragg,
EETS OS 300), Szarmach (1981 p 88) cautiously suggests that this homilys teaching on
almsgiving in lines 2637 seems to be indebted in a general way to two passages from
Caesarius of Arles in Sermo 158 and 199. See now, however, Cross (1987 pp 14445) and
Scragg (EETS OS 300.363 note to lines 3345), who argue that the author of Vercelli 21 came
to Caesariuss Sermo 158 only indirectly through the extracts from this sermon incorporated
into the Pembroke 25 homiliary. A twelfth-century copy of this sermon appears in Cambridge,
St Johns College 42 (?Worcester, s. xii [post 1123]), fols 95v96r (see Cross 1991 p 210).

Sermo 174 [CAES.ARELAT.Serm.174]: CPPM 1.4369.

ed. CCSL 104.70809.

MSS A-S Vers none.

Quots/Cits ALCVIN.Virt.uit. VI.
Refs none.

Olivar (1962 p 170 note 89) points out that chapter 6 of ALCUINs DE VIRTUTIBUS ET
VITIIS (at PL 101.617) reproduces phrases from Caesariuss Sermo 174.

Sermo 175 [CAES.ARELAT.Serm.175].

ed. CCSL 104.70912.

MSS 1. London, BL Harley 652: HG 424.

2. Worcester, Cathedral Library F.93: HG 763.1.
Lists Refs none.

Copies of this sermon on Christs post-Resurrection appearance to his disciples through

closed doors appear in two versions of PAUL THE DEACONs HOMILIARIUM produced in
England in the early post-Conquest period: Harley 652, fols 46v47r; and Worcester F.93,
fols 86v87v.

Sermo 177 [CAES.ARELAT.Serm.177]: CPPM 1.2183.

ed.: CCSL 104.71621.

MSS A-S Vers none.

Quots/Cits BEDA.Collect.opusc.
 17

Refs none.

Fransen (1955 p 264) shows that BEDEs unpublished florilegium of Augustinian texts on
the Pauline epistles known as the COLLECTIO EX OPUSCULIS SANCTI AUGUSTINI IN
EPISTULAS PAULI APOSTOLI (CPL 1360; RBMA 161931) includes a section on 1 Corinthians
15.56 that quotes directly from Caesariuss Sermo 177, which is a sermon on original sin
based largely on AUGUSTINEs SERMO 151.

Sermo 179 [CAES.ARELAT.Serm.179]: CPPM 1.889.

ed.: CCSL 104.72429.

MSS 1. Oxford, Bodleian Library Bodley 572 (SC 2026): HG 583.

2. Brussels, Bibliothque Royale 855863 (2498): HG 808.
Lists A-S Vers none.
Quots/Cits CHom II, 40 (B1.2.49) 25887.
Refs none.

In a discussion of the sources of LFRICs second series homily for the dedication of a
church (CHom II, 40; B1.2.49; ed. Godden, EETS SS 5), Cross (196162 pp 1214)
identifies a number of passages revealing stronger or fainter verbal echoes of Caesariuss
Sermo 179, suggesting that lfric is recalling from memory rather than consulting Caesarius
directly here, but Trahern (1976 p 115) asserts that the evidence for the influence is
abundantly clear. Godden (EETS SS 18.66869) demonstrates the debt to Caesarius beyond a
doubt. Copies of Sermo 179 appear in Bodley 572, fols 36v39v, where it is introduced by the
rubric Incipit epistola Augustini de igne purgatorio, and in Brussels 855863, fols 77v79v.
An eighth- or ninth-century booklist written in Anglo-Saxon half-uncial added to the first
folio of Rome, Vatican City, Biblioteca Apostolica Vaticana Pal.lat. 210 (CLA 1.84; not in
HG), a manuscript from the Low Countries, includes an item De igni purgatorio, which
Gorman (2004 p 58) identifies as Caesariuss Sermo 179. On this booklist see further Lapidge
(2006 pp 83, 15354), who speculates that it may be associated with the Anglo-Saxon
missionary Willibrord and may have been written at Echternach.
A copy of this sermon is attested in a twelfth-century catalogue of the library of the Abbey
of the B.V.M. at Reading (Sharpe et al. 1996 p 427 no. B71.48b). Two twelfth-century copies
appear in Cambridge, St Johns College 42 (?Worcester, s. xii [post 1123]), fol 74r (see Cross
1991 p 206), and London, BL Harley 3061 (?Abingdon, s. xiiin), fols 58v61v. In addition, a
composite sermon in Salisbury, Cathedral Library 179 (Salisbury, s. xiex; HG 753), fols 44v
46r, includes a long passage at fols 45r2546r taken from Sermo 179. This sermon also
circulated as PSEUDO-AUGUSTINE, SERMO 104 (PL 39.194649).

Sermo 183 [CAES.ARELAT.Serm.183]: CPPM 1.1072.

ed.: CCSL 104.74448.
 18

MSS A-S Vers none.

Quots/Cits see below.
Refs none.

As Cross (1987 pp 26, 196, 201) demonstrates, a passage from this sermon is loosely
quoted within item 20 in Cambridge, Pembroke College 25 (HG 131), which was an
immediate source for Assmann Homily 11 for the third Sunday in Lent (HomS 13, B3.2.13;
ed. BaP 3). This sermon is printed by Migne as PSEUDO-AUGUSTINE, SERMO 287 (PL
39.228788).

Sermo 187 [CAES.ARELAT.Serm.187]: CPL 223 (Sermo 1); CPPM 1.78, 900, 4708, 5543,
5933.
ed.: CCSL 104.76366.

MSS 1. Cambridge, Pembroke College 25: HG 131.

2. Worcester, Cathedral Library F.92: HG 763.
Lists Refs none.

Copies of this Advent sermon, which Migne prints as PSEUDO-AUGUSTINE, SERMO

115 (PL 39.197375), appear in Pembroke 25, fols 7v9r (see Cross 1987 p 20), and
Worcester F.92, fols 21v23r. A short passage toward the end of the second item in Pembroke
25 also quotes from this sermon (see Cross 1987 p 20). This sermon was included in the
eighth-century HOMILIARIUM of ALAN OF FARFA (AF II.84: Hosp 1937 p 238; Grgoire
1966 p 65, 1980 p 183). Gameson (1999 p 110 [no. 471]) signals an early twelfth-century
copy in London, BL Royal 5.A.VII (Rochester, s. xiiin [pre ?1124]).

Sermo 188 [CAES.ARELAT.Serm.188]: CPL 223 (sermo 3); CPPM 1.146, 901, 4759, 5544,
5935.
ed.: CCSL 104.76769.

MSS Cambridge, Pembroke College 25: HG 131.

Lists Refs none.

A copy of this Advent sermon, which Migne prints as PSEUDO-AUGUSTINE, SERMO

116 (PL 39.197577), appears in Pembroke 25, fols 9r10v (see Cross 1987 p 20). In
addition, two short passages within the second and twenty-first items in Pembroke 25 quote
from this sermon (see Cross 1987 pp 20, 26). This sermon was included in the eighth-century
HOMILIARIUM of ALAN OF FARFA (AF II.85: Hosp 1937 p 238; Grgoire 1966 p 65, 1980
p 183).
 19

Sermo 194 [CAES.ARELAT.Serm.194]: CPPM 1.4716, 6420.

ed.: CCSL 104.78688.

MSS A-S Vers none.

Quots/Cits see below.
Refs none.

A short passage at the end of item 13 in Cambridge, Pembroke College 25 (HG 131)
quotes from this sermon for Epiphany (see Cross 1987 p 24).

Sermo 197 [CAES.ARELAT.Serm.197]: CPPM 1.4723.

ed.: CCSL 104.79498.

MSS A-S Vers none.

Quots/Cits see below.
Refs none.

Trahern (1976 pp 11112) notes that in addition to substantial use of Caesariuss Sermo
199 in Assmann Homily 11 (HomS 13, B3.2.13; ed. BaP 3) (see the entry for this sermon
below), there appears to be a recollection of Caesariuss Sermo 197 in lines 7981 of that
anonymous homily for the third Sunday in Lent. Cross (1987 pp 199, 21011) demonstrates,
however, that the phrase in question instead directly translates lines 3637 of the twenty-first
item in Cambridge, Pembroke College 25 (HG 131), which is itself based on Caesariuss
Sermo 199.2, though perhaps also distantly echoing Sermo 197. Cross is correct, however,
that Pembroke 25 item 21 is a more likely immediate source for Assmann 11 than is
Caesarius. In addition, two short passages within item 18 of Pembroke 25 quote from this
sermon (see Cross 1987 p 26).

Sermo 198 [CAES.ARELAT.Serm.198]: CPPM 1.84, 926, 4724, 5551.

ed.: CCSL 104.799802.

MSS Cambridge, Trinity College O.2.30: HG 189.

Lists A-S Vers none.
Quots/Cits HomS 10 (BlHom 3, B3.2.10).
Refs none.

Frster (1893 p 180) demonstrated that the last half of Blickling Homily 3 (HomS 10,
B3.2.10; ed. Morris, EETS OS 58, 63, 73) is based largely on GREGORY THE GREATs
HOMILIA 16 IN EVANGELIA but that a passage on proper fasting has been interpolated into the
Gregorian portion. Dalbey (1968 pp 46 and 53 note 12) calls a portion of this passage a
general eschatological commonplace but cites as a possible source PSEUDO-
AUGUSTINE, SERMO 141 (PL 39.202022). Trahern (1976 p 108) adds that almost the
 20

whole of the interpolation is from this sermon (which is Caesariuss 198) though the
sentences are somewhat reordered. There are no complete copies of Caesariuss Sermo 198
surviving in Anglo-Saxon manuscripts, but a freely redacted and incomplete version appears
in Cambridge, Trinity College O.2.30 (Canterbury, St Augustines Abbey, primarily s. xmed;
HG 189), fol 172rv, which has been edited and discussed by Hall (2006).

Sermo 199 [CAES.ARELAT.Serm.199]: CPPM 1.85, 927, 4733, 5304, 5553.

ed.: CCSL 104.80307.

MSS A-S Vers none.

Quots/Cits see below.
Refs none.

Joan Turville-Petre (1960) noted that some passages in a homily in the Old Icelandic
Homily Book run parallel to Assmann Homily 11 (HomS 13, B3.2.13; ed. BaP 3) and that the
Old English and Old Icelandic each show independent contact with Caesariuss Sermo 199,
although she does not specify the points of contact between Caesarius and the Old English
homily. Trahern (1976 pp 11112) clarified the relationship between Caesarius and the Old
English homily by identifying numerous specific correspondences between Caesariuss Sermo
199 and lines 8084, 9597, and 10711 of Assmann 11. However, Cross (1987 pp 198, 209
13) later showed that Assmann 11 directly translates item 21 in the Cambridge, Pembroke
College 25 homiliary, which is confected from several Latin texts including Caesariuss
Sermo 199, so it turns out that the correspondences between Assmann 11 and Caesarius are
mediated by the Pembroke 25 homiliary. In addition, a short passage in item 29 in Pembroke
25 quotes from this sermon as well (see Cross 1987 p 30).

Sermo 202 [CAES.ARELAT.Serm.202]: CPPM 1.934, 5040.

ed.: CCSL 104.81417.

MSS A-S Vers none.

Quots/Cits see below.
Refs none.

A short passage within item 29 in Cambridge, Pembroke College 25 (HG 131) quotes
from this sermon on the Lords Supper (see Cross 1987 p 30), which Migne prints as
PSEUDO-AUGUSTINE, SERMO 149 (PL 39.203536).

Sermo 203 [CAES.ARELAT.Serm.203]: CPPM 1.948, 6359.

ed.: CCSL 104.81719.
 21

MSS 1. London, BL Harley 652: HG 424.

2. Worcester, Cathedral Library F.93: HG 763.1.
Lists Refs none.

Copies of this Easter sermon, which Migne prints as PSEUDO-AUGUSTINE, SERMO

163.12 (PL 39.206566), appear in two versions of the HOMILIARIUM of PAUL THE
DEACON produced in England in the early post-Conquest period: Harley 652, fols 10v11r;
and Worcester F.93, fol 18rv. This sermon also circulated in the eighth-century
HOMILIARIUM of ALAN OF FARFA (AF II.6: Hosp 1937 p 229; Grgoire 1966 p 49, 1980
p 166).

Sermo 204 [CAES.ARELAT.Serm.204]: CPPM 1.953.

ed.: CCSL 104.81922.

MSS 1. Cambridge, University Library Ii.2.19: HG 16.

2. London, BL Harley 652: HG 424.
3. Worcester, Cathedral Library F.93: HG 763.1.
Lists Refs none.

Copies of this Easter sermon, which Migne prints as PSEUDO-AUGUSTINE, SERMO

168 (PL 39.207072), appear in three versions of the HOMILIARIUM of PAUL THE
DEACON produced in England in the early post-Conquest period: CUL Ii.2.19, fol 26rv;
Harley 652, fol 61rv; and Worcester F.93, fols 49r50r.

Sermo 206 [CAES.ARELAT.Serm.206]: CPPM 1.1037.

ed.: CCSL 104.82428.

MSS Salisbury, Cathedral Library 63: HG 710.

Lists Refs none.

A copy of this sermon, which Migne prints as PSEUDO-AUGUSTINE, SERMO 252 (PL
39.221012), appears in Salisbury 63, fol 10rv. A post-Conquest copy appears in Salisbury,
Cathedral Library 35 (Salisbury, s. xii1/4), fols 118va119va. In his edition of BEDEs
COMMENTARIUS IN APOCALYPSIM, Roger Gryson points to a possible source for a phrase of
Bedes Commentarius IV.180 (CCSL 121A.266) in either Caesariuss Sermo 167.4 (CCSL
104.685) or his Sermo 206.2 (CCSL 104.826), but the phrase in question is only two words
long (baptismi [h]olosericam), so the case for direct evidence is not strong.

Sermo 207 [CAES.ARELAT.Serm.207]: CPPM 1.958.

ed.: CCSL 104.82831.
 22

MSS Cambridge, Pembroke College 25: HG 131.

Lists A-S Vers none.
Quots/Cits 1. ? ALCHFRID.Epist.
2. HomS 36 (VercHom 11, B3.2.36) 12.
3. HomM 11 (VercHom 14, B3.5.11) 12.
4. HomS 34 (VercHom 19, B3.2.34) 6976.
5. HomS 38 (VercHom 20, B3.2.38) 12.
6. Mart (B19.cm).
Refs none.

In his edition of the Latin letter by the eighth-century Northumbrian anchorite

ALCHFRI(HLW 85) addressed to a priest named Higlac, Levison (1946 pp 297300)
proposed that a passage concerning the Christians spiritual struggle with the devil is modeled
loosely on Caesariuss Sermo 207, which includes a similar discussion of vices and virtues
with a few scattered verbal parallels as noted in Levisons apparatus. If so, then this letter,
written probably ca. 780 within the environs of Lindisfarne (Brown 1996 pp 137, 140, 141,
155), would provide the earliest evidence for the knowledge of one of Caesariuss sermons in
England. But Levisons claim has been effectively debunked by Bullough (2004 pp 32930),
who finds that there is very little in common between the two texts and who proposes
instead that the passage in question is based on a lost source, possibly one that traveled in
manuscript together with a copy of COLUMBANUSs INSTRUCTIONES, which Bullough
identifies as a source for other portions of Alchfris letter.
Willard (1949b p 76) first demonstrated that Vercelli Homily 11 (HomS 36, B3.2.36; ed.
Scragg, EETS OS 300) and Vercelli Homily 20 (HomS 38, B3.2.38; ed. Scragg, EETS OS
300) both owe their opening sentence to Caesariuss Sermo 207, although he mistakenly
refers to the source text as Sermo 209 rather than 207, hence the repeated insistence in
subsequent scholarship (e.g. Gatch 1965 pp 14041 and Trahern 1976 p 117) that one or both
Vercelli homilies translate from Caesariuss Sermo 209. The number is set right by Scragg
(EETS OS 300.221 and 332). Caesariuss Sermo 207 is also the source of the first sentence of
Vercelli Homily 14 (HomM 11, B3.5.11; ed. Scragg, EETS OS 300); see Szarmach (1970 pp
31523 and 1981 p 29). Cross (1987 p 98) points out that item 38 in the Pembroke 25
homiliary consists entirely of Caesariuss Sermo 207 but with additions and with variant
readings from Morins printed text. Cross goes on to prove (pp 98, 199200) that the links
between Vercelli Homily 19 (HomS 34, B3.2.34; ed. Scragg, EETS OS 300) and Caesariuss
Sermo 207 identified by Szarmach (1970 pp 31920) and developed further by Bazire and
Cross (1981 pp 910) have the Pembroke item as an intermediary.
Cross (1985b p 116) shows that the chapter on Rogation Days in the OLD ENGLISH
MARTYROLOGY (Mart, B19.cm; ed. Kotzor 1981 2.8082, Rogation Days) abstracts
ideas (sometimes in association), and, occasionally, words . . . from the more specific lists of
observances in two sermons of Caesarius of Arles, CCVII and CCVIII. The correspondences
are clearest between the Martyrologists statement that Ne bi alefed on yssum dagum t
mon blod lte, oe clsnungdrenceas drince (p 82 lines 35) and Caesariuss nemo in
istis tribus diebus aut sanguinem tollat aut potionem accipiet (p 830 3), and between the
Martyrologists statement that the three Rogation days are mannes sawle lcedom ond
gastlice wyrtdrenc (p 82 lines 89) and Caesariuss claim that these days spiritales
 23

adueniunt et animae nostrae medicinales (p 828 1). For further Caesarian influence on the
Old English Martyrology, see also the entry for Sermo 208 below.
This sermon is printed by Migne as PSEUDO-AUGUSTINE, SERMO 173 (PL 39.2076
78).

Sermo 208 [CAES.ARELAT.Serm.208]: CPPM 1.959.

ed.: CCSL 104.83234.

MSS Cambridge, Pembroke College 25: HG 131.

Lists A-S Vers none.
Quots/Cits Mart (B19.cm) 57, 914.
Refs none.

Cross (1985b p 116) notes that the passage in the entry for Rogation Days in the OLD
ENGLISH MARTYROLOGY (Mart, B19.cm; ed. Kotzor 1981 2.8082, Rogation Days)
concerning the need to observe these feast days with compunction of the heart, with prayers,
alms, and benevolence towards ones enemies because God forgives those who forgive, is
based on phrases from the second and third paragraphs of Caesariuss Sermo 208. For further
Caesarian influence on the Old English Martyrology, see also the entry for Sermo 207 above.
A copy of Sermo 208, which Migne prints as PSEUDO-AUGUSTINE, SERMO 174 (PL
39.207879), appears in Pembroke 25, fols 90r91r.

Sermo 210 [CAES.ARELAT.Serm.210]: CPPM 1.962, 5559.

ed.: CCSL 104.83740.

MSS Worcester, Cathedral Library F.93: HG 763.1.

Lists Refs none.

An abbreviated copy of this Ascension Day sermon, which Migne prints as PSEUDO-
AUGUSTINE, SERMO 177 (PL 39.208283), appears in Worcester F.93, fol 34rv.

Sermo 215 [CAES.ARELAT.Serm.215]: CPPM 1.1009.

ed.: CCSL 104.85558.

MSS A-S Vers none.

Quots/Cits 1. HomS 36 (VercHom 11, B3.2.36) 1017, 2486.
2. HomU 6 (VercHom 14, B3.4.6) 1744.
Refs none.
 24

Willard (1949b) first demonstrated that the opening line of Vercelli Homily 11 (HomS 36,
B3.2.36; ed. Scragg, EETS OS 300) is from Caesariuss Sermo 207 and that most of the rest
of the homily is a close translation of Caesariuss Sermo 215. For the specific
correspondences, see now Scragg (EETS OS 300.22126). Szarmach (1970 pp 31523) first
showed the indebtedness of lines 1744 of Vercelli Homily 14 (HomU 6, B3.4.6; ed. Scragg,
EETS OS 300) to Caesariuss Sermo 215 for the nativity of St Felix. Szarmach transcribes the
badly damaged fol 77r of the Vercelli Book, on which the part derived from Caesarius
appears, and compares his transcription with C. Maiers, using matter in Caesarius to offer a
partial reconstruction of the text. See further Scragg (EETS OS 300.24041).

Sermo 216 [CAES.ARELAT.Serm.216]: CPPM 1.982.

ed.: CCSL 104.85861.

MSS 1. Cambridge, University Library Kk.4.13: HG 24.

2. Lincoln, Cathedral Library 158 (C.2.2): HG 273.
3. London, BL Royal 2.C.III: HG 452.
4. Oxford, Bodleian Library Bodley 163 (SC 2016): HG 555.
5. Worcester, Cathedral Library F.94: HG 763.2.
Lists A-S Vers none.
Quots/Cits LS 12 (NatJnBapt, B3.3.12).
Refs none.

This sermon for the nativity of St John the Baptist was included in the eighth-century
HOMILIARIUM of ALAN OF FARFA (AF II.39: Hosp 1937 p 233; Grgoire 1966 p 56, 1980
p 174), and for this reason Cross (1975 pp 14748) surmised that the correspondences
between Blickling Homily 14, for the nativity of John the Baptist (LS 12, NatJnBapt; B3.3.12;
ed. Morris, EETS OS 58, 63, 73), and both Caesariuss Sermo 216 and PSEUDO-
AMBROSE, SERMO 51 suggest that the OE writer had available a homiliary largely based
on Alanus [of Farfa] and read Pseudo-Ambrose and Caesarius within such a homiliary.
There are no surviving versions of the Homiliary of Alan of Farfa from pre-Conquest
England, but copies of Caesariuss Sermo 216 do appear in Bodley 163, fols 250v251r, and
in four versions of PAUL THE DEACONs HOMILIARIUM produced in England in the early
post-Conquest period: CUL Kk.4.13, fols 68r69r; Lincoln 158, fols 60v61v; BL Royal
2.C.III, fols 75v76v; and Worcester F.94, fols 24v25v. In addition, a brief eulogy for John
the Baptist within the second item in Cambridge, Pembroke College 25 (HG 131) appears to
be adapted from Caesariuss Sermo 216, and a passage at the end of item 44 in Pembroke 25
quotes from this sermon as well (see Cross 1987 pp 20, 35). This sermon also circulated as
PSEUDO-AUGUSTINE, SERMO 197 (PL 39.211315).

Sermo 219 [CAES.ARELAT.Serm.219]: CPL 220 (hom. 64); CPPM 1.4710, 5797.
ed.: CCSL 104.86770.

MSS 1. Cambridge, University Library, Ii.2.19: HG 16.

 25

2. London, BL Harley 652: HG 424.

Lists A-S Vers none.
Quots/Cits CHom I, 3 (B1.1.4).
Refs none.

This sermon for the nativity of St Stephen was incorporated into PAUL THE
DEACONs HOMILIARIUM (PD I.28: Wiegand 1897 p 25; Grgoire 1966 p 81, 1980 p 435),
and copies survive in two versions of that homiliary produced in England in the early post-
Conquest period: CUL Ii.2.19, fols 163v165r; and Harley 652, fols 174r175r. Frster (1894
p 34) first identified this sermon as a source for LFRICs first series homily for the nativity
of St Stephen (CHom I, 3; B1.1.4; ed. Clemoes, EETS SS 17), and it has since been shown
to account for roughly half of lfrics homily. For the specific parallels, see now Godden
(EETS SS 18.2427). Migne prints this text as PSEUDO-MAXIMUS, HOMILIA 64 (PL
57.37984).

Sermo 220 [CAES.ARELAT.Serm.220]: CPPM 1.4711.

ed.: CCSL 104.87173.

MSS Dublin, Trinity College 174 (B.4.3): HG 215.

Lists Refs none.

A copy of this sermon for the feast of St Stephen appears in TCD 174, fols 98v99r,
where it is rubricated as a sermo sancti Augustini de sancto Stephano. Copies in continental
sermon collections are noted by Bouhot (1974 p 188).

Sermo 222 [CAES.ARELAT.Serm.222]: CPPM 1.1005, 4712, 5069.

ed.: CCSL 104.87781.

MSS A-S Vers none.

Quots/Cits 1. ALCVIN.Virt.uit. XIX.
2. CHom I, 5 (B1.1.6) 10207.
Refs none.

Wallach (1959 p 241) notes [s]light verbal parallels between Caesariuss Sermo 222.3
and chapter XIX of ALCUINs DE VIRTUTIBUS ET VITIIS. However, Bullough (2004 p 350
note 62) says Alcuin knew this passage only indirectly through its incorporation in
DEFENSORs LIBER SCINTILLARUM LXXVIII.812. Bullough also seems to suggest that
Alcuin paraphrases the text [of Caesarius] at some length, without direct quotation in his De
virtutibus et vitiis XIX (PL 101.62728).
Smetana (1959 pp 18485) first identified Caesariuss Sermo 222 on the Holy Innocents
as the source for a brief passage in LFRICs first series homily on the nativity of the
Innocents (CHom I, 5; B1.1.6; ed. Clemoes, EETS SS 17), although Smetana knew this
 26

sermon as PSEUDO-AUGUSTINE, SERMO 220 (PL 39.215254). For details see now
Godden (EETS SS 18.39, 42).

Sermo 223 [CAES.ARELAT.Serm.223]: CPPM 1.1010, 4770.

ed.: CCSL 104.88285.

MSS A-S Vers none.

Quots/Cits see below.
Refs none.

A passage at the beginning of item 73 in Cambridge, Pembroke College 25 (HG 131)

loosely quotes from this sermon for the nativity of martyrs (see Cross 1987 p 40). As first
demonstrated by Dolbeau (1983), a Latin sermon on St Machutus (ed. Brown and Yerkes
1981) known to exist only in London, BL Royal 13.A.X (s. x2 or x/xi; HG 482), fols 98103,
also quotes from this sermon, which is printed by Migne as PSEUDO-AUGUSTINE, SERMO
225 (PL 39.216062).

Sermo 227 [CAES.ARELAT.Serm.227]: CPL 223 (sermo 18); CPPM 1.1014, 5951.
ed.: CCSL 104.897900.

MSS 1. Cambridge, Pembroke College 24: HG 130.

2. Cambridge, Pembroke College 25: HG 131.
3. Salisbury, Cathedral Library 179: HG 753.
4. Worcester, Cathedral Library F.94: HG 763.2.
Lists Refs none.

This sermon for the dedication of a church circulated in both the HOMILIARIUM of ALAN
OF FARFA (AF II.106: Hosp 1937 p 240; Grgoire 1966 pp 6970, 1980 p 188) and the
HOMILIARIUM of PAUL THE DEACON (PD II.127: Wiegand 1897 p 64; Grgoire 1966 p
113, 1980 p 477) and is printed by Migne as PSEUDO-AUGUSTINE, SERMO 229 (PL
39.216668) and as PSEUDO-MAXIMUS, SERMO 18 (PL 57.87982). Copies appear in
Pembroke 24, fols 308r309v; Pembroke 25, fols 157r159r; Salisbury 179, fols 43v44r; and
Worcester F.94, fols 177r178r. A post-Conquest copy appears in Oxford, Bodleian Library
Bodley 451 (Winchester, s. xii1/4), fols 112v114v (see Hall 2005 p 213). In addition, a
passage at the beginning of item 77 in Pembroke 25 loosely quotes from this sermon (see
Cross 1987 p 41).

Sermo 229 [CAES.ARELAT.Serm.229].

ed.: CCSL 104.90510.
 27

MSS 1. Cambridge, Pembroke College 24: HG 130.

2. Durham, Cathedral Library A.III.29: HG 222.
3. Worcester, Cathedral Library F.94: HG 763.2.
4. Rouen, Bibliothque Municipale 368 (A.27): HG 922.
5. Rouen, Bibliothque Municipale 369 (Y.7): HG 923.
Lists none.
A-S Vers HomS 49 (Brot 2, B3.2.49).
Quots/Cits Refs none.

Ker (NRK p 438) notes that the Old English homily known as Brotanek Homily 2 (HomS
49, B3.2.49; ed. Brotanek 1913 pp 1527), preserved in Paris, Bibliothque Nationale lat. 943
(HG 879, NRK 364), fols 16470, is a translation, with omissions, of the altered form of a
homily for the dedication of a church by Caesarius of Arles. Ker notes that this altered form
of the homily, which is a version of Caesariuss Sermo 229 with an added paragraph at the
end expounding the historical, tropological, and anagogical meanings of the Church, appears
in two English pontificals of the tenth and eleventh centuries and two English homiliaries of
the early post-Conquest period. The pontificals in question are Rouen 368, known as the
Lanalet Pontifical (sermon at fols 47v53r; see Doble 1937 p 37), and Rouen 369, the
Benedictional of Archbishop Robert (sermon at fols 87v93r). The two homiliaries are
Pembroke 24 (sermon at fols 303v308r) and Durham A.III.29 (sermon at fols 299r300v),
both of which are expanded versions of the HOMILIARIUM of PAUL THE DEACON. A fifth
copy, unremarked by Ker, appears in Worcester F.94, fols 179v181v, which is yet another
version of Paul the Deacons Homiliary. Although parts of Caesariuss sermon are not
translated in Brotanek Homily 2, the entire Old English text appears to derive from Caesarius.
Since the specific correspondences are cited in detail in the Fontes database, I will not repeat
them here. The altered form of Caesariuss Sermo 229 with the added paragraph at the end,
the version appearing in all five English manuscripts listed above, is not printed by Morin in
his CCSL edition, but it is printed by Wilson (1903 pp 6972) from Rouen 369.

Sermo 233 [CAES.ARELAT.Serm.233].

ed.: CCSL 104.92531.

MSS 1. Oxford, Bodleian Library Bodley 392 (SC 2223): HG 574.

2. Brussels, Bibliothque Royale 985052: HG 808.2.
Lists A-S Vers none.
Quots/Cits Vainglory (Vain, A3.10) 512.
Refs none.

Trahern (1975 pp 16769) traces the central distinction between the humble and the proud
man in lines 58 of the Exeter Book poem Vainglory (Vain, A3.10; ed. ASPR 3) to
Caesariuss Sermo 233. He argues that another section of the same sermon clarifies the
possibly ambiguous lines 912 of the poem (on each mans responsibility to recognize the
difference between humility and pride in himself as well as in others), which led Cosijn and
Krapp and Dobbie to emend the text (see ASPR 3.298 note to line 10). Trahern notes,
 28

however, that the translation in Mackies 1934 edition of the Exeter Book (EETS OS 194) is
confirmed by the passage in Caesarius. He also notes a possible echo in lines 2627 of the
poem of Caesariuss Sermo 156. Copies of Sermo 233 appear in Bodley 392, fols 48v50v,
and Brussels 985052, fols 126r130v.

Sermo 234 [CAES.ARELAT.Serm.234].

ed.: CCSL 104.93235.

MSS Brussels, Bibliothque Royale 985052: HG 808.2.

Lists Refs none.

A copy of this sermon on monastic discipline appears in Brussels 985052, fols 137v
139v.

Sermo 235 [CAES.ARELAT.Serm.235]: CPPM 1.4384, 4732, 4742.

ed.: CCSL 104.93639.

MSS 1. Oxford, Bodleian Library Bodley 392 (SC 2223): HG 574.

2. Brussels, Bibliothque Royale 985052: HG 808.2.
Lists Refs none.

Copies of this sermon on monastic discipline appear in Bodley 392, fols 52r53v, and
Brussels 985052, fols 130v133v.

Sermo 236 [CAES.ARELAT.Serm.236].

ed.: CCSL 104.94044.

MSS 1. Oxford, Bodleian Library Bodley 392 (SC 2223): HG 574.

2. Brussels, Bibliothque Royale 985052: HG 808.2.
Lists Refs none.

Copies of this sermon on the monastic life appear in Bodley 392, fols 55r57r, and
Brussels 985052, fols 134r137v.

Sermo in octavis Paschae [CAES.ARELAT.Serm.oct.Pasch.]: CPPM 1.1880.

ed.: taix 1965 pp 20411.

MSS 1. London, BL Harley 652: HG 424.

 29

2. Worcester, Cathedral Library F.93: HG 763.1.

Lists Refs none.

taix (1965) edited this sermon for the octave of Easter, which is based on AUGUSTINE,
SERMO 259 (PL 38.11961201; CPPM 1.631; Verbraken 1976 pp 12021 no. 259) and which
circulated in four different recensions, and proposed that it was authored by Caesarius. Copies
occur in two versions of the HOMILIARIUM of PAUL THE DEACON produced in England
in the early post-Conquest period: Harley 652, fols 43v44r, and Worcester F.93, fols 87v
88r. A third copy appears in the twelfth-century Rochester Homiliary, Rome, Vatican City,
Biblioteca Apostolica Vaticana Vat.lat. 4951 (Rochester, s. xii2), fols 144v145r, which is an
exceptionally rich collection of sermons by Caesarius (and others), the continental origins of
which have been worked out in part by Richards (1988 pp 11019). taixs 1965 edition is
reprinted in PLS 4.193035.

Epistola 2 [CAES.ARELAT.Ep.2]: CPL 1010; CPPM 2.3616b.

ed.: SChr 345.294337.

MSS Salisbury, Cathedral Library 9: HG 699.

Lists Refs none.

Caesarius wrote this epistle for his sister, the abbess Caesaria, and her community of nuns
at the monastery for women which Caesarius established in Arles about 506 or 507, but a
version adapted for a male readership in the seventh century circulated widely (SChr 345.286;
Klingshirn 1994a pp 12728 and 1994b pp 10405). The copy in Salisbury 9, fols 37r41v, is
an example of this version adapted for monks, substituting filii for the original filiae in the
incipit and filii for the original feminae in the explicit. The letter in its original unmodified
form is also edited by Migne (PL 67.112835) and Morin (193742 2.13444) and is
translated by Klingshirn (1994a pp 12939) as Epistola 21. A copy of this letter appears in
Wrzburg, Universittsbibliothek, M.p.th.o.1 (southwest Germany, s. viii/ix; CLA 9.1442), a
manuscript written in part in Anglo-Saxon minuscule (see Lapidge 2006 p 164).

Expositio in Apocalypsim [CAES.ARELAT.Expos.Apoc.]: CPL 1016; CPPM 2.180019,

1900, 2024, 2205; RBMA 1495, 2445.
ed.: Morin 193742 2.21077.

MSS 1. London, BL Egerton 874: HG 409.

2. Oxford, Bodleian Library Hatton 30 (4076): HG 628.
3. Oxford, St Johns College 89: HG 685.
4. Boulogne-sur-Mer, Bibliothque Municipale 63 (70): HG 801.
Lists Refs none.
 30

Although there are many parallels between Caesariuss Expositio in Apocalypsim and
BEDEs COMMENTARIUS IN APOCALYPSIM (CPL 1363; these are cited in detail in the
Fontes database), it is believed that Bede and Caesarius were working from a common source
(see Bonner 1966). Lapidge (2006 p 204), however, notes over 270 borrowings from
Caesariuss Expositio within Bedes commentary and presumes (p 128) that there must have
been a copy of Caesariuss Expositio in Bedes library. Ogilvy (BKE p 103) notes that an
eighth-century continental manuscript containing this work, Kassel, Landesbibliothek Theol.
Oct. 5 (CLA 8.35), seems to have been in A-S hands (perhaps on the Continent) in s. viii and
at Fulda by s. x. The copy in Egerton 874, a manuscript produced in northern France in the
late-ninth century that was at St Augustines Abbey by the late-eleventh century, was first
identified by Bonner (1957).
The Expositio is printed by Migne in an appendix to works by AUGUSTINE in PL
35.241751 as a set of nineteen homilies on the Apocalypse.

Joseph B. Trahern, Jr.