The SCH Graec Gloss and MC - Uff

THE SCHOLICA GRAECARUM GLOSSARUM
AND MARTIANUS CAPELLA
Patrizia Lendinara
T
he Scholica graecarum glossarum are a compilation of glosses that circu-
lated both on the Continent and in England. The surviving copies of the
Scholica, only partly available in print, feature rather different versions of
the original glossary and show how such a compilation was put to use and steadily
augmented through interaction with different set texts.1 The glossary takes its
name from the main linguistic component of its lemmas, which are, in large part,
Greek loanwords or transcriptions from Greek.2 What may be called the medieval
fascination with Greek beginning in the ninth century, underpinned the success
of this glossary, whose origin, however, is probably earlier than this trend.3 In the
1
The Scholica have been published by M. L. W. Laistner, Notes on Greek from the Lectures
of a Ninth-Century Monastery Teacher, Bulletin of the John Rylands Library, 7 (1923), 42156.
I am at present working on a new edition of the Scholica.
2
Only one codex (London, British Library (BL), MS Royal 15. A. xvi) does not feature the
word grecarum in the title.
3
On knowledge of Greek in the early Middle Ages, see, inter alia, M. L. W. Laistner, The
Revival of Greek in Western Europe in the Carolingian Age, History, 9 (1924), 17787; Bernhard
Bischoff, Das griechische Element in der abendlndischen Bildung des Mittelalters, Byzantinische
Zeitschrift, 44 (1951), 2755 (repr. in Bernhard Bischoff, Mittelalterliche Studien, 3 vols (Stuttgart:
Hiersemann, 196681), II, 24675); R. Le Bourdells, Connaissance du grec et mthodes de
traduction dans le monde carolingien jusqu Scot Erigne, in Jean Scot Erigne et lhistoire de la
philosophie, Colloques internationaux du Centre national de la recherche scientifique, 561 (Paris:
CNR, 1977), pp. 11723; douard Jeauneau, Jean Scot Erigne et le grec, Archivum latinitatis
medii aevi, 41 (197778), 550 ( repr. with add. and corr. in douard Jeauneau, tudes rigniennes
(Paris: tudes augustiniennes, 1987), pp. 85132); and the comprehensive treatment of the subject
by Walter Berschin, Griechisch-lateinisches Mittelalter: Von Hieronimus zu Nikolaus von Kues (Bern:
302 Patrizia Lendinara
course of their transmission the original Scholica were supplemented with further
batches of entries, which included material from Martianus Capellas De nuptiis
and commentaries on this late antique work.
From the end of the eighth century a number of compilations, produced in
France, Germany, and the British Isles, had been promoting a mechanical knowl-
edge of the Greek lexicon. These compilations consisted of bilingual glossaries,
idiomata, and hermeneumata. The main Greek-Latin glossary is the so-called glossary
of Pseudo-Cyrillus. Equally significant is the glossary of Pseudo-Philoxenus, which
is a Latin-Greek glossary. Both glossaries were drawn on by Martin Hiberniensis for
his glossarial compilation in Laon, Bibliothque municipale (Bm), MS 468 (s. ix).
Collections of idiomata, such as those attributed to Charisius and Servius, were
also used as storehouses of Greek lexicon. A lively interest in the Greek language
is evident in several Continental centres, including Laon, Auxerre, and St Gall.4
When compared to the above-mentioned works, the Scholica soon reveal their
own identity: their entries are characterized by a penchant for etymologizing,
but also supply information on the spelling of the lemmas, as well as providing
interpretations gathered from different sources, including the batches of entries
known as Graeca collecta, that is, lists of words drawn from a given author.5 The
different explanations of one and the same lemma are sometimes blended, but
more often merely juxtaposed in a way that still enables us to trace their origin, a
circumstance that yields interesting information.
The Original Core of the Scholica

M. W. L. Laistner published the Scholica under the name of Martin Hiberniensis,
basing his attribution on the supposed origin of one of the manuscripts transmit-
ting the glossary, namely Vatican City, Biblioteca Apostolica Vaticana (BAV),
Francke, 1980) and Bernice M. Kaczynski, Greek in the Carolingian Age: The St Gall Manuscripts,
Speculum Anniversary Monographs, 13 (Cambridge, MA: Medieval Academy of America, 1988).
4
A different genre of compilations of words of Greek origin is represented by the Onomastica
sacra, that is interpretations of Greek and Hebrew names (anthroponyms, toponyms, and ethno-
nyms) included in the Bible and explained in the works of Jerome, Eucherius, and Isidore.
5
There were also the so-called Graeca collecta, collections of Greek words and phrases used
by writers such as Jerome and Boethius, excerpted from their works and accompanied by a Latin
translation, either already there in the original manuscripts or ad hoc supplied: for example, Paris,
Bibliothque nationale de France (BnF), MS lat. 3088 contains a glossary with about two hundred
entries that explain the Greek words used by Jerome in forty of his letters, and Laon, Bm, MS 468
features a glossary of the Greek words occurring in John Scottuss poems (see below).
THE SCHOLICA GRAECARUM GLOSSARUM 303
MS Reg. lat. 215.6 He maintained that the Scholica were notes of lectures given
by Martin of Laon.7 On the strength of Laistners conclusions, the Scholica have
long been considered a work by Martin Hiberniensis.8 John J. Contreni would
place their origin in Spain,9 where one of the codices was written,10 and due to the
especially large influence of Isidore.
It is likely that, as with other compilations similar in kind, the Scholica had
originally circulated in a rather loose form, and acquired the stable shape and the
structure attested by four of their extant manuscripts only in a later phase of their
transmission.
The terminus post quem for the compilation of the original nucleus of the
Scholica is represented by the Etymologiae of Isidore. The glossary contains a large
6
In two articles of his, H. J. Thomson quoted the opinion of W. M. Lindsay about the origin
of MS Reg. lat. 215, written at Laon in 876 : Notes on the Abstrusa Glossary and the Liber
glossarum, Classical Quarterly, 14 (1920), 8791 (p. 89), and Anaphus, Classical Review, 34
(1920), 3233 (p. 32); followed by M. L. W. Laistner, Candalabrum Theodosianum, Classical
Quarterly, 16 (1922), 107.
7
According to Laistner there was also a tie between the Scholica and Laon, Bm, MS 444, a link
probably due to a direct connection between the two centres, or perhaps mediated by Saint-
Germain-des-Prs (The Revival of Greek, p. 184 n. 3), and M. L. W. Laistner, Rivipullensis 74 and
the Scholica of Martin Hiberniensis, in Mlanges Mandonnet: tudes dhistoire littraire et doctrinale
du moyen ge, 2 vols, Bibliothque thomiste, 1314 (Paris: Vrin, 1930), II, 3137 (pp. 3536).
8
Jeauneau refined Contrenis argument, by saying sils ne sont pas luvre de Martin de Laon
comme on la longtemps cru, sont nanmoins dans la ligne des travaux philologiques de Jean Scot
et de Martin (douard Jeauneau, Review of John J. Contreni, The Cathedral School of Laon
from 850 to 930, Mittellateinisches Jahrbuch, 16 (1981), 36566); see also Jeauneau, Jean Scot
rigne et le grec, p. 33, and douard Jeauneau, Les coles de Laon et dAuxerre au IXe sicle, in
La Scuola nellOccidente latino dellalto medioevo (1521 aprile 1971), Settimane di studio del
Centro italiano di studi sullalto medioevo, 19 (Spoleto: Centro italiano di studi sullalto medioevo,
1972), pp. 495522 (pp. 50203). The Scholica are listed among the anonymous works of possible
or arguable Celtic origin by Michael Lapidge and Richard Sharpe, A Bibliography of Celtic-Latin
Literature, 4001200 (Dublin: Royal Irish Academy, 1985), no. 1241.
9
Contreni, who had first attributed the Scholica to either Martin Hiberniensis or Heiric of
Auxerre (in his 1971 dissertation), connects the Scholica with Spain: see John J. Contreni, A Note
on the Attribution of a Martianus Capella Commentary to Martianus Lundunensis, in Catalogus
translationum et commentariorum: Medieval and Renaissance Latin Translations and Commen-
taries, ed. by Paul Oskar Kristeller, F. Edward Cranz, and Virginia Brown, 8 vols to date (Wash-
ington, DC: Catholic University of America Press, 1960 ), III (1976), 45152; Martin Scottus
(819875) and the Scholica graecarum glossarum: A New Look at the Manuscripts, Manuscripta,
19 (1975), 70; Three Carolingian Texts Attributed to Laon: Reconsiderations, Studi medievali,
ser. 3, 17 (1976), 797813 (pp. 80208).
10
Barcelona, Arxiu de la Corona dArag, MS Ripoll 74.
number of entries drawn from Isidores work. Moreover, many of the interpre-
tations follow verbatim the explanations provided by Isidore in his encyclopedia.
The glossary also contains a series of nonce words occurring both among the
lemmas and the interpretamenta. Such nonce words are mainly transcriptions
from Greek words (or even part of them), which also occur in some form in the
Etymologiae. It could also be speculated that the Scholica began their story as one
of the many excerpts or epitomes from the Etymologiae, maybe as an attempt to
collect all the Greek words occurring in Isidores work, listed without an alphabetical
order (Graeca collecta). This hypothesis is supported by the presence of the Scholica
in MS Ripoll 74, a codex that contains, besides a shortened or mutilated version
of the Scholica, excerpts from the Etymologiae set in non-alphabetical batches.
The Scholica progressively lost their encyclopedic character, as new entries
were conflated with those drawn from the Etymologiae. Entries derived from dif-
ferent sources changed the nature of the compilation. This is particularly evident
in the Barlow version, where about four hundred new entries have deeply changed
the original structure of the glossary, making the Isidorean element only a minor
component of the whole.
Eventually, and within the above-mentioned revival of Greek studies, the
Scholica gained new momentum. The blending of the Isidorean material with
other sources of different origin is evident in several interpretatamenta of the
glossary. The Scholica acquired the structure that was to be recognized as their
standard before 877, the year to which MS Reg. lat. 215 is dated.11 A circulation
of Scholica batches, both alphabetized and not, is witnessed by glossaries con-
taining Scholica entries, such as Leiden, Universiteitsbibliotheek, MS Voss. lat.
O. 88, featuring about forty entries of the Scholica,12 and BAV, MS Barberinus
Latinus 477 (on which see below).
11
MS Reg. Lat. 215 was written in France in the third quarter of the ninth century (c. 877,
according to a chronological datum in the Chronica de sex aetatibus at fols 142v143v); see Andr
Wilmart, Codices Reginenses, I: Codices 1250 (Vatican City: Biblioteca Apostolica Vaticana,
1937), pp. 50712, and Edward R. Rand, Studies in the Script of Tours, I: A Survey of the Manu-
scripts of Tours (Cambridge, MA: Medieval Academy of America, 1929), pp. 89, 41, and 18182
(Tours region); see also John J. Contreni, The Cathedral School of Laon from 850 to 930: Its
Manuscripts and Masters, Mnchener Beitrge zur Medivistik und Renaissance-Forschung, 29
(Munich: Arbeo-Gesellschaft, 1978).
12
It is an early tenth-century manuscript written in France in the region of Tours, Orlans,
Fleury, and Auxerre, and containing, among others, a poem attributed to Godescalc dOrbais,
several glossaries, and Prospers Epigrammata: see Contreni, Three Carolingian Texts, pp. 800
02. The glossary is partly printed by Georg Goetz, Corpus glossariorum latinorum a Gustavo Loewe
inchoatum, 7 vols (Leipzig: Teubner, 18881923; repr. Amsterdam: Hakkert, 1965) (henceforth
CGL), V, 65760.
Besides the earliest witness of the Scholica, that is MS Reg. lat. 215, folios 112r
118v (V) and the closely related BnF, MS lat. 4883A, folios 22rb25va (s. xi,
St Martial in Limoges) (P), versions of the Scholica are contained in BL, MS Royal
15. A. xvi, folios 74v83v (s. x) (R)13 and Ripoll 74, folios 32va37vb (c. 93577)
(B). Finally, there is another version of the Scholica preserved in Oxford, Bodleian
Library, MS Barlow 35, folios 44r54va (Ox).14 The Oxford version contains about
four hundred further entries. It is therefore probable that its compiler merged
the Scholica with another set of glosses, most of which also consisted of words of
Greek origin, or allegedly so. The compiler may also have intended to even up the
number of entries in each alphabetical section, which varied greatly in all the other
versions.
The Conflations
The entries of the Scholica were drawn up over a long time span. Establishing
the stages of the composition or evolution of the glossary yields interesting indi-
cations. One of the additions that is quite close to the definitive, or standard,
version of the Scholica is represented by a series of glosses drawn from the Acta
S. Sebastiani. These entries include the following words: chiragricus (C 8),15
chirographus (C 9), cloaca (C 10), condilomata (C 11), and climacterica (C 12),
13
Neil R. Ker, Catalogue of Manuscripts Containing Anglo-Saxon (Oxford: Clarendon Press,
1957; repr. [with appendix] 1990), no. 267; Helmut Gneuss, Handlist of Anglo-Saxon Manuscripts:
A List of Manuscripts and Manuscript Fragments Written or Owned in England up to 1100, Medi-
eval and Renaissance Texts and Studies, 241 (Tempe: Arizona Center for Medieval and Renais-
sance Studies, 2001), no. 489; F. A. Rella, Continental Manuscripts Acquired for English Centers
in the Tenth and Early Eleventh Centuries: A Preliminary Checklist, Anglia, 98 (1980), 10716
(p. 112): the manuscript, which is possibly of Continental origin, was written at the end of the
ninth century or the beginning of the tenth century and arrived in England (Canterbury, St Augus-
tines) in the tenth century. The Scholica were added at St Augustines either in the mid-tenth
century or in the third quarter of the tenth century according to Richard Gameson, LAngleterre
et la Flandre au Xe et XIe sicles: Le Tmoignage des manuscrits, Les changes culturels au moyen
ge: Actes du 32e congrs de la SHMES, Universit du Littoral-Cte dOpale, juin 2001, Histoire
ancienne et mdivale, 70 (Paris: Publications de la Sorbonne, 2002), pp. 165206 (p. 183).
14
Ker, Catalogue, no. 298; Gneuss, Handlist, no. 541; Rella, Continental Manuscripts,
p. 113: the codex was written on the Continent in the tenth century and was in England by the
beginning of the eleventh century.
15
The numbering of the entries of the Scholica is that of my forthcoming edition. The same
numbering is used in the Appendix of this article.
which occur, one after the other, within an alphabetical section. The connection
between a gloss such as climacterica sunt incerta rerum profugia (C 12) and the
Acta: climacterica dicunt, id est naturae rei incerta profugia (16. 56) is evident.
It can be suggested that either someone reading the Acta S. Sebastiani had a
copy of the Scholica at hand and added and expanded some entries in the latter,
or a batch of glossae collectae drawn from a manuscript of the Acta (where the text
was accompanied by interlinear or marginal glosses) was merged into our glossary.
The entries under examination include rare words such as holovitreum (O 1; all
glass), whose occurrence seems to be exclusive to these Acta (16. 54). The inter-
pretation of another gloss, diametrum (D 12), repeats verbatim the wording of
the Acta: Annus tuus ex diametro susceptus est (16. 55). The Acta are clearly
responsible for the implementation of some entries that already belonged to the
original nucleus of the Scholica, such as cloaca (C 10: see below).
The Acta S. Sebastiani,16 which have formerly been attributed to Ambrose,17
were written in the fifth century and still make an interesting read for the many
details on Rome and its buildings as well as on the practices of necromancy.18 The
Acta were quite popular and circulated both on their own and inside legendaries
and passionaries.19 The earliest manuscripts date to the seventh (Bern, Burger-
bibliothek, MS 611)20 and eighth centuries (Munich, Bayerische Staatsbibliothek,
clm 3514).
16
Jean Bolland and others, Acta sanctorum, Ian. II (Paris: Palme, 1869), pp. 62942 (repr. PL,
17, cols 102158, or 111350, depending on edition); see also C. Narbey, Supplment aux Acta
sanctorum, 2 vols (Paris: Le Soudier, 190012), II, 25779.
17
Benedetto Pesci, Il culto di San Sebastiano a Roma nellantichit e nel medioevo, Antoni-
anum, 20 (1945) (= Miscellanea historica P. Livario Oliger), pp. 177200; Hippolyte Delehaye,
Les Passions des martyrs et les genres littraires, 2nd edn, Subsidia hagiographica, 13B (Brussels:
Socit des Bollandistes, 1966), pp. 19295; Hippolyte Delehaye, Cinq leons sur la mthode hagi-
ographique (Brussels: Socit des Bollandistes, 1934), pp. 3337.
18
This Passio deals with other saints besides Sebastian and also includes several unrelated tales.
19
The Acta are included in the Hispanic passionary which reached the actual form by 806:
Henri Quentin, Les Martyrologes historiques du moyen ge: tude sur la formation du Martyrologe
romain, 2nd edn (Paris: Gabalda, 1908), pp. 139, 219, and 221.
20
The version of this manuscript was published by Hermann Hagen, Berner Palimpsestbltter
aus dem 5.-6. Jahrhundert zur Passio sancti Sebastiani, in Sitzungsberichte der kaiserlichen Akademie
der Wissenschaften, Philosophisch-historische Klasse, 108 (Vienna: Akademie der Wissenschaften,
1884), pp. 1950. For the manuscripts of the Acta, see Catherine Saliou, Du lgendier au sermon-
naire: Avatars de la Passio Sebastiani, Revue des tudes augustiniennes, 36 (1990), 28597, and
J. E. Cross, The Use of a Passio S. Sebastiani in the Old English Martyrology, Mediaevalia, 14
(1991), 3950 (pp. 3940).
The occurrence of glosses drawn from a Passio within a glossary should not be
a matter of surprise, and the existence of a glossarial tradition revolving around
the Passiones is confirmed, for example, by the manuscripts of the Hispanic pas-
sionary. One of these codices, London, BL, MS Add. 25,600,21 features a number
of glosses that also accompany the Acta S. Sebastiani. The majority of the words
provided with glosses corresponds to the words of the Acta that occur in the
Scholica (although the interpretations are much more concise).
The circulation of entries drawn from the Acta S. Sebastiani is witnessed,
among others, by a series of glossae collectae on folio 83rv of BAV, MS Reg. lat.
1469, where they are headed by the rubric In Sancto Sebastiano.22 This
manuscript contains quotations from Chapter 16 of the Acta, such as Saturnus
apocatasticus; Annus tuus ex diametro susceptus est; Aut climacterica tibi in
centro sunt nata; Aut synditus fuit cum malo, accompanied by the respective
interpretations, which correspond to Scholica, A 10, D 12, C 12, and S 25. These
are followed by other glosses drawn from the Acta: ephemeris, mathesis, cohors,
mathesis again, and scrinium/primiscrinius,23 three of which also occur in the
Scholica (E 13, M 3, C 14). The interpretations of these last entries from the Acta
have a different content from those of the Scholica,24 but reveal the same penchant
for Greek and etymologizing, which is also evident in the dissection of the lemmas
in their components. Glosses from the Acta occur in other glossaries, such as the
Second Corpus Glossary.25
21
See Angel Fbrega Grau, Un glosario of siglo X, Archivum latinitatis medii aevi, 22 (1952
53), 21737, and Angel Fbrega Grau, Pasionario hispnico (siglos VIIXI), Monumenta Hispaniae
sacra: Seri litrgica, 6 (Madrid: CISC /Instituto P. Enrique Flrez, 1955), II, 14876.
22
W. M. Lindsay, Glossae collectae in BAV lat. 1469: Catomum. Naumachia, Classical
Quarterly, 15 (1921), 3840.
23
It is a secondary gloss which anticipates the explanation of a part of primiscrinius (such as
hyctos anticipating hyctophagi, for example in Scholica, I 3). Primiscrinius occurs in chap. 11 of the
Acta.
24
According to Goetz the codex was written in the year 908 in a scriptorium of Central Italy;
the glosses were printed by Lindsay. For the content of the manuscript see CGL, IV, p. xvii; V, pp.
xviiixix, xxx, and 52028.
25
A few instances are unmistakable, such as In pavone: in feretro eius prop<r>io (I 467), not
only for the meaning of pabo (wheelbarrow), but for the inflected form in the locative phrase; the
interpretation too is based on the Acta, 21. 89: Tunc B. Lucina ipsa per se cum servis suis medio
noctis abiit, et levans eum posuit in pavone suo. Other entries likely taken from the Acta are
antestis (for antistes A 558), apocatastaticus (for apocatasticus A 169 and 661), apostata (A 692),
catechizo (C 65), cyrograffum (for chirographum C 975), diametro (D 255), naumachiae (N 50),
A comparison between the Scholica and two batches of glossae collectae in-
cluding Scholica entries occurring in another miscellaneous codex, MS Barb. lat.
477,26 allows us to surmise a circulation of the Scholica predating the introduction
of the entries drawn from the De nuptiis, but provides contradictory data as far as
the Acta are concerned. One may consider the following examples:
Cloaca locus vel fossa extra civitatem in qua publicarum latrinarum stercora eiciuntur.
Condilomatum pocius dicendum est in singulari numero quam dilomata. Sunt autem
condilomata nodositates digitorum quas paciuntur artetrici.
The entry for cloaca in folio 54r of MS Barb. lat. 477 shows what the interpre-
tation of this word was like before the additions drawn from the Acta. The
Scholica reads: [L]ocus vel fossa extra civitatem in quam publicarum latrinarum
stercora egeruntur; in quem scilicet locum corpora sanctorum martyrum causa
despectionis iactabant pagani. The rather awkward blending of at least two
interpretations of different origin is evident in the use of scilicet. The first part of
the interpretation is similar to that of other glossaries (albeit different from a
possible ultimate source, namely Etymologiae, XV. 2. 25). The second part can
be explained only in the light of the Acta S. Sebastiani (or another hagiographic
account) where it is said that the corpse of a martyr is thrown in the Cloaca
Massima.27 The Cloaca Massima indeed flowed within the city of Rome, rather
than without, as the former part of the interpretation would have it (extra
civitatem).
syndetus (S 717): note that these are all Latin lemmas. At the time of the publication of The
Corpus Glossary (Cambridge: Cambridge University Press, 1921), Lindsay was unaware of the
sources of these lemmas.
26
On folio 51rv there is a glossary with the rubric Incipit sentenciae disficiles, which
contains a few glosses with a counterpart in the Scholica. On folios 51v59r there is another glos-
sary, with the rubric Incipit glosae grecorum nominum, with many entries corresponding to
those of the Scholica. For a description of the manuscript and its content, see Kassius Hallinger,
Der Barberinus Latinus 477, Studia Anselmiana, 63 (1975) (= Mlanges offerts Dom J.-P.
Muller O.S.B.), 2164. The first part of the codex (fols 4123), was written in southern France
at the beginning of the eleventh century. Note that this codex contains the glosses to the prologues
of the Bible (fols 27r37r), which are connected to the milieu of John Scottus and Haimo of
Auxerre.
27
Acta, 21. 88: Tunc tulerunt corpus eius nocte, et in cloacam Maximam miserunt dicentes:
ne forte Christiani eum sibi martyrem faciant. Tunc B. Sebastiani apparuit in somnis S. Lucinae
quidam matronae religiosissimae, dicens: In cloaca illa, quae iuxta circum, invenies corpus meum
pendens in gompho.
The Barberini entry: Condilomatum pocius dicendum est in singulari numero

quam dilomata. Sunt autem condilomata nodositates digitorum quas paciuntur
artetrici, begins by condemning the use of condilomata (a nominative plural),28
which is the form occurring in the Scholica. By contrast, the gloss rather recom-
mends the use of a putative singular form condilomatum, which, if not a scribal
blunder, is erroneously built on the commonplace plural form.
In this case the different layers of interpretation are evident. In the entry, as it
now stands in the Scholica, the initial grammatical explanation of the Barberini
codex is absent, whereas the former part of the entry is based on the Acta S.
Sebastiani29 and the latter, as we shall see, on De nuptiis.
[Scholica, C 11:] Condilomata sunt nodositates quas patiuntur artetrici digitorum. Felix
Capella introducit , id est Fortunam, diversorum capita conterentem complicatis
in condilos digitis, hoc est in nodositates.30
The reference to De nuptiis, 37. 916 (Book I. 88) is unmistakable:
[Q]uam alii Sortem asserunt, Nemesinque nonnulli, Tychenque quam plures aut Nortiam.
haec autem quoniam gremio largiore totius orbis ornamenta portabat, et aliis impertiens
repentinis motibus conferebat, rapiens his comas puellariter, caput illis virga comminuens
28
Condyloma (a loanword from Greek , a medical term, which is a derivate of
, means callous knob or lump: see Jacques Andr, Le Vocabulaire latin de lanatomie (Paris:
Les Belles Lettres, 1991), p. 100). Greek was borrowed into Latin much later; condylos
occurs for the first time (as a metonymy) in Martial (Epigrammata, V. 78. 30), a joint of a reed,
reed-flute, whence it was probably drawn by Martianus Capella with the meaning knuckle.
29
Condiloma does not occur in the Etymologiae and the entry might have been added to the
Isidorean bulk at the same time as the other lemmas drawn from the Acta, where the word occurs
in 14. 48: si ab hac nodositate condylomatum mei fuerint membra corporis resoluta. According
to the Acta, Tranquillinus suffered from both chiragra and podagra: Tranquillinus [], qui ita
podagrico et chiragrico fuerat dolore constrictus (13. 36); and, as a consequence of his miraculous
healing: resolutae sunt manus eius quae erant nodosae, et genua simul et plantae pedum eius ita
sunt incolumes redditae (ibid.).
30
Note that part of the Scholica interpretation of condilomata has a counterpart in the com-
mentary of Remigius of Auxerre on Prudentiuss Peristephanon, which reads (on X. 495): Artresis
est condologmatica id est nodositas manuum []. Cum vero digiti nodantur condilocmatica
vocatur: nam dicunt Greci nodos: John M. Burnam, Commentaire anonyme sur Pru-
dence, daprs le manuscrit 413 de Valenciennes (Paris: Picard, 1910), p. 213. An interesting variant
is found in Trier, Stadtbibliothek, MS 40 (Ker, Catalogue, no. A 35: s. x), fol. 2rv: Felix capella
(gl. .i. martianus) introducit TIXHN .i. fortunam diversorum capitum conterentem complicatis
in codilos digitis. Condilomata autem sunt nodositates quas patiuntur articuli digitorum;
Elias Steinmeyer and Eduard Sievers, Die althochdeutschen Glossen, 5 vols (Berlin: Weidmann,
18791922; repr. Dublin: Weidmann, 196869), V, 80.
eisdemque, quibus fuerat eblandita, ictibus crebris verticem complicatisque in condylos

digitis vulnerabat.31
The remarks containing a snippet from De nuptiis and possibly overlapping with
some of its earlier commentaries are the last chronological accretions to Scholica,
C 11. Thereby an entry that originally referred to the word condyloma (callous
lump) is now expanded so as to comment on the word condylos occurring in
De nuptiis.32
The Scholica and Martianus Capella

A significant step in the development of the Scholica, probably preceding the
alphabetization of the glossary, is their encounter with a text such as Martianus
Capellas De nuptiis Philologiae et Mercurii. All the seven liberal arts had been
treated by Martianus in his work which offered the medieval readers a wide range
of knowledge on astronomy, mathematics, and classical mythology, as well as on
dialectic, grammar, and several other subjects. De nuptiis has often been described
as an example of obscure Latin. When assessed according to classical standards,
its style often appears convoluted and impenetrable and has attracted many a
censorious judgement. For example, Joseph Scaliger and many others after him
31
All quotations from De nuptiis are from the edition of Adolf Dick, Martianus Capella,
repr. with add. by Jean Praux (Stuttgart: Teubner, 1969); hereafter cited by page and line number
from this edition. The edition of De nuptiis by James Willis, Martianus Capella (Leipzig: Teubner,
1983), has been consulted for the variant readings of the words examined below. For an English
translation see Martianus Capella and the Seven Liberal Arts, II: The Marriage of Philology and
Mercury, trans. by William Harris Stahl, with E. L. Burge (New York: Columbia University
Press, 1977).
32
See the commentary by John Scottus: CONDILOS Greci dicunt plicatos in pugnam digitos;
condilo, pugnis caedo, et est verbum condyla -las: Iohannis Scotti Annotationes in Marcianum,
ed. by Cora E. Lutz, Medieval Academy of America, 34 (Cambridge, MA: Medieval Academy of
America, 1939), p. 50; all citations of this text refer to this edition, hereafter cited as Annotationes,
by page number from this edition. The comment of Remigius of Auxerre is, as usual, larger: ILLIS
ed est aliis, COMMINUENS id est percutiens, CAPUT VIRGA id est flagello. Caput comminuit his
quos ex nobilibus ignobiles et despectos facti fortuna. EISDEMQUE QUIBUS FUERAT EBLANDITA
VULNERABAT VERTICEM CREBRIS ICTIBUS COMPLICATIS DIGITIS IN CONDILOS id est in nodos.
Apertissime mutationem fortunae describit quae quasi rotam vergens quo prosperari permiserat
deicit, et hic quasi ludus fortunae este. COMPLICATIS DIGITIS IN CONDILOS id est in nodos, hinc
et condilogmatica passio vocatur nodositas manuum et verbum Grecum est codilo, condilas, id
est pugnis caedo (Annotationes, p. 137).
have regarded Martianus Capella as a barbarus scriptor, and it was not until the
early 1970s that the work started to receive positive evaluations.33
De nuptiis was composed in the fifth century, but there are no extant manu-
script witnesses up to the ninth century34 and the circulation of the text is in-
directly attested by only a few possible echoes.35 De nuptiis then surfaced in
Danuta Shanzers words36 at the beginning of the ninth century. Martianuss
work was appreciated by the Carolingians, who established a literary relationship
between De nuptiis and Boethiuss De consolatione philosophiae37and were eager
to study what the two works could tell about the role of the liberal arts.38 Whereas
the reception of Boethius began in the late eighth century (and its extensive
exegetical tradition was inaugurated in the last quarter of the ninth century), the
success of Martianus Capella had already begun in first half of the ninth century.39
33
Beginning with Fanny Le Moine, Martianus Capella: A Literary Re-evaluation, Mnchener
Beitrge zur Medivistik and Renaissance-Forschung, 10 (Munich: Arbeo-Gesellschaft, 1972).
I personally find William H. Stahls approach quite biased: see Stahl, To a Better Understanding
of Martianus Capella, Speculum, 40 (1965), 10215, and Martianus Capella and the Seven Liberal
Arts, I: The Quadrivium of Martianus Capella: Latin Traditions in the Mathematical Sciences, 50
BCAD 1250, ed. by William H. Stahl, Richard Johnson, and E. L. Burge (New York: Columbia
University Press, 1971; repr. 1991).
34
On the manuscript tradition, see Jean Praux, Les Manuscrits principaux du De nuptiis
Philologiae et Mercurii de Martianus Capella, in Lettres latines du moyen ge et de la Renaissance,
ed. by Guy Cambier, Carl Deroux, and Jean Praux, Collection Latomus, 158 (Brussels: Latomus,
1978), pp. 76128. For a discussion of Williss stemma, see Danuta Shanzer, Felix Capella: Minus
sensus quam nominis pecudalis, Classical Philology, 81 (1986), 6281; and Danuta Shanzer,
Tatwine: An Independent Witness to the Text of Martianus Capellas De grammatica, Rivista
di filologia e di istruzione classica, 112 (1984), 292313.
35
I am quite sceptical of a use of De nuptiis in fifth- and sixth-century schools (see The Qua-
drivium of Martianus Capella, ed. by Stahl, Johnson, and Burge, pp. 5664). As to the ninth-
century commentaries and glosses as putative witnesses of a didactic employment of the work,
the entire question requires a different approach.
36
Shanzer, Felix Capella, p. 63.
37
For the latter, see Margaret T. Gibson, Boethius in the Carolingian Schools, Transactions
of the Royal Historical Society, ser. 5, 32 (1982), 4356.
38
douard Jeauneau, LHritage de la philosophie antique durant le haut moyen ge, in La
cultura antica nellOccidente latino dal VII allXI secolo, Settimane di studio del centro italiano di
studi sullalto medioevo, 22, 2 vols (Spoleto: Centro italiano di studi sullalto medioevo, 1975),
I, 1556; Claudio Leonardi, I commenti altomedievali ai classici pagani: Da Severino Boezio a
Remigio di Auxerre, in La cultura antica, I, 459508.
39
Jeauneau, Jean Scot rigne et le grec, p. 16, remarked that le latin de Martinaus Capella
truff de mots grecs, ne pouvait quaviver, chez les clercs carolingiens, le dsir dapprendre la langue
In the tenth and eleventh centuries both works continued to play a relevant role,
as is demonstrated by the commentaries and glosses in circulation.
Martianuss text was a source of encyclopedic knowledge and might be read
on different levels as has been pointed out by modern scholarship.40 There are
about two hundred and fifty manuscripts containing either the entire De nuptiis,
or one or more books numerous are the codices containing only Book IV
and, later, only Book VIII or even just excerpts.41 Glosses and commentaries
accompanied De nuptiis from the beginning of its renewed circulation in the
ninth century:42 that is, notably, around the same time as the revival of the
Scholica.
Laistner surmised that a number of entries of the Scholica were taken from the
commentary on De nuptiis by Martin Hiberniensis, a text which eventually got
lost and whose only echoes are those preserved in the Scholica (see Appendix).43
Undeniably, a number of entries of the Scholica also occur in De nuptiis. This cir-
cumstance is not altogether surprising given the peculiarities of Martianuss
language, full of archaisms and loanwords from Greek, which made of De nuptiis
a storehouse of rare vocabulary. Laistners pioneering arguments are therefore
liable to refinement and a more dynamic approach to the development of medieval
glossaries may help to set the Scholica in a more pertinent context. In particular,
their composition probably pre-dates the commentaries on De nuptiis, not only
that by Remigius, which is undoubtedly indebted to the Scholica (see Appendix),
but also, possibly, the anonymous commentary in VLF 48.
des dieux et des Muses. For the interest on Martianus Capella at the school of Charles the Bald,
see Jeauneau, Les coles de Laon, pp. 495522; douard Jeauneau, Le Commentaire rignien
sur Martianus Capella (De nuptiis, lib. I) daprs le manuscrit dOxford (Bodl. Libr. Auct. T. 2. 19,
fol. 131), in Jeauneau, Quatre thmes rigniens (Montral: Institut dtudes mdivales Albert-
le-Grand, 1978), pp. 91186 (pp. 9199).
40
Danuta Shanzer, A Philosophical and Literary Commentary on Martianus Capellas De nuptiis
Philologiae et Mercurii, Book 1 (Berkeley and Los Angeles: University of California Press, 1986).
41
Claudio Leonardi, I codici di Martianus Capella [III]; Aevum, 33 (1959), 44389; 34
(1960), 199 and 41154.
42
See the intriguing example of Leiden, Universiteitsbibliotheek, Voss. lat. F. 48 (VLF 48).
See the web edition of the glosses: Carolingian Scholarship and Martianus Capella: The Oldest Com-
mentary Tradition, ed. by Mariken Teeuwen and others, first digital edition (November 2008),
<http://martianus.huygens.knaw.nl/> [accessed January 2011].
43
M. L. W. Laistner, Martianus Capella and his Ninth Century Commentators, Bulletin of
the John Rylands Library, 9 (1925), 13038.
The Commentaries on De nuptiis

The commentary tradition on De nuptiis is particularly rich and provides insights
into the central role of this work in Carolingian and late medieval scholarship.44
As usual, the first two books of the text were the most heavily glossed ones.45 It
should be remarked that the ninth-century commentaries are contemporary with
the earliest extant Martianus manuscripts, and that the layout of the codices takes
different forms. There are manuscripts, such as BnF, MS lat. 12960 (Pd) (s. ixex,
Saint-Pierre in Corbie), where the commentaries are copied in a running form,
that is the word or words from the De nuptiis are followed by interpretations of
different length.
The earliest commentary was edited from Pd by Cora Lutz, under the name
Dunchad,46 and later attributed to Martin Hiberniensis by Praux47 (both attri-
butions have been rejected by later scholarship). Praux discovered that the oldest
gloss tradition is actually represented by twelve manuscripts, including VLF 48.48
44
Mariken Teeuwen, The Study of Martianus Capellas De nuptiis in the Ninth Century,
in Learned Antiquity: Scholarship and Society in the Near-East, the Greco-Roman World, and the
Early Medieval West, ed. by Alasdair A. MacDonald, Michael W. Twomey, and Gerrit J. Reinink
(Leuven: Peeters, 2003), pp. 18594; see also Mariken Teeuwens important study Harmony and
the Music of the Spheres: The Ars musica in Ninth-Century Commentaries on Martianus Capella,
Mittellateinische Studien und Texte, 30 (Leiden: Brill, 2002), especially pp. 14550.
45
See Michael Lapidge, The Study of the Vernacular Texts in Late Anglo-Saxon England:
The Evidence of Latin Glosses, in Latin and the Vernacular Languages in Early Medieval Britain,
ed. by Nicholas Brooks (Leicester: Leicester University Press, 1982), pp. 99140. In the case of the
De nuptiis, the relevance of the first two books contributed to this unproportioned distribution.
46
Excerpts were edited by Max Manitius, Zu Dunchads und Iohannes Scottus Martian-
kommentar, Didaskaleion, 1 (1912), 13872 (pp. 13956); Dunchad Glossae in Martianum, ed.
by Cora E. Lutz, Philological Monographs, 12 (Lancaster, PA: American Philological Association,
1944); hereafter cited as Glossae, by page number from this edition. Lutz based her edition on Pd;
since her publication several further witnesses have been discovered.
47
Jean G. Praux, Le Commentaire de Martin de Laon sur loeuvre de Martianus Capella,
Latomus, 12 (1953), 43759. A number of manuscripts of this commentary were studied by
Praux: see Un nouveau manuscrit de Saint-Gall: Le Bruxellensis 95659566, Scriptorium, 10
(1956), 22128; Deux manuscrits gantois de Martianus Capella, Scriptorium, 13 (1959), 1520;
and Les Manuscrits principaux, pp. 76128.
48
The same group of manuscripts also comprises the following codices: Besanon, Biblio-
thque municipale, 594 (B); BnF, lat. 8669 (Pa); Oxford, Bodleian Library, Laud. lat. 118 (O);
Trier, Bibliothek des Priesterseminars, 100 (T); and Orlans, Bibliothque municipale, 191 (Or).
For a discussion of the manuscript tradition of the oldest gloss tradition, see Teeuwen, Harmony,
This commentary is now considered to be the work of a group of scholars working

together in the second or third decade of the ninth century.49
John Scottus Eriugena commented on De nuptiis of Martianus Capella. His
Annotationes in Marcianum were composed around 84050 and were possibly re-
worked by the author more than once.50 A version of John Scottuss commentary
is preserved in Pd;51 a second and apparently different version of John Scottuss
commentary was identified, in 1944, in Oxford, Bodleian Library, MS Auct.
T. 2. 19 (s. ix3/3),52 and the commentary on Book I has been edited by douard
Jeauneau.53
Both the commentary by John Scottus and the oldest gloss tradition were
eventually used by Remigius of Auxerre (c. 841908).54 Remigiuss commentary
is witnessed by a number of manuscripts from the tenth to the fifteenth centuries
and was indeed the most successful of all the Martianus commentaries.55 It is more
pp. 60150. See also the article by OSullivan in the present volume: The Stemmatic Relationship
between the Manuscripts Transmitting the Oldest Gloss Tradition.
49
Teeuwen, The Study of Martianus Capella, p. 92.
50
Gangolf Schrimpf, Zur Frage der Authentizitt unserer Texte von Johannes Scottus
Annotationes in Martianus, in The Mind of Eriugena: Papers of a Colloquium, Dublin, 1418 July
1970, ed. by John J. OMeara and Ludwig Bieler (Dublin: Irish University Press for Royal Irish
Academy, 1973), pp. 12538. For a different view, see Michael W. Herren, The Commentary
on Martianus Capella Attributed to John Scottus: Its Hiberno-Latin Background, in Jean Scot
crivain: Actes du IVe colloque international, Montral, 28 aot2 septembre 1983, ed. by Guy-H.
Allard, Cahiers dtudes mdivales, cahier spcial, 1 (Montral: Bellarmin, 1986), pp. 26586.
51
See Manitius, Zu Dunchads und Iohannes Scottus, pp. 15772 (part of Book I), and Max
Manitius, Zu Iohannes Scottus und Remigius, Didaskaleion, 2 (1913), 4361 (selected glosses
from Book I and Book III; Annotationes).
52
Lotte Labowsky, A New Version of Scotus Eriugenas Commentary on Martianus Capella,
Mediaeval and Renaissance Studies, 1 (194143), 18793.
53
Jeauneau, Le Commentaire rignien, pp. 91186. According to Jeauneau the Paris and
the Oxford manuscripts preserve two different abridgements of the same commentary written
by John Scottus. This view was shared by both Schrimpf, Zur Frage der Authentizitt, pp. 132
34, and Claudio Leonardi, Martianus Capella et Jean Scot: Nouvelle presentation dun vieux
problme, in Jean Scot crivain, ed. by Allard, pp. 187207.
54
Teeuwen, The Study of Martianus Capellas De nuptiis, pp. 18594.
55
Remigius Autissiodorensis commentum in Martianum Capella, ed. by Cora E. Lutz, 2 vols
(Leiden: Brill, 196265); hereafter cited as Commentum, by volume and page number from this
edition. Translations and comments on these works are provided by Ilaria Ramelli in Marziano
Capella, Le Nozze di Filologia e Mercurio (Milan: Bompiani, 2001), and Tutti i commenti a Marziano
Capella: Scoto Eriugena, Remigius di Auxerre, Bernardo Silvestre e anonimi (Milan: Bompiani, 2006).
extensive than the others, since many more words of the Martianus text are
glossed. Moreover, the individual glosses are longer than those in John Scottuss
commentary, as Remigius often conflated previous commentaries.56 Along with
the latter, Remigiuss possible sources include pagan as well as Christian authors
such as Ovid, Horace, Virgil, Persius, Servius (whose name is never mentioned),
Hyginus, Solinus, Boethius, and Isidore (note that Remigius more likely draws his
etymologies from Isidore than from Festus).57
Other commentaries on De nuptiis of Martianus Capella were composed in
the following centuries:58 one of the largest is attributed to Bernardus Silvestris.59
Undoubtedly, a large number of lemmas of the Scholica correspond to words that
occur in De nuptiis (including a few hapax legomena) and, sometimes the entries
of the Scholica show the same inflected form as found in Martianus: the overlaps
include antistes (A 65), asylum (A 14), apage sis (A 76), bombus (Ox 72), Calliopea
(C 41/H 8), chirographum (C 9), culleum (C 32, Ox 101), diadema (D 10),
diametrum (D 12), Dionysius (Diorisius Ox 157), electrum (Ox 208), elementum
(E 27, A 43), euge (Ox 215), fas (Ox 243), hemiolios (E 22), hemisphaerium (E 19),
56
See Cora E. Lutz, Remigiuss Ideas on the Classification of the Seven Liberal Arts, Traditio,
12 (1956), 6586, and John J. Contreni, John Scottus, Martino Hibernensis, the Liberal Arts,
and Teaching, in Insular Latin Studies, ed. by Michael W. Herren, Papers in Mediaeval Studies,
1 (Toronto: Pontifical Institute of Mediaeval Studies, 1981), pp. 2344.
57
Remigiuss authorship of a number of commentaries is not universally agreed upon.
Remigiuss writings are apparently associated with his teaching and include commentaries on
Donatuss Ars minor, Ars maior, the Disticha Catonis, Priscians Institutio de nomine pronomine et
verbo and Partitiones XII versuum Aeneidos principalium, Bedes De arte metrica and De schematibus
et tropis, Seduliuss Carmen paschale, Boethiuss De consolatione philosophiae and Opuscula sacra,
as well as on the works by Persius, Phocas, and Eutyches. On the commentaries attributed to
Remigius, see Maria De Marco, Remigii inedita, Aevum, 26 (1952), 495517, and Colette Jeudy,
Remigii autissiodorensis opera (Clavis), in Lcole carolingienne dAuxerre: De Murethach Remi,
830908; Entretiens dAuxerre 1989, ed. by Dominique Iogna-Prat, Colette Jeudy, and Guy
Lobrichon (Paris: Beauchesne, 1991), pp. 457500.
58
Cora E. Lutz, Martianus Capella (Minneius Felix), in Catalogus translationum et com-
mentariorum, ed. by Kristeller, Cranz, and Brown, II (1871), 36781.
59
Haijo J. Westra, The Commentary on Martianus Capellas De nuptiis Philologogiae et
Mercurii Attributed to Bernardus Silvestris, Studies and Texts, 80 (Toronto: Pontifical Institute
of Mediaeval Studies, 1986). Another anonymous commentary from the same milieu has been
published by Haijo J. Westra, The Berlin Commentary on Martianus Capellas De nuptiis Philol-
ogiae et Mercurii Book I, Mittellateinische Studien und Texte, 20 (Leiden: Brill, 1994); Haijo
J. Westra and Tanja Kupke, The Berlin Commentary on Martianus Capellas De nuptiis Philologiae
et Mercurii Book II, Mittellateinische Studien und Texte, 23 (Leiden: Brill, 1998).
hyalin (H 6, P 5; see De nuptiis, hyalinus), hymen and Hymenaeus (Y 4), ibis (Ox
250), Ichthyophagi (I 4), nugas (Ox 65), opere praetium (Ox 302), paenula (Ox
319), pinax (Ox 283), Sibylla (S 19), strophium (S 5), and syllogismus (S 23).60
Other lemmas of the Scholica have a counterpart in the entries of the oldest
gloss tradition once attributed to Martin Hiberniensis or Dunchad being
not necessarily represented in the text itself of De nuptiis, but only in the com-
mentary such as dictia (Dictynnae; De nuptiis, 70. 8).61
The commentary by John Scottus includes the following entries of the Scholica:
agape (a variant reading in De nuptiis, 115. 19), antipedes, antistes, apocatasticus,
bombus, culleum, Dionysius, electrum, ge (Gorgonei; De nuptiis, 50. 17), hemi-
sphaerium, hyalin (hyalinus; De nuptiis, 30. 18), hymen and Hymenaeus, ibis,
Ichthyophagi, nugas, paenula, pinax, Sibylla, syllogismus, and strophium.
The interpretations of the Scholica rarely coincide verbatim with those of the
two above-mentioned commentaries and it should be emphasized that, in several
instances, the overlapping between the Scholica and these commentaries on De
nuptiis might ultimately be traced back to the Etymologiae.62 Such overlaps should
be treated with great caution, owing to the relevance of the Isidorean component
and the strict dependence of the Scholica upon the Etymologiae.
At the same time, the relationship of the Scholica with either the text of
De nuptiis or its commentaries is evident. An obvious connection can also be
detected between De nuptiis and some of the entries of the miscellaneous glosses
that occur both in the Vatican and Paris manuscripts of the Scholica (the so-called
V-P Notes), for example, nictare and praeclues (De nuptiis, 4. 10 and 5. 2). The
same is true for a share of the words used by Abbo of Saint-Germain in the third
book of his Bella Parisiacae urbis (BPu),63 including words that do not occur in
60
For all these entries see the Appendix, below.
61
On the so-called secondary glosses, see Patrizia Lendinara, Le Glosse Secondarie, in Studi
linguistici e filologici offerti a G. Caracausi (Palermo: CSFLS, 1992), pp. 26981 (repr. in Anglo-
Saxon and Glossaries, Variorum Collected Studies Series, CS622 (Aldershot: Ashgate, 1999), pp.
7186).
62
According to Contreni, Three Carolingian Texts, p. 807, both the commentary by
Martin-Duncaht and that by John seem to be ignorant of the Scholica. However, the question
of their relationship with the Scholica is much more complex and is not limited to possible
borrowings.
63
Abbo of Saint-Germain drew several words from the Scholica: see Patrizia Lendinara, The
Third Book of the Bella Parisiacae urbis by Abbo of Saint-Germain-des-Prs and its Old English
Gloss, Anglo-Saxon England, 15 (1986), 7389 (repr. in Patrizia Lendinara, Anglo-Saxon and
the extant versions of the Scholica, such as (BPu, III. 38), which is written in
Greek letters in all Abbos manuscripts.64 Noteworthy, among others, is the case
of caelibatum (Abbo, BPu, III. 18. 84 and De nuptiis, 6. 17), where Abbos gloss
castitatem itself hardly a glossary word coincides with the first part of John
Scottuss commentary in MS Auct. T. 2. 19: Celibatum, id est castitatem. Celeps
dicitur clesti aptus vel clestem vitam ducens.65
In the three compilations Scholica, V-P Notes, and Abbos third book a
source for the entries under examination (especially for those showing no connec-
tion whatsoever with the Etymologiae) might be identified in a batch of glossae
collectae drawn either from a glossed manuscript of De nuptiis or from one of the
earliest commentaries on Martianuss work.
As far as the V-P Notes are concerned, the borrowing from De nuptiis is par-
ticularly evident, since their lemmas are still unalphabetized and the entries ylen
(elementa; De nuptiis, 4. 9), Callion phone (Calliopea; De nuptiis, 4. 3, and
Scholica, C 42/H 8), nictare (nictantis; De nuptiis, 4. 10), creperum (De nuptiis,
4. 14), and preclues (De nuptiis, 5. 2) still follow one another.
In their turn, the Scholica were used by Remigius of Auxerre as a source for
his commentaries, not only on De nuptiis, but also in other passages of his large
production.
Once again the example of the V-P note on preclues (valde nobiles) shows
how Remigius blended the V-P Notes/De nuptiis entry with the commentary
Glossaries, pp. 15775; repr. pagination cited henceforth). Eighty-two lemmas of the Scholica (plus
six contained in the interpretamenta of other glosses and one of the V-P Notes) correspond to
Abbos key words, but only fourteen of these do not recur in other glossaries.
64
For see De nuptiis, 7. 12ff., and the commentaries by John Scottus and Remigius. See
also the following overlapping not shared by the Scholica: abbachus, Abbo, BPu, III. 33: De nupt.,
288. 13ff. (abacus (geometry)); acrimonia, Abbo, BPu, III. 6: De nupt., 154. 3; antrum, Abbo, BPu,
III. 103: De nupt., 10. 15; auspicium, Abbo, BPu, III. 80: De nupt., 4. 4ff.; blattero, Abbo, BPu, III. 93:
De nupt., 210. 2; brathea, Abbo, BPu, III. 14: De nupt., 482. 11 (brattea, also bratteatus, 35. 6);
cerritus, Abbo, BPu, III. 32: De nupt., 250. 21 (also cerritulus, p. 426. 3); ceruleas, Abbo, BPu, III. 66:
De nupt., 74. 7 (caerula, adv.); clango, Abbo, BPu, III. 112: De nupt., 52. 8; coagmento, Abbo, BPu,
III. 104: De nupt., 253. 11; flabra, Abbo, BPu, III. 48: De nupt., 10. 24; Gorgon, Abbo, BPu, III. 49:
De nupt., 107. 22ff. (Gorgo); intercapedo, Abbo, BPu, III. 56: De nupt., 297. 16ff.; lymphaticus,
Abbo, BPu, III. 24: De nupt., 355. 20 and 493. 5; nullatenus, Abbo, BPu, III. 15: De nupt., 42. 8;
sector, Abbo, BPu, III. 36: De nupt., 56. 1; toga, Abbo, BPu, III. 11: De nupt., 63. 14; uranium, Abbo,
BPu, III. 8, and uranei, Abbo, BPu, III. 61: De nupt., 8. 1ff. (Urania); uxorius, Abbo, BPu, III. 23:
De nupt., 5. 18; virago, Abbo, BPu, III. 57: De nupt., 286. 16 and 373. 3.
65
Jeauneau, Le Commentaire rignien, p. 109.
of John Scottus on the same word. One can compare Remigius of Auxerre:
PRAECLUES, id est nobiles, generosi et valde gloriosi66 with the commentary of
John Scottus: PRECLUES id est valde gloriosi; quippe a Grecis gloriosus
dicitur, preclues ergo quasi praecleas, mutata e littera in u.67
Remigiuss commentary on De nuptiis likely drew from the Scholica the in-
terpretations of words such as asylum (A 14) or Sibylla (De nuptiis, 9. 22 and
67. 13; cf. S 19, but also A 71 and B 3). The same applies to other words not
necessarily represented in the text itself of De nuptiis, but only in the commentary,
such as gymnus (gymnasium),68 dorcas (Capella), cauma, and cacos, which do not
occur in the text of Martianus, but are both included in the interpretation of
Cecaumenes (De nuptiis, 14. 9; see Appendix). In his commentary on Phocass Ars
de nomine et verbo it is possible to find echoes of Scholica entries such as pseudo-
thyrum (P 20).69 The commentary on Priscians Partitiones XII versuum Aeneidos
principalium contains an interpretation of philacterium quite close to that of
Scholica, P 17.70 Finally, celeuma receives the same interpretation in both V-P, 63,
and the commentary on Donatuss Ars maior.71 Examples such as those previously
mentioned could be easily multiplied.
The circulation of glosses drawn from the commentaries of Remigius of
Auxerre and their merging in alphabetical glossaries is confirmed, among others,
by the Glosarium Aynardi, a glossary compiled at Saint-vre in Toul (today Lorraine)
66
Commentum, I, 71.
67
Annotationes, p. 5.
68
Commentum, I, 187; similar entries occur in the commentary on Phocas, Ars de nomine et
verbo, in GrL, V, 411. 6 (Manitius, Zu Iohannes, p. 67), and other commentaries by Remigius.
69
Scholica, P 20: Pseudotyrum ostium remotum a publico; and Remigius on Phocas, Ars de
nomine et verbo (GrL, V, 418. 28): Postis ostium [] a quo posticium, quod Grece dicitur
pseudotirum, significat ostiolum post ianuam secretum (Manitius, Zu Iohannes, p. 82).
70
Scholica, P 17: Philacterium servatorium legis. Est autem compositum ex duobus corruptis
et ex duabus linguis; philaxe siquidem graece dicitur servatorium sive servare, thorath Ebraico
vocabulo dicitur lex; and Remigius on Priscians Partitiones (GrL, III, 495. 36): Philaxe servare
philaxium .i. custodia, tora scilicet lex, unde philacteria dicuntur servatoria vel custodia (Max
Manitius, Remigiusscholien, Mnchener Museum, 2 (191314), 79113 (p. 96)).
71
V-P, 63: Celeuma . carmen navale . vel vineale . sive arvale; and the commentary of Remigius
on Donatus, Ars maior (GrL, IV, 370. 7): Celeuma . carmen navale . vel vineale . sive arvale (John
P. Elder, The Missing Portions of the Commentum Einsidlense on Donatuss Ars grammatica,
Harvard Studies in Classical Philology, 5657 (1947), 12260 (p. 135) (from MS Reg. lat.
1560)). The entire commentary was printed, from Einsiedeln, Stiftsbibliothek 172, by Hermann
Hagen, Anectoda Helvetica, in GrL, VIII, 21931.
in 969.72 This glossary too includes a series of items which are very likely drawn
from De nuptiis and also makes use of Remigiuss commentaries on Martianus,
Phocas, Priscian, and, probably, Boethius. The entry L I of the Glosarium Aynardi,
Leizos est herba et ponitur pro dignitate, is directly drawn from one manuscript
of De nuptiis, 61. 14 (ex herbam quadam rurestri, cui vocabulum est,
virginem coronavit: variant readings , Y). Remigius rather inter-
prets the name of the herb as immortalitas.73 The entire entry S 51, Sanna est
tortio narium, also goes back to the text of Martianus (sin sanna typhi naris
imum torseris: De nuptiis, 284. 16).74
A borrowing from the commentaries on De nuptiis is evident in entries such
as A 96: Andolichia grece, Latine perfecte etatis consummatio (De nuptiis, 7. 10
and 78. 17: entelechia for endelechia). This entry has a counterpart in the
oldest gloss tradition, Endelechia secundum calcidium perfecta aetas,75 and the
commentary of John Scottus, ENTELECHIA ut Calcidius in expositione Timei
Platonis exponit perfecta aetas interpretatur,76 followed by Remigius, Endelychia
secundum Calcidium perfecta aetas.77
The V-P Notes

It has been remarked above that the V and P manuscripts of the Scholica share part
of their content. Common to both manuscripts are, among others, the Scholica,
the biblical glosses attributed to Haimo of Auxerre and John Scottus (known
under the sigla (H)AI-IO (H));78 the metrical anthology, a trilingual glossary, and
72
Aynardus [Ainardo], Glossario, ed. by Paolo Gatti, Millennio medievale, 23; Testi, 9
(Florence: SISMEL, Edizioni del Galluzzo, 2000).
73
Commentum, I, 178.
74
The interpretation of the gloss is different from both John Scottus, SANNA querela vel
derisione (Annotationes, p. 130), and Remigius, SANNA enim dicitur obscenus sonus naris (Com-
mentum, II, 117).
75
The gloss occurs in Leiden, Universiteitsbibliotheek, MSS BPL 87 (Lc), BPL 88 (Lb), and
BAV, Reg. lat. 1987 (Va). I would like to thank Sinad OSullivan for this and other references
to the oldest gloss tradition.
76
Annotationes, p. 10.
77
Commentum, I, 76.
78
John J. Contreni, The Biblical Glosses of Haimo of Auxerre and John Scottus Eriugena,
Speculum, 51 (1976), 41134, and Glossae divinae historiae: The Biblical Glosses of John Scottus
Eriugena, ed. by John J. Contreni and Pdraig ONill, Millennio medievale 1; Testi, 1 (Florence:
SISMEL, Edizioni del Galluzzo, 1997).
a series of notes, namely the so-called V-P Notes, occurring on folios 120r121v
of V and on folios 26vb27ra of P, respectively.79 Owing to the very nature of these
works which never existed in a fixed form it is not easy to establish the exact
relationship between V and P, although it certainly exists and is rather close.80
The Scholica share with the V-P Notes several grammatical or metrical
entries such as arsis (A 89), apostrophos (A 90), cola (C 23), cronos (C 43), and
metron (M 5). The two compilations also share several non-grammatical entries:
Agamennon (V-P, 46; Scholica, A 88), Callion phone/Calliopea (V-P, 10; Scholica,
C 41/H 8), chrisesma (V-P, 20; Scholica, C 43), kere (V-P, 2; Scholica, K 5), mape
(V-P, 7; Scholica, M 13), myrodemata (V-P, 1; Scholica, M 17), peripsema (V-P, 3;
Scholica, P 43), sindetosm (V-P, 4; Scholica, S 25; but not in the Vatican version of
the Scholica), thoparcha (V-P, 5; Scholica, T 8), ylen (V-P, 8; Scholica, Y 7) and
ypoteseon (V-P, 6; Scholica, Y 5). Note that the lemma myrodemata (a mistaken
transcription of the Greek phrase ) features the same mis-
spelling in the Scholica (M 17) and in the V-P Notes (1).
A large number of the V-P Notes can be traced back to a small glossary, known
from its rubric as Grammaticae artis nomina graece et latine notata (henceforth
Gram.), which occurs in several Continental manuscripts.81 As evident from the
title, the majority of the lemmas are either loanwords or mere transcriptions
from Greek. This glossary, which begins with the entry Poeta: vates, consists of
some one hundred and thirty glosses. After a few general definitions, there follow
batches of glosses on the noun and its parts, gender, declinations, and cases. Then
there are glosses on prosody, syllables, feet, various metres, and caesurae. A large
part of the lemmas are drawn from Isidores Etymologiae (mainly Book I), which
gives the terminus post quem for the compilation.82 Almost all the glosses of the
79
The V-P Notes are quoted following my forthcoming edition. Laistner seems to ignore the
presence of the notes in the Paris manuscript, and only publishes (with a few omissions), the
miscellaneous notes from the Vatican codex; a number of entries were examined by Thomson,
Anaphus, and Laistner, The Revival of Greek.
80
Birger Munk Olsen, Les Classiques latins dans les florilges mdivaux antrieurs au XIIIe
sicle, Revue dhistoire des textes, 9 (1979), 47121 (pp. 6263 n. 7), remarked that several read-
ings of the metrical anthology diverge and that P is sometimes more correct than V; as a result it
cannot be copied from V, but both florilegia go back to the same source.
81
Helmut Gneuss, A Grammarians Greek-Latin Glossary, in From Anglo-Saxon to Early
Middle English: Studies Presented to Eric G. Stanley, ed. by Malcolm Godden, D. Gray, and Terry
Hoad (Oxford: Clarendon Press, 1994), pp. 6086. Note that the selection of glosses varies from
one manuscript to another. The numbering of Gram. is that of Gneusss edition.
82
Other lemmas might be drawn from (or simply have parallels in) the grammarians, espe-
cially Charisius and Diomedes; a further source are the Hermeneumata (see CGL, III, 32728 and
Gram. occur in the Liber glossarum and are also found, in small batches or in
a scattered form, in glossaries such as Abstrusa, Abolita, and the First Corpus
Glossary. The date of the compilation is unknown: the oldest manuscript of the
Gram., BnF, MS lat. 7530, dates from the last quarter of the eighth century.83
The compiler of the archetype of the V-P Notes knew and largely drew upon
the Gram. The V-P Notes and the Gram. share sixty-four entries (sixty-three of
which feature the same or a very similar interpretation).84 Three further entries
of the V-P Notes are included in the interpretation of Gram., 124.85 Some Scholica
entries, in particular a few items that are exclusive to the Ripoll version, might also
be brought back to this compilation (Scholica, A 8990 and C 4143).
Moreover, a line provided with contextual glosses from a poem by John
Scottus, Lumine sidereo,86 offers a terminus post quem for the V-P Notes around
the early 860s, given that Lumine sidero was included in the preface to Johns
translation of Pseudo-Dionysius dated to 86062. From line 13 of the poem
Lumine sidereo is taken the lemma of V-P, 85: symmachus . compugnans . sive
adiutor,87 whereas V-P, 86,88 repeats, glossing one by one, the words of line 21 of
the same poem.
37576). Many of the entries are commonplace in grammatical works, and, among others, occurs
in De nuptiis, in particular in Book IX.
83
From internal evidence, the codex can be dated to 77996; see Louis Holtz, Le Parisinus
Latinus 7530, synthse cassinienne des arts libraux, Studi medievali, ser. 3, 16 (1975), 97152.
A description of the manuscript can be found in Elias A. Lowe, Codices latini antiquiores, 11 vols
(Oxford: Clarendon Press, 193471), V, no. 569. See also Bernhard Bischoff, Die Bibliothek im
Dienste der Schule, in La scuola nellOccidente latino, I, 385415 (repr. in Bischoff, Mittelalterliche
Studien, III, 21233 (p. 220)).
84
Cola (Gram., 122) is duplicated in V-P, 80 and 83, as well as comma (Gram., 123, and V-P,
81 and 84), and periodos (Gram., 124, and V-P, 82 and 57).
85
Gram., 124: Periodos . clausola sive circuitus . nam cola totus versus est. commata autem
ipse incisiones pedum. periodos vero tota sententia.
86
John Scottus, Lumine sidereo, in Poetae latini aevi Carolini, ed. by Ludwig Traube, MGH,
Poetae, 3 (1886), Pars VII, Poem 2 (p. 548).
87
Symmachus is a transcription of Greek ; the word occurs in Isidore, Etymologiae,
V. 39. 30 and VI. 4. 3.
88
The entry explains, word by word, the line
Y of the poem: Arxon principium . arxagelon ta [read te] . archagelorumque . xeron
[read xoron] . chorum . angelon te . angelorumque . telaigon [read telaugon] . longe fulgentium.
Latin angelus, archagelus, and chorus are quite common loanwords (respectively, from Greek
g, g, and ), whereas the remaining words of the line are transcriptions from
Greek; for archon see Scholica, A 9.
Remarkably all but two of the Scholica entries that overlap with the V-P Notes
were omitted in the Vatican and the Paris version of the glossary.89 In the other
versions of the Scholica these entries are found at the end of the respective alpha-
betical sections: three occur in final position in the A section (A 8890) and
another three entries appear at the end of the C section (C 4143).90 Moreover
kere (K 5, P 43) and sindeton (S 25) are the last entries of the respective sections,
whereas myrodermata (M 17) and toparcha (T 8) are the penultimate, and ylen
and ypoteseon (Y 7 and Y 5) are the last and the last but two entry of the Y section
respectively.
The source of the entries shared by the Scholica and the V-P Notes was there-
fore a late addition to the Scholica. At the same time, unbroken sequences such
A 88, 89, and 90 or C 41, 42, and 43 speak in favour of a common origin of the
archetype of both the Scholica and the V-P Notes.
Now, it is worth highlighting how a batch of the V-P Notes of general content
(V-P, 913) corresponds verbatim to a series of words occurring within a short
distance of one another, in Book I of the De nuptiis. These entries had already
appealed to the oldest gloss traditon:
8. Ylen dicitur confusa materies unde cuncta procedunt, inde dicitur ylementum.
9. Periochia est circumstantia quae significat personam, locum, tempus, rem, qualitatem,
causam et facultatem.
10. Callion phone bona vox .
11. Nictare est vigilare et innuere .
12. Creperum dubium . inde crepusculum dubia lux .
13. Preclues . valde nobiles .
V-P, 8, is a shortened version of the corresponding Scholica entry:91 the word
elementum, here spelled ylementum according to its suggested etymology, occurs
in De nuptiis, 3. 9 (elementa). The connection with ylen, and of both words with
89
Scholica, A 87/K 5, A 8990, C 41/ H 8, C 4143, E 27, M 13, M 17, P 43, S 25, and T
8. The two duplicated entries are C 23 and M 5.
90
C 44 only occurs in the Ripoll manuscript.
91
See Scholica, E 27: Elimentum per i scribitur ut quibusdam videtur veniens a verbo quod
est elimo id est formo ipsumque a nomine trahitur, quod est lima instrumentum fabri; sed melius
ab yle venit quod est Graecum et interpretatur materies, et mutatis litteris scribitur elementum,
quod graece dicitur stochium (E 27 is omitted in P and V); A 43: Aelementum: est uniuscuiusque
rei initium a quo sumitur incrementum et a quo resolvitur; as well as Y 7: Ylen dicitur confusa
materies unde cuncta procedunt, inde dicitur ylementum. See Appendix.
materies, dates to the oldest gloss tradition.92 For the association of the three
words, one can compare Remigius on De nuptiis, 274. 21: ELEMENTA id est pri-
mordia. PERSONA quae Graece prosopa dicitur, quis; CAUSA quae Graece pragma
dicitur, cur; MODUS id est qualitas, Graece tropus, ut quomodo; LOCUS Graece
topos, ut ubi; TEMPUS Graece chronos, ut quando; MATERIA id est facultas, Graece
Y, ut qua facultate; RES Graece ekgia [the reading is quoted by Lutz in a
note] ut quid. Et hae sunt VII periochae, id est circumstantiae.93 Notably, the
gloss matches the basic elements of a narrative with the essential elements of the
world.94
V-P, 9, is closely connected with the previous entry, as is demonstrated by
Remigiuss comment on periochae, and must be necessarily drawn from an Accessus
either to De nuptiis95 or to another text. One can take into account the list of
periochae in De nuptiis itself: narrationis etiam elementa sunt septem: persona,
causa, modus, locus, tempus, materia, res (274. 21).96
V-P, 10, Callion phone, should be read against De nuptiis, 4. 3 (where there
occurs Calliopea)97 and the commentaries on this word. Indeed the V-P Notes
offer a shortened version of the Scholica,98 where the entry under discussion shares
92
ELEMENTA materies (VLF 48, fol. 2r, gl. 36) and ELEMENTA Ambrosius dicit a limo limas
addita praepositione e quasi valde formo inde elementa. Aliquando enim semina retinet in natura
rerum aliquando solvit ut crescant. Ilen grece dicitur materies sicut Isidorus dicit quia stochia grece
latine elementa unde invisibilia cuncta procedunt (VLF 48, fol. 2r, gl. 34). I wish to thank the
editors of the volume for this reference.
93
Commentum, II, 107.
94
See Remigiuss comment on Book I (prose 6) of De consolatione philosophiae: Quid sit
rerum finis .i. deus, finis enim omnium rerum deus est. Corpora enim in quattuor elementis
resolvuntur ex quibus constant. Rursus elementa in ylen .i. informem materiam; H. F. Stewart,
A Commentary by Remigius Autissiodorensis on the De consolatione philosophiae of Boethius,
Journal of Theological Studies, 17 (1916), 2242 (p. 28).
95
See, for example, the gloss published by Teewen, Harmony, p. 358.
96
Again one can consider, among others, the words of Remigius: Primo est transeundum per
septem periochas, id est circumstantias, quae constant in initio cuiusque libri authentici []
persona, res, causa, modus, locus, tempus, materies (Commentum, I, 65). See also Cora E. Lutz,
One Formula of Accessus in Remigius Works, Latomus, 19 (1960), 77480.
97
Calliopea (e.g., Virgil, Ecl., IV. 37, etc.) was borrowed from Greek g and is attested
beside Latin Calliope, which is a loanword from Greek the beautiful-voiced. The
word Calliope occurs in De nuptiis, 19. 22, 50. 14, 60. 6, 80. 16, and 470. 17. Note that the
etymology provided for the name of the muse is correct.
98
Scholica, C 42/H 8: Calliopea quasi Calliphone, id est bona vox; signatius tamen derivatur
a verbo calliopoio graece composito, quod est bene facio vel compono. For the latter part of the
the same etymological and mythological knowledge of the gloss in VLF 48, folio
2r: CALLIOPEA dea a greca ethimologia descendens calion fone bona sonoritas id
est vox. John Scottus will comment, , , pulchrifica,
formifica;99 and Remigius, CALLIOPEA [] interpretatur secundum Fulgentium100
Callion phone, id est pulchra vox; sive CALLIOPEA dicta pulchrifica vel pulchre
faciens, quia callos grece pulcher, poio facio, hinc et poeta dicitur.101
V-P, 11, offers this interpretation of nicto:102 Nictare est vigilare et innuere.
The verb occurs in De nuptiis, 4. 10, nictantis antistis (sleepy priest) and VLF 48,
folio 2r, has the following gloss: NICTANTIS vigilantis vel annuentis, with a
double rendering quite close to the V-P note. John Scottus provides the verb with
the following interpretation: nictantis antistis hoc est vigilantis presulis et est
Grecum verbum nicto, quod Latine dicitur vigilo vel pernocto. Nictantis103 itaque
veluti pernoctantis dixit. Nox quippe a Grecis dicitur.104 Remigius offers these
comments: NICTANTISQUE . i . vigilantis a Greco quod est nix, nictos, id est nox.
RITU NICTANTIS ANTISTIS, PRIUSQUAM FORES ADITUMQUE RESERES, GYMNOLOGISIS
Antistes enim antequam templum aperirent mane solebant verba quaedam vel
preces fundere in templo; and, NICTANTES [] id est pernoctantes, vigilantes.105
Scholica, see anonymous commentary in BnF, MS lat. 8670: Calliopea grece calon fone id est bona
vox dicitur. Calliopea namque mater Orphei fuit vel melius a verbo id est bene facio
vel beno compono; Praux, Le Commentaire de Martin de Laon, p. 448 and n. 1. The codex
contains a mixture of anonymous glosses and material from the commentary of John Scottus (see
Teeuwen, Harmony, p. 69).
99
Jeauneau, Le Commentaire rignien, p. 141.
100
The reference is to Fulgentius, Mitologiae, I. 15: nona Calliope, id est optimae vocis; Fabii
Planciadis Fulgentii v. c. opera, ed. by Rudolph Helm (Leipzig: Teubner, 1989; repr. Stuttgart:
Teubner, 1970), p. 27. See also Remigiuss commentary on Phocas, Ars de nomine et verbo (GrL,
V, 443. 15): Calliopea [] est grecum nomen, interpretatur pulchrifica vel pulchre faciens. callos
enim grece, pulchre latine, poio facio, vel dicitur Calliopea quasi Calliunphone is est pulchre
faciens (Robert B. C. Huygens, Remigiana, Aevum, 28 (1954), 33044 (p. 335)), as well as his
commentary on Priscians Institutio (GrL, III, 443. 15; Huygens, Remigiana, p. 335).
101
Commentum, I, 70. See also: Calliope una Musarum est, et interpretatur bona vox vel
pulchrifica vel formifica (Commentum, II, 295).
102
For the occurrences of nicto in the glossaries, see Gustav Landgraf, Glossographie und
Wrterbuch, Archiv fr lateinische Lexicographie, 9 (1896), 355522 (p. 398).
103
Latin nicto (also nictor) was considered to be of Greek origin and connected with ,
; see also the oldest gloss tradition: NICTANTIS nix, nictos, nox (Lb, Lc, and Va).
104
Annotationes, p. 5. See also Auct. T. 2. 19: Nicto, vigilo. NICTANTIS, vigilantis; Jeauneau,
Le Commentaire rignien, p. 106.
105
Commentum, I, 70; II, 295.
Note that nictantis occurs alongside antistes (see Scholica, A 65), in the first
part of Book I, where the other words of this batch are also found.
V-P, 12: Creperum dubium . Inde crepusculum dubia lux, connects Latin
creper to crepusculum. The word creperum occurs in De nuptiis, 4. 14, at short
distance from praeclues, and receives this gloss in VLF 48, folio 2r: CREPERUM
dubium adverbium.106 Creperum and crepusculum were paired Remigius in his
comment: CREPERUM SAPIS id est dubium, hinc crepusculum dicitur dubia
lux inter diem et noctem.107 Both the V-P Notes and Remigius might, indeed,
ultimately draw on the Etymologiae, V. 31. 7: Crepusculum est dubia lux. Nam
creperum dubius dicimus, hoc est inter lucem et tenebras.
Finally the lemma of V-P, 13: Preclues . valde nobiles occurs for the first time
in De nuptiis, 5. 2: liberique praeclues (the noble children). As was remarked
above, the commentaries on this and other passages of De nuptiis containing
the adjective praeclues, all agree. The oldest gloss tradition, including VLF 48,
folio 2r, offers the same rendering as the V-P note: PRAECLUES valde nobiles.
There are other words that occur both in the V-P Notes (and, in some in-
stances, also in the Gram. and the Scholica) and in Martianus Capellas De nuptiis,
and their relationship too might well be worth investigating.108
Oxford, Bodleian Library, MS Barlow 35 (Ox)

In Ox, the heading Incipiunt scolica grecorum glosarum, at folio 44r, is followed
by about fifty glosses, beginning with the letters a, b, and c. These entries are
different from the entries in the other four manuscripts of the Scholica and are
106
See, on fol. 19r: CREPUSCULUM dubia lux.
107
Commentum, I, 70. Remigius offers these further comments (on De nuptiis, 48. 2):
CREPERUM adverbium est pro crepere, id est dubie, hinc et crepusculum dicitur dubia lux
(Commentum, I, 158), and (on De nuptiis, 424. 10) CREPERUM adverbium, id est dubie, inde
crepusculum dicitur dubia lux (Commentum, II, 240).
108
Agamennon, V-P, 46 (also Scholica, A 88): De nupt., 122. 5; celox, V-P, 64: De nupt., 92. 19;
chrisesma, V-P, 20 (also Scholica, C 43): De nupt., 8. 25; symmachus, V-P, 85: De nupt., 67. 16
(Symmachia); sindetosm, V-P, 4 (see Scholica, S 25): De nupt., 280. 1 (g); 459. 15 (g );
506. 18 (asyntheta). More frequent and widespread is the occurrence of words such as anomalia:
V-P, 34: De nupt., 23. 11ff. (anomalus); antiphora, V-P, 56; arsis, V-P, 14; aptota, V-P, 28; cola, V-P,
83; colon, V-P, 80; coma, V-P 81; comata, V-P 84; cronos, V-P 18; dichronon, V-P, 40; disticon,
V-P, 48; metron, V-P, 65; monochronon, V-P, 39; monoptota, V-P, 27; periodus, V-P, 57; periodos,
V-P, 82; poema, V-P, 42; prosodia, V-P, 41; rithmos, V-P, 66; thesis, V-P, 15; tonus, V-P, 15; triptota,
V-P, 30; trocheus, V-P, 62; ypoteseon, V-P, 6: De nupt., 216. 23 (hypothesis).
interrupted at the end of the first folio. Then the glossary starts up again at the
beginning of the next folio with a new set of lemmas which now correspond to
those at the beginning of the versions of the Scholica attested in the other manu-
scripts.109 Further interpolations and additions occur within and at the end of
each alphabetical section, though not always in alphabetical order. There are also
duplications (e.g., culleum or xenodochium), which occur in different parts of the
glossary with different interpretamenta.
The Barlow version, which was not collated in Laistners edition of the Scho-
lica, contains about four hundred entries more than the other extant versions. It
is therefore probable that the Barlow compiler merged the Scholica with another
set of glosses, most of which also consist of words of Greek origin or putative
Greek origin. He may also have intended to even up the number of items in each
alphabetical section, which varied greatly in the other versions. Lemmas beginning
with the letter u are a case in point. The U section consisted of a single entry,
namely uallematia (instead of Isidores ballematia), but the compiler of the
Barlow manuscript completed it by adding nearly all the entries from Bedes De
orthographia beginning with this letter, from uas (fol. 54r) up to the long expla-
nation of uerbum (with which the glossary ends on fol. 54v).
The overlapping with De nuptiis is not limited to the shorter versions of the
Scholica, but also applies to a number of entries that are exclusive to the Barlow
version, such as apodictica (Ox 31). This statement provides a further relevant link
between the two series of lemmas which have been merged in the Barlow version
of the Scholica (from fol. 44v and up to fol. 54r).
Chronology and Milieu

The Scholica were composed well before the last quarter of the ninth century
when their earliest manuscript witness, V was written. B was likely based on an
archetype in Visigothic minuscule and preserves a few readings which are more
correct than those of the other manuscripts.110
Abbos Bella Parisiacae urbis, a poem that certainly derived many a word of its
third book (and their respective glosses) from the Scholica, was completed by
89697. The key words of the third book111 also share two further entries with
109
Whereas the entries on folio 44r are written out in three columns, suitable for a short
interpretamentum, the latter set of entries is copied out in two columns.
110
Contreni, Three Carolingian Texts; Contreni, The Cathedral School of Laon, p. 114.
111
Lendinara, The Third Book of the Bella, pp. 16065.
the V-P Notes, toparcha (also in the Scholica) and disticon. As to anaboladium a
linen mantel or wrap (III. 88), a loanword from Greek , Abbo might
have had access to a manuscript of the Scholica with the spelling that was oddly
criticized in the standard version.112 The latter indeed warns against the incorrect
readings of other, apparently earlier, codices belonging to a different textual tra-
dition. Both Abbo and the version of the Scholica in B have in a few cases u
for a, a blunder which might be brought about by an open minuscule a in the
earlier copies of the glossary in circulation.113 For example, the gloss to platon
(a transcription of Greek ),114 latum broad (cf. Isidore, Etymologiae, XVII.
7. 37: Platanus [] nam Graeci latum vocant)115 was mistaken for lutum
mud (Abbo, BPu, III. 51).
In the third book of the poem there occur a few words also found in the Acta
S. Sebastiani, but not those found in the standard Scholica, with the sole exception
of diametrum. The same can be said of some peculiar words (or meanings) occur-
ring in De nuptiis and absent in the standard Scholica, for example caelibatum
(gl. castitatem) (Abbo, BPu, III. 84).
An early stage in the textual transmission of the Scholica is also witnessed
by the glosses in MS Barb. lat. 477. These lemmas, which we have been mentioned
above, seem to belong to a stage of the Scholica which precedes their use as a study
tool for De nuptiis.116 On the contrary, the Scholica entries of MS Reg. lat. 1461
(s. x2) which are listed in alphabetical order, feature interpretations that contain
the same material as V. In some instances their interpretations are even more
112
See Scholica, A 71: Anabola ornamentum est muliebre a collo dependens, a quo primitivo
nomine derivatur anabolarium []. Scribitur vero per .r. anabolarium non per .d. anaboladium
sicut in quibusdam codicibus corrupte legitur.
113
Contreni, Three Carolingian Texts, p. 806. For this kind of mistake, see Sebastiano
Timpanaro, Per la storia della filologia virgiliana antica (Rome: Salerno, 1986), p. 62 and n. 7 with
bibliography.
114
The pair platon: latum is drawn from Scholica, P 13: Platon latum, unde platea a latitudine
est dicta et Plato a latitudine humerorum; see Lendinara, The Third Book of the Bella, pp.
16768.
115
Isidore of Seville, Etymologiarum sive originum: Libri XX, ed. by W. M. Lindsay, 2 vols
(Oxford: Oxford University Press, 1911).
116
In these glosses there is still no sign of the conflation with the De nuptiis. Note that in the
Barberinus manuscript there occur other Scholica entries including Chrisostomos, the first part of
which, chrisis, occurs both in the Scholica (C 6 and A 1: note the -is ending) and Abbo (BPu, III.
39). Quotations from Abbo and references to his work are from Abbonis Bella Parisiacae urbis,
ed. by Paul von Winterfeld, MGH, Poetae, 4. 1 (1899), 72122.
extensive, for example, the interpretation of elemosina is complete (the last part
is missing from V, but occurs in the Royal manuscript of the Scholica).117
Interestingly, one of the entries of MS Reg. lat. 1461, Annus in semet<i>psu
revertitur unde etiam pingitur in similitudine draconis, recalls a famous passage
of Book I of De nuptiis which was also accompanied by illustrations, for ex-
ample in Munich, Bayerische Staatsbibliothek, clm 14271, folio 11v where it is
said that Saturnus: praetendebat dextra flammivomum quendam draconem caudae
suae ultima devorantem, quem credebant anni numerum nomine perdocere
(33. 710).118
There are evident ties between V and P. Both codices contain, among other
material, the Scholica, the V-P Notes, a trilingual glossary (Hebrew, Greek, and
Latin), the (H)AI-IO(H) biblical glosses, a collection of decretal letters, and the
Chronica maiora of Isidore of Seville with additions down to 877. The contents
of the two codices have suggested a connection with Haimo of Auxerre (as far as
the biblical glosses are concerned) and Godescalc dOrbais (grammatical excerpts
from Godescalc occur in both codices); their works were known to Remigius of
Auxerre, also thanks to the mediation of Heiric of Auxerre. Contreni has shown
the agreement of the biblical glosses with the works by John Scottus, including the
Annotationes in Martianum.
The Scholica, the V-P Notes, and the biblical glosses, on the one hand, and in
the Bella Parisiacae urbis and the earlier commentaries on De nuptiis, including
John Scottuss, on the other hand, share the sort of erudite encyclopedism and
penchant for Greek that was typical of the cathedral school of Laon and of the
abbey of Saint-Germain of Auxerre in the second half of the ninth century and
the first half of the tenth.119 This link in educational tradition extended to the
palatine school of Charles the Bald, where John Scottus had been summoned
about 845, and, in the last decade of the ninth century, also to Saint-Germain of
Paris where Abbo was active (and possibly where he wrote Book III of the Bella
Parisiacae urbis as a kind of reaction against the predominant fashion).120
117
Scholica, E 8: Elemosina dicitur Dei mei donum; et est potius dicendum per .e. elemosina
a Graeco g quam elimosina per .i. Nam eleos Graeco vocabulo dicitur Deus.
118
See Macrobius, Saturnalia, I. 9. 12.
119
Giulio DOnofrio, Giovanni Scoto e Remigius dAuxerre: a proposito di alcuni commenti
altomedievali a Boezio, Studi medievali, ser. 3, 22 (1981), 587693 (pp. 63034).
120
Lendinara, The Third Book of the Bella, pp. 16669.
In Jeauneaus words, the Scholica as we know them in V are not the work
of Martin Hiberniensis, but should instead be placed dans la ligne des travaux
philologiques de Jean Scot et de Martin.121 The Scholica possibly circulated both
at Laon and Auxerre, where, according to DOnofrio, they were integrated with
further entries.122 It is thought that Martin Hiberniensis (81975) came to Laon
between 848 and 856; Martin is a typical representative of Carolingian scholar-
ship, with the relevant exception of his knowledge of Greek, which he seems to
have derived from Ireland and which he brought to the Continent.
Laon was a relevant centre of learning in the ninth century. Its cathedral
library was well stocked,123 containing copies of Donatus, Priscian, Martins Greek-
Latin grammar and many glossaries, including a copy of the Liber glossarum
(Laon, Bm, MS 445),124 and the impressive Greek-Latin glossary of Laon, Bm,
MS 444, a codex which was thought to have been compiled by Martin himself.125
One of Martins teaching books is Laon, Bm, MS 468, which he partly wrote and
corrected throughout, adding notes in its margins.126
Although modern scholarship seems to have discarded Laon as the place where
the Scholica could have been put together, its role as a scholarly centre in the third
quarter of the ninth century is undeniable, also as far as the exegesis of texts such
as De nuptiis is concerned. Indisputable is also the personal connection between
masters such as John Scottus (whose biblical glosses occur in V and P) and Martin
Hiberniensis.
121
Jeauneau, Jean Scot rigne et le grec, pp. 3334.
122
Giulio DOnofrio, Materiale didattico per le discipline del Trivium in un manoscritto alto-
medievale (Reg. lat. 1461), in Le chiavi della memoria: Miscellanea in occasione del 1o centenario
della Scuola Vaticana di paleografia, diplomatica e archivistica a cura dellAssociazione degli ex-
allievi, Littera antiqua, 4 (Vatican City: Scuola Vaticana di paleografia, diplomatica, e archivistica
1984), pp. 34783 (pp. 37879).
123
Contreni, The Cathedral School of Laon.
124
John J. Contreni, A propos de quelques manuscrits de lcole de Laon au IXe sicle:
Dcouvertes et problmes, Le Moyen ge, 78 (1972), 914 (pp. 79).
125
See E. Miller, Glossaire grec-latin de la bibliothque de Laon, Notices et extraits des manu-
scrits de la Bibliothque nationale et autres bibliothques, 29 (1880), 1230. Note that the Greek-
Latin glossary on folios 294v296v also contains words drawn from John Scottuss poems.
126
Contreni, John Scottus, pp. 3239; John J. Contreni, Codex Laudunensis 468: A Ninth-
Century Guide to Vergil, Sedulius, and the Liberal Arts, Armarium codicum insignium, 3 (Turn-
hout: Brepols, 1984).
As the commentaries on De nuptiis show, the main beneficiary of the activity

of the masters of Laon127 was the Benedictine abbey of Saint-Germain of Auxerre,
where Remigius studied under Heiric and succeeded him as head of the school.
According to Contreni, Auxerre seems to have been a major centre for the dif-
fusion of the Scholica.128 Haimo of Auxerre ( 855), whose reputation rests on
biblical exegesis, is a contemporary of John Scottus. We know some of John
Scottuss works possibly thanks to the mediation of Heiric of Auxerre ( 876).129
The role of Remigius, as well as the success of his teaching, followed by another
pupil of Heiric, Hucbald of Saint-Amand ( 930), was relevant, but also Heiric
had personal connections with Laon and other centres.
The V-P Notes allow us to establish a connection between the Scholica and the
circle of John Scottus. Unless new evidence is discovered, presently we are not
in the position to reconcile the supposed Spanish origin of the Scholica with their
arrival in Laon. The links between Ripoll and Saint-Germain-des-Prs are well
documented instead a relevant piece of evidence being, first of all, Abbos
knowledge of the Scholica.130
Moreover, the Scholica clearly reflect the common practice of constant rework-
ing and revising texts so common in the Middle Ages. In the case of the Scholica,
this tendency has produced different versions of the glossary, some of which may
only be surmised. The examination of the stages the Scholica have gone through
contributes not only to establishing the text of the glossary, but also to reconstruct
the intellectual history of the centuries when this glossary was read and copied,
including its momentous encounter with De nuptiis and its commentaries.
127
Suzanne Martinet, Les Arts libraux Laon au IXe sicle, in Actes de 95e Congrs des Socits
savantes (Reims, 1970): Section de philologie et dhistoire jusqu 1610, 2 vols (Paris: Bibliothque
nationale de France, 1975), I, 5562.
128
Contreni, Three Carolingian Texts, p. 806.
129
Riccardo Quadri, I collectanea di Eirico di Auxerre, Spicilegium Friburgense, 11 (Fribourg:
Edizioni universitarie, 1966).
130
See Manuel C. Daz y Daz, La trasmisin de los textos antiguos en la pennsula ibrica en
los siglos VIIXI, in La cultura antica, I, 13375, underscores a number of ties between Spain and
France. See also Manuel C. Daz y Daz, La circulation des manuscrits dans la pninsule ibrique
du VIIIe au XIe sicle, Cahiers de civilisation mdivale, 12 (1969), 21941. In the mid-ninth
century, the monks Odilard and Usuard left the abbey of Saint-Germain-des-Prs and set out for
a journey to Andalusia in search of relics; the hardships of their journey are narrated by Aimoin.
The monastery of Ripoll, which was to become an important centre of learning at the end of the
ninth and especially in the tenth century, enjoyed close exchanges with Fleury and Luxeuil, and,
later, on with St Victor of Marseille.
Appendix
This appendix shows the parallels between material found in the Scholica graecarum
glossarum, the oldest gloss tradition, the Eriugenan annotations, and Remigian
commentaries on Martianus Capella. It explores, in alphabetical order, lexical
overlaps between the Scholica, De nuptiis, and its glosses.
The Scholica131 and Remigius of Auxerre
A 6: Aphorismus est brevis sermo integrum sensum propositae rei continens.

occurs in De nupt., 281. 16: aut per reprehensionem, id est .
The only relevant comment available is that of Remigius: AFORISMON id est
integrorum sensuum, et medici aforismata vocant brevia praecepta et perfecta. Est
autem AFORISMON brevis sermo qui additur ad perficiendam rem (Commentum,
II, 114). Sch. repeat verbatim in Isid., Etym., IV. 10. 1: Aforismus est servo brevis,
integrum sensum propositae rei scribens.
A 14: Asylum: templum refugii de quo nemo audebat reum illuc confugientem
extrahere; Abbo, BPu, III. 76. Asylum, a loanword from Greek , occurs in
De nupt., 330. 8, and receives the following comment by Remigius: ASYLUM
templum refugii, vel tutus locus in quem si reus intraverit, illuc nocere illi non
potest (Commentum, II, 152). The oldest gloss tradition features different glosses
and John Scottus does not comment on the word. For a possible source of Sch.,
see Serv., ad Aen., II. 761: Iunonis asylo templo: unde nullus possit ad supplicium
extrahi. Dictum asylum quasi asyrum, alii asylum ideo dictum, quod nullus
inde tolletur (see also ad Aen., VIII. 342 and 635).132
C 41: Callionphone: bona vox; H 8, Calliopea: quasi Calliphone, id est bona

vox; signatius tamen derivatur a verbo calliopoio graece composito, quod est
bene facio vel compono; also V-P, 10. The word occurs in De nupt., 4. 3ff. The
etymology which is correct is already attested in the oldest gloss tradition:
131
The Scholica (henceforth Sch.) are quoted according to my forthcoming edition. Note that
the numbering of the entries does not coincide with that of Laistners edition (Notes on Greek);
the lemmas which are exclusive to the Barlow version (Ox) are here printed for the first time.
132
Servii grammatici qui feruntur in Vergilii carmina commentarii, ed. by Georg Thilo
and Hermann Hagen, 3 vols (Leipzig: Teubner, 18781902; repr. Hildesheim: Olms, 1961);
all citations of this text, cited as Serv., ad. Aen., refer to this edition.
CALLIOPEA dea a greca ethimologia descendens calion fone bona sonoritas id est
vox (VLF 48, fol. 2r, gl. 79);133 John Scottus, , ,
pulchrifica, formifica (Jeauneau, Le Commentaire rignien, p. 141). Remigius
provides the most extensive interpretation, possibly echoing Sch: CALLIOPEA []
Interpretatur autem secundum Fulgentium134 callion phone, id est pulchra vox;
sive CALLIOPEA dicta pulchrifica vel pulchre faciens, quia callos Grece pulcher,
poio facio, hinc et poeta dicitur (Commentum, I, 70).
C 9: Chirographus est manus scriptio; quando enim scriptura per medias litteras
partitur et partem retinet qui foeneratur, partem qui accipit, id vocatur chiro-
graphus; Ox 143, Cirographum: manus scriptio. Chirographum is a loanword
from Greek g written with the hand, manuscript, manuscript note
and occurs in De nupt., 245. 6: ab scripto argumentum petitur, cum ad dubiae rei
probationem vel chirograpum vel testamentum <vel> transactionis tabulae. See
the commentary of Remigius: CYROGRAPHUM id est manus scriptum (Com-
mentum, II, 95). Isid., Etym., V. 24. 22, Chirographum. Cautio, finds no echo
in Sch.
E 19: Emispheria medietas spherae vel circuli; nam sphera circulus est draws on
Etym. III. 43. 1: Hemisphaeria dimidia pars sphaerae est and, for the link between
sphaera and circulus, on Etym., III. 6. 56. Hemisphaerium, a loanword from Greek
, occurs in De nupt., 60. 8; p. 298. 9ff. The oldest gloss tradition,
Hemispheria medietas celi (VLF 48, fol. 81r, gl. 14), is followed by: John Scottus,
EMISPERIA semicirculi (Annotationes, p. 66); Remigius, HEMISPHERIAQUE
id est semicirculi (Commentum, I, 176); Remigius (on 370. 14), HEMISPHERIO
semicirculo (Commentum, II, 188). Remigius (on 454. 15) is aware of the Sch.s
interpretation: OMNI HEMISPHERIO scilicet suo, id est medietate sui circuli.
Ideo hoc dicit quia dimidia pars lunae semper plena est (ibid., p. 279).
H 6: Hialin: vitrum; P 5, Phiala eo quod fiat ex hialin, hoc est vitro. Hialin enim
dicunt Graeci vitrum; Ox 236, Fiala ex Greco venit, vitrum enim graece hialin;
dicuntur fialae eo quod fiat ex hialin id est ex vitro. Phiala is a loanword from
Greek bowl, with no etymological relationship whatsoever with glass,
133
The glosses belonging to the oldest corpora are quoted according to the web edition,
Carolingian Scholarship, ed. by Teeuwen and others (see n. 42, above).
134
The reference is to Fulgentius, Mitologiae, I. 15: nona Calliope, id est optimae vocis; Fabii
Planciadis Fulgentii, ed. by Helm, p. 27. 3.
pace Isid., Etym., XX. 5. 1: Phialae dictae quod ex vitro fiant; vitrum enim Graece
dicitur. Martianus employs hyalinus of crystal or glass (from hyalus)
several times: hyalini amictus (De nupt., 30. 18), hyalina vestis (31. 14), hyalinus
pulvis (287. 3), and hyaliniae pinnae (429. 1). The oldest gloss tradition already
knows the pairing vitrum/ : VESTIS EIUS YALINA pura ut vitrum (VLF 48,
fol. 8v, gl. 82); VESTIS EIUS YALINA similiter pura sicut aetheris (gl. 83); YALINOS
yalinos vitrei coloris quae greci yalen vitrum dicitur (gl. 15). The interpretation
of John Scottus in Auct. T. 2. 19, HIALINOS AMICTUS, vitreos. Hiale vitrum
viriditatem superioris aeris significat propter nimiam claritatem (Jeauneau, Le
Commentaire rignien, p. 154), was followed by Remigius (on 30. 17): YALINOS
AMICTUS: [] yalin Grece vitrum, inde YALINOS AMICTUS hoc est vitreos dicit
(Commentum, I, 122). Remigius borrowed from Sch. his comment on 287. 3:
HYALINI id est vitrei glauci vel viridis. Hyale apud Grecos vitrum dicitur, unde
et phyalae dicuntur quasi hyale quod ex vitro fiunt (Commentum, II, 127).
I 3: Ictis graece dicitur piscis; Ictiophagi dicuntur piscium comessores. Ictis is a

transcription of Greek fish and Ichthyophagi a loanword from+ I.
The name of this fabled race occurs in De nupt., 347. 14 and 349. 2. See the oldest
gloss tradition: HICTYOFAGI hicty. piscis. fage. commedere. hictyiofagi. piscium
commestores (VLF 48, fol. 63r, gl. 26); John Scottus (on 347. 14), ICTYOFAGI
pisces comedentes (Annotationes, p. 147); Remigius (on 347. 14), who uses the
plural piscium and the same verb as Sch., Ictis Grece piscis, fage comedere; hinc
ICTIOFAGI dicuntur piscium comesores (Commentum, II, 160). His source cannot
be Isid., Etym., IX. 2. 131: Icthyophagi, quod venando in mari valeant, et piscibus
tantum alantur.
P 34: Piratae sunt praedones maritimi ab incendio navium dicti. Pyr dicitur
ignis; idem et Cilices apud Iuvenalem et Persium appellantur. Iuvenalis in tertio:
Pyratae Cilicum; sed quid dampnatio confert? Latin pirata is a loanword
from Greek g. See the commentary of Remigius on De nupt., 252. 16
(archipirata cum grege praedonum): ARCHIPIRATA id est princeps piratarum.
Pyratae autem sunt praedones maritimi qui igne regiones depopulantur (Com-
mentum, II, 99). Isid., Etym., X. 220: Piratae sunt praedones maritimi, ab incendio
navium transeuntium quas capiebant dicti. Nam ignis est is the source of
this Scholica entry.
Ox 285: Pronuba: paranimpha; pronuba occurs in De nupt., 21. 5ff. This in-
terpretation is commonplace (see Isid., Etym., IX. 7. 8: Pronuba [] Ipsa est et
paranympha) and is already available in the oldest glosses to Martianus (VLF 48,
fol. 6v, gl. 3). Remigius (on De nupt., 21. 5), PRONUBA id est paranimpha et
ministra nuptiarum, combines John Scottus (on 21. 5), PRONUBA Iuno dicitur,
id est nuptiarum ministra quae in nuptiis praeesse dicitur et suffragiri (Anno-
tationes, p. 32), and Sch.
S 19: Sybilla dicitur quasi syos bule, id est dei consilium vel dei os; nam sios
aeolice dicitur deus, bule consilium. Sibylla, a loanword from Greek ,
occurs in De nupt., 9. 22 and 67. 13. The oldest gloss tradition interprets: sios
bilin quasi dei mens; the anonymous commentary, SYBILLA dicitur quasi
, id est mens dei (Glossae, p. 1); John Scottus, Sybilla autem dicitur quasi
hoc divinum consilium, vel proprie Iovi consilium. Ut enim apud
nos nominativus est Iuppiter, genitivus vero Iovis, ita apud Grecos Zg cuius
genitivus vel , inde Iovis consilium (Annotationes, p. 16);135
Remigius (on 9. 22; In Cumano antro), Sybilla autem dicitur quasi Z Y,
id est Iovis consilium. Sicut enim apud nos Iuppiter est nominativus et Iovis
genitivus, sic apud Grecos ZY est nominativus et ZY genitivus (Commentum,
I, 83). In his comment on De nupt., 67. 13, Remigius repeats all the information
of Sch.: SYBILLA autem interpretatur quasi sios bule, id est Iovis vel dei consilium,
nam sios Aeolice deus dicitur (ibid., p. 187). The first part of this etymology
was commonplace (Serv., ad Aen., III. 445, Varro, and Lactantius); the dialectal
notation136 comes from Isid., Etym., VIII. 8. 1, Nam Aeolico sermone deos,
Graeci mentem nuncupant, quasi dei mentem.
S 5: Strophium: cingulum dictum a conversione quia a renibus et posteriore parte

convertitur et reducitur in anteriorem. Strophe etenim dicitur conversio, unde et
Strophades insulae dicuntur a conversione navium. Dum enim inpinguntur naves
ea allisione retro vertuntur sicque submerguntur. The word, a loanword from
Greek , occurs in De nupt., 7. 17 (also : 266. 5). The oldest
glosses have: CINGULUM strophium (VLF 48, fol. 12v, gl. 29); John Scottus,
Strophium dicitur g, hoc est a redeundo quod in se ipsum instar
circuli revertitur (Annotationes, p. 12), which Remigius blended with Sch., Strophium
apo tu strophe, id est a conversione vel a reversione, quia a renibus ad anteriora
revertitur (Commentum, I, 78).
135
The version of Auct. T. 2. 19 reads: [Nunc in fanis 9. 15] Sibylla autem dicitur sithos-bole,
hoc est consilium divinum; Jeauneau, Le Commentaire rignien, p. 115.
136
Nicolaos C. Conomis, Greek in Isidores Origines, Glotta 51 (1973), 10112 (p. 104),
remarks that [] is the Laconian not the Aeolian form of g ; see Carl D. Buck, The
Greek Dialects (Chicago: University of Chicago Press, 1973), 64, 243.
The Scholica and the Commentaries on Martianus
(Glosses that share the same knowledge of Greek and are based on commonplace
learning)
A 37: Academia: villa Platonis ubi ipse docebat, unde Academici dicti qui omnia
incerta esse definiunt, nec esse aliquid in rebus ita verum ut non sit ambiguum.
g, the name of Platos school in Athens, was borrowed in Latin and oc-
curs in De nupt., 212. 27, where it means school; see the oldest gloss tradition:
ACADEMIAE villa fuit ubi Plato docuit. inde academi homines semper incerte
loquere (VLF 48, fol. 40v, gl. 122), which is quite close to Isid., Etym., VIII. 6. 11,
Academici appellati a villa Platonis Academia Athenarum, ubi idem Plato
docebat. Hi omnia incerta opinantur; sed, sicut fatendum est multa incerta et
occulta esse, quae voluit Deus intelligentiam hominis excedere, sic tamen plurima
esse quae possint et sensibus capi et ratione conprehendi. Another interpretation
is provided by Remigius: Cicero videbatur in habitu Romano quamvis et ipse
apud Athenas doctus fuisset et studiis Achademiae, hoc est dialectica quam apud
Achademiam didicerat, promptus esset et paratus ad omnia (Commentum, II, 68).
A 69: Agape: caritas; unde pastiones, quae causa caritatis Dei in pauperes aguntur,
agapae vocantur; Abbo, BPu, III. 3. The word, which is a loanword from Greek
occurs, as a variant reading, in De nupt., 115. 19 (Agave). See the commen-
tary by John Scottus: AGAPE [] interpretatur caritas (Annotationes, p. 78). The
interpretation of Sch. explains two meanings of the word agape; for the former
see, i.a., Laon, Bm, 444: dilectio (Miller, Glossaire, p. 26).
A 21: Amphibolon: dubium; Ox 10, Amphibolum: equivocum vel geminum.

In De nupt. there occur both amphibolus (nomen) (229. 21) and amphibolia (229.
16, also , the corresponding abstract noun of doubtful,
ambiguous, meaning ambiguity, uncertainty). The interpretation of Sch. does not
agree with that of Isidore (Etym., I. 34. 13: amphibolia) and the other glossaries.
A 41: Androgenica:137 ermafroditus, id est nec vir plenus nec mulier. The
two words were equated by Isid., Etym., XI. 3. 11: Alia conmixtione generis,
ut et vocantur. In De nupt., 22. 1617, there occurs
Hermaphrodito, whose etymology is explained by the oldest gloss tradition:
137
Androgynaecas occurs in Augustine, De civitate Dei, XVI. 8.
Ermafroditi autem proprie sunt omines utriusque sexus qui grece androgone
dicuntur (VLF 48, fol. 6v, gl. 89; see also gl. 90). Remigius instead provides the
etymology of : Ermafroditos autem dicimus homines utriusque sexus
quos et androgios vocamus; aner enim vel ander Grece vir, ginex mulier (Com-
mentum, I, 10708).
Ox 51: : vir. A transcription of Greek is found in the anonymous

commentary to De nupt., 213. 11, where a line from the Iliad (XI. 654) is quoted:
AINO scelera, ANHP vir, TA KAKA mala, KAI et, ANTAN superans, TPATITA
milites (Glossae, p. 40).
A 60: Antarcticos: quintus circulus caeli est vocatus eo quod contrarius sit circulo
quem arcti connominamus is based on Isid., Etym., III. 44. 3: Quartus autem
circulus vocatus eo quod contrarius sit circulo, quem
nominamus (also XIII. 6. 5). The word, which was borrowed from Greek
, occurs in De nupt., 293. 26ff. Remigius (on 433. 11) repeats the
oldest glosses, ANTARTICUS contrarius arcto. arcticus grece latine aquilonaris
(VLF 48, fol. 76v, gl. 32), and John Scottus (on 293. 26), ANTARCTICIS dicitur
contrarius arctico, id est aquilonali (Annotationes, p. 137), in his comments,
ANTARCTICUS id est contrarius artico, id est aquilonari (Commentum, II, 256)
and (on 436. 25) ANTARCTICUS id est contrarius arctico, qui et nothius vocatur
et australis (ibid., p. 261).
A 62: Antiae sunt cincinni dependentes prope auriculas; graeco vocabulo ab

auribus dictae. The word occurs in De nupt., 72. 16. See Remigiuss commentary
on Phocas, Ars de nomine et verbo (GrL, V, 428. 6): Antes [] capilli fronte
defluentes (Manitius, Zu Iohannes, p. 86). This Scholica entry is close to Isid.,
Etym., XIX. 31. 8, Antiae sunt cincinni dependentes prope auriculas, Graeco
vocabulo, ab auribus, whose possible source is Festus: Antiae muliebres capilli
demissi in frontem. Appellati ex Graeco videntur; quod enim nos contra, illi
dicunt.138
A 64: Antipedes: genus monstri in Libya; plantas versas habent post crura et
octonos digitos in plantis repeats verbatim Isid., Eym. XI. iii. 24: Antipodes in
138
W. M. Lindsay and others, Glossaria latina iussu Academiae britannicae edita, 5 vols (Paris:
Les Belles Lettres, 192631; repr. Hildesheim: Olms, 1965), IV, 112 (P 17) (Ex Pauli Diaconi
Epitoma).
Libya plantas versas habent post crura et octonos digitos in plantis; +Ag
(the plural of with the feet opposite) is the name of a fabled race,
the Antipodes, mentioned in De nupt., 298. 22 (qui nobis obversi, antipodes
memorantur) and ff. Remigiuss comment differs from Sch. and draws on John
Scottuss; both explain the Antipodes as a race living on the other side of the earth,
where the climate and the length of day and night is opposite to ours.
A 65: Antistes dicitur sacerdos quod ante altare stat; primus est enim in ordine
Ecclesiae et supra se nullum habet repeats verbatim Isid., Etym., VII. 12. 16:
Antistes sacerdos dictus ab eo quod ante stat. Primus est enim in ordine Ecclesiae
et supra se nullum habet. Antistes occurs in De nupt., 4. 10ff. See John Scottuss
comment in Auct. T. 2. 19: Antistes autem dicitur quia ante stat, id est honora-
bilior, sive episcopus seu laicus (Jeauneau, Le Commentaire rignien, p. 106);
Remigius, Antistites enim antequam templum aperirent mane solebant verba
quaedam vel preces fundere in templo Martii (Commentum, I, 70).
A 66: Antiteta graece, latine contraposita appellantur quae dum ex adverso

proponuntur sententiae pulchritudinem faciunt et in ornamento locutionis
decentissime existunt ut Cicero Ex hac parte pudor pugnat illinc petulantia.139
In De nupt. there occurs both antithesis (523. 7) and g (263. 16). It is
noteworthy that De nupt. and Sch. agree in choosing Ciceronian quotations.140
A 76: Apage sis significat discede vel dimitte sive cessa. The transcription of
Greek g away!, begone! (imperative of lead away, carry off) occurs
in De nupt., 426. 7 (Apage sis). See the commentary of Remigius: APAGE id est
quiesce, et est comicum et amatorium (Commentum, II, 242).
A 80: Apocatasticus: adstans uno in loco scilicet consistens; sicut manifestum est
planetas aliquando anteire solem, nunc retrogradas esse, nunc stationarias; unde
soliti sunt mathematici dicere Saturnus apocatasticus est. Apocatasticus (a bor-
rowing from Greek means bringing back (to a point).141 In De
139
Cicero, In Catilinam, II. 25.
140
Martianus quotes from Cicero, Pro Scauro and Fragmenta incerta, B 17. However, Cic-
eronian sentences are used to explain the figure of antithesis by grammarians such as Diomedes,
Ars grammatica (GrL, I, 466. 5).
141
The apocatastis is the return of a star or stars to the same place in the celestial sphere as that
it (they) occupied at an earlier time.
nupt. there occur both apocatastis (p. 376. 5) and apocatasticus (numerus) (p. 370.
5). See the oldest gloss: APOTATASTICUS vel in se ipsum rediens, ut singularis
quinarius pentas (VLF 48, fol. 67r, gl. 130); John Scottus, APOCATASTICUS
singularis vel reversibilis sive cum suo genere, id est quinario (Annotationes,
p. 158) and APOCATASTICUS id est singularis ut sicut quinque apocatasticus
dicitur ita decas, sed non est ita (ibid., p. 159); followed verbatim, in both
instances, by Remigius, APOCATASTICUS singularis vel reversibilis vel restitutus
vel in se rediens vel retrogradus dicitur, scilicet ipse quinarius (Commentum, II,
188) and APOCATASTASIN id est in se ipsum redeuntem. Apocatasticus id est
singularis, ut sicut quinque apocatasticus dicitur, ita decas, sed non est ita (ibid.,
p. 195). Sch. add a phrase against fatalism and the scientific justification of
astrological practices, drawn from the Acta S. Sebastiani, whereas the commen-
tators of the De nupt. rather focus on the numerological meaning of the word.
A 13: Apodixis: probatio et experimentum; Ox 1, Apodixen: ostentio; Ox 31,

Apodictica: demonstrativa. In De nupt. there occurs both apodicticus, borrowed
from Greek g affording proof, demonstrative (236. 16ff.) and g
(357. 19); see John Scottus, APODICTICA id est doctrinalis vel demonstrativa;
g demonstro vel doceo (Annotationes, p. 122); Remigius, APODICTICA
id est doctrinalis vel demonstrativa (Commentum, II, 90); (on De nupt., 356. 14),
APODICTICA demonstrativa vel doctrinalia (ibid., p. 167).
Ox 51: [] (read ): magnae virtutis; see Remigiuss

comment on De nupt., 17. 6 (commemorat esse propinquam suam): Ars autem
a virtute dicta est, id est (Commentum, I, 97).
Ox 12: Argo: nomen navis. The word occurs in De nupt., 436. 21ff.; the oldest
glosses, ARGO navem (VLF 48, fol. 77r, gl. 25), are followed by all the com-
mentators, who also attempted to etymologize the word. For the emblematical
value of Argo, see schol. Bern. ad Verg. Buc., IV. 34: Argo navis aput Danaos.142
A 89: Arsis: elevatio; also V-P, 14 and Gram., 62. Latin arsis is a loanword from
Greek and occurs in De nupt., 517. 14ff. The interpretation is commonplace;
see, i.a., Isid., Etym., III. 20. 9: Arsis est vocis elevatio.
142
Hermann Hagen, Scholia Bernensia ad Vergili Bucolica atque Georgica, Jahrbcher fr
classische Philologie, Supplementband, 4 (1867), 6731014 (p. 780).
Ox 20: Asomata graece: latine incorporea. De nupt., 82. 2, contains the first
occurrence of Latin asmatus bodiless, unbodied, a loanword from Greek
. See the oldest gloss tradition: ASOMATO IN PROFATU corpus asomatum
incorporeum profatum asomatus incorporeus (VLF 48, fol. 19v, gl. 48); John
Scottus, ASOMATO incorporeo, non nudo (Annotationes, p. 75); and Remigius,
IN PROFATU ASOMATO id est incorporeo (Commentum, II, p. 2).
B 26: Biblioteca dicitur librorum commendatio, id est conscriptio atque in unum

coadunatio. Bibli siquidem dicuntur libri, teche autem dicitur mandatum sive
commendatum; est et aliud nomen entole, quod dicitur mandatum, sed tamen
alium sensum obtinet. Quando dicitur entole mandatum pertinens ad praceptum
et iussum, atque aliud cum dicitur teche mandatum pertinens ad commenda-
tionem ut ibi servetur ad memoriam et diuturnitatem. Dicitur et a quibusdam
quasi librorum positio, sed si ita illud esset nequaquam illud the aspirationem
admitteret, quapropter quod primum diximus, ratum videtur; Abbo, BPu, III. 59
(entole), 60, and 64 (teche). This interpretation of bibliotheca (a word borrowed
from Greek book-case, collection of books) expands Isid., Etym., VI.
3. 1, Bibliotheca a Graeco nomen accepit, eo quod ibi recondantur libri. Nam
librorum repositio interpretatur (also XV. 5. 5), and has a parallel
in both Laon, Bm, 444, Biblos: id est liber; inde bibliotheke, id est librorum
custodia, sed melius librorum mandatum, quia teke mandatum dicitur (Miller,
Glossaire, p. 187), and the biblical glosses of John Scottus: Bibliotheca, librorum
custodia, sed melius librorum mandatum; enim graece, latine mandatum.143
Both glosses are closer to Sch. than Isidore. Remigius was familiar with Sch.s
interpretation and shortens it commenting on De nupt., 60. 14 (bibliothecalem):
Bibliotheca dicitur librorum mandatum quia teche Grece mandatum dicitur
(Commentum, I, 176).
Ox 72: Bombus: sonus tumidus . Bombus, a loanword from Greek , occurs

in De nupt., 31. 18 and 211. 21. See the oldest gloss tradition: BOMBIS sonitibus
(VLF 48, fol. 8v, gl. 96); BOMBIS TYMPANI clamoribus vel sonitibus (fol. 14r,
gl. 35); John Scottus, BOMBIS Bombus dicitur maximus sonus (Annotationes,
p. 109); and Remigius, Bombo Grece sono, hinc bombus dicitur sonus (Com-
mentum, I, 125).
143
Glossae divinae historiae, ed. by Contreni and ONill, p. 89.
C 35: Cacon malum; inde dicimus cacum hominem malitiosum; cacon is a

transcription of the evil; occurs in De nupt., 68. 12 (
). See the oldest gloss tradition: CACOS malos (VLF 48, fol. 16v, gl. 22).
Moreover, see Remigius on De nupt., 14. 9 (Cecaumenes): CAECAUMENIS id
est malis et noxiis fervoribus. Cacos enim Grece malum (Commentum, I, 93).
Ox 88: Camir dicuntur graece curvum. This transcription of a Greek

(used by Isidore) is quoted verbatim by Remigius in his commentary on De nupt.,
289. 20: Camir Grece, curvum Latine; inde CAMERA proprie dicitur [] (Com-
mentum, II, 130). See Serv. ad georg., III, 55, CAMURIS id est curvis, unde et
camerae appellantur, and Isid., Etym., XII. 1. 35, enim verbo Graeco
curvum significat (also XV. 8. 5).
Ox 128: Cauma: color (read calor) graece; C 43, Chrisma (read cauma):
crassitudo. The latter entry is omitted by P, O, R, and V, but occurs in V-P, 20
(chrisesma); see also Gram., 68 (crisesma, etc.); B has crisema. A comparison with
the oldest gloss tradition, CAECAUMENES. ceci caloris cecaumen cecum calor id
est tenebrosus (VLF 48, fol. 4v, gl. 104), and the commentary of Remigius on
De nupt., 14. 9 (Cecaumenes), cauma aestus; proprie vero cauma est crassitudo
aeris (Commentum, I, 93), provides a further proof in favour of the emendation
of the Sch.s lemma in cauma, itself a loanword from Greek . See Isid., Etym.,
XIX. 6. 6: Kaminus fornax Graecum est, dirivatum a .144
Ox 135: Ceraunus et mons est et lapis et nota. Ceraunus a precious stone, a

borrowing from Greek g, occurs in De nupt., 34. 9 (also Cerauni, 320. 11,
and Acrocerauni, 320. 4). See the anonymous corpus of glosses: CAERAUNORUM
ceraunus est gemma smaracdina a fulmine dicta (VLF 48, fol. 8v, gl. 59);
acroceraunio mons (fol. 58v, gl. 12); John Scottus, CERAUNOS est gemma
smaragdinea a fulmine dicta. Kg enim Grece fulmen dicitur [] Qui lapis
comparatur (Annotationes, p. 45); Remigius (on 34. 10), CERAUNOS lapis est
fulvius (Commentum, I, 129).
Ox 134: Cerus (read ceras): cornu: see the oldest gloss on De nupt., 327. 14:
CERAS CRYSEON aureum cornu (VLF 48, fol. 59v, gl. 8), as well as John Scottus,
CERUCRUSION cornu aureum, enim dicitur aurum, cornu (Anno-
tationes, pp. 14546).
144
See Bengt Lfstedt, Miscellanea: Cauma bei Pseudo-Beda, Eranos, 89 (1991), 6162.
Ox 114: Chaos: confusio rerum tenebrae vel caligo. The word, borrowed from
Greek , attracted the interest of medieval glossators, who provided divergent
interpretations; see Y 7. It occurs in De nupt., 484. 18; see the commentary by
Remigius: CHAOS id est confusionem (Commentum, II, 316). The oldest gloss
tradition has rather: FOEDIFRAGUM CAHUS. informe materiae (VLF 48, fol. 84v,
gl. 95).
C 4: Chelae: bracchia. Martianus uses chele claw, Libra, a loanword from Greek
claw in De nupt., 441. 4ff.; the oldest glosses provide the widespread match
of Latin brachia with and contrasts the word with chl lips (borrowed from
Greek g): chilis cum labiis. chylae labia, chaelae brachia (Teeuwen, Harmony,
p. 444). The same interpretation is found in the commentary of John Scottus in
Auct. T. 2. 19, CHELIS vocatur lira propter brachia sua, aut quia in brachiis
tenetur. Chele enim brachia, chile labia (Jeauneau, Le Commentaire rignien,
p. 144), and those of Remigius (on 30. 21): Chelis Grece lyra a bracchis quae
Greci chelas dicunt (Commentum, I, 122); and (on 479. 1), Chelis scilicet cum,
id est brachiis (Commentum, II, 307).
C 6: Chrisis: aurum vel secretum, et est sermo polisemus plures sensus continens.
Chrysos, a transcription of Greek ,145 occurs in the commentary by Remigius
on De nupt., 11. 15: Crissogomes AURICOMES [] Chrisson enim Grece aurum
(Manitius, Zu Iohannes, p. 73). See also the oldest gloss tradition on De nupt.,
346. 12 (Chrysea [insula]): UNA CRYSEA. ARGYREA ALTERA nam crison aurum.
argiros argentum (VLF 48, fol. 63r, gl. 10).
C 38: Croma color; Ox 108, Cauma (read croma) id est color graece. In De
nupt. there occurs both chroma (p. 510. 7ff.) and (p. 510. 4ff.). The inter-
pretation is commonplace; see Isid., Etym., X. 45: croma Graece enim color
vocatur. The oldest gloss tradition (on cromaticae: 494. 24): croma enim grece
latine color dicitur (VLF 48, fol. 86r, gl. 55); Remigius (on 494. 24), Croma
Graece, Latine color (Commentum, II, 330).
C 42: Cronos tempus; also V-P, 18, and Gram., 66. Chronos is a trascription of
Greek . See the comment of John Scottus in Auct. T. 2. 19, Chronos
vocatur a Grecis Saturnus. Chronos tempus unius anni, cheros unum mensem
145
The form of Sch. and Abbo, BPu, III. 39 (crisis), which differs from the usual transcription,
might be due to a conflation with judgement.
significat (Jeauneau, Le Commentaire rignien, p. 158), in his interpretation

of draconem (De nupt., 33. 8); also Remigius explains, Chronos id est tempus
(Commentum, I, 127); the pairing of the two words is commonplace.
C 23: Cola: membrum; also V-P, 80, and Gram., 122. Colon, a loanword from
Greek , occurs in De nupt., 257. 15ff. The commonplace pairing (see Isid.,
Etym., II. 18. 1: Colon membrum) occurs in the text (constat ex membris, quae
Graeci dicunt; 262. 7) and the glosses; e.g., John Scottuss (on 257. 15),
COLA id est membra (Annotationes, p. 126).
C 37: Comos: villa. Comici dicuntur quasi villani poetae qui villarum causas
scribebant in ipsis villis, unde etiam turpia quaeque conscribebant vel, sicut quidam
volunt, a comptis verbis dicuntur comici unde comedia appellantur illorum
poetriae, vel a comis id est villulis vel a comptis verbis vel etiam a comestione,
quia idcirco huiusmodi rebus studebant ut questum gulae adipiscerentur, unde
dicuntur comediae quasi comessorum odae. The same comment is provided
for De nupt., 279. 2 (comoedia) in the oldest corpus of glosses: Comedia sunt
carmina quae in conviviis cantantur, quasi commessationum odae; comedere enim
apud Grecos comos dicitur. Vel comedia dicuntur quasi comitum ode: sunt enim
carmina, que in ordinatione comitum cantantur. Est ergo comicus qui comedias
componit et sicut poete coturno, sic comici socco utuntur (Teeuwen, Harmony,
p. 395). The Einsiedeln commentary on Donatuss Ars maior is similar: Comoe-
dia autem dicitur a Graeco, quod est comos et ode. Comos enim Graece villa,
ode cantus dicitur, inde comoedia carmen villanum de vilibus et inanibus rebus
compositum (GrL, VIII. 236). These interpretations go back to Isid., Etym., VIII.
7. 6, Comoedi appellati sive a loco, quia circum pagos agebant, quos Graeci
vocant, sive a comisatione, who derives cmoedus and cmoedia from Greek
village and not from a night-long feast with songs and dances.
C 11: Condilomata: sunt nodositates quas patiuntur artetrici digitorum. Felix

Capella introducit , id est Fortunam, diversorum capita conterentem
complicatis in condilos digitis, hoc est in nodositates. For this gloss, see above.
Some of the manuscripts featuring the oldest glosses explained De nupt., 37. 16,
IN CONDYLOS in nodos; others provided a different interpretation, quite close
to John Scottuss, CONDILOS Greci dicunt plicatos in pugnam digitos, condilo
pugnis caedo, id est verbum condylo, -las (Annotationes, p. 50), and Remigius,
COMPLICATIS DIGITIS IN CONDILOS id est in nodos, hinc condilogmatica passio
vocatur nodositas manuum, et verbum Grecum est condilo, condilas, id est pugnis
caedo (Commentum, I, 137).
Ox 94: Coturnus poeticum calciamentum sive carmen; Ox 99: Coturni sunt

calciamenta venatoria crura quoque vincentia quorum quivis utrique aptus est
pedi. For the first Sch. entry, see the text of De nupt., 51. 19: sueta cothurnatos
scenis depromere cantus. Cothurnus, a loanword from Greek high boot,
occurs in De nupt., 427. 19. The overlaps with Sch. extend to the oldest gloss
tradition: SUETA COTURNATOS: coturnus calciamentum poeticum utroque
habile pedi (Teeuwen, Harmony, p. 394); and Remigius (on 427. 19), COTURNO
calciamento poetico, et ponitur pro dictatu (Commentum, II, 246). Remarkably
Remigius (on 51. 19) seems to combine the two Sch. entries: Coturnus calcia-
mentum tragicum vel venatorium utrique pedi aptum (Commentum, I, 163). A
likely source for Ox 104 is Serv., ad Aen. I. 337: suras vincire coturno coturni
sunt calciamenta etiam venatoria, crura quoque vincientia, quorum quivis utrique
aptus est pedi.
D 9: Diadema: ornamentum capitis ex auro et gemmis contextum, idem est et

corona. Diadema is a loanword from Greek band, fillet. The word occurs
in De nupt., 7. 13ff. The oldest glosses have: DIADEMATE corona (Teeuwen,
Harmony, p. 458); Remigius (on 31. 6), DIADEMA vero species est coronae
(Commentum, I, 123); on 483. 20, DIADEMATE corona (Commentum, II, 314).
For the first part of Sch., see Isid., Etym., XIX. 31. 1: Diadema est ornamentum
capitis matronarum ex auro et gemmis contextum.
D 11: Diametrum: medietas spherae, linea illa vidilicet quae spheram secat per
medium hoc modo (I). Annus autem ex diametro suscipitur cum quis non a capite
signiferi sed a medio incipit conputare, unde cuidam dicitur annus tuus ex
diametro susceptus est. The second part of Sch. was drawn from the Acta S.
Sebastiani (16. 55). Diametros is a loanword from Greek g. In De nupt.
there occurs both diametros (354. 7 and 356. 9) and diametrum (p. 464. 19, adj.;
p. 370. 13). De nupt., 354. 710, is worth quoting: punctum autem est circuli
media nota. Diametros est directa linea quaedam per punctum supra dictum
ducta, quae orbem aequalibus partibus dividit. See the oldest glosses: HUNC
NUMERUM QUIS NEGET ESSE DIAMETRUM O dimidium i. medietas denarii (VLF
48, fol. 67r, gl. 140); DIAMETRUM dimidium circulum (gl. 141); Remigius (on
356. 9), Diametros [] id est dividens medietatem circuli per centrum ducta
aequaliter (Commentum, II, 166); (on 464. 19), IN DIAMETRO SOLIS scilicet in
media linea signiferi (ibid., p. 290).
Ox 166: Dictia: rete. Dictia is a transcription of , pl. of Greek

fishing-net, hunting-net. See the anonymous commentary on De Nupt., 70. 8
(Dictynnae): Dicte id est rete. DICTINNE retialis (Glossae, p. 4); and Remigius,
DICTINNAE id est Dianae, Dictinna dicitur Diana a Greco quod est dictis, id est
rete (Commentum, I, 191).
Ox 157: Diorisius (read Dionysius) ex lapis est, et homo est Liber pater. The Sch.
entry comments on two discrete words, Dionysius Bacchus (Greek ) and
dionysias precious stone (a loanword from Greek ). Dionysius occurs in
De nupt., 67. 5. See the oldest glosses: DIONISIUS duo fuerunt Dionisii unus apud
Indos qui et liber pater alter rex Thebanorum de quo hic dicitur (VLF 48, fol. 16r,
gl. 68); John Scottus, DIONISIUS qui et Liber pater vocatur (Annotationes, p. 69);
and Remigius, DIONISIUS ipse est Liber pater (Commentum, I, 186).
Ox 151: Dorcas latine interpretatur dammula graece dorcas a longe prospiciens

et dicitur dammula similiter a prolixitate videndi. The lemma is a transcription
of Greek pl. of roe, an animal of the deer kind; see the preface to the
commentary of Remigius: Capella dictus est an acumine ingenii, capella enim
ceteris animalibus acutius videt, unde et Grece dorchas vocatur a verbo quod est
dorcho, id est video (Commentum, I, 66). For , see Isid., Etym., XII. 1. 15:
agrestes caprae, quas Graeci pro eo quod acutissime videant, id est gg
appellaverunt.
Ox 208: Electrum: argentum et aurum in unum coactum. Electrum is a loanword

from Greek g. It means both electrum (a naturally occurring alloy of gold
and silver) and amber; the word occurs in the latter meaning in De nupt., 12.
11ff., see one of the oldest glosses: ELECTRO electro est resina ex alno sudans
(VLF 48, fol. 4r, gl. 61). Both John Scottus and Remigius distinguish two kinds of
electrum; see, respectively, Electri autem duo genera sunt, quorum uno ex auro
argentoque conficitur, alterum ex electrinis arboribus in modum sudat resine
(Annotationes, p. 21), and Electri duo sunt genera, unum quod fit ex permixtis
partibus auri et argenti quod est praetiosus, aliud est sucinum quod sudat de
electrinis arboribus (Commentum, I, 90). Isidore recorded three kinds of
electrum (Etym., XVI. 24. 2).
E 27: Elimentum per l scribitur ut quibusdam videtur veniens a verbo quod est
elimo id est formo ipsumque a nomine trahitur, quod est lima instrumentum
fabri; sed melius ab yle venit quod est graecum et interpretatur materies, et mutatis
litteris scribitur elementum, quod graece dicitur stochium. Another entry, A 43,
Aelementum est uniuscuiusque rei initium a quo sumitur incrementum et a
quo resolvitur, offers a different interpretation of elementum, a calque of Greek
g element, one of a series, a word occurring in De nupt., 1. 8ff., which

was commented upon since the oldest corpora of glosses. See, i.a.: ELEMENTA
Ambrosius dicit a limo limas [] inde elementa. Aliquando enim semina retinet
in natura rerum, aliquando solvit ut crescant. Ilen Grece dicitur materies sicut
Isidorus dicitu quia stochia grece latine elementa unde invisibilia cuncta procedunt
(VLF 48, fol. 2r, gl. 3435); ELEMENTA materies (gl. 36); ELEMENTA argumenta
(fol. 51r, gl. 32). The connection with h)yl dates to Isidore and is found elsewhere;
see Y 7.
Ox 203: Epitalamium: nuptiale carmen. Both the oldest glosses, NUPTIALE

CARMEN i. epitalamium (Teeuwen, Harmony, p. 440), and Remigius, NUPTIALE
CARMEN id est epithalamium (Commentum, II, 305), use epithalamium, a loanword
from Greek , to gloss nuptiale carmen of De nupt., 477. 11.
E 8: Ephyppia dicitur ornamentum equorum; Ox 233: Falera ornamenta

equorum sunt, est enim graecus sermo; Abbo, BPu, III. 17. 19. The oldest gloss
tradition knows the metaphorical meaning of phaleras (De nupt., 80. 2), PHALERAS
ornamenta sermonum phaleram neutrum. et phalera femininum facit (VLF 48,
fol. 19r, gl. 4), whereas John Scottus, PHALERA ornamenta (Annotationes, p. 75),
and Remigius offer a comment which is quite similar to the Sch. entries: PHALERAS
id est ornamenta fabulosa [] Phalerae proprie sunt ornamenta equorum, Grece
ephipia (Commentum, II, 1). Both ephippium and phalerae were borrowed from
Greek (respectively from and ) and mean horse trappings, but
were also used metaphorically to refer to rethorical flourishes: e.g., phaleratis dictis
in Terentius, Phormio, 500, and sermo phaleratus in Fulgentius, Sermones antiqui,
praef.: non faleratis sermonum studentes spumis. Sch. echo Serv., ad Aen., V. 310,
Phaleris equorum ornamentis; sermo Graecus est, as well as Isid., Etym., XX. 16.
1, Phalerae ornamenta equorum sunt; et est sermo Graecus.
Ox 215: Euge: bone gaude gratulatio. Euge gaude letare exulta. The interjection
euge (Greek gg), originally an expression of triumph over ones enemies, occurs
in De nupt., 427. 13. See the oldest gloss: EUGE vox letantis est (VLF 48, fol. 75v,
gl. 68); and Remigius, EUGE adverbium gaudentis (Commentum, II, 245). See
also Remigiuss comment on Donatus, Ars min.: Evax, interiectio est gaudentis,
sicut euge. Ita in evangelio: Euge serve bone .i. laetare.146
146
Remigii Autissodorensis in artem Donati minorem commentum, ed. by Wilhelm Fox (Leip-
zig: Teubner, 1902), pp. 9091.
Ox 232: Fabilla (read favilla) dicta quod per ignem effecta sit. Nam fos ignis est
repeats Isid., Etym. XVI. 1. 2: Favilla, quod per ignem effecta sit; nam ignis
est. Favilla occurs in De nupt., 83. 3ff.
Ox 228: Fos dicitur lux; see above and the oldest gloss tradition on De nupt., 121.
14 (Phaethon): FOETON quasi phoston i. lux titanis (VLF 48, fol. 26r, gl. 5).
Ox 235: Fossarus (read Fosforus): Lucifer fos enim graece lux farus fusio
(read oros visio). Phosforos occurs in De nupt., 47. 19ff. See the oldest glosses:
PHOSPHOROS Lucifer (VLF 48, fol. 12v, gl. 57); PHOSPHORE s. tuo lucifer vel
venus (fol. 83v, gl. 81); PHOSPHORI dicitur Venus Phosphorus id est lucem ferens
unde et Lucifer (fol. 12r, gl. 98); John Scottus, PHOSPHORI Luciferi; lux,
ferens, id est lampas (Annotationes, p. 59); Remigius, PHOSPHORI, id est
Luciferi. Phos Grece lux, phoron ferre, hinc Phosphorus dicitur lucem ferens, id
est Lucifer (Commentum, I, 155).
G 5: Ge: graece, latine dicitur terra. Ge is a transcription of Greek earth.

See the commentary of John Scottus on De nupt., 50. 17 (Gorgonei): Gorgones
dicte sunt: terra, opus, gorgones terre cultrices (Annotationes, p. 61),
followed by Remigius: unde et Gorgones dictae quasi georges, id est terrae
cultrices; H enim Grece terra, orgia cultura dicitur (Commentum, I, 161). The
transcription is found, i.a., in Isid., Etym., XIII. 21. 7: enim Graece, Latine
terram significat.
G 6: Genethlion: nativitas, unde est genethlion tou kyrii soter ymon (that is
) id est nativitas huius domini salvatoris nostri; G 9, Genesis:
nativitas; G 10, Genitura: natura vel nativitas. The oldest glosses on De nupt.,
84. 14 (genethliacen, with variant readings) (Teeuwen, Harmony, p. 430) are re-
peated by Remigius, Alii GENETHLIACAM id est mathematicam. Genethlia enim
Grece genitura dicitur (Commentum, II, 6). See also (on 473. 10): GENETHLIACE
id est genituralis vel constellatrix, quia de genituris hominum disputat, asserens
unumquemque hominem sub fato stellarum nasci (ibid., p. 300).
G 3: Gymnus dicitur nudus; gymnasium: locus exercitii ubi nudi luctabantur,

gymnosophistae dicuntur philosophi qui nudi philosophabantur tecta pudenda
corporis. The three entries are inspired by Isid., Etym., VIII. 6. 17: Gymnoso-
phistae nudi per opacas Indiae solitudines perhibentur philosophari, adhibentes
tantum genitalibus tegmina. Gymnasium enim ex eo dictum est, quod iuvenes
nudi exercerentur in campo. Gymnasium was borrowed from Greek and

gymonosophistae from , whereas gymnus anticipates the following
words of the gloss. The word gymnasium occurs in De nupt., 152. 3ff. These
glosses are all based, as Sch., on the meaning of . See also the oldest corpus:
GYMNASIA loca exercitationis (VLF 48, fol. 83v, gl. 36); GYMNASIIS gimnasium
domus exercitationis (fol. 30v, gl. 81); the anonymous (on 152. 3), GYMNASIIS.
Gymnasium domus exercitationis (Glossae, p. 16); Remigius (on g:
a variant reading in 4. 11), GYMNOLOGISIS, id est ratiocinaris, a Greco quod
est gymnologiso, id est exerceo. Hinc gymnus dicitur nudus et gymnasium, locus
exercitationis (Commentum, I, 70); (on 152. 3), OMNIBUS GYMNASIIS id est
omnibus scolis. Gymno Grecum verbum est, Latine exerceo, inde gymnasium
dicitur locus ubi milites vel philosophi exercentur (Commentum, II, 13); (on
212. 5), GIMNASIA id est loca exercitiorum (ibid., p. 66); (on 470. 1 and 476. 19),
GYMNASIA exercitia (ibid., p. 294 and 305). See also the commentary by Remigius
on Phocas, Ars de nomine et verbo (Manitius, Zu Iohannes, p. 75), and on Priscian,
Institutio (Huygens, Remigiana, p. 341).
E 22: Emiolia sesqualtera seu diapente, semis et tantum hoc est tantum et
medietas tanti. Hemiolios is a transcription of Greek one and a half;
this musical term occurs in De nupt., 45. 6ff.; glosses and commentaries explain
the word along the same line which is close to Sch.: HEMIOLIOS sesqualtera in
arithmetica; totum et semis; emis semis. olon totum; DIAPENTE i. sesqualtera
(Teeuwen, Harmony, p. 381); Remigius (on 45. 5), HEMIOLIOS id est sesqualtera
proportio, []Hemi namque semis, olon Greci dicunt totum, hinc hemiolia
dicitur sesqualtera proportio in arithmetica (Commentum, I, 150); (on 395. 6),
DE HEMIOLIA id est sesqualtera, quasi semis totum (Commentum, II, 217); (on
495. 1), HEMIOLIA id est diapente vel sesqualtera. Hemiolion compositum est ex
hemis et olon, id est dimidium et totum, quia maior numerus habet minorem
totum et dimidium minoris (ibid., p. 330).
O 1: Olon: totum; olovitreum: totum vitreum. Holon is a transcription of Greek

( ), which occurs in De nupt., 360. 11ff. The same transcription is found
in Isid., Etym., VI. 19. 35, [] enim totum, and XIX. 22. 14, enim
totum, and in several glosses, including Laon, Bm, 444 (Miller, Glossaire, p. 92),
and is witnessed to begin from the oldest gloss tradition.
Y 7: Ylen dicitur confusa materies unde cuncta procedunt, inde dicitur ylementum;
see E 27 and V-P, 8. The oldest gloss tradition on De nupt., 1. 9, uses the transcription
of Greek : ELEMENTA[] Ilen grece dicitur materies sicut Isidorus dicit

quia stochia grece latine elementa unde invisibilia cuncta procedunt (VLF 48,
fol. 2r, gl. 35). Serv. ad Aen. VIII, 601, had explained that Latini materiam
appellaverunt (see also ad Aen. I, 133), and Isidore surmised an ethymological link
between and hylementum and elementa in Etym., XIII. 3. 12: ~Y Graeci
rerum quandam primam materiam dicunt [] ex qua visibilis haec elementa
formata sunt; unde et ex eius derivatione vocabulum acceperunt. Hanc
Latini materiam appellaverunt, ideo quia omne informe, unde aliquid faciendum
est, semprer materia nuncupatur [] Graeci autem elementa g nuncupant,
eo quod sibi societatis concordia et communione quadam conveniant.
Y 4: Ymen locus intra viscera puerperii, id est locus conceptionum quem vulgo
dicunt matricem. Est autem Ymenaeus actus voluptatis, inde deus voluptatis
dicitur, quod est Venus. Late Latin hymen virginal membrane is a loanword
from Greek and occurs in De nupt., 208. 11 and 486. 6. Hymenaeus Hymen
occurs in De nupt., 3. 13ff., and in the commentaries to this passage. Y (Latin
Hymen) was the god of wedding ceremonies inspiring feasts and songs. The
adjective hymeneius connected with marriage, wedding ceremony, borrowed
from g , occurs in De nupt., 58. 10ff. The oldest gloss tradition offers a
complex comment (VLF 48, fol. 2r, gl. 18), partly echoed by both John Scottus,
Si autem vis nosse aethimologiam nominis Hymenei, [] Membranula autem
ventris, in qua puerperia concipiuntur, et feminei sexus proprium est et a Grecis
vocatur, inde Hymenaeus, qui corporalibus praesidet conceptionibus, ut
poeticae fabule fingunt (Annotationes, pp. 34); and Remigius, Hymen Grece
dicitur membranula, et est proprie muliebris sexus, in qua fiunt puerperia, inde
dictus est Hymeneus nuptiarum deus (Commentum, I, 67). More relevant for the
connection with Sch., which give hymenaeus the meaning sexual intercourse and
provide a further connection with Venus, the goddess of love and sensual pleasure,
is Remigius on 469. 10: HYMENEIA id est nuptialis vel voluptuaria, HYMENEA
pro Hymeneia, quia Hymeneus filius Veneris fuit. VENUS id est voluptuosa.
VENUS mater Hymenei (Commentum, II, 294).
K 2: Kalendae: vocationes, et veniunt ab eo quod est kalo id est voco. Kalendae

is not a loanword, but derives from calo (see calata comitia). It occurs in De
nupt., 242. 15 and 16. See the commentaries of Remigius on Donatus, Ars maior
(GrL, IV, 376. 27), Kalendae dicuntur pluraliter a kalo .i. voco (GrL, VIII,
241. 910), and on Phocas, Ars de nomine et verbo (GrL, V, 428. 8), Kaliende
vocationes (Manitius, Zu Iohannes, p. 87).
Ox 250: Ibices dicuntur ceconiae. Ibis, which is a loanword from Greek

occurs in De nupt., 71. 19 and 72. 3. The ibis and the stork were first associated in
the anonymous commentary, YBIS id est ciconia (Glossae, p. 5), followed by John
Scottus, IBIS ipsa est ciconia (Annotationes, p. 71), and Remigius, erat YBIS id est
ciconia (Commentum, I, 193).
L 2: Licos lupus. For the trascription from Greek , see the commentary on
De nupt., 10. 7: John Scottus in Auct. T. 2. 19, LICIUM, id est, licos dicitur lupus
(Jeauneau, Le Commentaire rignien, p. 116); and Remigius, Licyus dicitur
Y Y, id est a lupo (Commentum, I, 85). The Greek word was used
since the oldest glosses, e.g. (on 486. 22 Lycaeis): licheus mons est a lupis dictus
(VLF 48, fol. 85r, gl. 35); other quite intricate interpretations connect lichos wolf
with litius.
M 5: Metron mensura; see also Gram., 100, and V-P, 65. Metron is a transcrip-
tion of Greek ; the loanword metrum occurs in De nupt., 517. 7. The
interpretation is commonplace to start from Isidore, Etym., I. 34. 1, Mensura
enim Graece dicitur (and XVI. 26. 9), followed by the glosses and the
commentaries on Martianus.
Ox 65: Nugas inutilis. In the De nupt. there occurs nugae (535. 5) and nugulas
(4. 8). On the latter, see the oldest gloss tradition: NUGULAS stoliditates vel
levitates (VLF 48, fol. 2r, gl. 100); and John Scottus, Nugas nomen indeclinabile
est, et significat levitatem. In plurali autem numero declinatur. Inde NUGULAS,
ineptias, ide est levitates inutiles (Jeauneau, Le Commentaire rignien, p. 106).
P 42: Pathos: passio vel dolor []; John Scottus comments on De nupt., 236. 17:
PATHETICA id est passiva; passio (Annotationes, p. 122).
Ox 303: Pinax vocatur tabula. Pinax is a loanword from Greek , which

occurs in De nupt., 71. 18. See the anonymous: PINAX[] haec tabula (Glossae,
p. 5); John Scottus, Qualiscumque tabula, si picta fuerit, PINAX vocatur (Anno-
tationes, p. 71); and Remigius, PINACEM, id est tabulam (Commentum, I, 193).
S 16: Scea id est umbra; inde scena umbratio sive umbraculum. See the oldest
glosses on De nupt., 493. 4 (ischiadas): SCIADAS genus morborum. Scia dictum
est, quod scia Grece Latine umbra dicitur (Teeuwen, Harmony, p. 485). Scea is
a transcription of Greek .
S 21: Senoca: continuatio; inde senoca infirmitas cotidiana, quam corrupte vulgo
senecam vocant. Late Latin synochus is a loanword from Greek ; syneches
was borrowed from Greek g continuous, conjoined and occurs in De nupt.,
524. 6. See Remigius, SYNECHES VOCATUR id est continuus vel continuatus; hinc
synecha passio vocatur, id est continua febris (Commentum, II, 360), as well as
his comment on De nupt., 30. 6 (Ymarmenae), sineke enim Grece continuum,
hinc et sineka passio vocatur, hoc est febris continua (Commentum, I, 120). The
overlap would support an emendation of Sch. continuatio in continua (see also
sinochus autem, quod est continuum: Aurelius, De acutis passionibus.147
S 25: Sindeton id est coniunctio, unde quodam loco dicitur quod sindetos fuerit
Saturnus cum Marte id est coniunctus in commissura circulorum; see V-P, 4, and
Gram., 27. The entry is missing from the Sch. version of V, P, and Ox. The entry
includes a reference to the Acta S. Sebastiani, 16. 55, where there occurs syndetus,
a rare astrological word meaning bound with, united to, which is a transcription
of Greek g (-). Sindesmos is a transcription of Greek g bond of
union. It occurs in De nupt., 459. 15 (g), and is rather a grammatical
term; see Ars anonima Bernensis: Has autem octo partes orationis quomodo
Graeci nominant. Sic dicunt: g hoc est articulus (GrL, VIII, 63. 11
12).148 Remigius employs g more than once (e.g., in his commentary on
Donatus, Ars minor: Coniunctio dicitur graece g, et dicitur coniunctio a
coniungendo (ed. by Fox, p. 70), providing evidence for the emendation of the
Sch. reading in syndesmos.
S 14: Sinteca: compositio; Abbo, BPu, III. 12. The entry should be emended in
either Sinteta: composita or Sintesis: compositio, in analogy with other glos-
saries entries such as, YNHTA composita (Laon, Bm, 444: Miller, Glossaire,
p. 122), or, Compositio: (Ps-Philox.: CGL, II, 111. 35).149 In De nupt.
there occurs: g (279. 16280. 1).
147
Charles Daremberg, Aurelius de acutis passionibus, Janus 2 (1847), 46899 and 690
731 (p. 488. 1316).
148
The interference between the two words is evident (and extends to asynthetus uncom-
pounded from Greek g . Martianus also uses g (De nupt., 280. 1; )
and asyntheta (De nupt., 506. 18; alia disiuncta atque asyntheta. et <in>composita sunt).
149
g is a transcription of the plural of g ; Late Latin synthesis is a borrowing
from Greek g .
S 23: Syllogismus: consermocinatio vel conclusiva ratio: dicitur etiam abso-

lute arta conclusio. The word occurs in De nupt., 157. 4, 5, and 11ff.; (also
). The oldest gloss tradition has SYLLOGISMUS conratiotinatio (read
cinatio) (VLF 48, fol. 38r, gl. 24). On De nupt., 157. 4, see: John Scottus,
id est colligo, inde SYLLOGISMUS conclusio (Annotationes, p. 92); and
Remigius, hinc SYLLOGISMUS conclusio vel collectio rationum. Potest etiam
SYLLOGISMUS dici consermocinatio qui constat propositione, assumptione et
conclusione (Commentum, ed. by Lutz, II, 2223). On De nupt., 197. 4, see
Remigius, SILLOGISMUS conratiocinatio. Sillogo Grece colligo vel concludo, hinc
SILLOGISMUS collectio vel conclusio dici potest (ibid., p. 55). Sch. echo Isid.,
Etym., II. 9. 1: Syllogismus Graece, Latine argumentatio [] est [] extrema
conclusio.
T 2: Ton meson: medius sonus sive medium verbum, quod dupliciter potest
intellegi sicut saevus magnus et saevus crudelis, ut saeva Iuno, Virgilius pro
magna; Abbo, BPu, III. 51 (temeson). The lemma is a corrupt transcription
of Greek (). De nupt. uses several times, in its geometrical
and musical meanings (495. 1316ff.). See Remigius on De nupt., 11. 3 (gravitas
rauca), Est autem ton meson, id est mediae significationis (Commentum, I, 87),
as well as other commentaries of his.
ZY and TE: Finally, it is worth highlighting that a entry of the Sch. (copied
after P 43) features two examples of arithmology: Nomen Iovis aput Graecos
quod est ZYPI CXCC septingentis decem et VII numerum exprimit, nomen
Saturni quod est V CCC numerum anni significant. The entry is rather
corrupt, but may contain a reference to De nupt., 365. 2022: quae mox ingressa
septingentos decem et septem numeros complicatis in eos digitis Iovem salutabunda
subrexit. The former part explain the Greek name of Jovis, providing the numeri-
cal value of each letter, and may be compared to the following gloss by Remigius:
per numerum significavit proprium nomen Iovis ZY id est sublimis; Z VII, I X,
P C, Y CCCC, CC (Commentum, II, 17980). The latter part of Sch., even
more corrupt, explains the numerical value of a name given to the year and
Chronos, that is CCCLXV: TE: T CCC, E V, LX.150 See John Scottus on De
nupt., 33. 8: DRACO Saturni solarem annum significat [] Nomen autem ipsius,
150
For TE, see Jeauneau, Le Commentaire rignien, p. 158 and n. 109 (who suggests a
connection with g).
quod numerum anni suis litteris contienet comperimus esse , et in his enim
tribus litteris numerus anni qui est CCCLXV colligitur; quippe LX, g V,
trecenti; autem ab eo quod est , abiecta syllaba, factum est quod
nomen anno convenit. Nam Greci dicunt omne volubile; volvitur autem
annus per horas dies septimanas menses (Annotationes, p. 43). Remigius explained:
QUEM subaudis Saturnum, CREDEBANT PERDOCERE NUMERUM ANNI NOMINE
SUO. Numerum anni trecentos sexaginta quinque numeros; TE enim dicitur
Saturnus et interpretatur Saturnus comedens sive consumens, tau trecentos, g
quinque, sexaginta, hoc est anni totius numerus (Commentum, I, 127).
Martianus introduced the subject of arithmology when speaking of the names
of Philology and Mercury, and his commentators provided further examples.151
Lexical Overlaps between the Scholica and De nuptiis
(Words occurring in both Scholica and De nuptiis which were glossed differently
or left unglossed)
Ox 30: Abdicat: exheredat; abdico is used in the meaning repudiate (quidam

abdicat filium) in De nupt., 235. 7, see the oldest glosses: ABDICAT: repellit (VLF
48, fol. 44v, gl. 30).
A 88: Agamennon: fortis; also V-P, 46. The entry provides an etymology of the
name . Agamennon occurs in De nupt., 122. 5, but no gloss to the word
is available in the commentaries in print.
A 50: Alogia: convivium. Alogia luxurious dinner is a borrowing from Greek

; in De nupt. there occurs alogus ureasonable, wordless (p. 359. 16ff.) and
(p. 358. 17.20ff.).
A 52: Ambro: luxuriosus profusus consumptor sive devorator hominum; Abbo,

BPu, III. 53. The entry was inspired by lexicographical sources such as Festus:
Ambrones fuerunt gens quaedam Gallica qui subita inundatione maris cum
amisissent sedes suas, rapinis et praedationibus se suosque alere coeperunt [].
Ex quo tractum est, ut turpis vitae homines ambrones dicerentur.152 A variant
151
See Franz Dornseiff, Das Alphabet in Mystik und Magie (Leipzig: Teubner, 1929).
152
Lindsay and others, Glossaria latina, IV, 11112 (P 16) (Ex Pauli Diaconi Epitoma).
reading of De nupt., 48. 21 introduces the Ambrones in the text and the oldest
glosses place this fierce race in the East: AMBRONUM Ambrones populi sunt
Indiae et Scitiae umane carne vescentes qui et antropofagi dicantur (VLF 48, fol.
12v, gl. 49).
Ox 377: Annona dicitur eo quod hora nona distribuebatur. The occurrence of

De nupt., 347. 2, receives a comment in the oldest corpus of glosses: ANNONA
refectio (VLF 48, fol. 63r, gl. 19).
A 83: Anomalum: inaequale. Anomalus is a loanword from Greek

and occurs in De nupt., 23. 11; 114. 14ff.; anomalia occurs in De nupt., 120. 17.
Remigius, ANOMALA id est inlegalia vel inaequalia (Commentum, II, 7), couples
the interpretation of the old tradition of glosses, inlegalis, with that of Sch. and
other glossaries, e.g., Anomala: inequalia (CGL, III, 509. 57).
Ox 49: Apex: dicitur sumitas virgae vel litterae: the oldest glosses on De nupt., 74.
2ff.; interpret the word both literally and figuratively, whereas Sch. echo Isid.,
Etym., I. 4. 18 and XVIII. 14. 2.
Ox 11: Archivum: scrinium;153 Remigius provided a different gloss, id est librarii

vel armarii, to De nupt., 30. 9 (archivique).
Ox 29: ANTIKA: mutuam accusationem; occurs in De

nupt., 234. 16; see Quintilianus, Institutio oratoria, VII. 2. 9: mutua accusatio
quam Graeci vocant.154
Ox 28: Axioma: enuntiationes. Late Latin axioma, borrowed from Greek ,

occurs in De nupt., 151. 2. The anonymous (Glossae, p. 15) and Remigius offer a
different interpretation (Commentum, II, 10).
B 15: Barbarus tardus, obtusus, imperitus, stolidus, incomptus; Ox 75, Barbarus

dicitur a barba et rure eo quod numquam in urbe vixerit sed semper ut fera in agris
habitare noscatur. Laistner would emend barbarus in B 15 in bardus stupid (a
153
Late Latin archivum might be a borrowing from Greek g.
154
M. Fabii Quintiliani institutiones oratoriae libri XII, ed. by Ludwig Radermacher, with add.
and corr. by Vinzenz Buchheit, 6th edn, 2 vols (Leipzig: Teubner, 1971).
borrowing from Greek ).155 Barbarus, a loanword from Greek ,

occurs in De nupt., 149. 22ff.; note that in 324. 12 the text bardi shows a variant
reading barbari.
Ox 116: Canon regula. The loanword from Greek occurs in De nupt.,

134. 7, but I am not aware of any gloss, except for that in the oldest tradition:
CANONASQUE VERBORUM accusativus grecus (VLF 48, fol. 28r, gl. 3). The source
of Sch. must be sought in Eucherius, Instructiones, canon regula,156 and Isid.,
Etym., VI. 16. 1, Canon autem Graece, Latine regula nuncupatur.
C 5: Cata: secundum. occurs in a corrupt passage of De nupt., 506. 10;

the transcription kata is found in the Einsiedeln commentary on Donatus, Ars
maior: Hoc modo et dicimus enim. i . .i. secundum (GrL,
VIII, 21516).
Ox 104: Centrum: a Grecis dicitur in cuius medium cuncta convertuntur;

est enim centrus punctus in medio circuli. The word, a borrowing from Greek
, occurs in De nupt., 356. 11ff.; the oldest gloss tradition has CENTRON s.
medium (VLF 48, fol. 79r, gl. 1). For the Sch. entry, see Isid., Etym., XIX. 19. 10:
Punctus autem in medio circini centrum a Graecis dicitur; in cuius medium
cuncta convergunt.
Ox 144: Cole vel colen graece fel. Colera: diffusio fellis is based on Isid., Etym.,
IV. 5. 4: cholera, id est fellicula, nominata est, hoc est, fellis effusio. The word,
borrowed from Greek , occurs in De nupt., 427. 14, in a passage presenting
several variant reading.
C 39: Choraula: princeps chori ludorum, quo nomine potest dici totus chorus;
Ox 85, Choraula princeps chori id est cantor; Abbo, BPu, III. 2. Latin choraules
and Late Latin choraula were borrowed by Greek . Coraulis is a variant
reading of corollis in De nupt., 50. 18, which had a place in the oldest gloss tradi-
tion: CORAULIS poetis; and CORAULIS est cantor, vel a choro vel ab allechore i.
laude chori dictus (Teeuwen, Harmony, p. 389).
155
Laistner, Notes on Greek, p. 431.
156
Sancti Eucherii Lugdunensis opera omnia, ed. by Karl Wotke, CSEL, 31 (1894), Pars I,
p. 161. 7.
Ox 138: Cicer: genus leguminis graecum nomen est draws on Isid, Etym., XVII.
4. 6: Faselum autem et cicer Graeca nomina sunt. Cicer, which is not a borrowing
from Greek, is quoted as an example in De nupt., 123. 22ff.
Ox 141: Cinthia: luna. Cynthia (Greek ) occurs in De nupt., 484. 7 and

489. 22, and is commented upon since the oldest gloss tradition.
Ox 38: Coacta: collecta coadunata; the verb cogo occurs several times in De nupt.
C 24: Comma: particula. Comma a very short interval, which is a loanword

from Greek stamp, impression of a coin, occurs in De nupt., 105. 14ff.
(also , 262. 8). Gram., 12324, V-P, 81 and 84, provide a different inter-
pretation of comma, i.e., Comma: incisum, which agrees with the oldest gloss
tradition on De nupt., COMMA incisio (VLF 48, fol. 48v, gl. 6), and the com-
mentary of Remigius on Bede, De arte metrica, I. 7. 42: comma incisio.157 Sch.
depend on Isid., Etym., I. 20. 3: comma, id est particula sensus.
Ox 43: Commentum: fraus: commentum is given the meaning falsehood. In

De nupt., 43. 12, the word means ingenuity, but the oldest glosses interpret the
word as fictio (COMMENTA fictiones; VLF 48, fol. 11r, gl. 77).
Ox 86: Contagium: morbus; contagium occurs in De nupt., 63. 1516 (contagionis

corporeae sexu).
Ox 45: Crepido: propitiatorium. Crepido is quoted, as an example, in De nupt.,

116. 14. Sch. provide for the word a meaning which is not attested elsewhere (at
variance with Serv. ad Aen. X. 653, and Isid., Etym., XVI. 3. 3).
C 32: Culleum: vas pice oblitum; Ox 101, Et culleum dicitur saccus in quo rei
mittuntur in mare; Abbo, BPu, III. 41. The culleum was a leather sack where one
guilty of parricide was sewn and then thrown to the sea. The word occurs in De
nupt., 231. 4 in this meaning; the oldest gloss, the anonymous (Glossae, p. 50) and
John Scottus (Annotationes, pp. 11819) provide interpretations quite far from
those of Sch. A diffuse explanations full of imaginary details was provided by Isid.,
Etym., V. 27. 36, followed by a number of medieval glossaries.
157
The commentary is edited by Margot H. King in De arte metrica et de schematibus et tropis,
in Bedae Venerabilis opera, I: Opera, ed. by Charles W. Jones and Calvin B. Kendall, CCSL, 123A
(Turnhout: Brepols, 1975), p. 118.
Ox 376: Cunabula vocantur crepudia id est gestorium in quo gestantur debiles

vocantur etiam et kline. Cunabula cradles occurs in De nupt., 291. 10; see the
commentary by John Scottus in Auct. T. 2. 19: Cunae, nutriturae, inde cunabula
(Jeauneau, Le Commentaire rignien, p. 166).
Ox 98: Cuniculus fontem vel canalis. Cuniculus rabbit and mine from the
burrowing of a rabbit, occurs in De nupt., 235. 13. See the oldest gloss tradition:
CUNICULOS per foramina quaedam (VLF 48, fol. 44v, gl. 37). Remigius provides
an etymology for cuniculus: Cuniculi sunt fossae subterraneae a cuniculis, id est
a genere leporum, dictae (Commentum, II, 89).
Ox 40: Curia: domus consilii. The gloss interprets curia as a place where the
Senate bestowed its attention (curam) to the state. The word occurs in the De
nupt., 212. 6ff., and John Scottus offers an interpretation, Curia est ubi de curis,
id est de causis agitur (Annotationes, p. 109), in line with Isid., Etym., XV. 2. 28,
Curia dicitur eo quod ibi cura per senatum de cunctis administretur.
D 2: Didascalus: magister; Abbo, BPu, III. 29. Latin didascalus is a transcription

of Greek teacher, master, which often occurs in medieval glossaries.
See the commentary of John Scottus on De nupt., 85. 9 ():
GRAMMATODIDASCALOS litterarum magister (Annotationes, p. 77). The oldest
glosses identify the origin of the word: GRAMMATODIDISCALOS didascalus
proprie dicitur aput grecos magister grammaticae artis (VLF 48, fol. 20r, gl. 76).
D 8: Dogma: doctrina. The word, a borrowing from Greek , occurs in De

nupt., 54. 89 (sacraque castis, dogmata ferre); only Remigius offers a comment,
which is different from Sch.
Ox 196: Ebrius dicitur a bria id est staupo quae et alio nomine acitabulum
dicitur; Ox 33, Bria est vas vinarium unde ebrius et ebria dicitur ebriosusque
et ebriosa, sicut a negotio negotiosus et negotiosa. Non eber et ebriacus. Huic
contrarium est sobrius quod nomen comparari non debet. Note that, in the De
nupt., 171. 10, Martianus compares ebrius and ebriosus; the anonymous explains
the latter: EBRIOSUS scilicet sit semper (Glossae, p. 29).
E 14: Ethesiae: sunt blandissimae aurae naturali motu aeris concitatae. Etesiae,
borrowed from Greek (g ) autumnal winds, occurs in De nupt., 345.
4, and is thus explained by a gloss belonging to the oldest tradition: ETES[A]IAS
ethesias nam unus ventus i. aquilonaris . dum aestate flatus ethesias . dum hyeme
aquilo dicitur( VLF 48, fol. 63r, gl. 2). See also John Scottus, Omnis flatus lenis
et levis ETHESIUS vocatur (Annotationes, p. 146); and Remigius, Ethesiae sunt
aurae delectabiliter spirantes in aestate; idem est Aquilo in hieme. Omnis flatus
lenis et levis ETHESIAS vocatur (Commentum, II, 159).
Ox 243: Fas dicitur lex divina, ius humana. Sicut dicitur aliquis transire per
alienam segetem fas est ius non est is based on Isid., Etym., V. 2. 2: Fas lex divina
est, ius lex humana. Transire per alienum fas est, ius non est. The word fas occurs
in De nupt., 9. 8ff.; only one of the oldest glosses interprets fas as lex (Teeuwen,
Harmony, p. 437).
G 7: Genesis: nativitas; the word, borrowed from Greek g occurs in Book

VII (De arithmetica: 368. 9) with a different meaning and referring to dyas, as the
oldest glosses explain: genesis i. principium numerum (read numerorum) (VLF
48, fol. 67r, gl. 14).
E 20: Emiciclus: medietas cicli. Late Latin hmicyclus is a loanword from Greek
semicircle, in De nupt., 298. 10; in 311. 22 and 354. 9 there occurs
hemicyclium, which is thus explained by Martianus (De nupt. 354. 9) (hemicyclium
est figura, quae diametro et peripheria media, quam eadem diametros distinguit,
continetur). The commentators supply different interpretations.
H 3: Hymnus: laus Dei, inde hymnologus laudis Dei narrator sive de laudibus
Dei sermonem faciens. Hymnus, a loanword from Greek occurs in De
nupt., 480. 9. It also occurs in Sch., where its Christian meaning is expounded.
Martianus (4. 11) uses the verb sing a song, on which see John Scottus:
YMNZEI exercitas vel philosopharis; verbum Graecum , cuius
propria interpretatio est exercito (Annotationes, p. 5).
H 5: Hypocrita: subauratus, id est simulator. Nam hypo sub, crisis aurum dicitur.
Late Latin (h)ypocrita, a loanword from Greek a play-actor, for which
Isidore provided the following interpretation and etymology: Hypocrita Graeco
sermone in Latino simulator interpretatur [] Y enim falsum, iudicium
interpretatur (Etym., X. 118). In De nupt., 500. 4, there occurs the adjective
, which, since the oldest tradition, has been glossed as simulativum
(Teeuwen, Harmony, p. 501).
Y 5: Ypoteseon id est informationum vel institutionum; see V-P, 6. Late Latin

hypothesis, a borrowing from Greek g , occurs in De nupt., 217. 12 and
220. 16. The oldest corpora of glosses contain remarkable comments on this
word.
Ox 254: Inlex: seductor: the oldest glosses on De nupt., 63. 6, interprets: ILLEX
provocator (VLF 48, fol. 15r, gl. 90); John Scottus, ILLEX provocator stupri
(Annotationes, p. 67); Remigius, ILLEX id est incentor et provocator sive insti-
gator (Commentum, I, 180).
Ox 265: Metellus: mercennarius; this name, explained by Festus, and quite

popular in medieval glossaries, occurs in De nupt., 100. 14.158
Ox 267: Mors dicitur a morsu. The etymology suggested for mors was drawn
from Isid., Etym., XI. 2. 31: Mors dicta, quod sit amara, vel a Marte, qui est
effector mortium [sive mors a morsu hominis primi, quod vetitae arboris pomum
mordens mortem incurrit]. The word (De nupt., 61. 10ff.) is not followed by any
gloss.
Ox 277: Navis: vocatur a navo id est prudenti: the word occurs in De nupt., 72.
20ff.; Sch. offer a fancy etymology of navis.
N 4: Nomos: lex, unde anomia dicitur quasi sine lege, quam nos iniquitatem
dicimus. Quo nomine consuevit sacra scriptura nominare quicquid contra legem
vel fidem fit. Nomos, a transcription of Greek , occurs in De nupt., 336. 12.
Ox 364: Nox dicitur quod nociva sit omnibus; the etymology suggested for nox
is not followed by any gloss on De nupt.
Ox 296: Odor ab aere; the etymology suggested for odor is not followed by any
gloss on De nupt.
Ox 283: Opere pretium: iustum rationabile sive necessarium. See De nupt., 212.
910, and Remigiuss commentary: OPERE PRETIUM id est dignum vel utile
(Commentum, II, 66).
158
Metalli (read Metelli) dicuntur in re militari quasi mercennarii (Lindsay and others,
Glossaria latina, IV, 266 (P 147) (Paulus Diaconus).
P 42: Pathetica oratio dolore plena. Patheticus is a loanword from Greek

. Pathetica occurs in De nupt,. p. 236. 17 and p. 246. 21. The comments
of John Scottus (Annotationes, pp. 122 and 124) and Remigius (Commentum, II,
90 and 96) are quite different from Sch.
P 16: Penta: quinque, teuchos liber vel volumen; inde pentateuchum series
quinque librorum sicut eptaticum septem librorum, nam epta septem. Whereas
penta of Sch. is only a transcription of Greek, Martianus is the first to use pentas
(borrowed from Greek g) in De nupt., 369. 26ff., which attracted the interest
of commentators.
P 10: Peripetasmata sunt vela navis dicta a circumducendo vel eo quod per funes
circumducantur per ambitum domus; peri enim dicitur circum, petasma velum.
Peripetasma hanging, curtain, a loanword from Greek g, occurs in
De nupt., 88. 8, where it is quoted as an example.
Ox 302: Pernix celer: pernox vigil; the two members of this differentia occur
respectively in De nupt., 37. 9ff. and 53. 15.
Ox 294: Pignus datur et recipitur. Arra datur et non recipitur. Pignus occurs in
De nupt., 214. 9; it receives comments far removed from Sch., the source of which
is Isid., Etym., V. 25. 20: Interest autem in loquendi usu inter pignus et arram.
Nam pignus est quod datur propter rem creditam, quae dum redditur, statim
pignus aufertur. Arra vero est, quae primum pro re bonae fidei contractu empta,
ex parte datur, et postea conpletur.
Ox 291: Probitas: verecundia; the word (De nupt., 39. 24) was commented upon
in the oldest tradition: PROBITAS laudabilitas (VLF 48, fol. 10v, gl. 71); also John
Scottus uses laudabilitas (Annotationes, p. 53).
Ox 289: Procax: verbosus inverecundus; the adjective (De nupt., 424. 4) is

commented upon by the oldest gloss tradition: PROCAX [] loquax asper
derisionibus (VLF 48, fol. 75r, gl. 80); John Scottus, PROCAX id est loquax
(Annotationes, p. 166); and Remigius, PROCAX pertinax, loquax, infrontatus
sine rubore, id est sine verecundia (Commentum, II, 240).
P 26: Purpura quasi porphira dicta ab altitudine coloris sui, quia quo altius
elevata fuerit, eo amplius nativum colorem exprimit, si vera fuerit. Purpura, a
loanword from Greek , which occurs in De nupt., 33. 21 and 213. 11, did
not attract the interest of the commentators.
Ox 300: Paenula: cappa. Paenula, a loanword from Greek cloak, occurs

in De nupt., 82. 18ff.; the glosses variously identify the kind of cloak meant by this
term and offer different interpretations.
Ox 370: Praeiudicium est ante iudicium incurrens opinio; Latin preiudicium is

found in De nupt., 249. 10 and 280. 6, and receives several glosses different from
Sch.
P 32: Praestrigia: circumvenientia vel mendacia. Late Latin praestigium (beside

classical Latin praest(r)igiae f. pl.) occurs in De nupt., 23. 4, and is usually inter-
preted as either monstrum or miraculum.
S 7: Scolica dicuntur causae summatim excerptae et propriae is based on Isid., Etym.,

VI. 8. 1: Primum genus excerpta sunt, quae Graece scholia nuncupantur; in quibus
ea quae videntur obscura vel difficilia summatim ac breviter praestinguntur. The
word occurs in De nupt., 151. 2 (scholicus); the glosses rather comment on the
variant reading excolicum.
Scholica Words in the interpretatamenta of the Glosses to De nuptiis
Ox 186: Ephilogium: narratio mise (read miserationis); the oldest gloss tradi-
tion attests the word epilogium conclusion, summary, a borrowing from Greek
: CUM INTER DEOS Climax figura est id est epilogium. Epilogium dicitur
peroratio. Climax ascensio a minoribus ad maiora secundum naturalem ordinem
(VLF 48, fol. 2r, gl. 148). None of the comments is like Sch.
Ox 219: Euprepia: pulchritudo decor; note the occurrence of the same set of
words together in one of the oldest glosses to decor (De nupt., 22. 4): DECOR. s.
perpetua pulchritudo (VLF 48, fol. 6v, gl. 57).
Ox 244: Gestatorium: feretrum vel ferculum. The word gestamen occurs in De

nupt., 152. 2 and 440. 2, and one of the oldest glosses reads: gestamen ferculum
(VLF 48, fol. 30v, gl. 78).
Ox 305: Psyllus: medicus. A fabled race of Cyrenaica (Greek ) is men-

tioned in the anonymous commentary on De nupt., 153. 13 (Marsicae nationis):
Psilli in Africa, Marsi in Italia fuere incantatores serpentium (Glossae, p. 18).
S 11: Sinodus: proprie collectio sive collecta multitudo ex diversis viis coadunata.
Nam odon Graeci dicunt viam; see O 2 and Isid., Etym., VI. 16. 11: Synodum
autem ex Graeco interpretari comitatum vel coetum. Late Latin synodus, bor-
rowed from Greek , occurs inside one of the oldest glosses to De nupt., 459.
9: APAMA YN (read APAZIN YY) sinodus grece
conventus latine (VLF 48, fol. 80v, gl. 61).

The SCH Graec Gloss and MC - Uff

Uploaded by

Document Information

Original Title

Copyright

Available Formats

Share this document

Share or Embed Document

Sharing Options

Did you find this document useful?

Is this content inappropriate?

Copyright:

Available Formats

The SCH Graec Gloss and MC - Uff

Uploaded by

Copyright:

Available Formats

THE SCHOLICA GRAECARUM GLOSSARUM

AND MARTIANUS CAPELLA

The Original Core of the Scholica

The Barberini entry: Condilomatum pocius dicendum est in singulari numero

eisdemque, quibus fuerat eblandita, ictibus crebris verticem complicatisque in condylos

The Scholica and Martianus Capella

The Commentaries on De nuptiis

This commentary is now considered to be the work of a group of scholars working

The V-P Notes

Oxford, Bodleian Library, MS Barlow 35 (Ox)

Chronology and Milieu

As the commentaries on De nuptiis show, the main beneficiary of the activity

The Scholica131 and Remigius of Auxerre

A 6: Aphorismus est brevis sermo integrum sensum propositae rei continens.

C 41: Callionphone: bona vox; H 8, Calliopea: quasi Calliphone, id est bona

I 3: Ictis graece dicitur piscis; Ictiophagi dicuntur piscium comessores. Ictis is a

S 5: Strophium: cingulum dictum a conversione quia a renibus et posteriore parte

The Scholica and the Commentaries on Martianus

A 21: Amphibolon: dubium; Ox 10, Amphibolum: equivocum vel geminum.

Ox 51: : vir. A transcription of Greek is found in the anonymous

A 62: Antiae sunt cincinni dependentes prope auriculas; graeco vocabulo ab

A 66: Antiteta graece, latine contraposita appellantur quae dum ex adverso

A 13: Apodixis: probatio et experimentum; Ox 1, Apodixen: ostentio; Ox 31,

Ox 51: [] (read ): magnae virtutis; see Remigiuss

B 26: Biblioteca dicitur librorum commendatio, id est conscriptio atque in unum

Ox 72: Bombus: sonus tumidus . Bombus, a loanword from Greek , occurs

C 35: Cacon malum; inde dicimus cacum hominem malitiosum; cacon is a

Ox 88: Camir dicuntur graece curvum. This transcription of a Greek

Ox 135: Ceraunus et mons est et lapis et nota. Ceraunus a precious stone, a

significat (Jeauneau, Le Commentaire rignien, p. 158), in his interpretation

C 11: Condilomata: sunt nodositates quas patiuntur artetrici digitorum. Felix

Ox 94: Coturnus poeticum calciamentum sive carmen; Ox 99: Coturni sunt

D 9: Diadema: ornamentum capitis ex auro et gemmis contextum, idem est et

Ox 166: Dictia: rete. Dictia is a transcription of , pl. of Greek

Ox 151: Dorcas latine interpretatur dammula graece dorcas a longe prospiciens

Ox 208: Electrum: argentum et aurum in unum coactum. Electrum is a loanword

g element, one of a series, a word occurring in De nupt., 1. 8ff., which

Ox 203: Epitalamium: nuptiale carmen. Both the oldest glosses, NUPTIALE

E 8: Ephyppia dicitur ornamentum equorum; Ox 233: Falera ornamenta

G 5: Ge: graece, latine dicitur terra. Ge is a transcription of Greek earth.

G 3: Gymnus dicitur nudus; gymnasium: locus exercitii ubi nudi luctabantur,

nudi exercerentur in campo. Gymnasium was borrowed from Greek and

O 1: Olon: totum; olovitreum: totum vitreum. Holon is a transcription of Greek

of Greek : ELEMENTA[] Ilen grece dicitur materies sicut Isidorus dicit

K 2: Kalendae: vocationes, et veniunt ab eo quod est kalo id est voco. Kalendae

Ox 250: Ibices dicuntur ceconiae. Ibis, which is a loanword from Greek

Ox 303: Pinax vocatur tabula. Pinax is a loanword from Greek , which

S 23: Syllogismus: consermocinatio vel conclusiva ratio: dicitur etiam abso-

Lexical Overlaps between the Scholica and De nuptiis

Ox 30: Abdicat: exheredat; abdico is used in the meaning repudiate (quidam

A 50: Alogia: convivium. Alogia luxurious dinner is a borrowing from Greek

A 52: Ambro: luxuriosus profusus consumptor sive devorator hominum; Abbo,

Ox 377: Annona dicitur eo quod hora nona distribuebatur. The occurrence of

A 83: Anomalum: inaequale. Anomalus is a loanword from Greek

Ox 11: Archivum: scrinium;153 Remigius provided a different gloss, id est librarii

Ox 29: ANTIKA: mutuam accusationem; occurs in De

Ox 28: Axioma: enuntiationes. Late Latin axioma, borrowed from Greek ,

B 15: Barbarus tardus, obtusus, imperitus, stolidus, incomptus; Ox 75, Barbarus

borrowing from Greek ).155 Barbarus, a loanword from Greek ,

Ox 116: Canon regula. The loanword from Greek occurs in De nupt.,

C 5: Cata: secundum. occurs in a corrupt passage of De nupt., 506. 10;

Ox 104: Centrum: a Grecis dicitur in cuius medium cuncta convertuntur;

Ox 141: Cinthia: luna. Cynthia (Greek ) occurs in De nupt., 484. 7 and