Chronicle

(1) Galatians 3:17, where Jerome's Vulgate has non irritam facit ad evacuandam promissionem for non infirmat ad destruendam repromissionem. (2) Exodus 12:40. The stay in Canaan is included in the 430 years in the Septuagint, but not in the Masoretic text (or, apparently, in Jerome�s bible).

(1) Plato, Timaeus 22a. Jerome's translation omits anything here corresponding to Plato's λέγειν ἐπιχειρεῖν — "he attempted to say".

(1) Parrhasia, -ae. A district in the south of Arcadia, in the Peloponnese. T(h)elcisiis is the Latin for the people under "Telchis" the 3rd king of Sicyon. Cariatiis is probably the people under Car the son of Phoroneus as already mentioned (Pausanius 1.39.6). (2) Genesis 29:13-20.

(1) At this point some late manuscripts, including T have this extra entry: "At that time, all the kings of the Egyptians were called Pharaohs, not having names of their own, but rather, for the sake of their dignity, kings would use this word, just as among our people, emperors are called Augusti. But each Pharaoh used to have his own name. Thus we set down this which has been read from the books of Manetho, priest of the Egyptians."

(1) Later manuscripts including T continue: "In fact, his statue was said to give out a voice at sunrise, until the advent of Christ."

1. The first 5th century page in the Bodleian manuscript 'O' starts on this line, on f.33r. Folio 32v is part of the 15th century replacement pages, and being in the long lines format does not match very well.

1. This line is the first line of f.33v/f34r in Ms. O, and so marks the start of the full 5th century portion of the manuscript. 2. In 'O' this reads 'Among the Hebrews', and is in red.

Note: In the editions of Fotheringham and Helm, pp.78-9 have 27 lines rather than the 26 of all the other pages. Unfortunately 'O' is a 30-line manuscript and I have no access to any 26-line manuscripts, so cannot tell whether this is intentional or merely an unfortunate error in Fotheringham. I myself did not notice this until most of the pages had been laid out, since I started with the endmost portion, which forced me to repeat this feature. It is perhaps possible that Helm had the same experience and was obliged to follow the pattern for the same reason. No-one who has not laid out 200+ pages of the Chronicle will fully appreciate the impossibility of rectifying such an error at a late stage.

(1) Judges 11:26.

1. This entry is in black in manuscript 'O'; however all the other entries on rulers of the sea are in red. 2. The asterisk '*' indicates an entry not found in the Armenian translation of Eusebius' original text of the Chronicle, so most likely an addition by Jerome.

(1) Apollo Carneus.

Note: I have followed the layout in 'O' for the '~~~' and the arrangement on the page of the red text rather than sticking exactly to that in Helm. The '~~~' in the original consist of a decorative pattern of this character, with a dot under and over it (which I cannot show here). The dots are in the other colour to the line. 1. I have chosen here to reproduce a mistake made by the copyist of 'O', where he wrote in 36-38, crossed them out and placed in 1-3. This is a mistake I have made myself while laying out these pages. It shows that the ancient copyist copied the numbers first and then titles were inserted in the gaps, and then smaller text wherever there was room. I can testify that if you work in this sequence, the mistake is a perfectly natural one to make, and indeed an inevitable one.

(1) I.e. JUDAeorum.

(1) In Helm's edition, this entry is on two lines. This suggests something is wrong with the layout of that edition on this page. The same problem affects the same page in Fotheringham's edition. It appears on two lines in 'O', mid-page. (2) This entry appears twice in Helm, and also in 'O'.

1. In 'O' the notice about the Rhodians appears on the left-hand page, at the place marked '1'.

1. This entry is omitted in 'O', no doubt accidentally. I have restored it from Helm, and coloured the same as the other Thassalocracies.

(1) See introduction for a discussion of this copying mistake and correction by Jerome himself. Eusebius had 'Alcamenes.' In 'O' Thalcames.

(1) Literally: "and the greed of her money-making body".

(1) The word 'Ephor' is given in Greek in Helm and appears in 'O' as 'εφοροc'.

(1) The Palilia or day of Pales the god of shepherds, sometimes called the Parilia by other ancient writers, is 21 April, the anniversary of Rome's founding. Ovid, Fasti iv.721; Dionysius of Halicarnassus i.88; Varro, De ling. Lat. vi.15; Varro, De re rust, ii.1; Pliny, HN xviii.66.

1. After the captivity of Israel, the colours for kingdoms change in 'O', and the change is reproduced here.

(1) A Sabine town. Plutarch Numa 3.4; a false etymology; see Ernout and Meillet s.v.

…(1) cf 4Rg23:29. Is there a pun on necare, 'to slay'? Necho=Neco=I slay. Since following Allen and Greenough (236), the Latin suffix -o, -onis indicates 'a person employed in some specific art or trade.' For example from Gero, gero-geronis: carrier. From Neco (that is a contraction from neca-o) necao-necaonem would mean 'killer' if it were in the dictionary. The text reads, "...quomodo in praesens tempus sibi uterque convenerit, maxime cum Scriptura divina hunc eumdem Pharaonem, Nechaonem appellet." In the manuscript T we read instead: "...quomodo in presens tempus ista conveniunt maxime cum scriptura divina hunc eundem pharaonem nechaonem appellet." Maybe: "...in which way, in this time (in presens tempus) these things (ista) are appropriate (conveniunt) in the highest degree (maxime) since holy scripture calls this same Pharaoh 'Necho'(Killer)?"

(1) Apries, called Vaphres by Eusebius, and Hophra by Jeremiah, Jeremiah 44:30.

(1) The work by Eugamon (or Eugammon) of Cyrene was a poem in two books and concerned Telegonus, the supposed son of Odysseus by Circe. It is lost, but a summary survives in Proclus, Chrestomathia, book II (see Hesiod, the Homeric Hymns and Homerica by Hugh G. Evelyn-White, [1914] (Loeb Classics #57)). There is an anecdote about this author in Eusebius, PE X.12.