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 by Rufinus, and his ὑπόμνημα εἰς τοὺς ψαλμοὺς (edited complete by Kleopas, 1855, from a MS in the monastery of Mar-Saba). Jerome, contra Rufinum i. 19, indeed mentions Commentarioli on the Ps. by himself, but the Breviarium in Psalterium (in t. vii. p. ii. of his Opp. ed. Vallarsi) bearing his name is allowed not to be genuine, and is worthless as regards the history of the text and the language. The almost complete Commentary (on Ps 1-119 according to the Hebrew reckoning) of Eusebius, made known by Montfaucon (Collectio nova Patrum et Scriptorum Graec. t. i.) is unsuspected. Eusebius, though living in Palestine and having a valuable library at command, is nevertheless so ignorant of the Hebrew, that he considers it is possible Μαριαμ (מרחם) in Psa 110:1-7 may refer to Mary. But by contributions from the Hexapla he has preserved many acceptable treasures of historical value in connection with the translation, but of little worth in other respects, for the interpretation is superficial, and capriciously allegorical and forced. Athanasius in his short explanation of the Psalms (in t. i. p. ii. of the Benedictine edition) is entirely dependent on Philo for the meaning of the Hebrew names and words. His book: πρὸς Μαρκελλῖνον εἰς τὴν ἑρμηνείαν τῶν ψαλμῶν (in the same vol. of the Benedictine edition) is a very beautiful essay. It treats of the riches contained in the Psalms, classifies them according to their different points of view, and gives directions how to use them profitably in the manifold circumstances and moods of the outward and inner life. Johann Reuchlin has translated this little book of Athanasius into Latin, and Jörg Spalatin from the Latin of Reuchlin into German (1516. 4to.). Of a similar kind are the two books of Gregory of Nyssa εἰς τὴν ἐπιγραφὴν τῶν ψαλμῶν (Opp. ed. Paris, t. i.), which treat of the arrangement and inscriptions; but in respect of the latter he is so led astray by the lxx, that he sets down the want of titles of 12 Ps. (this is the number according to Gregory), which have titles in the lxx, to Jewish ἀπιστία and κακία. Nevertheless there are several valuable observations in this introduction of the great Nyssene. About contemporaneously with Athanasius, Hilarius Pictaviensis, in the Western church, wrote his allegorizing (after Origen's example) Tractatus in librum Psalmorum with an extensive prologue, which strongly reminds one of Hippolytus'.