account (λεπτοτέραν ἀφήγησιν) of the genesis or creation." These last words are an undoubted reference—whether a correct one or not we shall have to consider—to the Leptogenesis or Book of Jubilees.
Two other passages of Severus (who seems to have been attracted by the subject) are given in Catenæ on Jude.
"Michael is said to have ministered about the burial of the body of Moses, when the devil withstood this, by the permission of God, who wished by this manifestation to show them, who then were short of sight and dull of understanding," that evil powers meet the soul after death.
"Contending with the devil—a blasphemer and fighter against God from the beginning: from the time when he was infected with apostasy and after that deceived Adam (and) by craft fought against the commandment of God."
The anonymous extracts in Catenæ and marginal scholia of MSS. are many: I will give one here from a good Greek MS. (Bodl. Arch. E 5,9) which sums up almost all the matter of the others.
It is a scholium on Jude 9.
"Hereby he shows that the Old Testament agrees with the New, both being given by one God. For the devil resisted, trying to deceive, saying, 'The body is mine, for I am the Lord of matter,' and was answered by 'The Lord rebuke thee'—that is, the Lord who is Master of all spirits. Others say that God, willing to show that after our departure hence demons oppose our souls on their upward course, permitted this to be beheld at the burial of Moses. For the devil also blasphemed against Moses, calling him a murderer because he smote the Egyptian. Michael the Archangel, not enduring his blasphemy, said to him, 'The Lord God rebuke thee, devil.' He also said this, that God had lied by bringing Moses into the land which He swore he should not enter."
The other notes add nothing to this, except it be one sentence with which some begin, viz.: "When Moses
