quotes from the same edition as Koepke, 'De script. eccl. c. 212 in
Fabricii biblioth. eccl., Hamburgi 1728, iii. p. 58.']

This notice is certainly not one to which we should attach much
importance if it contradicted earlier and trustworthy authorities, or
if there were any internal evidence against it. But if this cannot be
asserted, it is not desirable entirely to discard the assertion of a
scholar who, in the age of the Renaissance and before the havoc
wrought among the monasteries of Germany by the Thirty Years' War, may
easily have had access to some sources which are now no longer
available.

When we examine the information which is thus given us, we find it
certainly somewhat vague. 'Cassiodorus was illustrious' (no doubt as a
writer, since it is 'ecclesiastici scriptores' of whom Trittheim is
speaking) 'in the time of Justin the Elder [518-527] down nearly to
the end of the reign of Justin the Younger [565-578], attaining to
more than 95 years of age in the year of our Lord 575.' But on
reflection we see that the meaning must be that Cassiodorus died in
575 (which agrees well with the words 'paene finem imperii Justini
junioris'), and that when he died he was some way on in his 96th year,
or as we say colloquially 'ninety-five off.' The marvel of his
attaining such an age is no doubt the reason for inserting the 'plus
quam,' to show that he did not die immediately after his 95th
birthday. If this notice be trustworthy, therefore, we may place the
birth of Cassiodorus in 479 or 480.

Now upon examining all the facts in our possession as to his career as
a statesman and an author, and especially our latest acquired
information[13], we find that they do in a remarkable manner agree
with Trittheim's date, while we have no positive statement by any
author early or late which really conflicts with it.

[Footnote 13: The Anecdoton Holderi.]

The only shadow of an argument that has been advanced for a different
and earlier date is so thin that it is difficult to state without
confuting it. In some editions of the works of Cassiodorus there
appears a very short anonymous tract on the method of determining
Easter, called 'Computus Paschalis,' and composed in 562. In the
'Orthographia,' which was undoubtedly written by Cassiodorus at the
age of 93, and which contains a list of his previously published
works, no mention is made of this 'Computus.' It must therefore, say
the supporters of the theory, have been writte