Tertullian, To His Wife, Books I-II (Ad uxorem)

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(printed under page 683) (1) Eam. Si nos eam cum spiritu Wouw. MS. Jun. mavult, patientia comitatur. Eam si nos cum spiritu adm. etc.

"Eam. Si nos eam cum spiritu" — Wouwer's manuscript. Junius prefers: "patientia comitatur. Eam si nos cum spiritu adm[ittimus]", etc.

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(printed under page 683) (2) Nos Fran. Paris.

"Nos": the Franeker and Paris editions.

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(printed under page 683) (3) Imo nescio an diu quis perseveret sine sua comite Jun. semper : imo n. a. d. perseveret sine sua c. a. ministra. Omni l. t. tangatur n. est Rhen.

"Imo nescio an diu quis perseveret sine sua comite": Junius. "semper: imo n[escio] a[n] d[iu] perseveret sine sua c[omite] a[c] ministra. Omni l[oco] t[empore] tangatur n[ecesse] est": Rhenanus.

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(printed under page 683) (4) Haec opera coelestis et verae, scilicet Christianae Rigalt.

"Haec opera coelestis et verae, scilicet Christianae": Rigault.

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(printed under page 683) (5) Magnitudine Jun.

"Magnitudine": Junius.

(printed under page 683) (6) Contumeliosos patronis Wouw. MS. contumeliosis patronis Rigalt.

"Contumeliosos patronis": Wouwer's manuscript; "contumeliosis patronis": Rigault.

(printed under page 683) (7) Gula Wouw. MS, utrumque abest Rigalt.

"Gula": Wouwer's manuscript; Rigault lacks both.

(printed under page 683) (8) Viderint suam sui praesides quam Fran.

"Viderint suam sui praesides quam": the Franeker edition.

(printed under page 683) (9) Defendit Rhen.

"Defendit": Rhenanus.

(printed under page 683) (10) Qui resurrectionem Jun.

"Qui resurrectionem": Junius.

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CAP. XVI.—(a) Cum ergo spiritus Dei descendit, etc. Sensus est : Spiritu Dei in christianum quempiam descendente, una etiam descendit patientia, comes individua. Admittendus igitur cum sua comite. Quam si non admiserimus cum Spiritu, credimusne fore ut Spiritui semper in nobis morari libeat? Imo, nescio an resideat aliquantisper. Etenim sine sua comite ac ministra ubique semper anxius ac perplexus laborabit : quodcumque diabolus inflixerit, solus sustinere non poterit, carens satellite suo, patientia scilicet, fortissimo sustinendi instrumento. RIG.

CH. XVI.—(a) When therefore the Spirit of God descends, etc. The sense is: when the Spirit of God descends upon any Christian, patience descends together with him, his inseparable companion. He must therefore be admitted together with his companion. If we do not admit her with the Spirit, do we believe that the Spirit will always be pleased to dwell in us? Nay, I do not know whether he would remain even for a little while. For without his companion and handmaid he will everywhere and always toil, anxious and perplexed: whatever the devil inflicts he will not be able to bear alone, lacking his attendant, namely patience, the strongest instrument of endurance. Rigault.

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(printed under page 683) (b) Lenociniis negotiantes. Etiam haec phrasis est jureconsultorum : nam, teste Ulpiano, de iis qui notantur infamia, (c. I. athletas), lenocinium facit qui quaestuaria mancipia habuerit, sed et qui in liberis ( adde ex sententia auctoris uxorem ) hunc quaestum exercet. PAM.

(b) Trading in procuring. This phrase too belongs to the jurists: for, on the testimony of Ulpian, on those who are marked with infamy (c. 1, athletas), he commits procuring who has kept slaves for hire, and also he who carries on this trade in free persons (add, according to the author's meaning, a wife). Pamelius.

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(printed under page 683) (c) Aucupandis orbitatibus. Notissima est sedulitas haeredipetarum qui orbos coelibesque muneribus omnique officiorum genere palpabant ut haeredes scriberentur. De iis in Paradoxis Tullius. De iisdem B. Hieronymus, Epist. 2, quae est ad Nepotianum : Audio praeterea, in senes et anus absque liberis, quorumdam turpe servitium. Ipsi apponunt matulam, obsident lectum, purulentiam stomachi et phlegmata pulmonis manu propria suscipiunt, etc. Vide totam epistolam, tomo I. LE PR. — Quae aucupandis orbitutibus. Notat testamentorum captatores, quos satyra duodecima arguit Juvenalis. RHEN.

(c) In hunting after childless estates. Well known is the assiduity of the legacy-hunters, who stroked the childless and the unmarried with gifts and every kind of service so as to be written in as heirs. Tully speaks of them in the Paradoxa. Of the same, blessed Jerome, Letter 2, which is to Nepotian: I hear besides of the shameful servitude of certain men towards old men and old women without children. They themselves hold the chamber-pot, besiege the bed, and receive with their own hand the pus of the stomach and the phlegm of the lungs, etc. See the whole letter, in volume I. Le Prieur. — Which in hunting after childless estates. He censures the will-hunters whom Juvenal's twelfth satire rebukes. Rhenanus.

(printed under page 683) (d) Quae ventris operarios. Appellat operarios ventris, cum parasitos et alienarum mensarum assectas, quibus nihil aliud est magis curae, quam ut ventri satisfiat ; tum eos qui se in divitum clientelam tradunt, quibus illi postea abutantur. RHEN.—Ventris operarios. Parasitos quos et Lucilius, Ventres : Vivite, lurcones, comedones, vivite, ventres. Ipse Tertull., in Apolog. : Parasiti apud vos affectant ad gloriam famulandae libertatis, sub auctoramento ventris inter contumelias saginandi. Propterea mox parasitorum invitatores, contumeliosos patronos nuncupat. Atque ipsi parasiti apud Comicos, plagipatidae, et duri capitones. Et invitatorum mensae iniquae, Juvenalis Sat. RIG.

(d) Which [sells] the workmen of the belly. He calls "workmen of the belly" both the parasites and hangers-on at other men's tables, who care for nothing more than that the belly be satisfied, and those who hand themselves over into the clientage of the rich, to be abused by them afterwards. Rhenanus.—Workmen of the belly. Parasites, whom Lucilius too calls Bellies: "Live on, gluttons, gorgers, live on, bellies." Tertullian himself, in the Apology: Among you parasites aspire to the glory of serving freedom, to be fattened amid insults at the wage of the belly. Hence presently he calls those who invite parasites insulting patrons. And among the comic poets the parasites themselves are "blow-bearers" and "hard-heads." And "the unequal tables of the hosts," Juvenal, Satires. Rigault.

(printed under page 683) (e) Patientes rivalium et divitum et invitatorum. Patientes rivalium dicit maritos dote venales : Patientes divitum haeredipetas insidiantes divitum orbitatibus; patientes invitatorum, parasitos, qui apud invitatores contumeliosissime pascebant. RIG.

(e) Patient of rivals, of the rich, and of hosts. By "patient of rivals" he means husbands for sale for a dowry; by "patient of the rich," the legacy-hunters lying in wait for the childlessness of the rich; by "patient of hosts," the parasites, who were fed most insultingly at their hosts' tables. Rigault.

(printed under page 683) (f) Sed viderit sua. Viderit patientia Nationum, quae rivales et divites et invitatores contumeliosissimos patitur. RIG.

(f) But let [the Gentiles] look to their own. Let them look to the patience of the Nations, which endures rivals and the rich and most insulting hosts. Rigault.

(printed under page 683) (g) Sui praesidis. Satanae. RIG.

(g) Of their own governor. Of Satan. Rigault.

(printed under page 683) (h) Subter ignis. Ignis arcani sub terram thesaurus. RIG.

(h) The fire beneath. The treasure of the hidden fire beneath the earth. Rigault.

<!-- Ad uxorem, Liber I --> (printed under page 683) (1) Additur de unis nuptiis Fran.

The Franeker edition adds "on single marriage" [to the title].

(printed under page 683) (2) Dignum duxi, aberat a prima Rhen.

"Dignum duxi" was missing from Rhenanus's first edition.

(printed under page 683) (3) Ita Fran. Paris. Rig. mihi delet Semler.

So the Franeker and Paris editions and Rigault; Semler deletes "mihi".

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Argumentum.—Tertullianus, sive aetate vel morbo ingravescente monitus, sive jam rebus saecularibus nuntium missurus, ut arctius christianam profiteretur disciplinam, et ad sublimis sacerdotii fastigia eveheretur, ad uxorem quasi testamenti tabulas condidit, duos nempe hosce libros, in quorum primo uxorem suam hortatur ut si prior ipse ad Dominum migraverit, a

Argument.—Tertullian, whether warned by age or by a worsening illness, or being now about to bid farewell to secular affairs so that he might profess the Christian discipline more strictly and be raised to the heights of the sublime priesthood, composed for his wife, as it were the tablets of a testament, these two books, namely: in the first of which he exhorts his wife that, if he himself should depart to the Lord first, [she should abstain] from

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secundis nuptiis abstineat, in altero vero praecipit ut si nubere velit, tantum cum christiano viro conjungatur. Sic se habet totius operis prospectus.

a second marriage she should abstain; in the other, however, he directs that, if she wishes to marry, she be joined only to a Christian man. Such is the plan of the whole work.

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(printed under page 684) (1) Ita ex auctoritate cod. Agob. cons. vel. talibus talibus ord. hunc locum emendavit Rigalt.; Wouwer : Si de talibus ord. Seml. ex ed. princ. volumus talibus ord. Caeteri : et talibus ord., vel si talibus ord.

So, on the authority of the Agobardine codex, "cons[ultum] vol[umus] talibus talibus ord[inamus]": Rigault emended this passage thus. Wouwer: "Si de talibus ord[inamus]". Semler, from the first edition: "volumus talibus ord[inamus]". The others: "et talibus ord[inamus]" or "si talibus ord[inamus]".

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(printed under page 684) (2) De abest aliis.

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(printed under page 684) (3) Ac inserunt alii.

Others insert "ac".

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(printed under page 684) (4) Et add. alii.

Others add "et".

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(printed under page 684) (5) Et additur.

"Et" is added.

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(printed under page 684) (6) Die, alii.

"Die": others.

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(printed under page 684) (7) Vulgo : Proinde soll. n., qu. de c. zelo. Vel Domini sententia Seml. vel in sententiam illam illa quam septem fr. per succ. nupsisse voluerunt, Seml. : nuptiis evolvere nemo tot mar. res. die offendet. Cod. Agob. : Proinde soll. n. quae de c. zelo venit, etiam illam quam septem fratribus per successionem maritorum resurrectionis dies offendet etc. unde Rigalt. haec sola retineri jussit : Proinde soll. n. quae de c. z. venit etiam illam septem maritorum res. die offendet.

Commonly: "Proinde soll[icitudo] n[ulla], qu[ae] de c[arnis] zelo. Vel Domini sententia" (Semler); "vel in sententiam illam illa quam septem fr[atribus] per succ[essionem] nupsisse voluerunt" (Semler); "nuptiis evolvere nemo tot mar[itorum] res[urrectionis] die offendet". The Agobardine codex: "Proinde soll[icitudo] n[ulla] quae de c[arnis] zelo venit, etiam illam quam septem fratribus per successionem maritorum resurrectionis dies offendet", etc.; whence Rigault ordered that only this be kept: "Proinde soll[icitudo] n[ulla] quae de c[arnis] z[elo] venit etiam illam septem maritorum res[urrectionis] die offendet."

(printed under page 684) (8) Ne Semler.

"Ne": Semler.

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CAP. I.—(a) Talibus tabulas ordinamus. Tertullianus Ecclesiae carthaginiensis presbyter, aetate jam ingravescente admonitus, libros ad uxorem adhuc vividam duos, quasi testamenti tabulas condidit : quorum altero quidem dilectissimae conjugis fidei committit, ut si prior ipse ad Dominum migraverit, nuptiis secundis abstineat; altero praecipit, ut si minus abstinendum sibi ducat, tantum Christiani nuptias sequatur. Itaque priore libro praefatur, hancce curam homine esse Christiano dignissimam. Etenim omnes ferme homines rebus suis, humanis et mortalibus, sollicite atque anxie providere, ac super iis tabulas ordinare, quas diligentissime servari cupiant. Quod si momentaneis ac perituris tantopere cavent; cur non magis de divinis atque immortalibus bonis posteritati suae consultum velint? Num saecularibus, inquit, satis agentes sumus, et utrique nostrum consultum volumus. Si talibus ordinamus, cur non magis de divinis atque coelestibus posteritati nostrae prospicere debeamus? Sic in vulgatis editionibus. Aliis placuit, si de talibus ordinamus. Liber Agobardi genuinae lectionis vestigia servavit : Utrique nostrum consultum volumus talibus talibus ordinamus, etc. Facilis hallucinatio fuit, Talibus scripsisse pro Tabulis, praecedentis vocabuli repercussu. Quare sic edidimus : Utrique nostrum consultum volumus talibus tabulas ordinamus : cur non magis de divinis atque coelestibus posteritati nostrae prospicere debeamus? RIG.

CH. I.—(a) For such things we draw up tablets. Tertullian, presbyter of the Church of Carthage, warned by advancing age, composed two books to his wife, still in full vigour, as though they were the tablets of a will: in one of them he entrusts to the good faith of his dearest spouse that, if he himself should depart to the Lord first, she abstain from a second marriage; in the other he enjoins that, if she should think she ought not to abstain, she at least seek marriage with a Christian. So in the first book he begins by saying that this care is most worthy of a Christian man. For almost all men provide carefully and anxiously for their affairs, human and mortal as they are, and draw up tablets concerning them which they wish to be most diligently observed. And if they take such pains over things momentary and perishable, why should they not much rather wish provision to be made for their posterity concerning goods divine and immortal? Are we, he says, busy enough about worldly things, and do we wish provision made for each of us? If we draw up [tablets] for such things, why ought we not much rather to provide for our posterity concerning things divine and heavenly? So in the common editions. Others preferred si de talibus ordinamus. Agobard's book has kept traces of the genuine reading: Utrique nostrum consultum volumus talibus talibus ordinamus, etc. It was an easy slip to have written Talibus for Tabulis, by an echo of the preceding word. So we have printed: We wish provision made for each of us; for such things we draw up tablets: why ought we not much rather to provide for our posterity concerning things divine and heavenly? Rigault.

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(printed under page 684) (b) Tu modo ut solidum capere possis, hoc meae admonitionis ac fidei commissum. Alludit ad solidi capacitatem inter virum et uxorem, quae non nisi certis casibus permittebatur ex lege Julia et Pappia. Qua de re exstat inter fragmenta Ulpiani titulus XVI. Ad easdem quoque leges allusit etiam libro de Monogamia : Aliud est si et apud Christum legibus Juliis agi credunt, et existimant coelibes et orbos ex testamento Dei solidum capere non posse. RIG.

(b) Only, that you may be able to take the whole, [receive] this trust of my admonition. He alludes to the capacity to take the whole [of an inheritance] between husband and wife, which was allowed only in certain cases under the Julian and Papian law. On this there is title XVI among the fragments of Ulpian. To the same laws he alludes also in the book On Monogamy: It is another matter if they believe that with Christ too things are governed by the Julian laws, and think that the unmarried and the childless cannot take the whole under God's testament. Rigault.

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(printed under page 684) (c) Proinde sollicitudo nulla, quae de carnis zelo venit. In vulgatis editionibus legitur : Christianis saeculo digressis nulla restitutio nuptiarum in diem resurrectionis repromittitur, translatis scilicet in angelicam qualitatem et sanctitatem. Proinde sollicitudo nulla quae de carnis zelo, vel Domini sententia, illa quam septem fratribus per successionem nupsisse voluerunt, neminem tot maritorum resurrectionis die offendet, nec quisquam illam confusurus exspectat. Quaestio Sadducaeorum cessit sententiae Domini. Quae lectio Tertulliani sensum pene obruit praefocatque. Haec enim, Proinde sollicitudo nulla quae de carnis zelo, pendent imperfecta. Jam illud Vel Domini sententia, plane importunum est, et sequentibus haud congruit. Sequentia vero : Illa quam septem fratribus per successionem nupsisse voluerunt, neminem tot maritorum resurrectionis die offendet, tertullianicum dicendi genus minime sapiunt. Agobardi liber mendosa haec esse indicat, verum nec ipse caret mendis. Sic enim habet : Christianis saeculo digressis nulla restitutio nuptiarum in die resurrectionis repromittitur, translatis scilicet in angelicam quantitatem et sanctitatem. Proinde sollicitudo nulla quae de carnis zelo venit, et jam illam quam septem fratribus per successionem maritorum resurrectionis dies offendet, nec quisquam illam confusurus exspectat. Haec vetustissimi exemplaris scriptura satis admonet veram atque germanam adulterina superjecta vitiatam fuisse, ac vitii partem sane discutit : reliquum discerni ac discuti posse mihi videtur, si posteriorem periodum sic legimus : Proinde sollicitudo nulla quae de carnis zelo venit, etiam illam septem maritorum resurrectionis die offendet, nec quisquam illam confusurus exspectat. Quaestio Sadducaeorum cessit sententiae Domini. Ait Tertullianus, suum illud ad uxorem de nuptiis non repetendis praeceptum, minime esse viri zelotypiae livore succensi, cui doleat quod se mortuo uxor alterum sibi forsan quaesitura sit maritum ; nullam hinc ad defunctum contumeliam pervenire ; nempe resurrecturis Christianis nullam repromitti nuptiarum restitutionem, otioso et inutili tunc immortalibus sexuum officio, quod hic mortalibus tantisper in solatium mortalitatis, et substituendae sobolis gratia fuerat concessum. Cui sententiae firmandae, Christi ipsius testimonium profert, qui cum a Sadducaeis argumento in fraudem composito rogaretur, —Quid olim in corporum resurrectione futurum esset mulieri cuidam, quae septem maritorum uxor fuerat, hoc est, elatis jam sex maritis septimo nupserat, sexies vidua septimas nuptias constitutas habebat; malitiam quaestionis simplicissimo responso confutavit : nullam tunc fore nuptiarum mentionem hominibus sanctitate angelica donatis ; proindeque non esse cur illa septem maritorum metuat, ne quis de tot maritis resurrectionis die tanquam rivalibus exulceratus uxori quondam suae sit molestus, ac repetitas nuptias velut probrum objiciat. Sic libri veteris beneficio verus ac germanus Tertulliani sensus (continues)

(c) Therefore no anxiety that comes from jealousy of the flesh. In the common editions one reads: To Christians departed from the world no restoration of marriage is promised on the day of the resurrection, since they are changed, that is, into angelic quality and holiness. Therefore no anxiety which [is] from jealousy of the flesh, or the Lord's sentence, she whom they would have married to seven brothers in succession, will offend none of so many husbands on the day of resurrection, nor does anyone wait to confound her. The Sadducees' question gave way to the Lord's sentence. This reading all but buries and stifles Tertullian's sense. For the words Therefore no anxiety which [is] from jealousy of the flesh hang incomplete. Then or the Lord's sentence is plainly out of place and does not agree with what follows. And what follows, she whom they would have married to seven brothers in succession will offend none of so many husbands on the day of resurrection, has nothing at all of Tertullian's manner of speech. Agobard's book shows these words to be faulty, but it is not itself free of faults. For it reads: To Christians departed from the world no restoration of marriage is promised on the day of the resurrection, since they are changed, that is, into angelic quantity and holiness. Therefore no anxiety which comes from jealousy of the flesh, and now her whom to seven brothers in succession of husbands the day of resurrection will offend, nor does anyone wait to confound her. This writing of the most ancient copy is warning enough that the true and genuine text was corrupted by spurious matter thrown over it, and it does clear away part of the fault; the rest, it seems to me, can be distinguished and cleared away if we read the latter period thus: Therefore no anxiety which comes from jealousy of the flesh will offend even her of the seven husbands on the day of resurrection, nor does anyone wait to confound her. The Sadducees' question gave way to the Lord's sentence. Tertullian says that this precept of his to his wife about not marrying again does not at all belong to a man inflamed by the spite of jealousy, pained that after his death his wife may perhaps seek another husband for herself; that no insult reaches the dead man from this; since, namely, to Christians who will rise again no restoration of marriage is promised, the office of the sexes being then idle and useless for the immortal, which had been granted here to mortals for a while as a solace of mortality and for the sake of replacing offspring. To confirm this view he brings forward the testimony of Christ himself, who, when asked by the Sadducees with an argument framed to entrap him what would become, at the resurrection of bodies, of a certain woman who had been the wife of seven husbands—that is, who, having buried six husbands, had married a seventh, and, six times a widow, had contracted a seventh marriage—refuted the malice of the question with the simplest of answers: that there would then be no mention of marriage among men endowed with angelic holiness; and so there was no reason for her to fear the seven husbands, lest any of so many husbands, galled on the day of resurrection as by rivals, should trouble his former wife and cast her repeated marriages at her as a disgrace. Thus by the kindness of the old book the true and genuine sense of Tertullian (continues)

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(printed under page 685) (1) Pertractare, alii.

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(printed under page 685) (2) Deo, alii.

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(printed under page 685) (3) Ut seminarium generis humani, Rigalt.

"Ut seminarium generis humani": Rigault.

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(printed under page 685) (4) Figura Jun. Fran. figuraliter, Rig.

"Figura": Junius, the Franeker edition; "figuraliter": Rigault.

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(printed under page 685) (5) In synagoga ecclesia intercesserit, Rig.

"In synagoga ecclesia intercesserit": Rigault.

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(printed under page 685) (6) Eidem Fran. Paris. Item Rig.

"Eidem": the Franeker and Paris editions; "Item": Rigault.

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(printed under page 685) (7) Et abest ; abolendis, Rigalt.

"Et" is missing; "abolendis": Rigault.

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(printed under page 685) (8) In alii.

"In": others.

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(printed under page 685) (9) Computatione, Rig.

"Computatione": Rigault.

(printed under page 685) (10) Sed Seml. Leop. omitt. alii.

Semler and Leopold have "Sed"; others omit it.

(printed under page 685) (11) Ita omissis vv. ex permissu, cod. Agob. praebuit Rigaltio, qui tamen reposuit ; atque isto beatiores, qui — confessione non excidere. Rhenanus : compressum et distortum negare, atque isto beata est. Idemve quid negent beati testimonii, excidere cet. Pamelius : at quae ista beatitas est, ideo ne qui neget, beati testimonii confessione excidere? Possum d. qu. perm. non est bonum. Quid enim nec. mori mihi? si ploro bonum est : si timeo. Quod perm. — caussam.

So, with the words "ex permissu" omitted, the Agobardine codex gave it to Rigault, who however restored them; "atque isto beatiores, qui … confessione non excidere". Rhenanus: "compressum et distortum negare, atque isto beata est. Idemve quid negent beati testimonii, excidere", etc. Pamelius: "at quae ista beatitas est, ideo ne qui neget, beati testimonii confessione excidere? Possum d[icere] qu[od] perm[ittitur] non est bonum. Quid enim nec[esse] mori mihi? si ploro bonum est: si timeo. Quod perm[ittitur] … caussam."

(printed under page 685)

(c) (continued) ‹anchor: not applicable› · call in col 1277

(continued) optime constituitur. Et erit operae pretium pluscula etiam de sequentibus ad eamdem incudem refingere, quae cum editione Pamelii si conferantur, oppido meliora, etiam me indicente apparebunt. RIG.

(printed under page 685)

(a) ‹anchor: not visible› · call in col 1277

(printed under page 685) (a) Foeminae ad Deum pertinenti. Hoc est, Christianae. RIG.

(a) To a woman belonging to God. That is, to a Christian woman. Rigault.

(printed under page 685)

(b) ‹anchor: licentiam tunc passivam› · call in col 1277

CAP. II. — (b) Licentiam passivam. Nuptias multiplices passim concessas. RIG.

CH. II. — (b) A promiscuous licence. Multiple marriages granted indiscriminately. Rigault.

(printed under page 685)

(c) ‹anchor: not visible› · call in col 1277

CAP. III. —(c) Inter caetera perversitatum suarum. Marcionitas notat; apud Marcionem enim, ut scribit l. I, in eumdem, non tingitur caro, nisi virgo, nisi vidua, nisi coelebs, nisi divortio baptisma mercata. RHEN.

CH. III. —(c) Among the rest of their perversities. He censures the Marcionites; for with Marcion, as he writes in book I against him, no flesh is baptized unless virgin, widow or unmarried, or unless it has bought baptism by divorce. Rhenanus.

(printed under page 685)

(d) ‹anchor: not visible› · call in col 1277

(printed under page 685) (d) Permittente quidem nubere. Nuptiae permittuntur ob infirmitatem, sed iis abstinentia potior habetur, sic apud S. Ambrosium, lib. I, de Virg., quae nubit non reprehenditur : quae abstinet laudatur. Et B. Hieronymus in ea verba Apostoli : si autem acceperis uxorem, non peccasti : Aliud est enim, inquit, non peccare, aliud bene facere. LE PR.

(d) Permitting indeed to marry. Marriage is permitted because of weakness, but abstinence is held better than it; so in St Ambrose, On Virgins, book I: She who marries is not blamed; she who abstains is praised. And blessed Jerome on the Apostle's words But if you take a wife, you have not sinned: For it is one thing, he says, not to sin, another to do well. Le Prieur.

(printed under page 685) (e) Etiam in persecutionibus melius est ex permissu fugere de oppido, quam comprehensum negare. Notissima est Pauli ad Corinthios scribentis sententia : Melius esse nubere quam uri. Tertullianus disputat contenditque, multo melius esse nec nubere, nec uri, quod ut evincat, comparatione utitur alterius sententiae qua docetur, melius esse Christiano in persecutionibus fugere, quam Christum negare; cui statim subjicit, longe melius esse nec fugere, nec negare. Qui locus in exemplaribus editis adeo depravatus circumfertur, ut vis argumenti minus intellecta flaccescere videatur. Sic edidit Pamelius : In persecutionibus melius est ex permissu fugere de oppido in oppidum, quam compressum et distortum negare : at quae ista beatitas est : ideo ne qui neget, beati testimonii confessione excidere? Possum dicere : quod permittitur non est bonum. Quid enim necesse mori mihi? si ploro, bonum est : si timeo. Quod permittitur, suspectam habet permissionis suae caussam. Mire torsit Rhenanum hic locus, et est ab eo editus hoc tenore verborum : atque ut verisimile est, manuscriptis ita commonstrantibus : Melius est ex permissu fugere de oppido in oppidum, quam compressum et distortum negare, atque isto beata est. Idemve quid negent beati testimonii confessione excidere. Possum dicere. Quod permittitur non est bonum. Quid enim necesse est mori mihi, si ploro bonum est : si timeo. Quod permittitur, suspectam habet permissionis suae caussam. Quae procul dubio boni sensus experlia sunt. Videamus an exemplaris nostri beneficio mens Auctoris reduci queat. In eo legitur : In persecutionibus melius est fugere de oppido, quam comprehensum et distortum negare ; atque ideo beatiores qui valent beata testimonii confessione excedere. Possum dicere, quod permittitur bonum non est. Quid enim necesse est mori mihi, si ploro bonum est. Quod si timeo quod permittitur, suspectam habet permissionis suae caussam. Ita omnino ille Agobardi liber, qui etiam ope aliqua indiget, verum levissima, hac, opinor : Etiam in persecutionibus melius est ex permissu fugere, quam comprehensum et distortum negare, atque isto beatiores qui valent beata testimonii confessione non excidere. Possum dicere : Quod permittitur, bonum non est. Quid enim? Necesse est mori mihi. Si ploro, bonum est. (continues)

(e) Even in persecutions it is better, by permission, to flee from town [to town] than, when seized, to deny. Very well known is the sentence of Paul writing to the Corinthians: It is better to marry than to burn. Tertullian argues and contends that it is much better neither to marry nor to burn; and to prove it he uses the comparison of another sentence, by which it is taught that it is better for a Christian in persecutions to flee than to deny Christ; to which he at once adds that it is far better neither to flee nor to deny. This passage circulates in the printed copies so corrupted that the force of the argument, poorly understood, seems to go limp. Pamelius printed it thus: In persecutions it is better, by permission, to flee from town to town than, crushed and racked, to deny: but what blessedness is this: therefore lest anyone deny, to fall away from the confession of blessed testimony? I can say: what is permitted is not good. For what need have I to die? If I weep, it is good: if I fear. What is permitted holds the cause of its permission suspect. This passage tormented Rhenanus wonderfully, and he printed it in this wording, and, as is likely, because the manuscripts so indicated: It is better by permission to flee from town to town than, crushed and racked, to deny, and by that she is blessed. Or the same, what they deny, to fall away from the confession of blessed testimony. I can say. What is permitted is not good. For what need is there for me to die, if I weep it is good: if I fear. What is permitted holds the cause of its permission suspect. These are beyond doubt devoid of good sense. Let us see whether by the help of our copy the Author's mind can be brought back. In it one reads: In persecutions it is better to flee from town than, seized and racked, to deny; and therefore more blessed are they who are able to depart in the blessed confession of testimony. I can say that what is permitted is not good. For what need is there for me to die, if I weep it is good. But if I fear what is permitted, it holds the cause of its permission suspect. So exactly that book of Agobard, which still needs some help, but very slight, this, I think: Even in persecutions it is better by permission to flee than, seized and racked, to deny, and by that more blessed are they who are able not to fall away from the blessed confession of testimony. I can say: What is permitted is not good. For what? I must die. If I weep, it is good. (continues)

(printed under page 685)

(7) ‹anchor: delendis› · call in col 1278

(printed under page 685)

(8) ‹anchor: duobus› · call in col 1278

(printed under page 685)

(9) ‹anchor: compegit› · call in col 1278

(printed under page 685)

(10) ‹anchor: [Sed]› · call in col 1278

(printed under page 685)

(11) ‹anchor: melius est› · call in col 1278

(printed under page 685)

(c) ‹anchor: disjungere docent› · call in col 1278

(printed under page 685)

(d) ‹anchor: permittente quidem nubere› · call in col 1278

(printed under page 685)

(e) ‹anchor: in persecutionibus› · call in col 1278

(printed under page 685)

(1) ‹anchor: not visible› · call in col 1279

(printed under page 686) (1) Quod si timeo, Rig.

"Quod si timeo": Rigault.

(printed under page 686)

(2) ‹anchor: not visible› · call in col 1279

(printed under page 686) (2) Recte conj. Semler pro superior scriptum fuisse superiorum. — Et. Fran. et Rig. infirmorum.

Semler rightly conjectures that "superiorum" was written in place of "superior". — Also the Franeker edition and Rigault: "infirmorum".

(printed under page 686)

(3) ‹anchor: not visible› · call in col 1279

(printed under page 686) (3) Infimorum Fran. Rig.

"Infimorum": the Franeker edition, Rigault.

(printed under page 686)

(4) ‹anchor: not visible› · call in col 1279

(printed under page 686) (4) Non ideo b. e. nec ideo malum non est, Veneta.

"Non ideo b[onum] e[st] nec ideo malum non est": the Venice edition.

(printed under page 686)

(5) ‹anchor: not visible› · call in col 1279

(printed under page 686) (5) Plene Semler.

"Plene": Semler.

(printed under page 686)

(6) ‹anchor: not visible› · call in col 1279

(printed under page 686) (6) Namque Seml. Itaque Fran. Paris illud. Rig.

"Namque": Semler. "Itaque": the Franeker and Paris editions; "illud": Rigault.

(printed under page 686)

(7) ‹anchor: extendamur› · call in col 1279

(printed under page 686) (7) Et extend. alii.

"Et extend[amur]": others.

(printed under page 686)

(8) ‹anchor: donationum› · call in col 1279

(printed under page 686) (8) Donativorum, alii.

"Donativorum": others.

(printed under page 686) (9) Sic n. etsi. Rig.

"Sic n[obis] etsi": Rigault.

(printed under page 686) (10) Fortia, Fran. Par.

"Fortia": the Franeker and Paris editions.

(printed under page 686) (11) Infirmiora Fran. Paris.

"Infirmiora": the Franeker and Paris editions.

(printed under page 686) (12) A matr. Rig.

"A matr[imonio]": Rigault.

(printed under page 686) (13) Vel Jun.

"Vel": Junius.

(printed under page 686) (14) Vel ut Fran.

"Vel ut": the Franeker edition.

(printed under page 686) (15) Nulla formae vel aetatis occasione pressae maritis Fran. Parisin. nullam formam — sanctitatem Semler, permissis etc.

"Nulla formae vel aetatis occasione pressae maritis": the Franeker and Paris editions; "nullam formam … sanctitatem": Semler; "permissis", etc.

(printed under page 686)

(a) ‹anchor: extiterit› · call in col 1279

(printed under page 686) (a) Felicem illum qui Pauli similis extiterit. B. Paulum coelibem vixisse probant haec verba ; illud autem apud Tertullianum certissimum ; excepto enim B. Petro apostoli omnes continentes fuerunt, ut patet ex lib. de Monog. LE PR.

(a) Happy he who has proved like Paul. These words prove that blessed Paul lived unmarried; and this is most certain in Tertullian; for, except blessed Peter, all the apostles were continent, as is clear from the book On Monogamy. Le Prieur.

(printed under page 686) (c) Quae nullam formae vel aetatis occasionem praemissis maritis sanctitati anteponunt. Post repressam eorum, qui imbecillitatis humanae praetextu secundis nuptiis impensius favebant, sententiam, Tertullianus uxori suae adversus ipsam imbecillitatem consilia dictat, quasi amuleta, vel potius νικητήρια. Disjunctis matrimonio, inquit, duae species humanae imbecillitatis necessarias nuptias faciunt. Prima quidem potentissima, quae venit de concupiscentia carnis : sequens de concupiscentia saeculi. Sed utraque repudianda est a servis Dei, qui et luxuriae et ambitioni renuntiamus. Carnis concupiscentia aetatis officia defendit, decoris messem requirit, gaudet de contumelia sua ; dicit virum necessarium sexui, ut auctoritatis et solatii caussa, vel ut a malis rumoribus tuta sit. Et tu adversus consilia haec ejus adhibe sororum nostrarum exempla, quarum nomina penes Dominum, quae nulla formae vel aetatis occasione pressae, maritis sanctitatem anteponunt. Haec fuit in vulgatis hactenus editionibus scriptura. Unde aliquis dicat, invalidum esse hoc Tertulliani adversus secundas nuptias argumentum, ab exemplis earum, quae nulla formae vel aetatis occasione pressae maritis sanctitatem anteponunt. Nam quid mirum si deformes et jam vetulae, in viduitate perseverant? castae sunt, quia nemo rogavit, et res exempli fuerit, si qua hoc afflicta infortunio, alterum inveniat maritum. Nempe aliter exaravit manus Auctoris, stili sui diligentissima. Veteres membranae habent : Et tu ad- (continues)

(c) Who set no occasion of beauty or age before holiness, their husbands having gone before. Having beaten back the opinion of those who, on the pretext of human weakness, were too warmly in favour of second marriages, Tertullian dictates to his wife counsels against that very weakness, like amulets, or rather prizes of victory. For those parted from marriage, he says, two kinds of human weakness make marriage necessary. The first and most powerful comes from the concupiscence of the flesh; the next from the concupiscence of the world. But both are to be rejected by the servants of God, who renounce both luxury and ambition. The concupiscence of the flesh pleads the duties of age, seeks the harvest of beauty, rejoices in its own disgrace; it says that a husband is necessary to the sex, for the sake of authority and comfort, or that she may be safe from evil rumours. And you, against these counsels of it, apply the examples of our sisters, whose names are with the Lord, who, pressed by no occasion of beauty or age, set holiness before husbands. This was the text in the common editions until now. Whence someone might say that this argument of Tertullian against second marriages is weak, being drawn from the examples of women who, pressed by no occasion of beauty or age, set holiness before husbands. For what wonder if the ugly and already old remain in widowhood? They are chaste because no one has asked, and it would be a matter for an example if any woman so afflicted by misfortune should find another husband. The fact is that the Author's hand, most careful of its style, wrote otherwise. The old parchments have: And you, ag- (continues)

(printed under page 686)

(9) ‹anchor: Si nobis› · call in col 1280

(printed under page 686)

(10) ‹anchor: not visible› · call in col 1280

(printed under page 686)

(11) ‹anchor: not visible› · call in col 1280

(printed under page 686)

(12) ‹anchor: not visible› · call in col 1280

(printed under page 686)

(13) ‹anchor: ut› · call in col 1280

(printed under page 686)

(14) ‹anchor: vel ut› · call in col 1280

(printed under page 686)

(15) ‹anchor: maritis sanctitati› · call in col 1280

(printed under page 686)

(b) ‹anchor: penes Dominum› · call in col 1280

CAP. IV. — (b) Quarum nomina penes Dominum. Saepe occurrit in antiquis martyrologiis, Et alii sancti, quorum nomina Deus scit. LE PR.

CH. IV. — (b) Whose names are with the Lord. There often occurs in the ancient martyrologies: And other saints, whose names God knows. Le Prieur.

(printed under page 686)

(c) ‹anchor: sanctitati› · call in col 1280

(printed under page 686)

(1) ‹anchor: not visible› · call in col 1281

(printed under page 687) (1) Dotalia, alii.

"Dotalia": others.

(printed under page 687)

(2) ‹anchor: not visible› · call in col 1281

(printed under page 687) (2) Dominum Jun. bonum donum Domini, Rig. Pro humabis, an, domabis?

"Dominum": Junius; "bonum donum Domini": Rigault. For "humabis", perhaps "domabis"?

(printed under page 687)

(3) ‹anchor: not visible› · call in col 1281

(printed under page 687) (3) compensans vel compensabis Rhen. compensans Paris. compensas delenda Semler.

"compensans" or "compensabis": Rhenanus; "compensans": the Paris edition; Semler would delete "compensas".

(printed under page 687)

(4) ‹anchor: not visible› · call in col 1281

(printed under page 687) (4) Haec omitt. Seml.

Semler omits "haec".

(printed under page 687)

(5) ‹anchor: incumbere› · call in col 1281

(printed under page 687) (5) Incubare, Rig.

"Incubare": Rigault.

(printed under page 687)

(6) ‹anchor: in te› · call in col 1281

(printed under page 687) (6) Sumptum — edere, sine in te, Rig.

"Sumptum … edere", without "in te": Rigault.

(printed under page 687)

(7) ‹anchor: cura et providentia› · call in col 1281

(printed under page 687) (7) Et c. et pr. abest ab aliis.

"Et c[ura] et pr[ovidentia]" is missing in others.

(printed under page 687)

(8) ‹anchor: lilia agrestia› · call in col 1281

(printed under page 687) (8) Agri tanta gratia vestit, Rig.

"Agri tanta gratia vestit": Rigault.

(printed under page 687)

(9) ‹anchor: victuque› · call in col 1281

(printed under page 687) (9) Vestituque del. Seml.

Semler deletes "vestituque".

(printed under page 687)

(10) ‹anchor: non gallicos mulos› · call in col 1281

(printed under page 687) (10) Gallicos mulos alii. multos Rigalt.

"Gallicos mulos": others; "multos": Rigault.

(printed under page 687)

(11) ‹anchor: cujus omnia› · call in col 1281

(printed under page 687) (11) Si habeas Dominum, cujus omnia : coel, Jun.

"Si habeas Dominum, cujus omnia: coel[estia]": Junius.

(printed under page 687) (12) Nobis otiosum est Rig.

"Nobis otiosum est": Rigault.

(printed under page 687) (13) Excuti Jun. e Mss. Vaticanis.

"Excuti": Junius, from the Vatican manuscripts.

(printed under page 687) (14) Satis enim de sorte nostra securi sumus, ut liberis vacemus Jun.

"Satis enim de sorte nostra securi sumus, ut liberis vacemus": Junius.

(printed under page 687) (15) Enim desunt nostra, si securi Seml.

"Enim desunt nostra, si securi": Semler.

(printed under page 687) (16) Plerisque Rigalt.

"Plerisque": Rigault.

(printed under page 687) (17) Demum Rig. omisso quidem.

"Demum": Rigault, with "quidem" omitted.

(printed under page 687) (18) Ea add. Rig.

Rigault adds "ea".

(printed under page 687) (19) Imputantur Rig.

"Imputantur": Rigault.

(printed under page 687) (20) Alii nubit ; nubat Sem.

Others "nubit"; Semler "nubat".

(printed under page 687) (21) Competit Rig.

"Competit": Rigault.

(printed under page 687)

(a) ‹anchor: not visible› · call in col 1281

(printed under page 687) (a) De familia angelica deputantur. Quasi jam translatae in angelicam qualitatem, ut sup. et lib. I de Cultu foem. : Nam et vobis eadem tunc substantia angelica repromissa. RIG.

(a) They are counted of the angelic household. As though already changed into angelic quality, as above, and in book I On the Dress of Women: For to you too the same angelic substance is then promised. Rigault.

(printed under page 687)

(b) ‹anchor: non gallicos mulos› · call in col 1281

(printed under page 687) (b) Non gallicos multos. In exemplari scribitur, Non calligos multos, pro gallicos. Hujusmodi naevi apparent in manuscriptis non raro, litterarum transpositione. Sic paulo post, hac ipsa pag. Legibus locuntur, pro legibus coluntur. Sic de calonica gloria, pro, de Laconica gloria. Itaque hic legendum : Gallicos multos, nec Germanicos bajulos. Unde ortum illud, quod in Rhenani editionibus cernitur, Gallicos vultus. Scio placere posse quod in quibusdam mss. reperiri aiunt, Gallicos mulos : quia scilicet sequente libro in ejusdem praecepti tractatione Septimius dicat, Unde, nisi a Diabolo, maritum petant idoneum exhibendae sellae et mulabus et cinerariis peregrinae proceritatis? Sed cum ibidem alia multa ex hoc etiam libro aliter tractata reperiantur, et multitudo bajulorum gallicorum et germanicorum pompae muliebri conveniat, retinenda mihi videtur exemplaris Agobardini scriptura, Non gallicos multos nec germanicos bajulos. Nam et apud Clementem Alex. libro III. Paed. cap. 4. legitur, καὶ φοράδην βαστάζοντες Κελτοῖ πόλλοι. RIG.

(b) Not many Gauls. In the copy it is written Non calligos multos, for gallicos. Blemishes of this sort, by transposition of letters, appear not rarely in manuscripts. So a little later, on this very page, legibus locuntur for legibus coluntur. So de calonica gloria for de Laconica gloria. Here, therefore, read: "many Gauls, nor German porters." Hence arose what is seen in Rhenanus's editions, Gallicos vultus. I know that what they say is found in some manuscripts, Gallicos mulos ("Gallic mules"), may find favour, because in the following book, treating the same precept, Septimius says: Whence, if not from the Devil, do they seek a husband fit to supply a sedan chair, and mules, and hair-curlers of foreign stature? But since many other things from this book too are found treated differently there, and a crowd of Gallic and German porters befits a woman's pomp, I think the reading of the Agobardine copy should be kept: Not many Gauls nor German porters. For in Clement of Alexandria too, Paedagogus III, ch. 4, one reads: "and many Celts carrying them in litters." Rigault.

(printed under page 687) (d) Onera liberorum nobis plurimum importuna. Sic libro de Exhort. cast. dixit, Importunitatem liberorum. Ad quos suscipiendos, inquit, legibus compelluntur homines. Idem.— Quaerenda nobis onera sunt, quae legibus coluntur. Jure trium liberorum. Juvenalis Sat. IX : Jura Parentis habes, propter me scriberis haeres, / Legatum omne capis, necnon et dulce caducum. / Commoda praeterea jungentur multa caducis / Si numerum, si tres implevero. RIG.

(d) The burdens of children, most troublesome to us. So in the book Exhortation to Chastity he spoke of "the troublesomeness of children." To beget them, he says, men are compelled by laws. The same.— Are we to seek burdens which are honoured by the laws? By the right of three children. Juvenal, Satire IX: "You have a parent's rights; through me you are written heir; / you take every legacy, and the sweet lapsed share as well. / Many advantages besides will be joined to the lapsed shares, / if I make up the number, if I make it three." Rigault.

(printed under page 687) (e) Parricidiis expugnantur. Abortivis, dissoluto medicaminibus conceptu. Sic lib. de Virginibus vel. dixit, infantes aliquandiu a matribus debellatos. Idem.

(e) They are stormed by parricides. By abortions, the conception dissolved by drugs. So in the book On the Veiling of Virgins he spoke of infants long warred down by their mothers. The same.

(printed under page 687)

(12) ‹anchor: not visible› · call in col 1282

(printed under page 687)

(13) ‹anchor: not visible› · call in col 1282

(printed under page 687)

(14) ‹anchor: not visible› · call in col 1282

(printed under page 687)

(15) ‹anchor: not visible› · call in col 1282

(printed under page 687)

(16) ‹anchor: gentilium› · call in col 1282

(printed under page 687)

(17) ‹anchor: Nobis› · call in col 1282

(printed under page 687)

(18) ‹anchor: futura?› · call in col 1282

(printed under page 687)

(19) ‹anchor: nuptiis› · call in col 1282

(printed under page 687)

(20) ‹anchor: nubetur› · call in col 1282

(printed under page 687)

(21) ‹anchor: necessitatibus› · call in col 1282

(printed under page 687)

(c) ‹anchor: not visible› · call in col 1282

CAP. V. — (c) Respectu imminentium angustiarum. Sic supra, Propter angustias temporum. RIG.

CH. V. — (c) In view of the straits impending. So above, Because of the straits of the times. Rigault.

(printed under page 687)

(d) ‹anchor: onera sunt› · call in col 1282

(printed under page 687)

(e) ‹anchor: expugnantur› · call in col 1282

(printed under page 687)

(1) ‹anchor: satis habeam› · call in col 1283

(printed under page 688) (1) Habeamus Lat.

"Habeamus": Latinius.

(printed under page 688)

(2) ‹anchor: a die illo› · call in col 1283

(printed under page 688) (2) Timoris add. Rig.

Rigault adds "timoris".

(printed under page 688)

(3) ‹anchor: vitia› · call in col 1283

(printed under page 688) (3) Detinentes Seml.

"Detinentes": Semler.

(printed under page 688)

(4) ‹anchor: acquirendi› · call in col 1283

(printed under page 688) (4) Cupiditatem Rig.

"Cupiditatem": Rigault.

(printed under page 688)

(5) ‹anchor: Etenim› · call in col 1283

(printed under page 688) (5) Et tamen Rigalt.

"Et tamen": Rigault.

(printed under page 688)

(6) ‹anchor: Quod si habent› · call in col 1283

(printed under page 688) (6) Habentes obliterare Fran. Paris.

"Habentes obliterare": the Franeker and Paris editions.

(printed under page 688)

(7) ‹anchor: de rebus abiit› · call in col 1283

(printed under page 688) (7) De rebus habuit Seml. abiit Fran. Par. Rig. porro, exinde requiem.

"De rebus habuit": Semler; "abiit": the Franeker and Paris editions and Rigault; further, "exinde requiem".

(printed under page 688)

(8) ‹anchor: abstinentia injungat› · call in col 1283

(printed under page 688) (8) Abstinentiam jungat Fran.

"Abstinentiam jungat": the Franeker edition.

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(9) ‹anchor: quam› · call in col 1283

(printed under page 688) (9) Quum Lat.

"Quum": Latinius.

(printed under page 688)

(10) ‹anchor: parentant› · call in col 1283

(printed under page 688) (10) Parcant. Seml.

"Parcant": Semler.

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(11) ‹anchor: difficile› · call in col 1283

(printed under page 688) (11) Quod quia difficile Lat.

"Quod quia difficile": Latinius.

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(printed under page 688) (12) Sanctae semina Seml.

"Sanctae semina": Semler.

(printed under page 688) (13) Dracone cur. abest ut Agobardino.

"Dracone cur[antes]" is missing, as in the Agobardine codex.

(printed under page 688) (14) Achaeae Seml. Achaeae Franeq. Paris. Jun. Acrae alii.

"Achaeae": Semler; "Achaeae": the Franeker and Paris editions, Junius; "Acrae": others.

(printed under page 688) (15) Matrimonii Paris. matrimoniorum Jun.

"Matrimonii": the Paris edition; "matrimoniorum": Junius.

(printed under page 688) (16) Forte annuentibus Lat. invita viris Rig.

Perhaps "annuentibus": Latinius; "invita viris": Rigault.

(printed under page 688) (17) Interim Lat.

"Interim": Latinius.

(printed under page 688) (18) Abest thoro Rig.

"Thoro" is missing in Rigault.

(printed under page 688) (19) Sancta Jun.

"Sancta": Junius.

(printed under page 688) (20) Suis Rigalt.

"Suis": Rigault.

(printed under page 688) (21) Quasi ex aequo continentium gehennae sacerdotum Rhen. quasi ex aequo. Continent etiam gehennae sacerdotes, Rig. et Agobard.

"Quasi ex aequo continentium gehennae sacerdotum": Rhenanus; "quasi ex aequo. Continent etiam gehennae sacerdotes": Rigault and the Agobardine codex.

(printed under page 688) (22) Boni Jun. alii, in bonis.

"Boni": Junius; others "in bonis".

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(printed under page 688) (a) Nubebant et emebant. Pamelius et La Cerda memoriae lapsum hic arguunt. De Gomorrha enim et Sodoma scribit, quod de Noe temporibus Christus Jesus dixit Matth. XXIV. Sicut enim erant in diebus ante diluvium comedentes, et bibentes, et nuptui tradentes. In quo errasse ab iisdem etiam dicitur hic Auctor, nam neque sermo est ementium in Evangelio de temporibus Noe. LE PR.

(a) They were marrying and buying. Pamelius and La Cerda charge him here with a slip of memory. For he writes of Gomorrah and Sodom what Christ Jesus said of the times of Noah, Matthew 24: For as in the days before the flood they were eating and drinking and giving in marriage. In this the Author is also said by them to have erred, for neither is there any mention of buying in the Gospel concerning the times of Noah. Le Prieur.

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(printed under page 688) (b) Longe a finib. saeculi habebatur. Hinc firmatur quod alibi observamus, Christianos aevo Tertulliani credidisse finem saeculi in proximo esse. RIG.

(b) It was held to be far from the end of the world. This confirms what we observe elsewhere, that the Christians of Tertullian's age believed the end of the world to be close at hand. Rigault.

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(c) ‹anchor: gentilium foeminarum› · call in col 1283

CAP. VI. — (c) Pleraeque Gentilium foemin. Hoc argumento ad rem eamdem utitur Hieronymus in epist. ad Salvinam adducto exemplo reginae Carthaginis, quae semel vidua testificatur apud magnum Poetam : Ille meos primus, qui me sibi junxit, amores / Abstulit, ille habeat secum servetque sepulcro. Et in epist. ad Furiam. Idem argumentum tractat epist. ad Gerontiam ; ubi reginae Carthaginis adjungit uxorem Asdrubalis viduam, quae se in incendium praecipitavit, ne pudicitiae damna sentiret. De Gentili Calpurnia Trebellius in 30 tyrannis. LAC.

CH. VI. — (c) Very many Gentile women. Jerome uses this argument for the same point in the letter to Salvina, citing the example of the queen of Carthage, who, once a widow, declares in the great Poet: "He who first joined me to himself took my love away; let him keep it with him and guard it in the tomb." And in the letter to Furia. He treats the same argument in the letter to Gerontia, where to the queen of Carthage he adds the widowed wife of Hasdrubal, who threw herself into the fire so as not to suffer the loss of her chastity. Of the Gentile Calpurnia, Trebellius in The Thirty Tyrants. La Cerda.

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(printed under page 688) (d) Quot enim sunt qui statim a lavacro carnem suam obsignant. Sic lib. II de Cultu foeminar. Non enim et multi ita faciunt, et se spadonatui obsignant? RIG.

(d) For how many there are who seal their flesh straight from the font. So in book II On the Dress of Women: For do not many do so, and seal themselves to eunuchhood? Rigault.

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(e) ‹anchor: not visible› · call in col 1283

(printed under page 688) (e) Auspicia poenae suae cum ipso dracone curantes. In codice Agobardi legitur, Romae quidem, quae ignis illius extinguibilis imaginem tractant, auspicia poenae suae cum ipso, de virginitate censentur. Quod explicari quidem possit, ut ignem Vestae auspicia esse dicat poenarum, quae miseras manent vestales, cum ipso videlicet igne inextinguibili, quem Deus idolorum cultoribus paravit. Verum ne quid dissimulem, magis placet editio Pamelii, quae fuerat antea Rhenani, qui et codices manuscriptos bona fide repraesentabat : Auspicia poenae suae cum ipso dracone curantes, ut intelligantur vestales ignem illum Vestae inextinguibilem curantes, cum ipso dracone, hoc est, Satana carceris ignem sempiternum vomentis custode. Sic lib. de idololatria : Accendant igitur quotidie lucernas, quibus lux nulla est. Affigant postibus lauros postmodum arsuras, quibus ignes imminent. Illis competunt et testimonia tenebrarum et auspicia poenarum. Eodem sensu, lib. II, de Cultu foem. Male ac pessime, inquit, sibi auspicantur flammeo capite.

(e) Tending the auspices of their own punishment, with the dragon himself. In Agobard's codex one reads: At Rome indeed, they who tend the image of that extinguishable fire, the auspices of their own punishment with him, are reckoned for their virginity. This could indeed be explained as saying that Vesta's fire is the auspice of the punishments that await the wretched Vestals, together, namely, with the unquenchable fire which God has prepared for the worshippers of idols. But, to conceal nothing, I prefer the edition of Pamelius, which had earlier been Rhenanus's, who also represented the manuscripts in good faith: Tending the auspices of their own punishment with the dragon himself, so that the Vestals are understood as tending that inextinguishable fire of Vesta, with the dragon himself, that is, Satan, the keeper of the prison that belches eternal fire. So in the book On Idolatry: Let them then light lamps daily, they who have no light. Let them fix to their doorposts laurels destined later to burn, they over whom fires hang. To them belong both the testimonies of darkness and the auspices of punishments. In the same sense, book II On the Dress of Women: Ill and most ill, he says, do they take their auspices with a flame-coloured head.

(printed under page 688) (f) Achaeae Junoni. Nos scripsimus Achaeae. Nam AEgion oppidum est Achaiae, ubi colebatur Juno. Auctor Plinius et alii. Hujus Junonis ex hoc loco facit mentionem Hieronymus epist. ad Gerontiam, apud quem legitur in pervulgatis editionibus, Junonique Achivae. RHEN.

(f) To the Achaean Juno. We have written "Achaeae". For Aegium is a town of Achaia, where Juno was worshipped; so Pliny and others. Jerome mentions this Juno, from this passage, in the letter to Gerontia, in whom one reads in the common editions and to the Achaean Juno. Rhenanus.

(printed under page 688) (g) Continent etiam gehennae sacerdotes. Sic emendavimus ex antiquis illis membranis Agob. Gehennae, hoc est, Satanae, idololatriae. RIG.

(g) Even the priests of Gehenna are continent. So we have emended from those ancient parchments of Agobard. Of Gehenna, that is, of Satan, of idolatry. Rigault.

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(13) ‹anchor: not visible› · call in col 1284

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(14) ‹anchor: not visible› · call in col 1284

(printed under page 688)

(15) ‹anchor: matrimonio› · call in col 1284

(printed under page 688)

(16) ‹anchor: manentibus› · call in col 1284

(printed under page 688)

(17) ‹anchor: in aeternum› · call in col 1284

(printed under page 688)

(18) ‹anchor: non modo› · call in col 1284

(printed under page 688)

(19) ‹anchor: sanctae› · call in col 1284

(printed under page 688)

(20) ‹anchor: diabolus› · call in col 1284

(printed under page 688)

(21) ‹anchor: quasi ex aeque› · call in col 1284

(printed under page 688)

(22) ‹anchor: bonis› · call in col 1284

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(f) ‹anchor: not visible› · call in col 1284

(printed under page 688)

(g) ‹anchor: gehennae sacerdotes› · call in col 1284

(printed under page 688)

(1) ‹anchor: not visible› · call in col 1285

(printed under page 689) (1) Additur nisi Franeq. Parisin.

"Nisi" is added in the Franeker and Paris editions.

(printed under page 689)

(2) ‹anchor: not visible› · call in col 1285

(printed under page 689) (2) Delabitur Jun. Cod. Wouw.

"Delabitur": Junius, Wouwer's codex.

(printed under page 689)

(3) ‹anchor: not visible› · call in col 1285

(printed under page 689) (3) Adeo Cod. Wouw.

"Adeo": Wouwer's codex.

(printed under page 689)

(4) ‹anchor: not visible› · call in col 1285

(printed under page 689) (4) Viro abest ab edit. Seml.

"Viro" is missing from Semler's edition.

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(5) ‹anchor: not visible› · call in col 1285

(printed under page 689) (5) Haec vv. solutus.... obligationem desunt in ed Semler.

The words "solutus … obligationem" are lacking in Semler's edition.

(printed under page 689)

(6) ‹anchor: not visible› · call in col 1285

(printed under page 689) (6) Possumus, diligamus, negatione missa, Lat. Rig.

"Possumus, diligamus", with the negative dropped: Latinius, Rigault.

(printed under page 689) (7) Quum Lat.

"Quum": Latinius.

(printed under page 689) (8) Fidei deest in ed. Semler.

"Fidei" is lacking in Semler's edition.

(printed under page 689) (9) Disciplinae Ecclesiae et Seml.

"Disciplinae Ecclesiae et": Semler.

(printed under page 689) (10) Ordinationem Seml.

"Ordinationem": Semler.

(printed under page 689) (11) Aream Jun.

"Aream": Junius.

(printed under page 689) (12) Coelibatuum Rigalt.

"Coelibatuum": Rigault.

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(a) ‹anchor: not visible› · call in col 1285

CAP. VII. — (a) Nos mundo infert. Est hoc verbum infaustum et totum funerale, inde inferiae mortuorum, id est, cum nati sumus, non tam nascimur, quam inferimur in corpus veluti in custodiam, potius in sepulcrum. Huic opponit verbum, educo, nam mors vera est vita, quae nos e carcere liberat, e sepulcro educit. LAC.

CH. VII. — (a) Brings us into the world. This is an ill-omened word and wholly funereal, whence the inferiae (offerings) of the dead; that is, when we are born we are not so much born as "brought in" into the body as into a prison, or rather into a tomb. Against it he sets the word educo ("lead out"), for death is true life, which frees us from prison and leads us out of the tomb. La Cerda.

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(printed under page 689) (b) Quantum enim detrahant fidei, quantum obstrepant sanctitati nuptiae secundae, et praescriptio Apostoli declarat. Paulus duabus Epistolis ad Timotheum et ad Titum, inter episcopi characteres hunc praescribit, ut sit unius uxoris vir. Sed ea jam aevo Tertulliani disciplina inoleverat, ut virum unius uxoris non esse nec dici debere arbitrarentur eum, qui defuncta uxore aliam duxerat. Itaque digamus dicebatur, qui secundam uxorem in matrimonio habebat, etsi unica gauderet, neque binas nuptias eodem tempore constitutas haberet. Hoc esse ab Apostolo institutum ait Septimius, neque alia fuit ab tanto nuptiarum dehortatore speranda praecepti apostolici interpretatio. Verum huic interpretationi suffragari noluisse viros in Ecclesia praestantes, ac Tertulliani quidem aevo proximos, discimus ex Commentariis Chrysostomi, Theodoreti, atque etiam Hieronymi. Etenim hoc tantum voluisse Apostolum, ut episcopus eligatur qui una cum uxore fidem matrimonii sancte colat. RIG.

(b) How much second marriages detract from faith, how much they clamour against holiness, the Apostle's prescription also declares. Paul, in the two Epistles to Timothy and to Titus, prescribes among the marks of a bishop that he be the husband of one wife. But by Tertullian's age the discipline had taken root that a man who, after his wife's death, had married another was held not to be, nor to be called, the husband of one wife. So he was called digamus who had a second wife in marriage, even though he had only one, and had not two marriages contracted at the same time. Septimius says this was the Apostle's institution, and no other interpretation of the apostolic precept was to be hoped for from so great a dissuader from marriage. But that men eminent in the Church, and close indeed to Tertullian's age, would not support this interpretation, we learn from the Commentaries of Chrysostom, of Theodoret, and also of Jerome. For [they held] that the Apostle wished only this: that a bishop be chosen who, together with his wife, keeps holily the faith of marriage. Rigault.

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(printed under page 689) (c) Nuptiae secundae. Vehementer equidem nuptias secundas exagitat, qua in re cum antiquis Patribus consentire videtur. Nam B. Hieron. epist. ad Gerontiam, secunda vota scortationem vocat et meretricium. Lege eumdem, lib. contra Helvidium, et epist. ad Salvinam. Athenagoras dixit : εὐπρεπὴς μοιχεία δεύτερος γάμος. Mitto Ambrosium lib. I, Off. cap. ult. Hilarium in psal. 131 et can. 18, conc. Tol. primi, aliaque loca infinita, ut e profanis illud tot sanctissimis Patribus in Christianorum dedecus addam ex Anthologiae lib. I : Εἴτις ἅπαξ γήμας πάλι δεύτερα λέκτρα διώκει / Ναυηγὸς πλώει δὶς βυθὸν ἀργαλέον. LE PR.

(c) Second marriages. He attacks second marriages vehemently indeed, and in this he seems to agree with the ancient Fathers. For blessed Jerome, in the letter to Gerontia, calls second vows fornication and harlotry. Read the same in the book against Helvidius and in the letter to Salvina. Athenagoras said: "A second marriage is a decent adultery." I pass over Ambrose, De officiis I, last chapter; Hilary on Psalm 131; and canon 18 of the first Council of Toledo, and countless other places, so as to add from the profane writers, to the shame of Christians beside so many most holy Fathers, this from book I of the Anthology: "Whoever, once married, pursues a second bed again, sails shipwrecked twice over the grievous deep." Le Prieur.

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(printed under page 689) (d) Non sinit praesidere. Praesidebant presbyteri, et episcopi, unde praesidentes dicti ; in de Corona mil. loquens de Eucharistia : Nec de aliorum, inquit, manu quam praesidentium sumimus. Alludit autem ad locum qui est ad Tit. C. 1, unius uxoris vir. RHEN. Digamos non sinit praesidere. Beatissimus Apostolus cap. I Epist. ad Titum, episcopum sive presbyterum unius tantum uxoris virum vult, seu monogamum, id est, si quis naturae imbecillitate huic culpae potuit succumbere, de primo condonatur ; si autem de nuptiis secundis cogitaverit, omni munere ecclesiastico privetur. Apud profanos, ut refert Plutarchus in Quaest. Rom. id receptum erat ζηλωτὸς ὁ πρῶτος γάμος, ὁ δὲ δεύτερος ἀπευκταῖος : priores nuptiae admittendae, secundae vero rejiciendae. Quid de christianis censendum, si ea fuit gentilium opinio? Cum enim δεύτερος πλοῦς sive secunda consilia, ut habet Noster hic lib. sequenti, permittitur ab Ecclesia, ita accipiendum illud est, ut sit πορνείας παραμυθία ὁ δεύτερος γάμος, οὐχὶ ἐφόδιον εἰς ἀσέλγειαν : Nuptiae secundae sint scortationis remedium, non lasciviae occasio, ut scribit S. Basilius ep. 117, ad Diodorum. Unde canone apostolico 17 prohibitum est ne bigami episcopi esse possint aut presbyteri, aut ordinis ecclesiastici : οὐ δλως καταλόγου ἱερατικοῦ, et sequenti ὁ χήραν λαβών, qui viduam duxit, eodem gradu ejicitur ; cui doctrinae conformis Gratianus, dist. 33. c. Si quis post accept. LE PR.

(d) It does not allow [them] to preside. The presbyters and bishops presided, whence they were called "presiding"; in On the Soldier's Crown, speaking of the Eucharist: Nor do we receive it, he says, from the hand of any but those who preside. He alludes to the passage in Titus ch. 1, the husband of one wife. Rhenanus. It does not allow the twice-married to preside. The most blessed Apostle, in ch. I of the Epistle to Titus, wants a bishop or presbyter to be the husband of only one wife, or monogamous; that is, if anyone through the weakness of nature could succumb to this fault, he is pardoned in respect of the first; but if he should contemplate a second marriage, he is to be deprived of every ecclesiastical office. Among the profane, as Plutarch reports in the Roman Questions, this was accepted: "the first marriage is enviable, the second to be prayed against": first marriages are to be admitted, second ones rejected. What is to be thought of Christians, if such was the opinion of the Gentiles? For when the "second voyage," or second counsels, as our Author has it here in the following book, is permitted by the Church, it is to be understood in this way, that "the second marriage is a consolation against fornication, not a provision for licentiousness": Let second marriages be a remedy for fornication, not an occasion of wantonness, as St Basil writes, letter 117, to Diodorus. Hence by apostolic canon 17 it is forbidden that the twice-married be bishops or presbyters, or of the ecclesiastical order: "not at all of the priestly roll"; and by the next, "he who took a widow," who married a widow, is cast out of the same rank; in conformity with which doctrine is Gratian, dist. 33, c. Si quis post acceptum. Le Prieur.

(printed under page 689) (e) Aram enim Dei mundam proponi oportet. Observavimus supra, hominem christianum dici aram Dei, cujus e corde preces ad Deum feruntur. Hic vero eximio quodam sensu aram Dei vocat ordinis ecclesiastici praesides, qui Ecclesiae vota ad Deum perferunt, per quos Ecclesia christiana sacrificiorum orationes ad Deum allegare solet. Quid ergo? Conjuge defuncta, superstes aliam si duxerit quacum unice dilecta concorditer et caste vivat, ara Dei munda non erit? Jure igitur Hieronymus dixit, Tertulliani sententiam contrariam Apostolo, neminem qui Apostolum legerit negaturum. RIG.

(e) For the altar of God must be set forth clean. We observed above that the Christian man is called the altar of God, from whose heart prayers are borne to God. Here, however, in a particular sense, he calls the altar of God the presidents of the ecclesiastical order, who carry the Church's vows to God, through whom the Christian Church is accustomed to send the prayers of its sacrifices to God. What then? If, his wife having died, the survivor marries another, with whom, loved uniquely, he lives in concord and chastity, will he not be a clean altar of God? Rightly, then, did Jerome say that no one who has read the Apostle will deny that Tertullian's opinion is contrary to the Apostle. Rigault.

(printed under page 689) (f) Tota illa Ecclesia candida de sanctitate describitur. Emendandum ut est in membranis : Tota illa Ecclesiae candida de sanctitate conscribitur. Candidam Ecclesiae pro dignitate posuit, ut libro de Corona, Candidam martyrii, et in scorpiaco, Candidam claritatis. Et apud Augustinum, massa candida, pro martyrum multitudine splendida, sermone CXII, ubi de credentibus in nomine Dei : Haec est prima martyrum caussa, inquit, haec est candida martyrum massa. Si caussa candida, et massa candida. Massa enim dicta est (continues)

(f) That whole white [array] of the Church is drawn from holiness. It should be emended as it is in the parchments: That whole white [array] of the Church is enrolled from holiness. He has used the Church's "white" for her dignity, as in the book On the Crown, "the white of martyrdom," and in the Scorpiace, "the white of glory." And in Augustine, massa candida ("the white mass") for the splendid multitude of the martyrs, sermon CXII, where, of those believing in the name of God: This is the first cause of the martyrs, he says, this is the white mass of the martyrs. If the cause is white, the mass is white too. For it was called a mass (continues)

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(9) ‹anchor: not visible› · call in col 1286

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(10) ‹anchor: not visible› · call in col 1286

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(11) ‹anchor: not visible› · call in col 1286

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(12) ‹anchor: viduitatis, et› · call in col 1286

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(e) ‹anchor: not visible› · call in col 1286

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(f) ‹anchor: describitur› · call in col 1286

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<!-- End of Book I notes, then the first note of Book II. The editors' Argumentum and synopsis printed under the Liber II title are not footnotes and are not set here. --> (printed under page 690)

(1) ‹anchor: de viduitatis› · call in col 1287

(printed under page 690) (1) Viduitatum Semler.

"Viduitatum": Semler.

(printed under page 690)

(2) ‹anchor: Juste facite› · call in col 1287

(printed under page 690) (2) Facito Seml.

"Facito": Semler.

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(3) ‹anchor: despectui› · call in col 1287

(printed under page 690) (3) Destitutae auxilio hum. Rig.

"Destitutae auxilio hum[ano]": Rigault.

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(4) ‹anchor: Pater omnium› · call in col 1287

(printed under page 690) (4) Tueri. Pater omnium ; vide Seml.

"Tueri. Pater omnium"; see Semler.

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(5) ‹anchor: disputavit› · call in col 1287

(printed under page 690) (5) Disputabit Franeq. Parisin. cum Domino disputabit, Rigalt.

"Disputabit": the Franeker and Paris editions; "cum Domino disputabit": Rigault.

(printed under page 690) (6) Abest modestiae Rig.

"Modestiae" is missing in Rigault.

(printed under page 690) (7) Speculum Rig.

"Speculum": Rigault.

(printed under page 690) (8) Convictus atque colloquia Rig.

"Convictus atque colloquia": Rigault.

(printed under page 690) (9) Se veritate deducunt Fran. securitatem inducunt Jun. Paris.

"Se veritate deducunt": the Franeker edition; "securitatem inducunt": Junius, the Paris edition.

(printed under page 690) (10) Noluit Rig. male.

"Noluit": Rigault, wrongly.

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(f) (continued) ‹anchor: not applicable› · call on page 689 (see n1285)

(continued) de numeri multitudine : candida, de caussae fulgore. Sic ipse Tertullianus libro adversus Marcionem IV, Candidam salutis, pro gloria salutis ; et lib. V, Pharisaeam candidam, pro fastu et superbia Pharisaeorum. RIG.

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(a) ‹anchor: pontificem maximum› · call in col 1287

CAP. VIII. — (a) Pontificem maximum. Intelligit flaminem dialem, qui non solum pontifex maximus dicebatur, sed etiam rex, quia arbiter rerum divinarum et humanarum. Tertullian. in exhort. ad Castitatem. cap. ult. LAC.

CH. VIII. — (a) The supreme pontiff. He means the flamen dialis, who was called not only supreme pontiff but also king, because he was the arbiter of things divine and human. Tertullian, Exhortation to Chastity, last chapter. La Cerda.

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(printed under page 690) (b) Cujus assertor cum Domino. Assertor vindex est, qui aliquem vindicat in libertatem, hic pro patrono qui hominem tuendum suscipit. RHEN.

(b) Whose champion with the Lord. An assertor is a vindicator, one who claims someone into freedom; here, for a patron who takes a person under his protection. Rhenanus.

<!-- Liber II --> (printed under page 690) (a) Foeminae sanctae. Optime adnotavit Rhenanus per foeminas sanctas hic christianas intelligi ; pluries (continues)

(a) Holy women. Rhenanus noted very well that by "holy women" Christian women are meant here; more than once (continues)

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(a) ‹anchor: foeminae sanctae› · call in col 1288

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(1) ‹anchor: supremi praesidii› · call in col 1289

(printed under page 691) (1) Locum corruptum e cod. Agobardi sic restituisse sibi visus est Rigaltius : Nunc ment. nupt., proclivium tibi cavendi ablationem faciam. Quod si i. s., certe istud servandum ibi esse, quod sit utilius. Quod — necess. hoc max. prop. vitae, subresedi.

Rigault believed he had restored the corrupt passage from the Agobardine codex thus: "Nunc ment[ione] nupt[iarum], proclivium tibi cavendi ablationem faciam. Quod si i[ntegre] s[apis], certe istud servandum ibi esse, quod sit utilius. Quod … necess[itatibus] hoc max[imum] prop[ositum] vitae, subresedi."

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(printed under page 691) (2) Rigalt. in ea.

Rigault: "in ea".

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(printed under page 691) (3) Cod. Wouweri : quia tam suasum etc. Rig. : quia suas. imp. quis negligat, etc. Fortasse scribendum : quia su. imp. quidem negligas, neutiquam jussum.

Wouwer's codex: "quia tam suasum", etc. Rigault: "quia suas[um] imp[une] quis negligat", etc. Perhaps one should write: "quia su[asum] imp[une] quidem negligas, neutiquam jussum."

(printed under page 691) (4) Rig. fratrum.

Rigault: "fratrum".

(printed under page 691) (5) Rig. et Pam. consentaneum, Seml. consentanea.

Rigault and Pamelius: "consentaneum"; Semler: "consentanea".

(printed under page 691) (6) Motionem ed. 1. Rhen.

"Motionem": Rhenanus's first edition.

(printed under page 691) (7) Inventis Rhen. injunctis Fran. Par.

"Inventis": Rhenanus; "injunctis": the Franeker and Paris editions.

(printed under page 691) (8) Intelligendum Seml.

"Intelligendum": Semler.

(printed under page 691) (9) Intelligendam putent Fran. Paris.

"Intelligendam putent": the Franeker and Paris editions.

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(printed under page 691) (a) Divortio. Ergo nonnunquam etiam uxores christianae, conjugio per divortium solutae, non exspectato mariti excessu, alteri nuptum ibant. Itaque non erant unius viri uxores. Sed nec erant unius uxoris viri, qui repudiata conjuge alteram duxerant. Hujusmodi personae ex Apostoli sententia ordinibus sive honoribus ecclesiasticis minus habiles censebantur, ut exempli non satis integri nec temperantis. Nam, etsi legibus vetita non essent ea conjugia, tamen expertia probri non erant, nec feliciter ecclesiam recturus videbatur, cui tam infelix conjugium cesserat : aut parum plebi christianae servaturus benevolentiae fidem, quam conjugi minime servaverat. Chrysostomi verba sunt, Pauli ad Titum Epistolam interpretantis : Ὁ γὰρ πρὸς τὴν ἀπελθοῦσαν μηδεμίαν φυλάξας εὔνοιαν, πῶς ἂν οὗτος γένοιτο προστάτης καλός; τίνα δὲ οὐκ ἂν ὑποσταίη κατηγορίαν; ἴστε γὰρ ἅπαντες, ἴστε ὅτι εἰ μὴ κεκώλυται παρὰ τῶν νόμων τὸ δευτέροις ὁμιλεῖν γάμοις, ἀλλ᾽ ὅμως πολλὰς ἔχει τὸ πρᾶγμα κατηγορίας. LE PR.

(a) By divorce. So sometimes even Christian wives, their marriage dissolved by divorce, went off to marry another without waiting for their husband's death. They were therefore not the wives of one husband. But neither were they the husbands of one wife who, having repudiated their spouse, had married another. Persons of this kind were judged, by the Apostle's sentence, less fit for ecclesiastical orders or honours, as being of an example not sound enough nor temperate. For even if such marriages were not forbidden by the laws, they were yet not free of reproach; nor did a man seem likely to rule a church happily to whom so unhappy a marriage had fallen; or likely to keep faith of goodwill with the Christian people, who had kept it so little with his wife. These are the words of Chrysostom interpreting Paul's Epistle to Titus: "For he who kept no goodwill towards her who has departed, how could he become a good president? What accusation would he not incur? For you all know, you know, that even if contracting a second marriage is not forbidden by the laws, still the thing carries many accusations." Le Prieur.

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(printed under page 691) (b) Sed ne in nubendo quidem disciplinae meminisse voluerunt. Non accusat eas disciplinae violatae, eo quod, viro a quo dimissae fuerant vivente, alteri nupserant ; sed eo quod ethnico nupserant, nuptias suas extra Ecclesiam tulerant. LE PR.

(b) But not even in marrying did they choose to remember the discipline. He does not accuse them of violating the discipline on the ground that they had married another while the husband who had put them away was still living, but because they had married a heathen and had taken their marriage outside the Church. Le Prieur.

(printed under page 691) (c) Ne nunc mentione nuptiarum proclivium tibi cavendi ablationem faciam. Qui superiore libro uxori consilium dederat ut secundis nuptiis abstineret, dicturus jam de iisdem nuptiis, si in earum necessitatem incidat, nonnisi cum christiano faciendis, vereri se ait, ne istius secundariae adhortationis indulgentia, prioris austeritatem deseruisse, aut de ea plurimum remisisse videatur, quam nihilominus observari vehementer cupiat. Itaque mihi confusus est animus, inquit, ne qui te nuper ad univiratus et viduitatis perseverantiam hortatus sum, nunc mentione nuptiarum proclivium tibi labendi ab altioribus faciam. Sic editiones Rhenani et Pamelii. At liber Agobardi extremam clausulam exhibet verbis ad Tertulliani sensum aptioribus, ne proclivium tibi cavendi ablationem faciam. hoc est, ne ablatio cavendi sit tibi velut proclivium. Vereor, inquit, ne mentio ista secundarum nuptiarum sit ablatio prohibitionis, atque inde ad secundas nuptias iter in proclivi. Proclivium dicit, labendi periculum, quod sane promptius est in proclivi. Proclive autem, seu proclivium, fieri videtur ablatione cavendi, quoties auferuntur obices aut praeciduntur ansae, quibus apprehensis caveri potuisset. LE PR.

(c) Lest now, by mentioning marriage, I make for you a downward slope, the removal of caution. He who in the former book had counselled his wife to abstain from second marriage, being now about to speak of the same marriage—that, should she fall into the necessity of it, it is to be made only with a Christian—says he fears that by the indulgence of this second exhortation he may seem to have abandoned the severity of the first, or to have relaxed it very much, though he none the less earnestly wishes it to be observed. So my mind is troubled, he says, lest I, who lately exhorted you to persevere in having one husband and in widowhood, should now, by mentioning marriage, make for you a slope for slipping from higher things. So the editions of Rhenanus and Pamelius. But Agobard's book gives the last clause in words better suited to Tertullian's sense, lest I make for you a downward slope, the removal of caution: that is, lest the removal of caution be for you as it were a slope. I fear, he says, lest this mention of second marriage be the removal of the prohibition, and thence the road to second marriage go downhill. By "slope" he means the danger of slipping, which is certainly readier on a slope. And a slope, or declivity, seems to be made by the removal of caution whenever the barriers are taken away or the handholds cut off by grasping which one could have been on one's guard. Le Prieur.

(printed under page 691) (d) Quod si integre sapis, certe istud, servandum ibi esse, quod sit utilius (juxta lect. Var.). Hic multa emendavimus, Agobardi libro sic suadente. Ait Tertullianus ad uxorem : Si integre ac perfecte sapis, ibi, hoc est, in mentione nuptiarum sectandum esse quod sit utilius, ut nempe secundis nuptiis abstineas. Quia vero arduum ac difficile hoc vitae propositum esse scio, subresidere ac subsistere placuit, et pausam aliquam scribendi facere, dum me ad subsequens istud consilium colligo, neque de isto quidem ad te retulissem, nisi difficultatem com- (continues)

(d) But if you are wholly wise, certainly this: that there what is more profitable is to be kept (according to the variant reading). Here we have emended much, at the prompting of Agobard's book. Tertullian says to his wife: If you are wholly and perfectly wise, there—that is, in the mention of marriage—what is more profitable is to be followed, namely that you abstain from a second marriage. But since I know this purpose of life to be arduous and difficult, I have chosen to settle back and pause, and make some break in writing, while I collect myself for this following counsel; nor would I have written to you about it at all, had not the difficulty (continues)

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(printed under page 692) (1) Ita h. l. emend. Rigalt. Alii : fors fidelibus invinctis (al. injunctis, al. inventis) simpl. intelligendam putent, et. i. n. licere, qui ita interpretantur. Absit, etc.

So Rigault emended this passage. Others: "fors fidelibus invinctis (al. injunctis, al. inventis) simpl[iciter] intelligendam putent, et[iam] i[nfidelibus] n[ubere] licere, qui ita interpretantur. Absit", etc.

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(printed under page 692) (2) Rig. ad Dominum deum.

Rigault: "ad Dominum deum".

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(printed under page 692) (3) Praeter Rigaltium caeteri, de eo quod tractari pot.

All except Rigault: "de eo quod tractari pot[uisset]".

(4-5) ‹anchor: Apostolus; apostolus› · call in col 1291 (4-5) Utroque in loco Rhen. in MSS. legit : Christus. Rig. Spiritus.

In both places Rhenanus read "Christus" in the manuscripts; Rigault, "Spiritus".

(printed under page 692) (6) Rhen. et Pam. : detractata et exerta sententia est et ipsa sui brev. foecunda. Sic solet. Divina, uxor statim observes. Quis enim alius possit — apostolus providisse?

Rhenanus and Pamelius: "detractata et exerta sententia est et ipsa sui brev[itate] foecunda. Sic solet. Divina, uxor statim observes. Quis enim alius possit … apostolus providisse?"

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(a) ‹anchor: defuncto viro› · call in col 1291

CAP. II.— (a) Mulier defuncto viro. Hic paraphrasticos transfert defungi, pro dormire, et graece et latine est apud Apostolum his verbis : Quod si dormierit vir ejus, familiarissima Scripturae phrasi. PAM.

CH. II.— (a) A woman, her husband having died. Here he renders by paraphrase defungi ("to die") for dormire ("to sleep"), which in both Greek and Latin is in the Apostle in these words: But if her husband should fall asleep, a most familiar phrase of Scripture. Pamelius.

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(b) ‹anchor: integritati› · call in col 1291

(printed under page 692) (b) Innuptas integritati. Ablativus est, non dativus. Itaque hic casus in omnibus nominibus utramque sortitur terminationem. Etenim caput in auferendi facit, capite, nihil clarius, et tamen Virgilius dixit : Capiti tremit aerea cassis. Et : latus mittit latere, et tamen idem : Includunt caeco lateri. Ubi capiti et lateri dixit pro capite et latere. Sic ruri et vesperi pro rure et vespere passim. LAC.

(b) The unmarried in integrity. It is an ablative, not a dative. So this case takes both endings in all nouns. For caput makes capite in the ablative, nothing clearer; and yet Virgil said: "The bronze helmet trembles on his head (capiti)." And latus gives latere, and yet the same poet: "They shut them in the dark side (lateri)." Where he said capiti and lateri for capite and latere. So ruri and vesperi for rure and vespere everywhere. La Cerda.

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(printed under page 692) (c) Tantum inquit in Domino. Septimius noster adeo rigidus fuit christianae disciplinae cultor, ut in quibusdam nimia, si dicere fas est, sanctitate peccasse videatur ; cujus peccati argumentum erit, quod in explicanda Pauli admonitione, qua docetur, viduam in ea esse libertate, ut nubat cui velit, modo nubat in Domino, Ἐλευθέρα ἐστίν, ᾧ θέλει γαμηθῆναι, μόνον ἐν Κυρίῳ : libera est, cui vult nubat, tantum in Domino. Taxatione illa, tantum in Domino, indubitate est, inquit, christiano. Hoc enim mollius ac benignius interpretatus est Chrysostomus, ut quod dicitur in Domino, sit μετὰ σωφροσύνης καὶ κοσμιότητος, ἐπὶ παιδοποιΐᾳ καὶ προστασίᾳ, μὴ διὰ πάθους ἐπιθυμίας. Cum castitate et munditia, propter puerorum generationem et gubernationem, non per passionem desiderii ; quae omnia contingere possunt etiam cum gentili, modo sit vitae extra religionem inculpatae. At Tertullianus noster praefracte : tantum christiano. RIG.

(c) Only, he says, in the Lord. Our Septimius was so rigid a keeper of Christian discipline that in some things he seems to have sinned, if one may say so, by excessive holiness; proof of which sin will be that, in explaining Paul's admonition, which teaches that a widow is free to marry whom she will, provided she marry in the Lord—"She is free to be married to whom she will, only in the Lord": she is free, let her marry whom she will, only in the Lord—by that limitation, only in the Lord, he says, it means without doubt, to a Christian. Chrysostom interpreted this more gently and kindly, so that "in the Lord" means "with chastity and modesty, for the begetting and governing of children, not through the passion of desire": with chastity and cleanness, for the begetting and governing of children, not through the passion of desire; all of which can come about even with a Gentile, provided his life outside religion be blameless. But our Tertullian, uncompromisingly: only to a Christian. Rigault.

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(printed under page 692) (d) Et rogat et comminatur. Instat Tertullianus et vocem Apostoli diligenter expendit, cui conformis est Paedagogus Clementis Alex. cap. 8. lib. III : τὰ μὲν παραινεῖ, τὰ δὲ ὀνειδίζει : partim suadet, partim exprobrat. LE PR.

(d) And he asks and threatens. Tertullian presses on and weighs the Apostle's word carefully; in agreement with this is the Paedagogus of Clement of Alexandria, book III, ch. 8: "some things he exhorts, others he reproaches": partly he persuades, partly he reproves. Le Prieur.

(printed under page 692) (e) Districta, expedita sententia est. Legebat cum Rhenano Pamelius detractata et exerta sententia, pro quo melius Rigaltius et clarius. LE PR.

(e) The sentence is strict and unencumbered. Pamelius, with Rhenanus, read detractata et exerta sententia, in place of which Rigault reads better and more clearly. Le Prieur.

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CAP. III.—(f) Nunquid tabulas nuptiales die illo apud (continues)

CH. III.—(f) Will he on that day produce the marriage tablets before (continues)

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(printed under page 693) (1) Haec W. matrimonium rite contractum desunt in ed. Rigalt.

These words, "matrimonium rite contractum", are lacking in Rigault's edition.

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(printed under page 693) (a) Quod sciam, non sumus nostri. Vetus exemplar, Quod sciat, Scribendum, quod scias, vel, quod sciam, usitatissima Tertulliano formula. RIG.

(a) As far as I know, we are not our own. The old copy has Quod sciat. Write quod scias or quod sciam, a formula most usual with Tertullian. Rigault.

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(printed under page 693) (b) Formam, exstructionem. Exstructionem intellige capilli struicem, suggestum, quo Juv. in 6. altum aedificat caput. RIG.

(b) Shape, structure. By "structure" understand the piled-up stack of hair, the platform with which, in Juvenal's sixth [satire], she builds her head high. Rigault.

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(printed under page 693) (c) Ut penes sanctos officia sexus, etc. De hac voce jam diximus, hic autem per officia sexus intelligit ἁγνὴν ἀναστροφὴν, vitam castissimam, ut est apud B. Petrum Epist. prioris cap. 3. LE PR.

(c) As among the saints the duties of sex, etc. We have already spoken of this word; here by "the duties of sex" he means "chaste conduct," a most chaste life, as in blessed Peter's first Epistle, ch. 3. Le Prieur.

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(printed under page 693) (d) Tanquam sub oculis Dei modeste et moderate transiguntur. In eamdem sententiam Hieronymus in Epist. ad Titum, cap. 2 : Ut cum pudore et verecundia, et quasi necessitate sexus, reddat potius debitum viro quam ipsa exigat ab eo, et opera liberorum ante oculos Dei et Angelorum perpetrare se credat. RIG.

(d) Are carried out modestly and with restraint, as under the eyes of God. To the same effect Jerome on the Epistle to Titus, ch. 2: That with modesty and shame, and as by a necessity of her sex, she should rather render the debt to her husband than exact it from him, and believe that she performs the works of [begetting] children before the eyes of God and of the Angels. Rigault.

(printed under page 693) (f) Si procedendum erit. Veterem procedendi seu supplicandi ritum in Ecclesia notat, hicque locus illustris est ad confirmationem rituum plurimorum. Atque mirari subit oscitantiam Magdeburgensium, qui cum procedendi ritum seu processiones ad haeresin Montani referunt, cum tamen alibi librum hunc a Tertulliano scriptum fateantur antequam haeresi Montani nomen dedisset. Nescio an satis tute illos derideat Albaspineus, qui de procedendi ritu has voces intelligunt, cornicum oculos, ut puto, confixit. LE PR.

(f) If there is to be a procession. He notes the old rite of processing or making supplication in the Church, and this passage is a notable one for confirming very many rites. And one cannot but wonder at the drowsiness of the Magdeburg Centuriators, who refer the rite of processing, or processions, to the heresy of Montanus, although elsewhere they admit that this book was written by Tertullian before he had given his name to the heresy of Montanus. I do not know whether Aubespine mocks safely enough those who understand these words of the rite of procession; he has pierced the crows' eyes, I think. Le Prieur.

(printed under page 693) (g) Vicatim. Vetus exemplar, Viatim. RIG.

(g) Street by street. The old copy has Viatim. Rigault.

(printed under page 693) (h) Ad convivium illud dominicum. Sub finem hujus libri, dicet, Convivium Dei. Utrobique autem significari videtur, quod Paulus priore ad Corinthios, cap. XI dixit, Κυριακὸν δεῖπνον, Coenam Dominicam, increpans Corinthios, quod ad Dominicam accederent ut ad suam, τὸ κυριακὸν ἰδιωτικὸν ποιήσαντες ; quod eucharistica munera potentiores aut ditiores soli invaderent et consumerent, non exspectatis aut non admissis in partem tenuioribus. Hoc certe non erat Dominicam coenam manducare, quae cum sit corpus Domini, digne tractari debuerat. Indignissime autem tractabant, qui caeteros fideles, quamvis pauperes, fratrum loco non habebant, tam caritatis quam humilitatis expertes, ac proinde rei corporis et sanguinis Domini, qui tam impudenter ad se raperent quod erat omnium commune. Haec ita interpretari videtur Hieronymus. Theodoretus vero ad Agapas referre maluit, quae solemnibus diebus post Coenam Dominicam celebrarentur, ut Apostolus ad superbiam aut gulam divitum corinthiorum increpandam Coenae Dominicae mentionem injecerit, quo magis eorum inverecundiam retunderet, qui statim a Coena Dominica, quam ipsi cum tenuissimis quibusque ex aequo, utpote fratribus, participaverant, talem mox ad Agapas fastum induerent, ut occuparent epulas primi, tenuioribus in partem minime vocatis aut exspectatis, quod erat Coenae Dominicae indignissime, hoc est, perfide ac perperam celebratae argumentum. Caeterum, istius interpretationis momento si forte adeo impellimur, (continues)

(h) To that supper of the Lord. Towards the end of this book he will say the banquet of God. In both places he seems to mean what Paul, in the first [Epistle] to the Corinthians, ch. XI, called "the Lord's supper," the Supper of the Lord, rebuking the Corinthians for coming to the Lord's supper as to their own, "making the Lord's [supper] a private one": because the more powerful or richer seized and consumed the eucharistic gifts by themselves, the poorer not being waited for or not admitted to a share. This certainly was not to eat the Lord's supper, which, being the body of the Lord, should have been handled worthily. And they handled it most unworthily who did not hold the other faithful, however poor, as brothers, lacking both charity and humility, and therefore guilty of the body and blood of the Lord, since they so shamelessly snatched to themselves what was common to all. Jerome seems to interpret it so. Theodoret, however, preferred to refer it to the Agapes, which on solemn days were celebrated after the Lord's Supper, so that the Apostle brought in the mention of the Lord's Supper to rebuke the pride or gluttony of the rich Corinthians, the more to beat down the shamelessness of those who, straight from the Lord's Supper, which they had shared on equal terms with all the poorest as brothers, then put on such arrogance at the Agapes as to seize the feast first, the poorer being by no means called or waited for to share, which was a proof of the Lord's Supper celebrated most unworthily, that is, faithlessly and wrongly. However, if by the weight of this interpretation we are perhaps so far impelled, (continues)

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CAP. IV. — (e) Maritus de die condicat ad balneas. Vetus exemplar, Concedat. RIG.

CH. IV. — (e) The husband makes an appointment at the baths in daytime. The old copy has Concedat. Rigault.

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(g) ‹anchor: vicatim› · call in col 1294

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(printed under page 694) (1) Rig. Sed aliquis sustinet nostra nec obstrepit. Hoc — sub consc. injustorum etc. (al. justorum).

Rigault: "Sed aliquis sustinet nostra nec obstrepit. Hoc … sub consc[ientia] injustorum", etc. (another reading, "justorum").

(printed under page 694) (2) Rig. captanda.

Rigault: "captanda".

(printed under page 694) (3) Rig. flantis explodis.

Rigault: "flantis explodis".

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CAP. V.—(a) Aliquid immundum flantis. Sic optime vetus exemplar. Aliquid flantis immundum dicit, nidoris aliquid, quo de ara fumante christianae transeuntis nares adflari atque offendi contingebat. RIG.

CH. V.—(a) Blowing away something unclean. So, very well, the old copy. By "blowing away something unclean" he means some reek of sacrificial smoke, by which, from a smoking altar, the nostrils of a Christian woman passing by happened to be breathed upon and offended. Rigault.

(printed under page 694) (b) Sustinent quidam sed ut inculcent, ut illudant hujusmodi foeminis, etc. Ostendit quae pericula immineant, quae vulnera fidei infligantur, ob dispares nuptias christianae cum gentili : cum ipsa quidem conversatione et familiari convictu Ecclesiae sacramenta, quae melius inter christianos conjuges celarentur, in profanorum oculos veniant, unde captatoribus occasiones vexandi calumniandique praebeantur. Nam qui fieri potest ut non aliquando deprehendatur a marito mulier, cum ad omnem progressum atque promotum, ad omnem aditum et exitum, ad vestitum et calceatum, ad lavacra, ad mensas, ad lumina, ad cubilia, ad sedilia, frontem crucis signaculo teret? cum arae fumantis odorem nidoremve detestata exsufflabit ac despuet? cum denique per noctem ad conventus antelucanos hymnos Christo Deo dictura surget? Haec ille non interpretabitur quasi diras, et defixiones, et magica quaedam incantamenta? Non sciet, cum servatam domi eucharistiam sumes? Non sciscitabitur curiosius, quid secreto ante omnem cibum gustes? Et si sciverit panem esse, non continuo secum reputabit, panem illum esse, qui dicitur infanticidii cruore tingi? Quae calumnia Christianos tum maxime vexabat. Demus vero aliquem reperiri, qui nihil de magicis artibus, nihil de infantium caede, nihil de crudae carnis pabulo, nihil de pane cruentato suspicetur ; sed eorum, quae supra diximus, signaculi scilicet, exsufflationis, coetuum antelucanorum, panis diligentius asservati rationes simpliciter ignoret ; an putas eum esse, qui haec ignorata sustineat sine gemitu? Certe si nihil de pane illo furiali et barbaro suspicetur, at de pane venenato aliquid suspicabitur, et jam metuere incipiet, ne pro matre familias veneficam duxerit. At haec omnia sustinent quidam, sine gemitu, sine suspicione veneni. Sed sustinent, ut uxores suas proterant ac ludibrio habeant, quarum arcana in hunc usum reservent, ut habeant unde iis periculum creare possint, si forte in adulterii, falso plerumque crediti, suspicionem veniant. Sustinent, et cum exploravere, ipsimet ea produnt, ut fidem christianam excutiant uxoribus suis parum constantibus, aut constantioribus dotem. Erant enim quae pecunias concussoribus ac delatoribus darent non modicas, ne deferrentur, nec deerant mariti qui captarent ac delatores subornarent, quibuscum de pecuniae quota subjectis nominibus paciscerentur, eaque subjectione nominis, id est creditoris, plerumque uxorum christianarum dotes turpissima de pactione pro mercede silentii praedabantur. Nam si fraudatae dotis ageret uxor, statim, quia christiana, ab delatoribus, quos maritus subjecerat ac subornaverat, in discrimen capitis adducebatur, sic ipse maritus speculator, qui per nuptiarum occasionem arcana christiana subdole speculatus erat, litis arbiter fiebat, erat enim necesse uxori, nisi mori paratissima esset, fidem Christo dictam perdere, vel dotem. Hoc omnino voluit Tertullianus. Iis autem verbis, Et, si sciverit panem, non illum credit esse qui dicitur, notam interrogandi minime apponendam qui existimant, falluntur, etenim commata quae antecedunt quaeque sequuntur, apertissimo sensu interrogant. Itaque illic etiam, interrogat Tertullianus. An vero simile videatur christianam, quae gentili nupsit, mysteria christiana celare sic posse, ut cum eucharistiam domi servabit, ille non inquirat quid ab ea religiose servetur? et si sciverit panem, inquit, nonne (continues)

(b) Some endure it, but in order to trample on, in order to make sport of such women, etc. He shows what dangers threaten, what wounds are inflicted on faith, through the unequal marriage of a Christian woman with a Gentile: since by the very intercourse and familiar life together, the sacraments of the Church, which would be better kept hidden between Christian spouses, come before the eyes of the profane, whence opportunities of harassing and slandering are offered to the predators. For how can it be that a woman should not at some time be caught by her husband, when at every going forth and moving, at every coming in and going out, at dressing and putting on shoes, at the baths, at table, at lighting the lamps, at bedtime, at sitting down, she wears her forehead with the sign of the cross? when, detesting the smell or reek of a smoking altar, she blows it away and spits? when, finally, she rises in the night for the assemblies before dawn to sing hymns to Christ as God? Will he not interpret these as curses and spells and certain magical incantations? Will he not know, when you take the eucharist kept at home? Will he not ask rather curiously what you taste secretly before all food? And if he knows it to be bread, will he not at once reflect that it is that bread which is said to be dipped in the gore of infanticide? That calumny was then harassing the Christians most of all. But let us grant that someone is found who suspects nothing of magic arts, nothing of the slaughter of infants, nothing of the eating of raw flesh, nothing of bloodied bread, but is simply ignorant of the reasons for the things we spoke of above—the sign, namely, the blowing away, the assemblies before dawn, the bread kept with special care: do you think he is the man to put up with these unexplained things without a groan? Certainly, if he suspects nothing of that frenzied and barbarous bread, yet he will suspect something of poisoned bread, and will now begin to fear that instead of a mother of the household he has married a poisoner. But some put up with all these things without a groan, without suspicion of poison. But they put up with them so as to trample on their wives and hold them in derision, keeping their secrets in reserve for this use, that they may have the means of putting them in danger, should they happen to fall under suspicion of adultery, usually falsely believed. They put up with them, and when they have spied them out they themselves betray them, so as to shake the Christian faith out of their less steadfast wives, or the dowry out of the more steadfast. For there were women who gave no small sums to extortioners and informers so as not to be denounced; nor were husbands lacking who trapped them and suborned informers, with whom, under fictitious names, they bargained over the amount of money; and by that substitution of a name, namely the creditor's, they generally plundered the dowries of Christian wives by a most shameful bargain, as the price of silence. For if the wife sued for her defrauded dowry, at once, because a Christian, she was brought into peril of her life by the informers whom the husband had put up and suborned; so the husband himself, the spy, who on the occasion of marriage had craftily spied out the Christian secrets, became the arbiter of the suit; for the wife had to lose either the faith pledged to Christ or her dowry, unless she was fully ready to die. This is entirely what Tertullian meant. And those who think that no question mark should be put to the words And if he knows it to be bread, does he not believe it to be that which it is said to be are mistaken; for the clauses that precede and those that follow are questions in the plainest sense. So there too Tertullian asks: Does it seem likely that a Christian woman who has married a Gentile can so conceal the Christian mysteries that, when she keeps the eucharist at home, he will not inquire what is being kept so religiously by her? And if he knows it to be bread, he says, will he not (continues)

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(printed under page 695) (2) Ita cod. Wouw. Rig. recognoscere consuerunt ; caenum.

So Wouwer's codex and Rigault: "recognoscere consuerunt"; "caenum" [the word is divided "cae-/num" across the columns; reading uncertain from the cropped image].

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(printed under page 695) (a) Quarum arcana in periculum quod credunt reservent, si forte laedantur. Uxorum arcana dicit, quod uxores suas christianis sacris operantes non prodant. Earum igitur arcana mariti ethnici in periculum quod credunt reservant, hoc est, in periculum quod nomini christiano imminere credunt, persecutione ut sperant exarsura, ita ut tunc temporis eas prodant, si qua forte animi laesura undeunde concepta perniciem eis exoptent. RIG.

(a) Whose secrets they keep in reserve for the danger they believe in, should they chance to be injured. He calls them the wives' secrets because [the husbands] do not betray their wives when engaged in Christian rites. So the heathen husbands keep their secrets in reserve for the danger they believe in, that is, for the danger they believe hangs over the Christian name, a persecution which they hope will flare up, so that they may betray them at that time, should they chance to wish them ruin from some injury to their feelings conceived from whatever source. Rigault.

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(printed under page 695) (b) Si forte laedantur. Hoc est, si qua forte incidat animi laesura, si quod jurgium, si qua laesio, querela, offensa, si qua noxa, si qua lis, si quod discrimen. Hinc illae affectuum voces in sepulcrorum inscriptionibus : DE QUA NIHIL DOLITUS EST. DE QUA NULLUM DOLOREM ACCEPERAT. CUM QUA VIXIT SINE ULLA LITE. SINE ULLO JURGIO. SINE ULLA ANIMI LAESURA. SINE BILE, et caetera hujusmodi. RIG.

(b) Should they chance to be injured. That is, should there chance to occur some injury to feelings, some quarrel, some hurt, complaint, offence, some harm, some dispute, some rift. Hence those words of affection in the inscriptions on tombs: FROM WHOM HE SUFFERED NO GRIEF. FROM WHOM HE HAD RECEIVED NO PAIN. WITH WHOM HE LIVED WITHOUT ANY DISPUTE. WITHOUT ANY QUARREL. WITHOUT ANY INJURY OF FEELING. WITHOUT BITTERNESS, and others of the kind. Rigault.

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CAP. VI. — (c) Moratur Dei ancilla cum laboribus alienis. Sic emendavimus quod ante repertum Agobardi codicem legebatur, cum laribus alienis. Mendosissime. Nam si lares pro domicilio dixerit, non est cur domus mariti aliena conjugi censeri debeat. Si lares deos penates intelligat, inepte christiano quis objiciat, quod lares alienos colat, non suos, qui nec suos agnoscit ullos. At jure exprobrat Christianae, quae, cum ancilla Dei sit, moratur cum laboribus alienis, quam conveniret occupari suis. Sunt labores christianorum proprii : sunt gentilium. Horum labores Auctor innuit : concursare et occupari circa daemonum cultus, et pro variis eorum nominibus varia sacrificia procurare, instruere, conficere, alia Jovi, alia Marti, alia Cereri, ovantiis et solemnibus Caesarum interesse incipiente anno, incipiente mense ; ad januam laurum depangere, lucernas accendere. Hi labores omnino alieni sunt christianis. At sunt alii proprie christianorum, quos et ipse Tertullianus describit : stationes obire, jejunia observare, procedere, pernoctare solemnibus Paschae, in carcerem ad osculanda martyrum vincula reptare, alicui fratrum ad osculum convenire, aquam sanctorum pedibus offerre. RIG.

CH. VI. — (c) The handmaid of God dwells among alien labours. So we have emended what, before the Agobardine codex was found, was read cum laribus alienis ("among alien household gods"). Most faultily. For if he had said lares for a dwelling, there is no reason why the husband's house should be thought alien to the wife. If he meant by lares the household gods, it would be foolish to reproach a Christian with worshipping alien lares, not her own, when she acknowledges none of her own. But he rightly reproaches the Christian woman who, being the handmaid of God, dwells among alien labours, when it would befit her to be busied with her own. There are labours proper to Christians; there are labours of the Gentiles. The Author hints at the labours of the latter: to run about and be busied with the worship of demons, and for their various names to procure, prepare and perform various sacrifices, some to Jupiter, some to Mars, some to Ceres; to attend the ovations and festivals of the Caesars at the beginning of the year, at the beginning of the month; to fix laurel at the door, to light lamps. These labours are wholly alien to Christians. But there are others properly Christian, which Tertullian himself describes: to keep the stations, to observe fasts, to go in procession, to watch through the night at the Paschal solemnities, to creep into prison to kiss the martyrs' chains, to meet one of the brethren for the kiss, to offer water for the feet of the saints. Rigault.

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(printed under page 695) (d) Et procidet de janua laureata et lucernata, ut de novo consistorio libidinum publicarum. Moris erat apud Ethnicos in laetitia publica non solum lauros affigere januis aedium suarum, verum etiam per diem lucernas accendere. Quod ut dicatum honori numinum profanorum, ut naturae et rationi contumeliosum, denique ut signum novi alicujus lupanaris, Christiani abhorrebant. Septimius noster in Apologetico : Cur die laeto non laureis postes obumbramus? nec lucernis diem infringimus? Rationem ridendo subjungit : Honesta, inquit, res est solemnitate publica exigente induere domui tuae habitum alicujus novi lupanaris. Et : Quis enim philosophum sacrificare, aut lucernas meridie vanas prostituere compellit? Atque hoc sensu Canone XXXVII Conc. Eliberini prohibetur, Ne lucernas publice accendant fideles, per diem scilicet, ritu gentili ; et can. XXIV Concilii Arel. II communione privatur episcopus qui etiam infideles in territorio patitur faculas accendere. Sed et XXXIV canon Eliberinus vetat cereos in coemeterio per diem incendi, ne spiritus sanctorum inquietentur. Quare autem hujusmodi officiis spiritus sanctorum inquietari contingeret, docuit Lactantius asperrima ritus gentilis increpatione lib. VI. cap. 2. Subinde tamen cerearum candelarum etiam per diem usus in Ecclesia coepit ; nec defuit e sanctissimis atque doctissimis Hieronymus, qui talem ritum, si non probari, saltem excusari ac tolerari debere adversus Vigilantium contenderet : ut mirari subeat, acris ingenii virum calore disputandi succensum, laudato mulieris Christi pedes ungentis exemplo, de Vigilantio suo non fecisse Iscarioten. Idem Hieronymus morem Ecclesiarum totius Orientis fuisse testatur, Evangelio legendo luminaria etiam sole rutilante accendi : Non utique ad fugandas tenebras, sed ad signum laetitiae demonstrandum. Quae ratio ritum ostendit eo magis ethnicum, quod ea signa, quibus gentes in laetitia etiam proterviore ac nequiore utebantur, sacratissimis Evangeliorum lectionibus accommodarentur. Quare in hac etiam specie diceret Septimius, accensas in Ecclesia per diem lucernas adaequare nos ethnicis, eas igitur atque hujuscemodi alia merito reprehendi, quod apud idola celebrentur : sic enim ipse. At Hieronymus, eadem illa, quia tunc fiebant idolis, idcirco detestanda quidem fuisse : nunc vero, quia Deo, quia martyribus Dei dedicantur, idcirco laudanda. Itaque hic gradum sisto. ( Imo arduum pergit iter novaturiens Rigaltius, usumque cereorum per diem accensorum ad Naturae tribunal, Rationisque scrutinium defert ; quem et nos deferimus ad vetustissimam gentium omnium haud secus ac totius ecclesiae traditionem, ut videre est in vulgatis ea de re commentationibus P. Lebrun. Explicat. des prières et des cérém. de la Messe, traité prélimin. art. V. Cf. Fortunat. Scacchi. Sacror. Elaeochrismatum myrothecia tria. EDD. )

(d) And she will come forth from a door hung with laurel and lamps, as from a new meeting-house of public lusts. It was the custom among the heathen, in times of public rejoicing, not only to fix laurels to the doors of their houses but also to light lamps by day. Christians abhorred this as dedicated to the honour of profane deities, as an insult to nature and reason, and finally as the sign of some new brothel. Our Septimius in the Apologeticum: Why do we not shade our doorposts with laurels on a festal day? nor break in on the daylight with lamps? With a laugh he adds the reason: It is an honourable thing, he says, when a public festival requires it, to dress your house in the guise of some new brothel. And: For who compels a philosopher to sacrifice, or to prostitute useless lamps at midday? In this sense canon XXXVII of the Council of Elvira forbids the faithful to light lamps publicly—by day, that is, in the Gentile rite; and by canon XXIV of the second Council of Arles a bishop is deprived of communion who allows even unbelievers in his territory to light torches. And canon XXXIV of Elvira too forbids candles to be lit in a cemetery by day, lest the spirits of the saints be disturbed. Why the spirits of the saints should be disturbed by such observances Lactantius taught, with a most severe rebuke of the Gentile rite, book VI, ch. 2. Afterwards, however, the use of wax candles even by day began in the Church; nor was there lacking, among the most holy and most learned, Jerome, who contended against Vigilantius that such a rite ought, if not to be approved, at least to be excused and tolerated; so that one cannot but wonder that a man of keen mind, inflamed by the heat of disputation, having praised the example of the woman who anointed Christ's feet, did not make his Vigilantius into an Iscariot. The same Jerome testifies that it was the custom of the Churches of the whole East that lights were lit for the reading of the Gospel even while the sun shone: Not, surely, to put darkness to flight, but to show a sign of joy. This reason shows the rite to be all the more heathen, in that the signs which the Gentiles used in their rejoicing, even of the more wanton and wicked sort, were fitted to the most sacred readings of the Gospels. So in this case too Septimius would say that lamps lit by day in church make us equal to the heathen, and that they and other such things are therefore rightly censured, because they are celebrated among idols: for so he himself says. But Jerome [says] that those same things, because they were then done for idols, were indeed to be detested, but now, because they are dedicated to God and to the martyrs of God, are to be praised. So here I halt. (Nay, Rigault, eager for novelty, pursues a steep road, and carries the use of candles lit by day before the tribunal of Nature and the scrutiny of Reason; we for our part carry it to the most ancient tradition of all peoples, and no less of the whole Church, as may be seen in the well-known studies of P. Lebrun on the matter: Explication des prières et des cérémonies de la Messe, preliminary treatise, art. V. Compare Fortunato Scacchi, Sacrorum Elaeochrismatum myrothecia tria. Editors.)

(printed under page 695) (e) Cujus manum desiderabit. Editiones vulgatae : De cujus manu desiderabit. Mox : ubi fomenta fidei scripturarum interjectione. Est in vulgatis, de scripturarum intellectione. Utrum libuerit sequamur, non refert. Manum desiderare, vel, de manu desiderare, idem est. Sic supra, cum officia christiani recenset, Aquam sanctorum pedibus offerre, de cibo, de poculo invadere, desiderare, in mente habere ; quae ad Christianorum agapas pertinent, et sunt amoris vehementis indicia, qualia poetae passim describunt : sed lasciva illa fere, et turpia libidinis impermissae desideria ; haec vero sancta inter sanctos mutuae dilectionis et fraternitatis argumenta, quibus Christiani sese ob Christi nomen summa invicem fide unanimes, Dominum suum Patremque unum cum Spiritu sanctissimo (continues)

(e) Whose hand will she long for. The common editions: From whose hand will she long for. Presently: where are the nourishments of faith by the interposing of the scriptures. The common editions have by the understanding of the scriptures. It does not matter which we choose to follow. To long for a hand, or to long for from a hand, is the same. So above, when he lists the duties of a Christian woman: to offer water for the feet of the saints, to snatch from the food, from the cup, to long for, to hold in mind; these belong to the Christians' agapes and are signs of ardent love, such as the poets describe everywhere: but those mostly wanton, and shameful longings of forbidden lust; whereas these are holy proofs of mutual love and brotherhood among the holy, by which Christians, of one mind in the highest mutual faith for the name of Christ, [acknowledging] their Lord and one Father with the most holy Spirit (continues)

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(printed under page 696) (1) Rhen. abterrendae, adterrendae, al. abtenendae.

Rhenanus: "abterrendae", "adterrendae"; another reading, "abtenendae".

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(printed under page 696) (2) Ita h. l. emend. A. Neander. Optime Rig., quem in caeteris secuti sumus ; vocatus ille de gentibus terrori est gentili.

So A. Neander emended this passage. Best is Rigault, whom we have followed in the rest: "vocatus ille de gentibus terrori est gentili."

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(printed under page 696) (3) Leop. malo se inferunt.

Leopold: "malo se inferunt".

(printed under page 696) (4) Rhen. aliique : Hoc signi erit ut solis, quod solis petitoribus pl. etc.

Rhenanus and others: "Hoc signi erit ut solis, quod solis petitoribus pl[acet]", etc.

(printed under page 696) (5) Rhen. ut exerta eminent (ed. I, exerte animent ), ut arripiant.

Rhenanus: "ut exerta eminent" (first edition, "exerte animent"), "ut arripiant".

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CAP. VII.—(a) Haec si illis quoque evenire possunt, etc. Tertulliano christianarum cum gentilibus nuptias tam acerbe damnanti enumerantique pericula, objiciebatur, in gentilium conjugio, si quando alter conjugum ad christianam fidem vocaretur, eadem omnino esse metuenda : nec propterea tamen dissolvi, imo ne dissolvantur disertissimis interdicti apostolici verbis caveri. Idcirco adjicit : Haec illos quoque evenire possunt, qui et in matrimonio gentili fidem adepti morantur : tamen excusantur, ut in ipsis deprehensi a Deo, et jubentur perseverare, et sanctificantur, et spem lucrationis accipiunt. Si ergo ratum est apud Deum matrimonium hujusmodi ; cur non et prospere cedat, ut pressuris et angustiis et impedimentis non ita lacessatur, habens jam ex parte divinae gratiae patrocinium? Nam et ad aliquam virtutem coelestem documentis dignationis alicujus vocatus ille de gentibus terrori est gentili, quo minus speculetur. Sensit magnalia ; vidit experimenta : scit meliorem factam. Sic et ipse Dei candidatus est timore. Ita facilius hujusmodi lucrifiunt, in quos Dei gratia consuetudinem fecit. Totam hanc periodum ex Agobardi libro descripsimus, quia sensum Auctoris exhibet luculentiorem. Disserit de conjugio gentili, ac designatione sexus praestantioris communes utrique rationes examinat. Plurima, inquit, ostendimus christianis, gentilium connubia quaerentibus, incommoda, pericula, damna, quae illis etiam evenire possunt qui in matrimonio gentili, fidem adepti christianam, morantur, tamen excusantur isti, ut in ipsis conjugii periculis a divina gratia deprehensi, et jubentur perseverare, et sanctificantur, et spem lucrationis accipiunt. Deinde progressus, ostendit matrimonium hujusmodi habere jam ex parte divinae gratiae patrocinium ; imo vocationem illam de gentibus ad christianam disciplinam, indicium esse divinae dignationis et terrorem incutere gentili, quo minus speculetur, minus insidietur, minus obstrepat, qui subitae mutationis miracula percipiat, uxorem sciat meliorem factam, ex quo christianam : sic et ipsum eo timore ac reverentia candidatum esse Christi. Alludit ad davidicum illud : ἀρχὴ σοφίας φόβος κυρίου. Tum subjicit discrimen ejus quae jam christiana gentili nubit. Caeterum, aliud est, inquit, ultro et sponte in prohibita descendere. Quae Deum offendunt, utique a Malo inferuntur. RIG.

CH. VII.—(a) If these things can happen to them too, etc. When Tertullian so bitterly condemned the marriages of Christian women with Gentiles and listed the dangers, it was objected that in a Gentile marriage, if ever one of the spouses was called to the Christian faith, exactly the same things were to be feared; and yet such marriages were not on that account dissolved; indeed, by the plainest words of the apostolic prohibition, care was taken that they not be dissolved. So he adds: These things can happen to them too who, having attained the faith while in a Gentile marriage, remain in it: yet they are excused, as having been overtaken by God in that state, and they are commanded to persevere, and they are sanctified, and they receive the hope of winning [the other]. If then a marriage of this kind is ratified before God, why should it not also turn out prosperously, so as not to be so harassed by pressures and straits and hindrances, having already in part the protection of divine grace? For he too, called from the Gentiles to some heavenly virtue by the proofs of a certain favour, is a terror to the Gentile, so that he spies less. He has felt the mighty works; he has seen the proofs; he knows she has been made better. So he himself too is God's candidate through fear. Thus such are more easily won, in whom the grace of God has made itself familiar. We have copied this whole period from Agobard's book because it presents the Author's sense more clearly. He discusses Gentile marriage and, by naming the more prominent sex, examines the reasons common to both. We have shown, he says, very many disadvantages, dangers and losses to Christians seeking marriage with Gentiles, which can happen also to those who, having attained the Christian faith while in a Gentile marriage, remain in it; yet these are excused, as having been overtaken by divine grace in the very dangers of the marriage, and they are commanded to persevere, and are sanctified, and receive the hope of winning [the other]. Then, going further, he shows that a marriage of this kind already has in part the protection of divine grace; indeed, that that calling from the Gentiles to the Christian discipline is a sign of divine favour and strikes terror into the Gentile, so that he spies less, plots less, objects less, perceiving the wonders of the sudden change, knowing that his wife has been made better since she became a Christian; and so he himself, by that fear and reverence, is a candidate of Christ. He alludes to David's saying: "The fear of the Lord is the beginning of wisdom." Then he adds the difference in the case of a woman who, already a Christian, marries a Gentile. But it is another thing, he says, to go down of one's own will and accord into what is forbidden. Things that offend God are surely brought in by the Evil One. Rigault.

(printed under page 696) (b) Hoc signi erit, quod solis pejoribus placet nomen christianum. Sic arbitror legendum, non ut vulgo, Solis petitoribus. In membranis invenio : Solis et itioribus. Quod mendosum est. Erant inter ethnicos nonnulli meliores aliis. Sic in Scorpiace : Ut putes fratrem, aut de melioribus ethnicum. Ut autem meliores quidam, sic etiam pejores quidam. Ait igitur Tertullianus, Quae Deum offendunt a Malo inferri ; idque ex eo manifestum fieri, quod ex gentilibus christianarum nuptias ambiant ii praesertim, qui vitae sunt pejoris et turpioris, quique inter pejores habentur, hos instigat malus, sive Satanas, ut per ejusmodi nuptias christianae puellae fidem evertat. Ideo ethnici inveniuntur, inquit Tertullianus, qui tales, id est christianas, non exhorreant, ut exterminent, ut abripiant, ut a fide excludant.—Solis pejoribus. Quemadmodum inter ethnicos alios aliis pejores dicit Septimius, sic Augustinus dixit inter christianos esse alios aliis meliores. Sic enim l. VIII, de Civ. Dei, c. 27, ubi de epulis ad memorias martyrum : Quod quidem, inquit, a christianis melioribus non fit, et in plerisque terrarum nulla talis est consuetudo. RIG.

(b) This will be a sign, that the Christian name pleases only the worse. So I think it should be read, not, as commonly, only the suitors. In the parchments I find Solis et itioribus, which is faulty. There were among the heathen some better than others. So in the Scorpiace: So that you would think him a brother, or a heathen of the better sort. And as some were better, so too some were worse. Tertullian says, then, that the things that offend God are brought in by the Evil One; and that this is made plain by the fact that among the Gentiles it is especially those of worse and baser life, those counted among the worse, who seek marriage with Christian women: these the Evil One, or Satan, stirs up, so as to overthrow the faith of a Christian girl through such marriages. That is why heathen are found, says Tertullian, who do not shrink from such women, that is, Christian women, so as to banish, to carry off, to shut them out from the faith.—Only the worse. As Septimius says that among the heathen some are worse than others, so Augustine said that among Christians some are better than others. So in The City of God, book VIII, ch. 27, where he speaks of the feasts at the memorials of the martyrs: Which indeed, he says, is not done by the better Christians, and in most lands there is no such custom. Rigault.

(printed under page 696) (d) Nonne insuper censuerunt servituti vindicandos qui cum alienis servis, etc. Intelligit SC. Claudianum de mulieribus quae se alienis servis junxerant, ad quod Senatusconsultum Julius Paulus Sententias composuit, quas e codice Vesontino Cujacius Observationum suarum libro vigesimo primo inseruit. Prima Sententia Tertulliani locum satis illustrat : Si mulier ingenua civisque romana vel latina alieno se servo conjunxerit, si quidem invito et denuntiante domino in eodem contubernio perseveraverit, efficitur ancilla. RIG.

(d) Have they not moreover decreed that those be claimed into slavery who with others' slaves, etc. He means the Claudian decree of the Senate concerning women who had joined themselves to others' slaves; on this decree Julius Paulus composed Sententiae, which Cujas inserted, from the Besançon codex, in the twenty-first book of his Observationes. The first Sententia throws light enough on Tertullian's passage: If a freeborn woman, a Roman or Latin citizen, has joined herself to another's slave, if she has persisted in the same union against the master's will and after his warning, she becomes a slave. Rigault.

(printed under page 696) (e) Servituti vindicandos, qui cum alienis servis. Sic habet exemplar Agobardi ; sic alii veteres libri. Clau- (continues)

(e) To be claimed into slavery, who with others' slaves. So Agobard's copy has it; so other old books. Clau- (continues)

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CAP. VIII. — (c) Scilicet ne in lasciviam excedant. Vetus exemplar. In lascivia, quod retineri velim. Excedant, nempe domo herili. RIG.

CH. VIII. — (c) Namely lest they go off into wantonness. The old copy has in lascivia, which I would keep. Excedant: go out, namely, from the master's house. Rigault.

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(d) ‹anchor: censuerunt› · call in col 1300

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(e) ‹anchor: vindicandos› · call in col 1300

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(printed under page 697) (1) Seml. ex. ed. pr. aliqua est commatrona nom. Rhen. auctoritate cod. Gorz. aliqua est et matrona nom. infl., tanto capacem d.

Semler, from the first edition: "aliqua est commatrona nom[ine]". Rhenanus, on the authority of the Gorze codex: "aliqua est et matrona nom[ine] infl[ata], tanto capacem d[omum]".

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(printed under page 697) (2) Al. pessimis de ignob. — expetitis ; al. exspectatis, Rig. sectis.

Another reading: "pessimis de ignob[ilibus] … expetitis"; another, "exspectatis"; Rigault, "sectis".

(printed under page 697) (3) Vv. Nonnullae — timeant desunt in ed. Rig. Veneta.

The words "Nonnullae … timeant" are lacking in Rigault's Venice edition.

(printed under page 697) (4) Rig. inveniet. Majore dote dotabitur de bonis ejus, qui in deo dives est. Sit illa etc.

Rigault: "inveniet. Majore dote dotabitur de bonis ejus, qui in deo dives est. Sit illa", etc.

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(printed under page 697) (a) Quam hujus amentiae caussam detineam. Detineam, accusem. Sic lib. I ad Nat. : Quid enim tale in vobis detinebo? RIG.

(a) What cause of this madness I should hold [responsible]. Detineam: I should accuse. So To the Nations, book I: For what such thing shall I hold against you? Rigault.

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(printed under page 697) (b) Passim ignobilibus et mediocribus ibi conjunguntur. Ibi, hoc est, apud gentiles. Sic supra, Certe istud servandum ibi esse. Ibi, id est, in nubendo RIG.

(b) Everywhere they are joined there to the low-born and the middling. Ibi, that is, among the Gentiles. So above, Certainly that is to be kept there. Ibi, that is, in marrying. Rigault.

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(printed under page 697) (c) Aut ad licentiam sectis. Major licentia foeminarum, cum abortivo non est opus. Securam libidinem dixit Hieronymus, lib. I advers. Jovinianum : Et in longam securamque libidinem exsectus spado. Juvenalis Sat. VI : Sunt quas eunuchi imbelles et mollia semper / Oscula delectent, et desperatio barbae, / Et quod abortivo non est opus. Martialis, epigr., 67, lib. VI. RIG.

(c) Or to men cut for licence. Women's licence is greater when there is no need of an abortifacient. Jerome spoke of "carefree lust," Against Jovinian, book I: And the eunuch, cut for long and carefree lust. Juvenal, Satire VI: "There are women whom unwarlike eunuchs delight, and their ever-soft kisses, and the hopelessness of a beard, and that there is no need of an abortifacient." Martial, epigram 67, book VI. Rigault.

(printed under page 697) (e) Et confirmat oblatio. Cum ab Ecclesiae praepositis conjugium, uti Septimius dixit, conciliatum solemni die Ecclesiae sistitur, communibus Fidelium votis inter sacrificiorum orationes benedicendum. Sic novitios christianos, aquis salutaribus impetratis, Ecclesiae fidelium oblatos fuisse tradit Justinus Apolog. II : μετὰ τὸ οὕτως λοῦσαι τὸν πεπεισμένον καὶ συγκατατεθειμένον ἐπὶ τοὺς λεγομένους ἀδελφοὺς ἄγομεν ἔνθα συνηγμένοι εἰσὶ κοινὰς εὐχὰς ποιησόμενοι ὑπέρ τε ἑαυτῶν καὶ τοῦ φωτισθέντος. RIG.

(e) And the offering confirms. When the marriage arranged, as Septimius said, by the Church's presidents is presented to the Church on a solemn day, to be blessed by the common prayers of the Faithful among the prayers of the sacrifices. So Justin, Apology II, relates that new Christians, having obtained the saving waters, were offered to the Church of the faithful: "after we have thus washed him who has been persuaded and has assented, we bring him to those who are called brethren, where they are assembled to make common prayers both for themselves and for him who has been illuminated." Rigault.

(printed under page 697) (f) Et obsignat benedictio. Cum oblatis conjugibus Ecclesia conceptis ad Deum precibus εὐφημίαις καὶ εὐλογίαις benedicit, quod est sacramenti signaculum. Digna politicis christianis cura vinculi conjugalis honestas, cum sit maris et foeminae conjunctio familiarum omnium adeoque totius reipublicae fundamentum, et vitae civilis origo. Itaque ne promiscua libido vota publica confunderet, imponendae fuerant leges, quae justas nuptias, ac proinde justos et legitimos filios facerent, ut qui adversus earum praecepta legum coirent, eorum conjugia nullo juris civilis affectu beneficiove juvarentur Et politicas leges christianis sacramentis perfici conveniebat, ut non ante matrimonia censerentur, quam fuissent conjuges in Ecclesia coram pastoribus et populo propositi ac praedicati, ut fidelium conjugio fideles jam inter sese frequentibus orationum et gratiarum commerciis notissimi benedicerent, bene precarentur. Atque haec vetus Ecclesiae forma clandestina conjugia nesciebat, quae vaga et effraenis extra proprias ecclesias discurrendi ac divortendi licentia paulo post invexit. RIG.

(f) And the blessing seals. When the Church blesses the spouses offered to it with prayers conceived to God, "with good words and blessings," which is the seal of the sacrament. The honour of the conjugal bond was a care worthy of Christian statesmen, since the union of man and woman is the foundation of all families and so of the whole commonwealth, and the origin of civil life. So, lest promiscuous lust confound the public vows, laws had to be imposed to make marriages lawful, and so children lawful and legitimate, so that the unions of those who came together against the precepts of those laws should be aided by no favour or benefit of the civil law. And it was fitting that the civil laws be perfected by the Christian sacraments, so that marriages were not reckoned as such until the spouses had been presented and proclaimed in the Church before the pastors and the people, so that the faithful, already well known to one another through frequent exchanges of prayers and thanksgivings, might bless and pray well for the marriage of the faithful. And this ancient form of the Church knew nothing of clandestine marriages, which the roving and unbridled licence of running about and turning aside outside one's own churches brought in a little later. Rigault.

(printed under page 697) (g) Angeli renuntiant. Angelos conjugalis sacramenti testes innuit, quos adstare ait orationibus christianorum, lib. de Oratione, et esse arbitros baptismi, lib. de Baptis. RIG.

(g) The angels report it. He hints that the angels are witnesses of the conjugal sacrament: he says they stand by the prayers of Christians, in the book On Prayer, and are the arbiters of baptism, in the book On Baptism. Rigault.

(printed under page 697) (h) Pater rato habet. Pater qui in coelis est. RIG.

(h) The Father holds it ratified. The Father who is in heaven. Rigault.

(printed under page 697) (i) Simul orant, simul volutantur. Sic libro III adversus Marcionem, Manibus caedentibus pectus, et facie humi volutante orationem commendare, et lib. de Pudic. Illum lugere, illum volutari, qui sciat et quid amiserit, et quid sit recuperaturus si poenitentiam Deo immolarit. Sic etiam in Apologetico : Nos vero (continues)

(i) Together they pray, together they roll [on the ground]. So in book III Against Marcion, to commend prayer with hands beating the breast and face rolling on the ground; and in the book On Modesty: Let him mourn, let him roll on the ground, who knows both what he has lost and what he will recover if he offers penance in sacrifice to God. So too in the Apologeticum: But we (continues)

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CAP. IX.— (d) Quod Ecclesia conciliat. Quum scilicet nuptias suas Christiani de Ecclesia non tollunt : cum utrimque Christiani conveniunt : cum sibi christiana conjugem quaerit christianum, atque in Ecclesia christianae conversationis honestate spectatum, sua dentibus vel addiscentibus Ecclesiae praepositis. RIG.

CH. IX.— (d) Which the Church arranges. That is, when Christians do not take their marriage away from the Church: when Christians on both sides come together: when a Christian woman seeks for herself a Christian husband, one approved in the Church for the honesty of his Christian life, the Church's presidents giving her or adding to her [sic: dentibus vel addiscentibus, as printed]. Rigault.

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(f) ‹anchor: benedictio› · call in col 1302

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Ita Rig. ; alii : alt. ducentes, alt. hortantes. In Eccl., etc.

So Rigault; others: "alt[erutro] ducentes, alt[erutro] hortantes. In Eccl[esia]", etc.

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(2) ‹in refrigeriis› · call in col 1303

Excepto Rigaltio alii : In Eccl. Dei pariter, in connubio Dei, par. in ang., in refrig.

Others, apart from Rigault: "In Eccl[esia] Dei pariter, in connubio Dei, par[iter] in ang[ustiis], in refrig[eriis]".

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(continued) ‹Commentarius, Ad uxorem› · call in col 1303

jejuniis aridi, in sacco et cinere volutantes, invidia coelum tundimus. RIG.

dry with fasting, rolling in sackcloth and ashes, we beat upon heaven with envy. Rigault.

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(a) ‹Eleemosynae sine tormento› · call in col 1303

Eleemosynae sine tormento. Christianae maritus ethnicus, ubi de suis rebus aliquid abesse sibi notaverat, ab uxore fortean in Christi pauperes delibatum, plerumque adeo saeviebat, ut servos uxoris torqueri juberet. At cum ambo christiani, tunc eleemosynae sine tormento. RIG.

"Alms without torture." The heathen husband of a Christian wife, when he noticed that something was missing from his goods, taken perhaps by his wife for Christ's poor, very often raged so fiercely that he ordered his wife's slaves to be tortured. But when both are Christians, then there are alms without torture. Rigault.

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(b) ‹Sacrificia sine scrupulo› · call in col 1303

Sacrificia sine scrupulo. Vix erat ut etiam de melioribus ethnicis maritus conjugem christianam ad sacrificia christiana dimitteret absque gemitu, absque sua suspicione, absque scrupulo, ob flagitia illa horrenda quae de Christianorum coetibus ethnici calumniosissime differebant. Sic sup. Quis denique solemnibus Paschae abnoctantem securus sustinebit? Quis ad convivium illud dominicum, quod infamant, sine sua suspicione dimittit? At cum ambo christiani, tunc alteri liberum sacrificia frequentare absque alterius scrupulo, absque suspicione. RIG.

"Sacrifices without scruple." Hardly would a husband, even of the better sort of heathen, let his Christian wife go to the Christian sacrifices without a groan, without suspicion of his own, without scruple, because of those horrible crimes which the heathen most slanderously spread abroad about the gatherings of Christians. So above: "Who, in short, will calmly bear her being out all night at the solemnities of Easter? Who will let her go without suspicion of his own to that supper of the Lord which they defame?" But when both are Christians, then each is free to attend the sacrifices without the other's scruple, without suspicion. Rigault.

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Al. benignitate.

Others: "benignitate".

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(4) ‹non expediret› · call in col 1304

Rig. Fid. nubere : non expedit.

Rigault: "Fid[elibus] nubere: non expedit".

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(c) ‹Quotidiana diligentia sine impedimento› · call in col 1303

Quotidiana diligentia sine impedimento. Diligentiam dicit, quam in Apol. Diligentissimam religiositatem, hoc est, sedulam et sollicitam disciplinae seu religionis observantiam. Sic lib. de Praescript. haeret. Ubi metus in Deum, ibi gravitas honesta, et diligentia attonita, etc. RIG.

"Daily diligence without hindrance." By diligence he means what in the Apology he calls "most diligent religiousness", that is, the careful and anxious observance of discipline or religion. So in the book De praescriptione haereticorum: "Where there is fear towards God, there is honourable gravity, and awestruck diligence," etc. Rigault.

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(d) ‹Non aliter licet fidelibus nubere, non expedit› · call in col 1304

Non aliter licet fidelibus nubere, non expedit. Canon. vi Concilii Arelatensis I: De puellis fidelibus quae gentilibus junguntur, placuit ut aliquanto tempore a communione separentur. Et Canon xv Conc. Eliberini, Propter copiam puellarum gentilibus minime in matrimonium dandae sunt virgines christianae, ne aetas in flore tumens, in adulterio animae resolvatur. Adulterium animae dicit, de uxore christiana quae suas et hortatu mariti ethnici quasi lenocinio pellecta divortit a Christo ad Satanam. RIG.

"Otherwise it is not lawful for the faithful to marry; it is not expedient." Canon 6 of the First Council of Arles: "Concerning faithful girls who are joined to gentiles, it was resolved that they be separated from communion for some time." And canon 15 of the Council of Elvira: "Because of the abundance of girls, Christian virgins are by no means to be given in marriage to gentiles, lest youth swelling in its flower be dissolved in adultery of the soul." He calls it adultery of the soul with reference to a Christian wife who, enticed by her own people and by the urging of a heathen husband as by a procurer's arts, turns away from Christ to Satan. Rigault.

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