Migne Reading Room
PL 1 · cols. 1303–1334
Tertullian, On the Apparel of Women, Books I-II (De cultu feminarum)
Editors' preface
QUINTI SEPTIMII FLORENTIS TERTULLIANI DE CULTU FOEMINARUM LIBER PRIMUS.
THE BOOK OF QUINTUS SEPTIMIUS FLORENS TERTULLIANUS ON THE APPAREL OF WOMEN, BOOK I.
Editors' notes and page, col. 1303
Footnotes
(a) ‹DE CULTU FOEMINARUM› · call in col 1303-1304 (title)
De cultu fœminarum. Hactenus editiones Tertulliani, librum nobis unum de Habitu muliebri, alterum de Cultu fœminarum exhibebant. Nos utrumque De Cultu fœminarum inscripsimus, vetustissimi exemplaris Agobardini auctoritatem secuti, in quo servata prioris libri parte tantum dimidia, posterior integer sic absolvitur, De cultu fœminarum lib. II, explicit. Unde manifestum fit sub eodem titulo præcessisse primum. Atque in libror. catalogo sic ambo citantur: De cultu fœminarum. RIG.
"On the Apparel of Women." Until now the editions of Tertullian set before us one book On Women's Dress and another On the Apparel of Women. We have entitled both On the Apparel of Women, following the authority of the very ancient Agobard manuscript, in which, though only half of the first book is preserved, the second, complete, ends thus: "On the Apparel of Women, book II, here ends." From this it is plain that the first preceded under the same title. And in the catalogue of books both are cited thus: On the Apparel of Women. RIG.
(printed under page 698)
Editors' prose
ARGUMENTUM. — Cum saevissimâ adversus Christianos Caesarum edicta mortem illis quotidie impendentem minitarentur, Tertullianus ad montanismum jam inclinans, ut christianas etiam mulieres, quae gentiles in cultu corporis et luxu imitari non verebantur, ad martyrium expeditius praepararet, duos libros de cultu foeminarum conscripsit, in quibus ostendit se corpus colere, quod omnibus momentis pro Christo perditum velle debeant. Unde acerbum in illis muliebri mundo repudium scribit.
ARGUMENT. — When the most savage edicts of the Caesars against the Christians were threatening them with a death hanging over them daily, Tertullian, already inclining towards Montanism, in order that he might prepare for martyrdom more readily the Christian women also, who did not scruple to imitate the gentiles in the adornment of the body and in luxury, wrote two books on the apparel of women, in which he shows [that they ought not] to tend the body, which at every moment they ought to be willing to lose for Christ. Hence in them he writes a bitter bill of divorce to womanly finery.
Nonnulla praefatus de lapsu in Eva mulierum, indeque summa ipsis incumbente humilitate, cultum muliebrem ostendit a daemone constitutum, vanitatemque describit auri, argenti gemmarumque in vestibus rutilantium.
Having said some things by way of preface concerning the fall of women in Eve, and the consequent utmost humility lying upon them, he shows that womanly apparel was instituted by a demon, and describes the vanity of gold, silver and gems glittering on garments.
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- running head: 1303 TERTULLIANI 1304 (page head spanning both columns)
- marginal letters: A simul jejunia transigunt (end of Ad uxorem, not set); B in the commentary, beside "torqueri juberet. At cum ambo christiani, tunc"; C Argumentum. — Cum saevissima adversus Christianos; D beside "vestibus rutilantium" / "res dilectissimae" (gutter letter shared with column 1304)
- old-edition numerals: (none)
CAPUT PRIMUM.
CHAPTER I.
Si tanta in terris moraretur fides, quanta merces ejus exspectatur in coelis, nulla omnino vestrum, sorores dilectissimae, ex quo Deum vivum cognovisset, et
If faith dwelt on earth as great as is its reward awaited in heaven, not one of you at all, most beloved sisters, from the time she had come to know the living God, and
Editors' notes and page, col. 1304
Footnotes
(c) ‹Quotidiana diligentia sine impedimento› · call in col 1304
Quotidiana diligentia sine impedimento. Diligentiam dicit, quam in Apol. Diligentissimam religiositatem, hoc est, sedulam et sollicitam disciplinæ seu religionis observantiam. Sic lib. de Præscript. hæret. 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. RIG.
(printed under page 698)
(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 quæ gentilibus junguntur, placuit ut aliquanto tempore a communione separentur. Et Canon xv Conc. Eliberini, Propter copiam puellarum gentilibus minime in matrimonium dandæ sunt virgines christianæ, ne ætas in flore tumens, in adulterio animæ resolvatur. Adulterium animæ dicit, de uxore christiana quæ 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. RIG.
(printed under page 698)
Editors' prose
Tum in posteriori libro acriter asserit mulieres, ornatum amantes, odisse castitatem; nec alium ancillas Dei decere cultum, praeter simplicem munditiem; neque in carne gloriandum, nisi cum propter Christum laceratur, omnino demum fore vitandos fucos et pigmenta, capillorumque calamistros et collyridas, lapillos vestium ac variegatos colores, ne spathae ullum locum det corpus margaritarum, smaragdorumque laqueis occupatum.
Then in the later book he sharply asserts that women who love adornment hate chastity; and that no other apparel befits the handmaids of God save simple neatness; and that one must not glory in the flesh, except when it is torn for Christ's sake; and finally that dyes and paints are altogether to be avoided, and curling-irons and rolls of hair, the little stones of garments and variegated colours, lest a body taken up with the snares of pearls and emeralds give no room to the sword.
EDD. EX D. SCHRAMM.
The Editors, from Dom Schramm.
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- running head: TERTULLIANI 1304
- marginal letters: A benedictio; sonant inter duos (end of Ad uxorem, not set); B in the commentary, beside "attonita, etc. Ric."; C Tum in posteriori libro (Argumentum, not set); D res dilectissimae, ex quo Deum vivum cognovisset
- old-edition numerals: (none)
de sua, id est de foeminae conditione didicisset, laetiorem habitum, ne dicam gloriosiorem appetiisset, ut non magis in sordibus ageret, et squalorem potius affectaret, ipsam se circumferens Evam lugentem et poenitentem; quo plenius id quod de Eva trahit (ignominiam dico primi delicti, et invidiam perditionis humanae) omni satisfactionis habitu expiaret (Genes., III, 16). In doloribus et unxietatibus paries, mulier, et ad virum tuum conversio tua; et ille dominabitur tui; et Evam te esse nescis? Vivit sententia Dei super sexum istum, in hoc saeculo: vivat et reatus necesse est. Tu es diaboli janua, tu es arboris illius resignatrix, tu es divinae legis prima desertrix, tu es quae eum persuasisti, quem diabolus aggredi non valuit. Tu imaginem Dei, hominem, tam facile elisisti: propter tuum meritum, id est mortem, etiam Filius Dei mori habuit; et adornari tibi in mente est super pelliceas tuas tunicas? Age nunc, si ab initio rerum et Milesii oves tonderent, et Seres arbores nerent, et Tyrii tinguerent, et Phryges insuerent, et Babylonii intexerent, et margaritae canderent et ceraunia coruscarent, si ipsum quoque aurum jam de terra cum cupiditate prodisset; si jam et speculo tantum mentiri liceret: et haec Eva concupisset de paradiso expulsa, jam mortua, opinor. Ergo nec nunc appetere debet, aut nosse, si cupit reviviscere, quae nec habuerat, nec noverat, quando vivebat. Ideo omnia ista damnatae et mortuae mulieris impedimenta sunt, quasi ad pompam funeris constituta.
had learned about her own condition, that is, the condition of woman, would have sought a gayer dress, not to say a more glorious one, so as not rather to go about in mean garb and affect squalor instead, carrying herself about as Eve mourning and repentant, in order that by every garb of penitence she might more fully expiate that which she draws from Eve (I mean the ignominy of the first sin, and the odium of human perdition) (Gen. 3:16). In pains and anxieties you shall bring forth, woman, and your turning shall be to your husband, and he shall rule over you; and do you not know that you are Eve? The sentence of God upon this sex lives on in this age: the guilt too must needs live on. You are the devil's gateway; you are the unsealer of that tree; you are the first deserter of the divine law; you are she who persuaded him whom the devil was not strong enough to assail. You so easily shattered the image of God, man: on account of your desert, that is, death, even the Son of God had to die; and is it in your mind to be adorned over and above your tunics of skins? Come now, if from the beginning of things the Milesians had been shearing sheep, and the Seres spinning trees, and the Tyrians dyeing, and the Phrygians embroidering, and the Babylonians weaving, and pearls gleaming and thunder-stones flashing; if gold itself too had already come forth from the earth together with covetousness; if the mirror too had already been permitted to lie so much: Eve, expelled from paradise, already dead, would have coveted these things too, I suppose. Therefore she ought not now either to desire, or to know, if she wishes to live again, the things which she neither had nor knew when she was living. Therefore all these things are the trappings of a woman condemned and dead, arranged as if for the pomp of a funeral.
CAPUT II.
CHAPTER II.
Nam et illi qui ea constituerunt, damnati in poenam mortis deputantur: illi scilicet angeli, qui ad filias hominum de coelo ruerunt, ut haec quoque ignominia foeminae accedat. Nam cum et materias quasdam bene occultas, et artes plerasque non bene revelatas, saeculo multo magis imperito prodidissent
For they too who arranged them are condemned and consigned to the penalty of death: those angels, namely, who rushed down from heaven to the daughters of men, so that this ignominy also may attach to woman. For when they had disclosed to an age much more unskilled both certain materials well hidden and many arts not well revealed
Editors' notes and page, col. 1305
Footnotes
LECTIONES VARIANTES (printed under page 699)
(1) ‹call above the image› · call in col 1305
Paris Semler.
"Paris": Semler.
(printed under page 699)
(2) ‹call above the image› · call in col 1305
Dominatur Par.
"Dominatur": Paris edition.
(printed under page 699)
(3) ‹eum persuasisti› · call in col 1305
Suasisti Seml.
"Suasisti": Semler.
(printed under page 699)
(4) ‹jam et speculo› · call in col 1305
Ex speculo Jun.
"Ex speculo": Junius.
(printed under page 699)
(5) ‹Eva concupisset› · call in col 1305
Liceret, hæc Eva concupisset Fran. concupiit. Seml. ex Rhen.
"Liceret, haec Eva concupisset": Franeker edition; "concupiit": Semler, from Rhenanus.
(printed under page 699)
(6) ‹call not visible in the image› · call in col 1305
Alii promulgaverant, quod præfert Jun.
Others read "promulgaverant", which Junius prefers.
(printed under page 699)
(a) ‹ceraunia coruscarent› · call in col 1305
CAP. I.—Ceraunia coruscarent. Ceraunia gemma est candida et rutilans, sic dicta quasi a tonitru; nam Κεραυνὸς fulmen est. Plinius, lib. XXXVII, cap. 9: Est inter candidas et quæ Ceraunia vocatur. Dicitur et Ceraunium in neutro; Ep. ad Demetriadem B. Hieronymus: Cerauniorum flammis. LE PR.
CHAP. I.—"Thunderstones flashed." The ceraunia is a white and glowing gem, so called as if from thunder; for keraunos is the thunderbolt. Pliny, book XXXVII, chap. 9: "Among the white stones is also the one called ceraunia." It is also said as ceraunium in the neuter; blessed Jerome, Letter to Demetrias: "with the flames of thunderstones." LE PR.
(printed under page 699)
(b) ‹call above the image› · call in col 1305
CAP. II.—Siquidem et metallorum opera nudaverant. In Excerptis Georgii Syncelli, hæc habentur e lib. I Enoch.: Ἐξαῆλ ὁ δέκατος τῶν ἀρχόντων ἐδίδαξεν ποιεῖν μαχαίρας καὶ θώρακας καὶ πᾶν σκεῦος πολεμικὸν, καὶ τὰ μέταλλα τῆς γῆς. RIG.
CHAP. II.—"For they had laid bare the works of metals too." In the Excerpts of George Syncellus these words are given from book I of Enoch: "Exael, the tenth of the rulers, taught them to make swords and breastplates and every instrument of war, and the metals of the earth." RIG.
(printed under page 699)
(c) ‹call above the image› · call in col 1305
Herbarum ingenia, et incantationum vires. Ibidem: φαρμακείας, ἐπαοιδίας, σοφίας καὶ ἐπαοιδῶν λυτήρια. RIG.
"The powers of herbs, and the forces of incantations." In the same place: "sorceries, enchantments, arts, and the loosings of spells." RIG.
(printed under page 699)
(d) ‹call above the image› · call in col 1305
Stellarum interpretationem. Ἀστροσκοπίαν. RIG.
"The interpretation of the stars." Astroscopia (star-gazing). RIG.
(printed under page 699)
(e) ‹call above the image› · call in col 1305
Instrumentum muliebris gloriæ. Κοσμία ταῖς γυναιξίν. RIG.
"The furniture of womanly glory." "Ornaments for the women." RIG.
(printed under page 699)
(f) ‹call above the image› · call in col 1305
Muliebris gloriæ. Fœminarum nitorem affectatum arguit, quæ, licet essent christianæ, non minus tamen compositæ et ornatæ incedebant quam ethnicæ; est enim illud animal maxime φιλόκοσμον et superbum. LE PR.
"Of womanly glory." He rebukes the affected elegance of women who, though they were Christians, went about no less dressed up and adorned than the heathen women; for that creature is above all fond of finery and proud. LE PR.
(printed under page 699)
(g) ‹call above the image› · call in col 1305
Lumina lapillorum. Καὶ τοὺς ἐκλεκτοὺς λίθους. RIG.
"The lustre of precious stones." "And the choice stones." RIG.
(printed under page 699)
(h) ‹call above the image› · call in col 1305
Medicamenta ex fuco. τὸ στιλβεῖν καὶ τὸ καλλωπίζειν. RIG.
"Medicaments of dye." "Making to shine and beautifying." RIG.
(printed under page 699)
Page
- running head: 1305 LIBER I DE CULTU FOEMINARUM 1306 (page head; right half seen only in part)
- marginal letters: A de sua, id est de foeminae conditione; B propter tuum meritum, id est mortem; C Nam et illi qui ea constituerunt; D in the commentary, beside "CAP. I.—(a) Ceraunia coruscarent"
- old-edition numerals: (none)
(siquidem et metallorum opera nudaverant, et herbarum ingenia traduxerant, et incantationum vires provulgaverant, et omnem curiositatem, usque ad stellarum interpretationem, designaverant) proprie et quasi peculiariter foeminis instrumentum istud muliebris gloriae contulerunt: lumina lapillorum quibus monilia variantur: et circulos ex auro, quibus brachia arctantur: et medicamenta ex fuco, quibus lanae colorantur: et illum ipsum nigrum pulverem, quo oculorum exordia producuntur. Haec qualia sint, interim jam ex doctorum suorum qualitate et conditione pronuntiari potest, quod nihil ad integritatem peccatores, nihil ad castitatem adamatores, nihil ad timorem Dei desertores spiritus, aut monstrare potuerunt aut praestare. Si doctrinae dicendae sunt, mali magistri male docuerint necesse est. Si mercedes pro libidine, nullius rei turpis merces decora est. Quid autem tanti fuit ista monstrare sicut conferre? utrumne mulieres, sine materiis splendoris, et sine ingeniis decoris, placere non possent hominibus, quae adhuc incultae et incompositae et (ut ita dixerim) crudae ac rudes, angelos moverant? Anne sordidi, et per gratuitum usum contumeliosi amatores viderentur, si nihil foeminis in connubium allectis contulissent? Sed haec non capit aestimare, nihil plus desiderare poterant, quae angelos possidebant, magno scilicet nupserant. Enimvero, qui utique interdum cogitabant unde cecidissent, et post libidinum vaporata momenta coelum suspirabant, illud ipsum bonum foeminarum naturalis decoris, ut caussam mali, sic remuneraverunt, ne eis profuisset felicitas sua, sed ut devectum de simplicitate et sinceritate una cum ipsis in offensam Dei pervenirent. Certi erant omnem, et gloriam, et ambitionem, et affectationem per carnem placendi Deo displicere. Hi sunt nempe angeli quos judicaturi
(for they had both laid bare the works of metals, and passed on the natural powers of herbs, and published abroad the powers of incantations, and marked out every curious art, even to the interpretation of the stars), properly and as it were peculiarly bestowed on women that apparatus of womanly glory: the lustres of the little stones with which necklaces are varied; and the circlets of gold with which arms are bound tight; and the preparations of dye with which wools are coloured; and that very black powder with which the edges of the eyes are drawn out. Of what kind these things are can be pronounced meanwhile already from the quality and condition of their teachers: that sinners could neither show nor furnish anything towards integrity, lovers nothing towards chastity, deserter spirits nothing towards the fear of God. If they are to be called teachings, evil masters must have taught evilly. If wages for lust, the wages of no base thing are comely. But what was it worth to show these things as much as to bestow them? Was it that women, without the materials of splendour and without the contrivances of beauty, could not please men, they who, while still unadorned and unarranged and (so to speak) crude and rough, had moved angels? Or that they would have seemed mean lovers, and insulting through a gratuitous use, if they had bestowed nothing on the women enticed into wedlock? But this does not admit of estimation; they who possessed angels could desire nothing more; they had married, to be sure, a great match. In truth, they who certainly at times thought on whence they had fallen, and after the heated moments of their lusts sighed for heaven, so repaid that very good of women, their natural beauty, as the cause of their evil, that their felicity might not profit them, but that, carried down from simplicity and sincerity, they might come together with themselves into the offence of God. They were sure that all glory and ambition and affectation of pleasing through the flesh displeases God. These, indeed, are the angels whom we are to judge;
Editors' notes and page, col. 1306
Footnotes
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Genæ Jun.
"Genae": Junius.
(printed under page 699)
(8) ‹call above the image› · call in col 1306
Exodia Jun.
"Exodia": Junius.
(printed under page 699)
(9) ‹call above the image› · call in col 1306
Sunt interim, jam Jun.
"Sunt interim, jam": Junius.
(printed under page 699)
(10) ‹castitatem adamatores› · call in col 1306
Amatores Jun.
"Amatores": Junius.
(printed under page 699)
(11) ‹monstrare sicut› · call in col 1306
Sive Franeq. Rigalt.
"Sive": Franeker edition, Rigault.
(printed under page 699)
(12) ‹moverant? Anne› · call in col 1306
Anne Fran. Rig. An ne Jun.
"Anne": Franeker edition, Rigault; "An ne": Junius.
(printed under page 699)
(13) ‹ut devectum› · call in col 1306
Devectæ Fran. Paris. Rig. devictæ Wouwer.
"Devectae": Franeker edition, Paris edition, Rigault; "devictae": Wouwer.
COMMENTARIUS (printed under page 699)
(i) ‹nihil plus› · call in col 1306
Nihil plus. Sic ipse. Sacerdotes mei non plus nubunt. RIG.
"Nothing more." So he himself: "My priests do not marry more than once." RIG.
(printed under page 699)
(j) ‹Hi sunt nempe angeli› · call in col 1306
Hi sunt angeli, etc. Hunc execrationis ritum, quo ingressuri in aquam baptismatis sub antistitis manu contestabantur se renuntiare diabolo, attingunt sæpe sancti Patres. Basil. lib. de Spir. san. ἀποτάσσεσθαι τῷ σατανᾷ καὶ τοῖς ἀγγέλοις αὐτοῦ. Sic et Dion. lib. de Eccl. hierarch. cap. 2, hanc abrenuntiationem ἀποταγὴν nominat, atque observatum ut abrenuntians ter Satanæ insufflaret. LAC.
"These are the angels," etc. This rite of execration, by which those about to enter the water of baptism, under the bishop's hand, solemnly declared that they renounced the devil, is often touched on by the holy Fathers. Basil, book On the Holy Spirit: "to renounce Satan and his angels." So too Dionysius, book On the Ecclesiastical Hierarchy, chap. 2, calls this renunciation apotage, and notes that it was the custom for the one renouncing to breathe out three times against Satan. LAC.
(printed under page 699)
Page
- running head: LIBER I DE CULTU FOEMINARUM. 1306
- marginal letters: A (siquidem et metallorum opera nudaverant; B stare. Si doctrinae dicendae sunt; C turalis decoris, ut caussam mali; D in the commentary, beside "tum arguit, quae, licet essent christianae"
- old-edition numerals: (none)
sumus, hi sunt angeli quibus in lavacro renuntiamus; haec sunt utique, per quae ab homine judicari meruerunt. Quid ergo facient apud judices suos res eorum? quod est commercium damnaturis cum damnandis? Opinor, quod Christo et Beliae. Qua constantia tribunal illud ascendimus, decreturi adversus eos, quorum munera appetimus? Nam et vobis eadem tunc substantia angelica repromissa, idem sexus qui et viris, eamdem judicandi dignationem pollicetur: nisi ergo hic jam praejudicaverimus, res eorum praedamnando, quas in illis tunc damnaturi sumus, illi potius nos judicabunt atque damnabunt.
these are the angels whom we renounce in the laver; these certainly are the things through which they have deserved to be judged by man. What then will their things do before their judges? What commerce have those who are to condemn with those who are to be condemned? The same, I think, as Christ with Belial. With what constancy do we ascend that tribunal to give sentence against those whose gifts we covet? For to you too the same angelic substance then promised, the same sex as to men, promises the same dignity of judging: unless, therefore, we have judged beforehand here already, by condemning in advance their things which we are then to condemn in them, they will rather judge and condemn us.
CAPUT III.
CHAPTER III.
Scio scripturam Enoch, quae hunc ordinem angelis dedit, non recipi a quibusdam, quia nec in armarium judaicum admittitur. Opinor, non putaverunt illam ante cataclysmum editam, post eum casum orbis, omnium rerum abolitorem, salvam esse potuisse. Si ista ratio est, recordentur pronepotem ipsius Enoch fuisse superstitem cataclysmi Noe, qui utique domestico nomine et haereditaria traditione audierat et meminerat, de proavi sui penes Deum gratia, et de omnibus praedicatis ejus; cum Enoch filio suo Mathusalae nihil aliud mandaverit, quam ut notitiam eorum posteris suis traderet. Igitur sine dubio potuit Noe,
I know that the scripture of Enoch, which has given this order of things to the angels, is not received by some, because it is not admitted into the Jewish book-chest either. They supposed, I think, that, published before the cataclysm, it could not have been preserved safe after that disaster of the world, the destroyer of all things. If that is the reason, let them remember that Noah, the great-grandson of Enoch himself, was a survivor of the cataclysm, who certainly had heard and remembered, by the family name and by hereditary tradition, about his great-grandfather's favour with God and about all his preachings; since Enoch charged his son Methuselah with nothing else than that he should hand on the knowledge of them to his posterity. Without doubt, therefore, Noah could
Editors' notes and page, col. 1307
Footnotes
LECTIONES VARIANTES (printed under page 700)
(1) ‹call above the image› · call in col 1307
Faciunt Fran. Rigalt.
"Faciunt": Franeker edition, Rigault.
(printed under page 700)
(2) ‹call above the image› · call in col 1307
Adscendemus Jun.
"Adscendemus": Junius.
(printed under page 700)
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Junius hunc in modum distinguit: rejiciendum est; q. p ad nos, et — inspirari.
Junius punctuates in this way: "rejiciendum est; q. p ad nos, et — inspirari."
(printed under page 700)
(a) ‹call above the image› · call in col 1307
Quod est commercium damnaturis cum damnandis. Quasi christianis mulieribus omni commercio aut exemplo interdiceret cum ethnicis mulieribus. Nihil enim aliud ad sui patrocinium adducebant, cum immodicus ille cultus ac nitor reprehendebatur, quam necessitatem negotiandi, agendique cum ethnicis. Hic tamen licet id non damnet, cum aliquando exigeret aut cognatio aut officii necessitas, aut aliquid simile, prohibet damnabilem gentilium nitorem in christiana fœmina. LE PR.
"What dealings have those who will condemn with those who are to be condemned?" As though he forbade Christian women all dealings with heathen women, or any copying of them. For when that immoderate apparel and elegance was blamed, they brought nothing else in their defence than the necessity of doing business and dealing with the heathen. Here, however, though he does not condemn this, since kinship or the duty of some office or something of the kind sometimes required it, he forbids in a Christian woman the damnable finery of the gentiles. LE PR.
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(b) ‹call above the image› · call in col 1307
Nam et vobis idem sexus qui et viris. Id est, nullus. Sic Ovidius in Convivio Jovis apud Philemonem, postquam dixit edulia omnia fictilibus illata; Posthæc, inquit, cælatus eodem sistitur argento crater: hoc est nullo; nam erat quoque fictilis crater. Itaque hic ait Tertullianus, fœminis cœlo receptis eumdem fore sexum qui viris, hoc est, nullum; nam et viris non aderit suus. Uterque despoliabuntur sexu suo: erunt sicut angeli, non angelus, non angela. Sic ipse, adversus Valentinianos; utrobique autem, vocabulo sexus officia sexuum significat, non formas sexuum naturales. Etenim redituras ad sua corpora demonstrat, lib. de Resur. RIG.
"For you too have the same sex as men." That is, none. So Ovid, at Jupiter's feast with Philemon, after saying that all the dishes were brought in earthenware: "After this," he says, "a mixing-bowl is set down, chased of the same silver": that is, of none; for the bowl too was of earthenware. So here Tertullian says that women received into heaven will have the same sex as men, that is, none; for the men will not have theirs either. Both will be stripped of their sex: they will be as angels, neither angel-man nor angel-woman. So he himself, Against the Valentinians; but in both places by the word "sex" he means the functions of the sexes, not the natural forms of the sexes. For he shows that they will return to their own bodies, in the book On the Resurrection. RIG.
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(c) ‹call above the image› · call in col 1307
Idem sexus eamdem judicandi dignationem pollicetur. Jure civili judicandi munus inter virilia censetur, a quibus arceri fœminas placuit. Apud Deum vero cum nulla sint hominibus jam cœlestibus officia sexuum, communi sanctorum gloriæ, sive quondam viro, sive quondam fœminæ pro sanctitatis ac beatitudinis prærogativa communis judicandi dignatio conceditur. RIG.
"The same sex promises the same honour of judging." In civil law the office of judging is counted among men's functions, from which it was decided that women be kept away. But with God, since men who are now heavenly have no functions of sex, to the common glory of the saints, whether once man or once woman, the common honour of judging is granted according to the privilege of holiness and blessedness. RIG.
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(d) ‹in armarium judaicum› · call in col 1307
CAP. III.—Nec in armarium judaicum admittitur. In eo scilicet canone Scriptur., qui servabatur in templo Hebræi populi succedentium diligentia sacerdotum. Sic interpretatur Augustinus lib. XV de Civitate Dei, cap. XXIII. Idem lib XII contra Faustum, ubi de Judæorum gente: Quid est aliud hodie gens ipsa, nisi quædam scriniaria Christianorum, bajulans Legem et Prophetas, ad testimonium assertionis Ecclesiæ, ut nos honoremus per sacramentum, quod nuntiat illa per litteram? Et, in psal. LVI: Codicem portat Judæus unde credat Christianus. Librarii nostri facti sunt, quomodo solent servi post dominos codices ferre: ut illi portando deficiant, illi legendo proficiant. Et, in Psal. LVIII: Ipsi habent codices unde prophetatus est Christus, et nos tenemus Christum. Quod ait Augustinus de servis qui post dominos codices ferunt, hoc de servis capsariis accipiendum est, quorum fit mentio lib. III de Manumissis vind.: Si Collactaneus, si educator vel capsarius, id est, qui portat libros. Juven.: Quem sequitur custos augustæ vernula capsæ. RIG.
CHAP. III.—"Nor is it admitted into the Jewish library." That is, into that canon of Scripture which was kept in the temple of the Hebrew people by the care of the priests in succession. So Augustine interprets it, City of God book XV, chap. 23. The same, Against Faustus book XII, on the Jewish nation: "What else is that nation today but a kind of book-bearer for the Christians, carrying the Law and the Prophets as testimony to the Church's assertion, so that we honour through the sacrament what it announces through the letter?" And on Psalm 56: "The Jew carries the book from which the Christian believes. They have become our librarians, as slaves are wont to carry books behind their masters: so that those faint with carrying, these profit by reading." And on Psalm 58: "They have the books in which Christ was prophesied, and we hold Christ." What Augustine says of slaves who carry books behind their masters must be understood of the slave book-carriers (capsarii), who are mentioned in book III De manumissis vindicta: "If a foster-brother, if a tutor or capsarius," that is, one who carries books. Juvenal: "whom the little home-born slave follows, keeper of the narrow book-box." RIG.
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(e) ‹call above the image› · call in col 1307
Omne instrumentum judaicæ lit. Ab Esdra vetus testamentum restitutum fuisse constat, et nonnulla ab eodem sive a Josue immutata, aut addita, veluti quæ de Mosis morte et sepultura habentur. LE PR.
"Every document of Jewish literature." It is agreed that the Old Testament was restored by Ezra, and that some things were altered or added by him or by Joshua, such as what is recorded of the death and burial of Moses. LE PR.
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Page
- running head: 1307 TERTULLIANI 1308 (page head spanning both columns)
- marginal letters: A sumus, hi sunt angeli quibus in lavacro; B dedit, non recipi a quibusdam; C in the commentary, beside "(a) Quod est commercium damnaturis cum damnandis"; D in the commentary, beside "sexum qui viris, hoc est, nullum"
- old-edition numerals: (none)
in praedicationis delegatione successisse, vel quia et alias non tacuisset tam de Dei conservatoris sui dispositione, quam de ipsa domus suae gloria. Hoc si non tam expedite haberet, illud quoque assertionem scripturae illius tueretur. Perinde potuit abolefactam eam violentia cataclysmi, in spiritu rursus reformare: quemadmodum et Hierosolymis Babylonia expugnatione deletis, omne instrumentum judaicae litteraturae per Esdram constat restauratum. Sed cum Enoch eadem scriptura etiam de Domino praedicarit, a nobis quidem nihil omnino rejiciendum est, quod pertinet ad nos. Et legimus (II Tim., III, 16), omnem Scripturam aedificationi habilem divinitus inspirari. A Judaeis potest jam videri propterea rejecta, sicut et caetera fere quae Christum sonant. Nec utique mirum hoc, si scripturas aliquas non receperunt de eo locutas, quem et ipsum coram loquentem non erant recepturi. Eo accedit, quod Enoch apud Judam Apostolum testimonium possidet (Ep. Jud., v. 14).
have succeeded in the trust of the preaching, if only because he would not otherwise have kept silent both about the dispensation of God his preserver and about the very glory of his own house. If he did not have this so readily to hand, this too would uphold the claim of that scripture: that he could equally well, in the spirit, form it anew after it had been destroyed by the violence of the cataclysm; just as, when Jerusalem had been destroyed by the Babylonian storming, it is agreed that the whole instrument of Jewish literature was restored through Ezra. But since Enoch in the same scripture has preached about the Lord also, nothing at all is to be rejected by us that pertains to us. And we read (2 Tim. 3:16) that all Scripture suitable for edification is divinely inspired. By the Jews it may now seem to have been rejected for that very reason, like almost all the rest that speaks of Christ. Nor indeed is this to be wondered at, if they did not receive some scriptures that spoke of Him Whom they were not going to receive even when He spoke in person before them. Add to this that Enoch possesses a testimony in the Apostle Jude (Jude 14).
CAPUT IV.
CHAPTER IV.
Nulla nunc muliebri pompae nota inusta sit praedamnationis, de exitu auctorum. Nihil angelis illis imputetur, praeter repudium coeli, et matrimonium carnis. Rerum ipsarum qualitates examinemus, ut consilia quoque concupiscentiae earum deprehendamus.
Let no brand of prior condemnation now be burnt upon womanly display on account of the end of its authors. Let nothing be imputed to those angels except their repudiation of heaven and their marriage with flesh. Let us examine the qualities of the things themselves, that we may detect also the designs of the craving for them.
Editors' notes and page, col. 1308
Footnotes
(3) ‹rejiciendum est› · call in col 1308
Junius hunc in modum distinguit: rejiciendum est; q. p ad nos, et — inspirari.
Junius punctuates in this way: "rejiciendum est; q. p ad nos, et — inspirari."
(printed under page 700)
(4) ‹potest› · call in col 1308
Postea Semler.
"Postea": Semler.
(printed under page 700)
(5) ‹propterea rejecta› · call in col 1308
Idem, rejectam.
The same, "rejectam".
(printed under page 700)
(6) ‹præter› · call in col 1308
Propter Ms. Wouw. Rig.
"Propter": manuscript, Wouwer, Rigault.
(printed under page 700) COMMENTARIUS
(e) ‹judaicae litteraturae› · call in col 1308
Omne instrumentum judaicæ lit. Ab Esdra vetus testamentum restitutum fuisse constat, et nonnulla ab eodem sive a Josue immutata, aut addita, veluti quæ de Mosis morte et sepultura habentur. LE PR.
"Every document of Jewish literature." It is agreed that the Old Testament was restored by Ezra, and that some things were altered or added by him or by Joshua, such as what is recorded of the death and burial of Moses. LE PR.
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(f) ‹quod Enoch› · call in col 1308
Eo accedit quod Enoch apud Judam Apostolum testimonium possidet. Paulum quoque ex apocryphis quædam citasse observat Hieronymus in Epist. Ad Ephes. cap. V. Ipse autem et ex libro Enoch historiam profert angelorum descendentium in montem Hermon ad filias hominum, Comment. in Psal. 13, non in auctoritatem, inquit, sed in commemorationem. Et in Epist. ad Lætam, de institutione filiæ apocrypha legi posse ait, non ad dogmatum veritatem, sed ad signorum reverentiam. Idem in Epist. ad Titum, cap. 1.: Qui putant totum librum debere sequi eum qui libri parte usus sit, videntur mihi et apocryphum Enoch, de quo apostolus Judas in Epistola sua testimonium posuit, inter Ecclesiæ Scripturas recipere, et multa alia quæ apostolus Paulus de reconditis est locutus. RIG.
"Add to this that Enoch has a testimony in the Apostle Jude." Jerome observes, on the Epistle to the Ephesians, chap. 5, that Paul too quoted certain things from apocrypha. He himself also brings forward from the book of Enoch the story of the angels descending on Mount Hermon to the daughters of men, Commentary on Psalm 13, "not as authority," he says, "but as a reminder." And in the Letter to Laeta on the education of her daughter he says that apocrypha may be read, not for the truth of doctrines but out of reverence for the signs. The same, on the Epistle to Titus, chap. 1: "Those who think that whoever has used part of a book must follow the whole book seem to me to receive among the Church's Scriptures also the apocryphal Enoch, from which the apostle Jude set down a testimony in his Epistle, and many other things which the apostle Paul spoke from hidden writings." RIG.
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- running head: TERTULLIANI 1308
- marginal letters: A in praedicationis delegatione successisse; B mirum hoc, si scripturas aliquas; C in the commentary, beside "cap. XXIII. Idem lib XII contra Faustum"; D in the commentary, beside "(e) Omne instrumentum judaicae lit."
- old-edition numerals: (none)
Habitus foeminae duplicem speciem circumfert, cultum, ornatum. Cultum dicimus, quem mundum muliebrem vocant; ornatum, quem immundum muliebrem convenit dici. Ille in auro, et argento, et gemmis, et vestibus deputatur: ista in cura capilli, et cutis, et earum partium corporis, quae oculos trahunt. Alteri ambitionis crimen intendimus, alteri prostitutionis: ut jam hinc prospicias, Dei ancilla, quid ex his disciplinae tuae conveniat, quae de diversis institutis censearis, scilicet humilitatis et castitatis.
The dress of a woman carries about with it a twofold aspect: apparel and adornment. By apparel we mean what they call womanly finery; by adornment, what it is fitting to call womanly un-finery. The former is reckoned in gold and silver and gems and garments; the latter in the care of the hair and of the skin and of those parts of the body which draw the eyes. Against the one we bring the charge of ambition, against the other that of prostitution: so that already from here you may see, handmaid of God, what of these things befits your discipline, you who are rated by different principles, namely those of humility and chastity.
CAPUT V.
CHAPTER V.
Aurum et argentum, principes materiae cultus saecularis, adsint necesse est unde sunt; terra scilicet plane gloriosior, quoniam in maledictorum metallorum feralibus officinis poenali opera deplorata, nomen terrae in igni reliquit, atque exinde de tormentis in ornamenta, de suppliciis in delicias, de ignominiis in honores, metalli refuga mutatur. Sed et ferri et aeris et aliarum vilissimarum materiarum par conditio est, et terreni generis, et metallici operis: quo nihil generosior judicari possit auri et argenti substantia penes naturam. Quod si de qualitate usus gloria est auro et argento, atquin magis ferro, et aeri; quorum ita disposita est utensilitas, ut et proprias operas plures
Gold and silver, the chief materials of worldly apparel, must needs be that from which they come: earth, to be sure, plainly more glorious, since, wept over by penal labour in the deadly workshops of the accursed mines, it has left the name of earth in the fire, and thenceforth, a fugitive from the mine, is changed from torments into ornaments, from punishments into delights, from ignominies into honours. But iron and bronze and the other vilest materials have a like condition, both of earthly kind and of mining work: so that the substance of gold and silver could be judged in no way nobler in respect of nature. But if gold and silver have glory from the quality of their use, then rather iron and bronze; whose serviceableness has been so ordered that they both perform more proper works
Editors' notes and page, col. 1309
Footnotes
LECTIONES VARIANTES (printed under page 701)
(1) ‹call above the image› · call in col 1309
Alii, humanitatis, minus bene.
Others read "humanitatis", less well.
(printed under page 701)
(2) ‹adsint› · call in col 1309
Id sint Latin. bene.
"Id sint": Latinius, rightly.
(printed under page 701)
(3) ‹deplorata› · call in col 1309
Deputata Fran. Non opus est.
"Deputata": Franeker edition. There is no need.
(printed under page 701)
(4) ‹Quod› · call in col 1309
Quid Lat.
"Quid": Latinius.
(printed under page 701)
(5) ‹atquin› · call in col 1309
At quin Lat.
"At quin": Latinius.
(printed under page 701)
(a) ‹call above the image› · call in col 1309
CAP. IV.—Habitus fœminæ duplicem speciem circumfert, cultum et ornatum. Hujusce distinctionis ratione duobus istis libellis duo tituli convenirent: huic, de cultu fœminarum, nempe auro, gemmis et vestibus: sequenti, de ornatu fœminarum, cura videlicet capilli et cutis, etc. RIG.
CHAP. IV.—"A woman's dress carries two kinds about with it, apparel and adornment." By reason of this distinction two titles would suit these two little books: to this one, On the Apparel of Women, namely gold, gems and garments; to the following one, On the Adornment of Women, namely the care of hair and skin, etc. RIG.
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(b) ‹feralibus officinis› · call in col 1309
CAP. V. — Feralibus officinis. Nam metallorum operibus addicebantur damnati, inque his sæpe christiani. De quibus, XXV. epist. lib. III, Cyprianus martyr: Non fovetur, inquit, in metallis, lecto et culcitris corpus. Humi jacent fessa laboribus viscera. Squallent sine balneis membra situ et sorde deformia. Panis illic exiguus, vestis algentibus deest, semitonsi capitis capillus horrescit, etc. RHEN.
CHAP. V. — "In the deadly workshops." For the condemned were sentenced to work in the mines, and Christians often among them. Of these Cyprian the martyr, letter 25, book III: "In the mines," he says, "the body is not comforted with bed and cushions. The frame, worn with labour, lies on the ground. The limbs, without baths, are filthy, disfigured with mould and dirt. The bread there is scant, clothing is lacking to the freezing, the hair of the half-shorn head bristles," etc. RHEN.
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(c) ‹pœnali opera› · call in col 1309
Pœnali opera deplorata. Damnatorum lacrymis et ploratu rigata. RIG.
"Wept over by penal labour." Watered with the tears and wailing of the condemned. RIG.
(printed under page 701)
(d) ‹deplorata› · call in col 1309
Pœnali opera. Ita Cyprianus horribiles carceris atque funestas pœnalis loci tenebras dixit; item, squalorem carceris ac receptaculi pœnalis horrorem. Et ad Donatum: Pergit pœnalibus cum ulis pertinaciter adhærere. RHEN.
"Penal labour." So Cyprian spoke of "the horrible and deadly darkness of the prison and the place of punishment"; likewise, "the squalor of the prison and the horror of the place of punishment." And To Donatus: "He goes on clinging stubbornly to penal [goods]." RHEN.
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(e) ‹in ornamenta› · call in col 1309
De tormentis in ornamenta. Eleganter hic conjungit contraria, quorum hoc primum membrum commendat prosonomasia. Hinc illud Ambrosii: Vos vero beatæ virgines, quæ talia tormenta potius quam ornamenta nescitis. RHEN.
"From torments into ornaments." He neatly joins opposites here, of which this first member is commended by wordplay. Hence that saying of Ambrose: "But you, blessed virgins, who do not know such torments rather than ornaments." RHEN.
(printed under page 701)
(f) ‹metalli refuga› · call in col 1309
Metalli refuga. Quasi, damnata ad metallum, inde fugerit. Hic vero observare est præclarum ingenii certamen Septimii nostri cum illis Plinianis, principio lib. XXXIII. RIG.
"A runaway from the mine." As though, condemned to the mine, it had fled from there. Here indeed one may observe our Septimius's splendid contest of wit with those passages of Pliny at the beginning of book XXXIII. RIG.
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(g) ‹mutatur› · call in col 1309
Metalli refuga. De armillis seu torquibus hoc accipe. Hanc autem loquendi formulam reperies l. aut damnum ff. de pœnis: Quodque refugæ ex opere metalli, etc, progravi, nempe supplicio lex loquitur. Et l. milites. ff. de re militari, quia custodiæ refuga, non militiæ desertor est LE PR.
"A runaway from the mine." Take this of bracelets or necklaces. You will find this form of speech in the law "Aut damnum", Digest, On penalties: "and that runaways from the work of the mine," etc., where the law speaks of a heavier punishment. And in the law "Milites", Digest, On military matters: "because he is a runaway from custody, not a deserter from the service." LE PR.
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(h) ‹call above the image› · call in col 1309
Nam et annuli. De illa annulorum gestatione videndus Clem. Alex. in synopsi vitæ christianæ sub finem libri tertii Pædagogi. LE PR.
"For rings too." On that wearing of rings see Clement of Alexandria in his summary of the Christian life near the end of the third book of the Paedagogus. LE PR.
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- running head: 1309 LIBER I DE CULTU FOEMINARUM 1310 (page head; right half seen only in part)
- marginal letters: A damus. Habitus foeminae duplicem; B tallorum feralibus officinis; C in the Lectiones variantes, between the columns; D in the commentary, beside "(c) Poenali opera deplorata"
- old-edition numerals: (none)
et necessariores exhibeant rebus humanis, et nihilominus auri argenti de sua vice accommodent justioribus caussis. Nam et annuli ferro fiunt; quaedam esui et potui vascula ex aere adhuc servat memoria antiquitatis. Viderit, si etiam ad spurca instrumenta auri et argenti demens copia deservit. Certe nec ager auri opere paratur, nec navis argenti vigore contexitur. Nullus bidens aurum demergit in terram; nullus clavus argentum intimat tabulis. Taceo totius vitae necessitates ferro et aeri innixas: cum illae ipsae divites materiae, et de metallis refodiendae, et in quocumque usu producendae, sine ferri et aeris operario vigore non possint. Jam igitur aestimandum est, unde obveniat tanta dignitas auro et argento, cum et consanguineis quantum ad genus, et potioribus quantum ad utensilitatem, materiis praeferantur.
and more necessary ones for human affairs, and none the less lend themselves in their own turn, in place of gold and silver, to juster causes. For rings too are made of iron; the memory of antiquity still preserves certain little vessels of bronze for eating and drinking. Let the mad abundance of gold and silver look to it, if it serves even for foul vessels. Certainly no field is made ready by the work of gold, nor is a ship joined together by the strength of silver. No mattock sinks gold into the earth; no nail drives silver into planks. I say nothing of the necessities of all life that rest on iron and bronze: since those rich materials themselves, both in being dug out of the mines and in being brought forth for any use whatever, could do nothing without the working strength of iron and bronze. Now therefore it must be weighed whence so great a dignity comes to gold and silver, since they are preferred to materials both akin to them as regards kind and more useful as regards serviceableness.
CAPUT VI.
CHAPTER VI.
Sed et lapillos istos, qui cum auro superbiam jungunt, quid aliud interpreter quam lapillos et calculos, ejusdem terrae minutalia; nec tamen aut fundamentis demandandis, aut parietibus moliendis, aut fastigiis sustinendis, aut tectis densandis necessaria? Solum hunc mulierum stuporem aedificare noverunt, quia tarde teruntur, ut niteant, et
But those little stones too, which join their pride with gold, what else am I to interpret them as but little stones and pebbles, mere scraps of the same earth; yet not necessary either for laying foundations, or for raising walls, or for supporting gables, or for thickening roofs? They know how to build only this stupefaction of women, because they are slowly ground so that they may shine, and
Editors' notes and page, col. 1310
Footnotes
(6) ‹call above the image› · call in col 1310
De suo vicem Seml.
"De suo vicem": Semler.
(printed under page 701)
(7) ‹call above the image› · call in col 1310
Instrumentis, alii.
"Instrumentis": others.
(printed under page 701)
(8) ‹call above the image› · call in col 1310
Nullum Venet. Semler.
"Nullum": Venice edition, Semler.
(printed under page 701)
(9) ‹call above the image› · call in col 1310
Vigere non possunt Fran. Latin.
"Vigere non possunt": Franeker edition, Latinius.
(printed under page 701)
(10) ‹Solum› · call in col 1310
Olim liber Agobardi.
"Olim": the Agobard manuscript.
COMMENTARIUS (printed under page 701)
(i) ‹cum› · call in col 1310
Consanguineis quantum ad genus. Consanguineas materias dicit, quæ sunt ejusdem generis, ejusdem originis, nimirum de terræ visceribus. RIG.
"To those of the same blood as to kind." He calls those materials "of the same blood" which are of the same kind, the same origin, namely from the bowels of the earth. RIG.
(printed under page 701)
(j) ‹terræ› · call in col 1310
CAP. VI. — Terræ minutalia. Ut lapillorum et gemmarum pretium elevet, vocat terræ minutias. Sic apud Alexandrinum Clementem, Pæd. lib. II. cap. 12, vocantur peregrini maris ejectamenta, et ramenta terræ, ἀπεξενωμένης θαλάσσης ἐκβράσματα· καὶ τῆς γῆς ἀψήγματα. LE PR.
CHAP. VI. — "Small scraps of the earth." To make light of the value of pebbles and gems he calls them crumbs of the earth. So in Clement of Alexandria, Paedagogus book II, chap. 12, they are called "the castings-up of a foreign sea, and scrapings of the earth." LE PR.
(printed under page 701)
(k) ‹tectis densandis› · call in col 1310
Aut tectis densandis. Loquitur de tectis africanis, et orientalium regionum, quibus apud nos pergulæ similes sunt. Germani terras vocant quasi Terracium. RHEN.
"Or for packing roofs." He speaks of the roofs of Africa and of the eastern regions, which our verandas resemble. The Germans call them "terras", as it were "terracium". RHEN.
(printed under page 701)
(l) ‹stuporem› · call in col 1310
Solum hunc mulierum stuporem ædificare noverunt. Ait Septimius, lapillos et calculos, quos fœminæ auro contra æstimare solent, ædificiorum commoditatibus inutiles, solum hunc mulierum stuporem ædificare; hoc est, nihil ex iis ædificari posse, nisi mulierum superbiam, unde scilicet elatæ superbia mulieres stupere ac rigere videantur, velut statuæ spectaculo et admirationi positæ ac defixæ. Stupenda Latini dicunt miranda, et stupere, mirari. Juvenalis, Nemo magis rhombum stupuit. Septimius noster hujus verbi significatum ad fatuam superbiam transtulit. Sic gloriam dicet vanam et stuporatam. Sic lib. I advers. Marc.: Supercilio stuporem suum ædificant Marcionitæ. (continues)
"They know how to build only this stupor of women." Septimius says that the pebbles and stones which women are wont to value against gold, useless for the conveniences of buildings, build only this stupor of women; that is, nothing can be built of them but women's pride, by which, puffed up, women seem to be stupefied and stiff, like statues set up and fixed for show and admiration. The Latins call things to be marvelled at "stupenda", and "stupere" is to marvel. Juvenal: "No one marvelled more at the turbot." Our Septimius transferred the meaning of this word to foolish pride. So he will speak of "vain and stupefied" glory. So in book I Against Marcion: "The Marcionites build up their stupor with a lofty brow." (continues)
(printed under page 701)
Page
- running head: LIBER I DE CULTU FOEMINARUM. 1310
- marginal letters: A et necessariores exhibeant rebus humanis; B nus, et potioribus quantum ad utensilitatem; C in the Lectiones variantes, between the columns; D in the commentary, beside "ἀπεξενωμένης θαλάσσης"
- old-edition numerals: (none)
subdole substruuntur, ut floreant, et anxie forantur, ut pendeant, et auro lenocinium mutuum praestant. Sed si quid de mari Britannico aut Indico ambitio piscatur, conchae genus est, non dico conchylio aut ostreo, sed nec peloride gratius de sapore. Ad hoc enim conchas noverim maris poma. Quod si concha illa aliquid intrinsecus pustulat, vitium ejus magis debet esse, quam gloriae. Et licet margaritum vocetur, non aliud tamen intelligendum, quam conchae illius aliqua dura et rotunda verruca. Aiunt et de frontibus draconum gemmas erui, sicut et in piscium cerebris lapidositas quaedam est. Hoc quoque deerit christianae, ut de serpente cultior fiat. Sic calcabit diaboli caput, dum de capite ejus, cervicibus suis aut ipsi capiti ornamenta struit?
are craftily set from beneath so that they may bloom, and anxiously pierced so that they may hang, and they lend a mutual allurement to gold. But if ambition fishes up anything from the British or the Indian sea, it is a kind of shellfish, not more pleasing in flavour, I do not say than the purple-fish or the oyster, but not even than the giant mussel. For I should know shellfish as fruits of the sea for this purpose. But if that shellfish produces some pustule within itself, it ought to be counted rather its defect than its glory. And though it be called a pearl, nothing else is to be understood by it than some hard and round wart of that shellfish. They say too that gems are dug out of the foreheads of dragons, just as there is a certain stoniness in the brains of fishes. This too will the Christian woman lack, to become more elegant from a serpent! Is it thus she will tread on the devil's head, while from his head she builds ornaments for her own neck or for her very head?
CAPUT VII.
CHAPTER VII.
Haec omnia de raritate et peregrinitate sola gratiam possident. Denique, intra terminos suos patrios non tanti habentur. Semper abundantia contumeliosa in semetipsam est. Apud barbaros quosdam, quia vernaculum est aurum et copiosum, auro vinctos in ergastulis habent, et divitiis malos onerant, tanto locupletiores, quanto nocentiores. Aliquando revera inventum est, quomodo et aurum non ametur. Gemmarum quoque nobilitatem vidimus Romae de fastidio Parthorum et Medorum caeterorumque gentilium
All these things possess their charm from rarity and foreignness alone. In short, within their own native borders they are not held of so much account. Abundance is always insulting to itself. Among certain barbarians, because gold is native and plentiful, they keep those in the workhouses bound with gold, and load the wicked with riches, the more wealthy the more guilty. At length it has truly been found out how even gold may not be loved. The nobility of gems too we have seen at Rome, from the disdain of the Parthians and Medes and the rest of their own countrymen
Editors' notes and page, col. 1311
Footnotes
LECTIONES VARIANTES (printed under page 702)
(1) ‹call above the image› · call in col 1311
Et, inserunt alii.
Others insert "et".
(printed under page 702)
(2) ‹call above the image› · call in col 1311
Postulat Semler. Rhen.
"Postulat": Semler, Rhenanus.
(printed under page 702)
(3) ‹call above the image› · call in col 1311
Deerat Jun. Rig.
"Deerat": Junius, Rigault.
(printed under page 702)
(4) ‹ornamenta› · call in col 1311
Ornamentum, alii.
"Ornamentum": others.
(printed under page 702)
(5) ‹in semetipsam› · call in col 1311
Semetipsa Pam.
"Semetipsa": Pamelius.
(printed under page 702)
(6) ‹call not visible in the image› · call in col 1311
Puncti signo distinguit Jun.
Junius marks it off with a point.
(printed under page 702)
(7) ‹call not visible in the image› · call in col 1311
Ostentationem, alii.
"Ostentationem": others.
(printed under page 702)
(8) ‹call not visible in the image› · call in col 1311
Cingulis Seml. singulis Pam.
"Cingulis": Semler; "singulis": Pamelius.
(printed under page 702)
(a) ‹Sic calcabit› · call in col 1311
Sic calcabit diaboli caput. Hinc manifestum est Tertullianum sic legisse Genes. 3: Et ipsa conteret caput tuum. RIG.
"So will she tread on the devil's head." From this it is plain that Tertullian read Genesis 3 thus: "And she shall crush your head." RIG.
(printed under page 702)
(b) ‹abundantia contumeliosa› · call in col 1311
CAP. VII.— Contumeliosa in semetipsam. Supra dixit, Dominum nostrum contumeliosum sibi fuisse. RIG.
CHAP. VII.— "Insulting to itself." Above he said that our Lord had been insulting to himself. RIG.
(printed under page 702)
(c) ‹call not visible in the image› · call in col 1311
Latent in circulis smaragdi. Sic habet exemplar Agobardi. Circulis, hoc est, monilibus. Ipse supra, Circulos ex auro quibus brachia arctantur. RIG.
"Emeralds lie hidden in the circlets." So the Agobard manuscript reads. "Circlets", that is, necklaces. He himself above: "circlets of gold with which the arms are bound." RIG.
(printed under page 702)
Page
- running head: 1311 TERTULLIANI 1312 (page head spanning both columns)
- marginal letters: A subdole substruuntur, ut floreant; B in the right column only (beside "stium"); C in the Lectiones variantes, between the columns; D in the commentary, beside "(c) Latent in circulis smaragdi"
- old-edition numerals: (none)
suorum, coram matronis erubescentem, nisi quod nec ad ostensionem fere habentur. Latent in circulis smaragdi, et cylindros vaginae suae solus gladius sub sinu novit, et in peronibus uniones emergere de luto cupiunt. Nihil denique, tam gemmatum habent, quam quod gemmatum esse non debet, si non comparet; aut ideo comparet, ut neglectum quoque ostendatur.
blushing before our matrons, except that among them they are hardly kept even for display. Emeralds lie hidden in their circlets, and the sword alone, under the fold of the garment, knows the cylinders of its scabbard, and on their rough boots pearls long to emerge from the mud. In short, they have nothing so jewelled as that which ought not to be jewelled, if it does not appear; or else it appears for this, that it may be shown to be neglected as well.
CAPUT VIII.
CHAPTER VIII.
Proinde et vestium de coloribus honorem servi etiam eorum terunt. Sed et parietes tyriis et hyacinthinis et illis regiis velis, quae vos operose resoluta transfiguratis, pro pictura abutuntur. Vilior est apud illos purpura, quam rubrica. Quis enim est vestium honor justus de adulterio colorum injustorum? Non placet Deo, quod non ipse produxit, nisi si non potuit purpureas et aerinas oves nasci jubere. Si potuit, ergo jam noluit; quod Deus noluit, utique non licet fingi. Non ergo natura optima sunt ista, quae a Deo non sunt, auctore naturae; sic a diabolo esse intelliguntur, ab interpolatore naturae. Alterius enim esse non possunt, si Dei non sunt: quia aemuli sint necesse est, quae Dei non sunt; alius autem, praeter diabolum et angelos ejus, aemulus Dei non est. Caeterum, si materiae ex Deo sunt, non statim et hujusmodi fructus illarum; nam et omnes
Likewise even their slaves wear out the honour of garments from their colours. Their walls too misuse, in place of painting, Tyrian and hyacinth hangings and those royal coverings which you laboriously unravel and transform. Among them purple is cheaper than red ochre. For what just honour of garments is there from the adultery of unjust colours? That which He Himself did not produce does not please God, unless He was not able to command sheep to be born purple and sky-blue. If He was able, then He did not will it; what God did not will, certainly may not be counterfeited. Those things, therefore, are not best by nature which are not from God, the author of nature; thus they are understood to be from the devil, the corrupter of nature. For they cannot be another's if they are not God's: because the things which are not God's must needs be His rival's; and there is no other rival of God except the devil and his angels. Besides, if the materials are from God, it does not at once follow that such uses of them are too; for even all
Editors' notes and page, col. 1312
Footnotes
(9) ‹call not visible in the image› · call in col 1312
Nihil omitt. Seml.
Semler omits "nihil".
(printed under page 702)
(10) ‹call not visible in the image› · call in col 1312
Quam omitt. Semler.
Semler omits "quam".
(printed under page 702)
(11) ‹aerinas› · call in col 1312
Sic in libro vetustissimo; alii, aerias. Rigalt. aerinas. Rhenan. legebat earinas, ἐαρινὰς, sic Fran. Paris. alii arinas. Utrumque Jun. de viridi colore interpretatur.
So in the very old manuscript; others read "aerias". Rigault: "aerinas". Rhenanus read "earinas" (Greek "of spring"), and so the Franeker and Paris editions; others "arinas". Junius interprets both of a green colour.
(printed under page 702)
(12) ‹illarum› · call in col 1312
Latinius aliter voluit: Cæterum si materiæ ex Deo sunt, non statim et hujusmodi fructus latet in omnibus, quæritur; et unde.
Latinius wanted it otherwise: "But if the materials are from God, not at once does such a use too lie hidden in all; it is asked, and whence."
COMMENTARIUS
(continued) ‹from the previous page› · call in col 1310
Sic. lib. ad Nationes II: Stupores Atticos. Sic Cyprianus, Epist. XLII: Si quis aliter docet, et non acquiescit sanis verbis Domini nostri Jesu Christi et doctrinæ ejus, stupore elatus est. RHEN.
So in book II To the Nations: "Attic stupors." So Cyprian, Letter 42: "If anyone teaches otherwise and does not consent to the wholesome words of our Lord Jesus Christ and to his doctrine, he is puffed up with stupor." RHEN.
(printed under page 702)
(d) ‹de adulterio› · call in col 1312
CAP. VIII.— Quis est vestium honor justus de adulterio colorum injustorum. Accusat luxum mulierum, quæ in vestimenta colores inducerent non nativos velleri aut lanæ, videlicet purpureos, hyacinthinos, coccineos; et hos esse ait colores injustos, et adulteria. Non placet Deo, inquit, quod non produxit. Deinde subridens: Nisi si non potuit purpureas et aerinas oves nasci jubere. Tum serio pergit: Si potuit, ergo jam noluit. Quod Deus noluit, non licet fingi. Argumentum etiam ad graviora notabile ac fortissimum. Itaque colligit injustos esse colores, quos habent lanæ non suos, ac proinde adulteros. Mox argumentum explicat, et, lanas hujusmodi, imbutas coloribus non suis, vestium honorem præbere ait non justum. Vestes autem alieno et ambitioso colore fucatæ honorem seu splendorem fulgoremve injustum, ad honestatem modestiamque christianam non pertinere. RIG.
CHAP. VIII.— "What rightful honour is there for garments from the adultery of unrightful colours?" He accuses the luxury of women who put on garments colours not native to fleece or wool, namely purple, hyacinth and scarlet; and he says these are unrightful colours, and adulteries. "What he did not produce," he says, "does not please God." Then, with a smile: "Unless he was not able to command sheep to be born purple and sky-blue." Then he goes on in earnest: "If he was able, then he did not will it. What God did not will may not be counterfeited." An argument notable and very strong for graver matters too. So he concludes that the colours which wool has that are not its own are unrightful, and therefore adulterous. Next he unfolds the argument and says that such wool, dyed with colours not its own, gives garments an honour that is not rightful; and that garments painted with a foreign and showy colour have an honour, or splendour or brilliance, that is unrightful and does not belong to Christian decency and modesty. RIG.
(printed under page 702)
(e) ‹oves› · call in col 1312
Nisi si non potuit purpureas et aerinas oves nasci jubere. Ita omnino legitur in vetustissimo codice, non ut hactenus editum fuit, aerias. Aerinas dicit oves colore aerino, quem ut fœmineis vestibus gratissimum laudat Ovidius, ubi, facta mentione tyrii muricis, statim adjicit: Cum tot prodierint pretio leviore colores, Quis furor est census corpore ferre suos? Aeris ecce color, tunc cum sine nubibus aer, Nec tepidus pluvias concitat Auster aquas.
"Unless he was not able to command sheep to be born purple and sky-blue." So without doubt it reads in the very old codex, not "aerias" as it was printed until now. By "aerinae" sheep he means sheep of the colour of the air, which Ovid praises as most pleasing for women's garments, where, having mentioned the Tyrian murex, he at once adds: "When so many colours have come forth at lighter price, what madness is it to carry one's fortune on one's body? See the colour of the air, when the air is without clouds and the warm South Wind stirs no rains."
(printed under page 702)
(f) ‹ex Deo sunt› · call in col 1312
Cæterum si materiæ ex Deo sunt, non statim et hujusmodi fructus illarum. Postquam sub elogio atroci gravissimus censor vestes hyacinthinas, purpureas, et aerinas, et cætera id genus luxuriæ instrumenta proscripsit, occurrit objectioni dictitantium, ea omnia quæ tantopere exagitarentur, non secus ac cætera a Deo esse creata; colores illos mirabiles confici e succis herbarum et concharum salivis; herbas autem et conchas inter res a Deo creatas jure censeri, et creatas hominum caussa. Itaque distinctione cavillationem diluit, et materias quidem ex Deo esse fatetur, herbas, inquam, et conchas, et succos, et illas concharum salivas nobiles. Sed earum rerum usum fructumque, cum ad nequitiæ luxuriæque apparatus convertuntur, ex Deo esse negat; probatque exemplo spectaculorum, circi, arenæ, scenæ. Nam et equos, et pantheras, et vocem, ut res a Deo creatas et munera divina, spectare aut laudare quidem (continues)
"But if the materials are from God, not at once is such use of them so too." After the gravest of censors, under a fierce sentence, had proscribed hyacinth, purple and sky-blue garments and the other instruments of luxury of that kind, he meets the objection of those who kept saying that all the things so violently attacked were created by God no less than the rest; that those marvellous colours are made from the juices of herbs and the slime of shellfish; and that herbs and shellfish are rightly counted among the things created by God, and created for men's sake. So he dissolves the quibble with a distinction, and admits that the materials are indeed from God, herbs, I say, and shellfish, and juices, and that noble slime of the shellfish. But he denies that the use and enjoyment of those things, when they are turned to the equipment of wickedness and luxury, is from God; and he proves it by the example of the shows, the circus, the arena, the stage. For horses and panthers and the voice, as things created by God and divine gifts, to watch or indeed to praise (continues)
(printed under page 702)
Page
- running head: TERTULLIANI 1312
- marginal letters: A suorum, coram matronis erubescentem; B stium honor justus de adulterio; C in the Lectiones variantes, between the columns; D in the commentary, beside "Agobardi. Circulis, hoc est, monilibus" (gutter letter shared with col. 1311)
- old-edition numerals: (none)
istae profanae spectaculorum saecularium voluptates, sicut de ipsis suum volumen edidimus, ipsa etiam idololatria ex rebus Dei constat: non tamen ideo circi furoribus, aut arenae atrocitatibus, aut scenae turpitudinibus, christianum affici oportet, quia Deus et equum, et pantheram, et vocem homini dedit: nec ideo idololatriam impune faciet christianus, quia Dei conditio est et thus, et merum, et ignis qui vescitur, et animalia quae victimae fiunt, cum et ipsa materia, quae adoratur, Dei sit. Sic ergo et circa actum materiarum census a Deo descendens, accusat Deo extraneum, ut reum scilicet gloriae saecularis.
those profane pleasures of worldly spectacles, as we have published a volume of its own about them, even idolatry itself consists of the things of God; yet a Christian ought not on that account to be stirred by the frenzies of the circus, or the savageries of the arena, or the indecencies of the stage, because God gave the horse, and the panther, and the voice to man; nor on that account will a Christian commit idolatry with impunity, because the incense is God's creation, and the wine, and the fire that feeds, and the animals that become victims, since even the material which is worshipped is God's. So therefore, in regard to use as well, the descent of materials from God accuses [the use] as foreign to God, namely as guilty of worldly glory.
CAPUT IX.
CHAPTER IX.
Nam ut quaeque rerum, per singulas quasque terras et unamquamque regionem materiis a Deo distributa sunt, invicem sibi peregrina, apud exteros mutuo rara, apud vos jure, si utique, vel appetuntur, vel negliguntur, quia non tantus est in illis fervor gloriae, inter domesticos frigidae. Sed enim ex possessionum distributione, quam Deus, ut voluit,
For as each of things has been distributed by God in its materials through each several land and each region, foreign to one another, rare in turn among outsiders, among yourselves they are rightly, if at all, either sought after or neglected, because there is not so great a fervour of glory in them, [a glory] cold among those at home. But indeed from the distribution of possessions, which God, as He willed,
Editors' notes and page, col. 1313
Footnotes
LECTIONES VARIANTES (printed under page 703)
(1) ‹call above the image› · call in col 1313
Sic nec Rhen. hic ergo — — excusatus; Deo extraneum ut — gloriæ, sæculum Jun. Sic ego et circa a. m. c. a. d. d. propterea excusatus Semler.
"Sic nec": Rhenanus. "hic ergo — — excusatus; Deo extraneum ut — gloriae, saeculum": Junius. "Sic ego et circa a. m. c. a. d. d. propterea excusatus": Semler.
(printed under page 703)
(2) ‹ut quæque› · call in col 1313
Quædam Venet.
"Quaedam": Venice edition.
(printed under page 703)
(3) ‹materiis› · call in col 1313
Maris Venet.
"Maris": Venice edition.
(printed under page 703)
(4) ‹apud› · call in col 1313
Et apud alii.
"Et apud": others.
(printed under page 703)
(5) ‹apud vos› · call in col 1313
Suos alii.
"Suos": others.
(printed under page 703)
(6) ‹si› · call in col 1313
Jure sic Jun.
"Jure sic": Junius.
(printed under page 703)
(a) ‹call above the image› · call in col 1313
Dei conditio est thus. Thus a Deo conditum est. Conditio, creatura. RIG.
"Incense is God's making." Incense was made by God. "Conditio": creature. RIG.
(printed under page 703)
(b) ‹call above the image› · call in col 1313
Ignis qui vescitur. Qui depascitur victimas. RIG.
"The fire that feeds." That consumes the victims. RIG.
(printed under page 703)
(c) ‹call above the image› · call in col 1313
Sic ergo et circa actum materiarum census a Deo descendens. Hic etiam aliquid indulsimus conjecturæ, sic tamen ut ratio constare debeat apud judices haud iniquos. Actum vocat Tertullianus, rerum a Deo creatarum usum, cum ex iis aliquid agimus, cum iis utimur ad actum sive actionem cujusmodicumque sit. Materiarum vero, seu rerum creatarum duplex est census, hoc est, duplici consideratione censentur æstimanturque. Nam aliter equum christianus censebit, aliter gentilis. Equo christianus utetur, ut naturæ vel ætatis imbecillitatem sublevet, ut maturius ad sacrificiorum oblationes celebrandas, vel ad Dei sermonem administrandum audiendumve occurrat, ut fratri laboranti adsit velocius, ut vulneratum a latronibus in hospitium portari curet commodius. At gentilis equum carius emet quam pædagogum, ac diligentius erudiri curabit quam filium, ut notis flexibus ad metas in circo decurrat, opposita effundat, palmam occupet, unde sequatur aliud nihil, nisi ut insanientis populi clamoribus efferatur: Clara fuga ante alios, et primus in æquore pulvis. Ait igitur Tertullianus, unius ejusdemque materiæ, unius ejusdemque animalis, duos esse census diversissimos. Illum, quem de homine christiano demonstravimus, censum esse vere laudabilem, sanctum, a Deo descendentem; at hunc quem de gentili, extraneum, alienum, adulterum. Et census, inquit, a Deo descendens, propterea accusat et damnat Deo extraneum, ut reum scilicet gloriæ sæcularis et minime christianæ. RIG.
"So then, concerning the use of materials too, there is a valuation that comes down from God." Here too we have allowed something to conjecture, yet so that the reasoning should hold with judges not unfair. Tertullian calls "actus" the use of things created by God, when we do something with them, when we use them for an act or action of whatever kind. But materials, or created things, have a twofold valuation, that is, they are valued and assessed by a twofold consideration. For a Christian will value a horse one way, a gentile another. The Christian will use a horse to relieve the weakness of nature or of age, to come in good time to celebrate the offering of the sacrifices or to minister or hear the word of God, to come more quickly to the help of a brother in trouble, to have one wounded by robbers carried more comfortably to an inn. But the gentile will buy a horse dearer than a tutor, and will have it trained more carefully than his son, so that with practised turns it may run to the turning-posts in the circus, throw over those in its way, win the palm, from which nothing else follows but that it is carried away by the shouts of a raving people: "Famed in flight before the others, and first dust on the plain." Tertullian therefore says that of one and the same material, of one and the same animal, there are two most different valuations. The one which we have shown in the Christian man is a valuation truly praiseworthy, holy, coming down from God; but the one in the gentile is foreign, alien, adulterous. And the valuation, he says, which comes down from God therefore accuses and condemns the one foreign to God, as guilty, that is, of worldly and by no means Christian glory. RIG.
(printed under page 703)
Page
- running head: 1313 LIBER I DE CULTU FOE[MINARUM] (right part cut off in image)
- marginal letters: A ‹nes istae profanae spectaculorum›; B ‹Nam ut quaeque (2) rerum›; C ‹hominis fas esse› (commentary); D ‹iniquos. Actum vocat› (commentary)
- old-edition numerals: (none)
- other: column opens with "nes", the end of "om-nes" split from col. 1312 (confirmed by the commentary's quotation "omnes istae"); set as printed. "christianus" in line 7 is faintly printed (reads like "christiamis"); taken as damaged type, not a misprint. Below the text: LECTIONES VARIANTES (1)-(6) and COMMENTARIUS (editors' notes, Rig., Edd.) — not set.
ordinavit, raritas et peregrinitas, apud extraneos semper gratiam inveniens, de simplici causa non habendi, quae Deus alibi collocavit, concupiscentiam concitat habendi. Ex hac vitium aliud extenditur, immoderate habendi; quod et si forte habendum sit, modus tamen debetur. Haec erit ambitio, unde et nomen ejus interpretandum est, quod, concupiscentia apud animum ambiente, nascatur, ad gloriae votum; grande scilicet votum, quod, ut diximus, non natura, nec veritas, sed vitiosa animi passio, concupiscentia, commendavit. Et alia vitia ambitionis et gloriae. Sic et pretia rebus inflammavit, ut se quoque accenderet. Non tanto major fit concupiscentia, quanto magno fecit quod concupiit? De brevissimis loculis patrimonium grande profertur. Uno lino decies sestertium inseritur. Saltus et insulas tenera cervix fert, graciles aurium cutes calendarium expendunt, et in sinistra per singulos digitos de saccis singulis ludit. Haec sunt vires ambitionis, tantarum usurarum substantiam uno et muliebri corpusculo bajulare.
ordained, rarity and foreignness, always finding favour among strangers, from the simple reason of not having the things which God has placed elsewhere, stirs up the desire of having [them]. From this another vice spreads out, that of having immoderately; for even if something perhaps ought to be had, a measure is nonetheless owed. This will be ambition, whence its name too is to be interpreted, because it is born, with desire going about the mind, for the wish of glory; a great wish indeed, which, as we have said, not nature, nor truth, but a vicious passion of the mind, desire, has commended. And [there are] other vices of ambition and of glory. Thus it has also inflamed the prices of things, so as to kindle itself as well. Does not desire become so much greater, the greater the price it has set on what it desired? From the tiniest of little boxes a great patrimony is brought out. On a single thread a million sesterces are strung. A tender neck carries woodlands and islands; the slender skins of the ears spend an account-book of loans, and on the left hand, on each several finger, it sports with a moneybag apiece. These are the strengths of ambition: to carry the capital of such great usuries on one small, and a woman's, body.
Editors' notes and page, col. 1314
Footnotes
(7) ‹call above the image› · call in col 1314
Excitat Jun.
"Excitat": Junius.
(printed under page 703)
(8) ‹call above the image› · call in col 1314
Erat Rhen. Seml.
"Erat": Rhenanus, Semler.
(printed under page 703)
(9) ‹call above the image› · call in col 1314
Est, in aliis non exstat.
"Est" is not found in others.
(printed under page 703)
(10) ‹call above the image› · call in col 1314
Ut Latin.
"Ut": Latinius.
(printed under page 703)
(11) ‹Non› · call in col 1314
Nam tanto Rhenan. Latin. Rigalt.
"Nam tanto": Rhenanus, Latinius, Rigault.
(printed under page 703)
(12) ‹De› · call in col 1314
De omitt. Seml.
Semler omits "de".
(printed under page 703)
(13) ‹cervix fert› · call in col 1314
Circumfert, alii.
"Circumfert": others.
(printed under page 703)
(14) ‹et in› · call in col 1314
In abest Fran. Rigalt.
"In" is absent in the Franeker edition and Rigault.
COMMENTARIUS
(continued) ‹from the previous page› · call in col 1312
homini fas esse; non tamen inde statim sequi, ut earum rerum usus ex Deo sit, puta equorum ad insanas in circo factiones, pantherarum seu leonum ad fœdas viscerationes et atroces lanienas, voces artificum scenicorum ad vanas aut impudicas fabulas. Hæc enim ex Deo non esse, uti nec idololatriam, etsi thus, et merum, et ignis, quibus idololatria conficitur, a Deo sint creata. Cæterum, inquit, si materiæ ex Deo sunt, non statim et hujusmodi fructus illarum; nam et omnes istæ profanæ spectaculorum sæcularium voluptates, sicut de ipsis suum volumen edidimus, ipsa etiam idololatria, ex rebus Dei constat, etc. RIG.— De ipsis (alias de illis) suum volumen. Scilicet librum de Spectaculis. EDD.
is lawful for man; yet it does not at once follow that the use of those things is from God, say of horses for the mad factions in the circus, of panthers or lions for foul feasts of flesh and savage butcheries, of the voices of stage performers for vain or shameless plays. For these are not from God, any more than idolatry is, although incense and wine and fire, with which idolatry is carried out, were created by God. "But," he says, "if the materials are from God, not at once is such use of them so too; for all those profane pleasures of the worldly shows too, as we have published a volume of their own about them, even idolatry itself, consist of the things of God," etc. RIG.— "A volume of their own about them" (otherwise "about those"): namely the book On the Shows. EDD.
(printed under page 703)
(d) ‹Uno lino› · call in col 1314
CAP. IX. — Uno lino decies sestertium inseritur. Uniones intelligit, quibus pertusis in linea utuntur fœminæ. Lineam margaritorum dixit Scævola, l. 26 ad l. Falcid. De unionibus in linea lex est Ulpiani, 27 ad L. Aquil. RIG.
CHAP. IX. — "A million sesterces is strung on one thread." He means the large pearls which women use pierced on a string. Scaevola spoke of "a string of pearls", law 26 on the lex Falcidia. On pearls on a string there is a law of Ulpian, 27 on the lex Aquilia. RIG.
(printed under page 703)
(e) ‹substantiam› · call in col 1314
Tantarum usurarum substantiam. Substantiam usurarum dixit, quemadmodum Scævola substantiam calendarii, l. XXXI V de lega. III. Substantia usurarum est sors et caput; οὐσίαν Græci dicunt, et κεφάλαιον et ἀρχαῖον. Sic pag. seq. dicet, Totam fidei substantiam, et lib. adversus Praxeam, Totam substantiam quæstionis; et lib. de Exhort. Castitatis, Negotiaberis magnam substantiam sanctitatis. RIG.
"The capital of such great interest." He spoke of the capital of interest, as Scaevola of the capital of an account-book, law 35, On legacies III. The substance of interest is the principal and capital sum; the Greeks call it ousia, and kephalaion and archaion. So on the next page he will say "the whole substance of faith", and in the book Against Praxeas "the whole substance of the question"; and in the book On the Exhortation to Chastity, "You will trade in a great substance of holiness." RIG.
(printed under page 703)
Page
- running head: [LIBER I] DE CULTU FOEMINARUM. 1314
- marginal letters: A ‹ordinavit, raritas et peregrinitas›; B ‹brevissimis loculis patrimonium›; C ‹ut fratri laboranti adsit› (commentary); D ‹26 ad l. Falcid.› (commentary)
- old-edition numerals: (none)
- other: end of Book I; the column's text ends with "bajulare." followed by LECTIONES VARIANTES (7)-(14), COMMENTARIUS (Rig.) and a tailpiece — editors' matter not set. "decies sestertium" rendered "a million sesterces" (decies centena milia).
LIBER SECUNDUS.
BOOK II.
CAPUT PRIMUM.
CHAPTER I.
Ancillae Dei vivi, conservae et sorores meae, quo
Handmaids of the living God, my fellow-servants and sisters, by which
Editors' notes and page, col. 1315
Footnotes
LECTIONES VARIANTES (printed under page 704)
(1) ‹call above the image› · call in col 1315
Hujus libri tot loci a Rigaltio ex auctoritate cod. Agob. mutati sunt, ut videatur iste prope novus factus esse. Inde in sqq. præcipuum scripturæ varietatem ita annotavimus, ut Rigaltio novam recensionem tribueremus, Semleri nomine scripturam receptam indicaremus. LEOPOLD.
So many places of this book were altered by Rigault on the authority of the Agobard codex that it seems to have been made almost new. Hence in what follows we have noted the chief variety of reading in such a way as to attribute the new recension to Rigault and to indicate the received reading under Semler's name. LEOPOLD.
(printed under page 704)
(2) ‹call not visible in the image› · call in col 1315
Seml. postremissimus omnium, qui de meo jure —ad nos verba ista facere, non utique affectationi (Rig. affectionis) sed, etc.
Semler: "postremissimus omnium, qui de meo jure — ad nos verba ista facere, non utique affectationi (Rigault: affectionis) sed," etc.
(printed under page 704)
(a) ‹call above the image (title of Book II)› · call in col 1315
Hoc secundo de cultu fœminarum opusculo multa de primo tractantur uberius, nova etiam non pauca proferuntur utilius, plena omnia spiritus christiani sublimioris. Ea vero mendis hactenus inquinata in splendorem nativum sic redeunt, ut prope nova haberi debeant. Sunt tamen in ipsis emendationibus pervidenda quædam, quæ nonnisi attentissimi discernant. Itaque indicinæ pretium fuerit. RIG.
In this second little work On the Apparel of Women many things from the first are treated more fully, and not a few new things are also set out more usefully, all full of a loftier Christian spirit. These things, hitherto stained with errors, are so restored to their native splendour that they ought to be held almost new. Yet in the emendations themselves there are some things to be examined which only the most attentive will discern. So it will be worth pointing them out. RIG.
(printed under page 704)
(b) ‹call above the image› · call in col 1315
CAP. I.— Postremissimus. Superlativus usurpatus a Gellio. Legit postea Rigaltius equidem meo jure, id est, jure quod ei competebat ut scriberet ad fœminas, quoniam frater erat et conservus. LE PR. — Melius forsitan legeris: Et quidem meo jure. EDD.
CHAP. I.— "Most-last of all." A superlative used by Gellius. Rigault afterwards read "equidem meo jure", that is, by the right he had to write to women, since he was their brother and fellow servant. LE PR. — Perhaps you would better read: "Et quidem meo jure." EDD.
(printed under page 704)
Page
- running head: 1315 TERTULLIANI (head spans the page)
- marginal letters: A ‹ARGUMENTUM.— Ejusdem pene argumenti› (editors' argumentum); B ‹quae, uti Germanae et Gallae› (argumentum); C ‹(1) Hujus libri tot loci› (variants); D ‹CAP. I.—(b) Postremissimus› (commentary)
- old-edition numerals: (none)
- other: the book title LIBER SECUNDUS (1)(a). is printed across both columns; set once here, completed from the top of col. 1316. Editors' prose in this column, NOT set: ARGUMENTUM with chapter summaries I–IX ("EDD. EX PAMELIO"), LECTIONES VARIANTES (1)–(2), COMMENTARIUS (a)–(d). The column's author text is only the chapter heading and one line.
jure deputor vobiscum, postremissimus equidem meo jure conservitii et fraternitatis, audeo ad vos facere sermonem, non utique affectationis, sed affectioni procurans in caussa vestrae salutis. Ea salus nec foeminarum modo, sed etiam virorum, in exhibitione praecipue pudicitiae statuta est. Nam cum omnes templum Dei simus, illato in nos et consecrato Spiritu Sancto, ejus templi aedituus et antistes pudicitia est, quae nihil immundum nec profanum inferri sinat, ne Deus ille, qui inhabitat, inquinatam sedem offensus derelinquat. Sed modo nos non de pudicitia, cui indicendae et exigendae sufficiunt instantia ubique divina praecepta, verum de pertinentibus ad eam, id est qualiter vos incedere oporteat. Pleraeque enim, quod ipsum mihi utique [reprehendendo in omnibus] reprehendere Deus permittat!, aut ignorantes simpliciter aut dissimulantes audacter ita ingrediuntur, quasi pudicitia in sola carnis integritate et stupri aversione consistat, nec quicquam intrinsecus opus sit, de cultus et ornatus dispositione. Sed enim perseverant in pristinis studiis formae et nitoris, eamdem sui speciem circumferentes, quam foeminae nationum, a quibus abest conscientia verae pudicitiae, quia nihil verum in his, qui Deum nesciunt praesidem et magistrum veritatis. Nam etsi qua in gentilibus pudicitia credi potest, usque adeo eam imperfectam et inconditam constat, ut licet in animo aliquatenus tenax sui agat, in habitus tamen licentia sese dissolvat, pro perversitate
right I am reckoned with you — I, the very last of all, indeed, by my own right of fellow-servitude and brotherhood — dare to make a discourse to you, not, to be sure, out of affectation, but caring for affection in the cause of your salvation. That salvation, not of women only but also of men, is established chiefly in the display of chastity. For since we are all the temple of God, the Holy Spirit having been brought into us and consecrated [there], the sacristan and priestess of that temple is chastity, which is to allow nothing unclean or profane to be brought in, lest that God Who dwells within, offended, abandon a polluted abode. But now we [speak] not of chastity, for the enjoining and exacting of which the divine precepts pressing on every side suffice, but of the things pertaining to it, that is, how it behoves you to go about. For very many women — and may God permit me to reprove this very thing, [I who am] certainly [to be reproved in all things]! — either in simple ignorance or in bold dissimulation walk abroad as if chastity consisted solely in the integrity of the flesh and the shunning of debauchery, and nothing were needed inwardly concerning the arrangement of dress and adornment. But indeed they persist in their former pursuits of beauty and elegance, carrying about the same appearance of themselves as the women of the nations, from whom the consciousness of true chastity is absent, because there is nothing true in those who do not know God, the guardian and master of truth. For even if any chastity can be believed to exist among the Gentiles, it is agreed to be so imperfect and ill-ordered that, although in the mind it acts with some tenacity of itself, it nonetheless dissolves itself in licence of dress, in accordance with the perversity
Editors' notes and page, col. 1316
Footnotes
(3) ‹ædituus et antistes› · call in col 1316
Rig. æditua et antistita.
Rigault: "aeditua et antistita" (feminine).
(printed under page 704)
(4) ‹in pristinis› · call in col 1316
W. Sed. e. p. in pristinis delevit Rig.
Wouwer: "Sed e. p. in pristinis"; Rigault deleted it.
(printed under page 704)
(5) ‹speciem› · call in col 1316
Ita Wouwer.; Seml. eamdem sui circ.; Rig. eamd. superficiem circ.
So Wouwer; Semler: "eamdem sui circ."; Rigault: "eamd. superficiem circ."
COMMENTARIUS (printed under page 704)
(c) ‹nihil immundum› · call in col 1316
Quæ nihil immundum nec profanum. Hoc in suum tractatum transtulit Cyprianus martyr. Demusque, inquit, operam, ne quid immundum et profanum templo Dei inferatur; ne offensus sedem, quam inhabitat, derelinquat. RHEN.
"Which lets nothing unclean or profane." Cyprian the martyr carried this over into his treatise. "And let us take care," he says, "that nothing unclean and profane be brought into God's temple, lest, offended, he forsake the dwelling he inhabits." RHEN.
(printed under page 704)
(d) ‹indicendæ› · call in col 1316
Cui indicendæ et exigendæ, etc. Quibus scripturis indicta sit pudicitia, videre est lib. de Pudicitia, tum Auctoris, tum B. Cypriani. Atqui illud mihi reprehendendo, dandi casu dictum esse annotat Rhenanus, hoc est, digno qui reprehendar. Ego vero ex mss. 3. Vatic. lego: Sed enim perseverant, pro perseverent; et: formæ et nitoris sui, cum Latinio, eamdem nempe formam circumferentes. PAM.
"For proclaiming and exacting which," etc. By what scriptures chastity is enjoined may be seen in the book On Chastity, both the Author's and blessed Cyprian's. But Rhenanus notes that "mihi reprehendendo" is said in the dative case, that is, "to me who deserve to be reproved." I, however, from three Vatican manuscripts read: "Sed enim perseverant", for "perseverent"; and, with Latinius, "formae et nitoris sui", that is, "carrying about the same form." PAM.
(printed under page 704)
(e) ‹fœminæ nationum› · call in col 1316
Fœminæ nationum. Quid de istis loquar? annon illæ pudicæ? Angylæ (natio est) fœminas suas primis noctibus nuptiarum adulteriis cogunt parere, mox ad pudicitiam legibus astringunt (narrat Solinus in polyhist.). Longum esset de reliquis sermonem facere. LAC.
"Women of the nations." What shall I say of them? Are they chaste? The Angylae (a nation) force their women in the first nights of marriage to submit to adulteries, and then bind them by laws to chastity (Solinus tells it in the Polyhistor). It would be long to speak of the rest. LAC.
(printed under page 704)
(f) ‹licentia› · call in col 1316
In habitus tamen licentia sese dissolvat. In antiquissimo exemplari legitur, In ambitus licentias sese dissolvat. Quod explicari non incommode videatur, si quis hic ambitum dici velit, quod supra Tertullianus ipse superficiem dixit, corpus videlicet, atque ipsius corporis ornamenta, quæ animum ambiunt et vestiunt. De pudicitia christiana disserit, eamque gentili perfectiorem esse oportere ostendit. Itaque gentilem pudicitiam adeo perversam esse ait, ut licet animus tenax in pudicitiæ nunquam violandæ proposito perseveret, ipsa tamen pudicitia in corporis excolendi exornandique licentias ita sese dissolvat et frangat, ut rem appetat cujus devitat effectum, hoc est, placere appetat, et adolescentium post se suspiria trahere gaudeat, cum tamen alienæ libidini, quam ipsa excitavit, succumbere nolit. RIG.
"Yet in the licence of dress it lets itself go." In the most ancient copy one reads: "In ambitus licentias sese dissolvat." This might seem not awkwardly explained if one takes "ambitus" here to mean what Tertullian himself above called "the surface", namely the body and the ornaments of the body itself, which surround and clothe the soul. He is discussing Christian chastity, and shows that it must be more perfect than the gentile kind. So he says that gentile chastity is so perverse that, though the mind holds fast to its resolve never to violate chastity, yet chastity itself so lets itself go and breaks down in the licences of cultivating and adorning the body that it seeks a thing whose effect it shuns: that is, it seeks to please, and delights to draw the sighs of young men after it, while yet unwilling to yield to another's lust which it has itself aroused. RIG.
(printed under page 704)
Page
- running head: TERTULLIANI 1316; the book title LIBER SECUNDUS (1)(a). spans cols 1315–1316 (set in 1315)
- marginal letters: A ‹jure deputor vobiscum›; B ‹mittat!, aut ignorantes›; C ‹nos verba ista facere› (variants); D ‹(f) In habitus tamen licentia› (commentary)
- old-edition numerals: (none)
- other: last word "per-|versitate" hyphenated across the column break; set whole from the top line of col. 1317. "[reprehendendo in omnibus]" is printed in square brackets within the text; kept as printed. "intrinsecus" as printed. Below: LECTIONES VARIANTES (2)–(5) and COMMENTARIUS (d)–(f), not set.
gentilium appetendo, cujus rei devitat effectum. Quota denique est, quae nec placere quidem extraneis concupiscat? quae non velit idcirco se expingere, ut neget appetitum? Quanquam et hoc gentili pudicitiae familiare sit, non delinquere, attamen velle; vel etiam nolle, attamen non denegare. Quid mirum? perversa sunt omnia, quae a Deo non sunt. Videant igitur, quae non totum bonum obtinendo facile et quod obtinent malo commiscent. Vos ab illis, ut in caeteris, incessu quoque devertere necessarium est, quoniam perfectae esse debetis, sicut Pater vester qui est in coelis.
of the Gentiles, by seeking the thing whose effect it avoids. How few, in fine, are there who do not desire to please even strangers? who would not wish to paint herself up for this very purpose, that she may refuse being sought? And yet this too is familiar to Gentile chastity: not to commit the sin, yet to wish it; or even not to wish it, yet not to refuse it. What wonder? All things are perverse that are not from God. Let them see to it, then, who, by not holding the whole good, easily mix even what they do hold with evil. It is necessary for you to turn aside from them in your bearing too, as in other things, since you ought to be perfect, as your Father Who is in heaven.
CAPUT II.
CHAPTER II.
Perfectae autem, id est, christianae pudicae, appetitionem sui, non tantum non appetendam, sed etiam exsecrandam vobis sciatis: primo quod non de integra conscientia venit studium placendi per decorem, quem naturaliter invitatorem libidinis scimus; quid igitur in te excitas malum istud? Quid invitas, cujus te profiteris extraneam? Tum quod tentationibus viam aperire non debemus, quae nonnunquam quod Deus a suis abigat instando perficiunt, certe vel spiritum scandalo permovent. Debemus quidem ita sancte et tota fidei substantia incedere, ut confessae et securae simus de conscientia nostra optantes perseverare id in nobis, non tamen praesumentes.
But you, perfect, that is, Christian, chaste women, should know that being sought after is not only not to be sought by you, but even to be execrated: first, because the pursuit of pleasing by comeliness, which we know to be naturally the inviter of lust, does not come from a sound conscience; why, then, do you rouse that evil against yourself? Why do you invite that to which you profess yourself a stranger? Next, because we ought not to open a way to temptations, which sometimes, by pressing hard, accomplish what God drives away from His own, and at any rate disturb the spirit with a stumbling-block. We ought indeed to walk so holily and in the whole substance of faith as to be confident and secure about our conscience, desiring that this persevere in us, yet not presuming.
Editors' notes and page, col. 1317
Footnotes
LECTIONES VARIANTES (printed under page 705)
(1) ‹call above the image› · call in col 1317
Seml. dissolvat propter veritatem (al. pr. vanitatem) gentilium, solatium appetendo etc.
Semler: "dissolvat propter veritatem (others: propter vanitatem) gentilium, solatium appetendo" etc.
(printed under page 705)
(2) ‹call above the image› · call in col 1317
Rig. quæ non vel idcirco se expingi curet? et neget appetitum?
Rigault: "quae non vel idcirco se expingi curet? et neget appetitum?"
(printed under page 705)
(3) ‹christianæ pudicæ› · call in col 1317
Rig. quoniam perfectæ i. e, chr. pudicitiæ, app. etc. cæteris verbis omissis.
Rigault: "quoniam perfectae, i.e. christianae pudicitiae, app." etc., the other words omitted.
(printed under page 705)
(4) ‹call not visible in the image› · call in col 1317
Rig. Nam qui præsumit, minus jam veretur; qui minus veretur, minus præcavet, qui minus præcavet, plus periclitatur.
Rigault: "For whoever presumes fears less; whoever fears less takes less precaution; whoever takes less precaution is in more danger."
(printed under page 705)
(a) ‹call above the image› · call in col 1317
Quota denique est, quæ ne placere quidem extraneis concupiscat. Quota est, inquit, pudicarum hodie christianarum, quæ tam austera sit et serio pudica, ut ne placere quidem extraneis concupiscat? quæ non curet se expingi et exornari, vel idcirco, ut iis placeat? Quota denique est, quæ negare velit, aut quam non pudeat negare se unquam fuisse appetitam? quanquam ea sit et gentilium pudicitia, ut non quidem delinquant, attamen eo se habitu exhibeant, ut velle videantur quod nolint; sic incedant, ut incessu ipso cultuque non denegent quod promittunt impudicæ. Tum ingerit: Quid mirum? perversa sunt omnia quæ Dei non sunt. RIG.
"How few there are, after all, who do not desire even to please strangers." How few, he says, of the chaste Christian women of today are so strict and earnestly chaste as not even to desire to please strangers? who do not take care to be painted and adorned, if only so as to please them? How few, after all, are willing to deny, or are not ashamed to deny, that they were ever desired? although the chastity of gentile women too is such that they do not indeed sin, yet show themselves in such dress that they seem to want what they do not want; they walk so that by their very gait and apparel they do not refuse what unchaste women promise. Then he adds: What wonder? All things that are not of God are perverse. RIG.
(printed under page 705)
(b) ‹call above the image› · call in col 1317
Quæ non sunt velit idcirco se expingere. Arguit hic medicamenta et fucum quem adhibebant mulieres ut nitorem sibi conciliarent, atque in eo, ut habet Clemens Alex.,) Pædag. III, cap. 2, rerum omnium opificem reprehendere videntur, qui non satis pulchritudinis largitus sit. LE PR.
"Who would not wish to paint herself for that reason." Here he rebukes the cosmetics and dye which women used to gain a shine for themselves, and in this, as Clement of Alexandria has it, Paedagogus III, chap. 2, they seem to find fault with the Maker of all things, as though he had not bestowed enough beauty. LE PR.
(printed under page 705)
(c) ‹scandalo permovent› · call in col 1317
CAP. II. — Certe vel spiritu scandalum permovent (ita Rig.). Spiritum concutiunt, inquietant. Etenim spiritum Dei habent fideles seu sancti. Itaque si quid admittant a malo, spiritum Dei permovent, spiritum, quem a Domino sumpsere, sæcularis rei gratia concutiunt. Lata atque diffusa est operatio mali, multiplicia spiritus incitamenta jaculantis; sic ipse Tertullianus loquitur, lib. de Patientia, et lib. de Spectaculis: Deus, inquit, Spiritum Sanctum, utpote pro naturæ suæ bono tenerum et delicatum, tranquillitate, et lenitate, et quiete, et pace tractare præcepit. Idcirco placuit Eliberini Concilii Patribus cereos per diem in cœmeterio non incendi, can. XXXIII: Inquietandi enim spiritus sanctorum non sunt. Inquietantur autem ritu profano et gentili. Nam per noctem quidem nulli, opinor, grave aut molestum fuerit, cum sit plane, et luminis solatio, et pudicitiæ testimonio necessarium. De cereis et lucernis per diem accensis nonnulla observabimus lib. II ad Uxorem, ad illud, Et procedet de janua laureata et lucernata, ut de novo consistorio libidinum publicarum. RIG.
CHAP. II. — "Surely they stir up a scandal at least in the spirit" (so Rigault). They shake, they disturb the spirit. For the faithful, or saints, have the Spirit of God. So if they admit anything from evil, they stir up the Spirit of God; they shake, for the sake of a worldly thing, the Spirit they received from the Lord. "Broad and widespread is the working of the evil one, as he hurls manifold provocations at the spirit": so Tertullian himself speaks in the book On Patience; and in the book On the Shows: "God," he says, "commanded that the Holy Spirit, as being tender and delicate by the goodness of his nature, be treated with tranquillity and gentleness and quiet and peace." For this reason the Fathers of the Council of Elvira resolved that candles should not be lit by day in the cemetery, canon 33: "For the spirits of the saints are not to be disturbed." And they are disturbed by a profane and gentile rite. For by night, I suppose, it would be burdensome or troublesome to no one, since it is plainly necessary both for the comfort of the light and as a witness to chastity. On candles and lamps lit by day we shall make some observations at book II To his Wife, on the words: "And she will come out of a door wreathed with laurel and hung with lamps, as from a new meeting-house of public lusts." RIG.
(printed under page 705)
(d) ‹call not visible in the image› · call in col 1317
Præsumptio impedimentum timoris. Argumentum hoc, quam necessarius sit timor Dei ad salutem consequendam, tractat Prosper Aquitan. lib. III de Vita contempl. cap. 11; ubi etiam loquitur de timore cum oppositione ad præsumptionem, ut hic Tertullianus; ait enim homines cessare a timore Dei, illectos spe præsumptæ impunitatis. LAC.
"Presumption is a hindrance to fear." This subject, how necessary the fear of God is for attaining salvation, Prosper of Aquitaine treats in book III On the Contemplative Life, chap. 11; where he too speaks of fear as opposed to presumption, as Tertullian does here; for he says that men cease from the fear of God, enticed by the hope of a presumed impunity. LAC.
(printed under page 705)
Page
- running head: 1317 LIBER II DE CULTU FOE[MINARUM] (right part cut off in image)
- marginal letters: A ‹versitate gentilium appetendo›; B ‹etiam exsecrandam vobis sciatis›; C ‹(2) Rig. quae non vel idcirco› (variants); D ‹ipso cultuque non denegent› (commentary)
- old-edition numerals: (none)
- other: column opens with "versitate", the end of "per-versitate" set whole at the end of col. 1316; here set from "gentilium". Allusion to Matt 5:48 carries no printed reference. Below: LECTIONES VARIANTES (1)–(4) and COMMENTARIUS (a)–(c), not set.
Nam qui praesumit, minus veretur, minus praecavet, plus periclitatur. Timor fundamentum salutis est, praesumptio impedimentum timoris Utilius ergo, si speremus non posse delinquere, quam si praesumamus non posse; sperando enim timebimus, timendo cavebimus, cavendo salvi erimus; contra si praesumamus neque timendo neque cavendo, difficile salvi erimus. Qui securus agit, non est sollicitus, non possidet tutam et firmam securitatem. At qui sollicitus est, is vere poterit esse securus. Et de suis quidem servis Dominus pro misericordia sua curet, ut etiam praesumere illis de bono suo feliciter liceat. Quid autem alteri periculo sumus? quid alteri concupiscentiam importamus? quam si Dominus ampliando legem a facto stupri non discernit in poena, nescio an impune habeat, quae alicui fuerit caussa perditionis. Perit enim ille simul in tua forma, si concupierit, et admisit jam in animo, quod concupivit, et facta es tu gladius illi. Ut a culpa vaces, ab invidia non liberaberis; ut cum in alicujus agro latrocinium gestum est, crimen quidem dominum non contingit; dum rus tamen ejus ignominia notatur, ipse quoque infamia aspergitur. Expingamus nos, ut alteri pereant? Ubi est ergo: Diliges proximum tuum sicut te ipsum; nolite vestra tantum curare, sed alterius? Nulla enuntiatio Spiritus
For whoever presumes fears less, takes less precaution, runs more risk. Fear is the foundation of salvation; presumption is the hindrance of fear. It is more useful, therefore, if we hope that we cannot sin than if we presume that we cannot; for by hoping we shall fear, by fearing we shall be on guard, by being on guard we shall be saved; whereas if we presume, neither fearing nor being on guard, we shall hardly be saved. He who acts secure is not anxious; he does not possess a safe and firm security. But he who is anxious, he truly will be able to be secure. And may the Lord, in His mercy, take care of His own servants, that they may happily be permitted even to presume of His goodness. But why are we a danger to another? why do we bring lust upon another? — lust which, if the Lord, in amplifying the law, does not distinguish in penalty from the deed of debauchery, I do not know whether she goes unpunished who has been the cause of someone's perdition. For he perishes as soon as he has lusted after your beauty, and has already committed in his mind what he lusted after, and you have become a sword to him. Though you be free of guilt, you will not be freed from odium; as when a robbery has been committed on someone's land, the crime indeed does not touch the owner, yet while his estate is branded with disgrace, he himself is also bespattered with infamy. Shall we paint ourselves so that others may perish? Where then is: You shall love your neighbour as yourself; do not care only for your own [things], but for another's? No pronouncement of the Spirit
Editors' notes and page, col. 1318
Footnotes
(4) ‹plus periclitatur› · call in col 1318
Rig. Nam qui præsumit, minus jam veretur; qui minus veretur, minus præcavet, qui minus præcavet, plus periclitatur.
Rigault: "For he who presumes now fears less; he who fears less takes less precaution; he who takes less precaution runs more risk."
(printed under page 705)
(5) ‹in pœna› · call in col 1318
Cod. Agob. quasi Deus non ampliando legem a facto stupri concupiscentiam non discernat in pœna.
Agobard codex: "as if God, by not enlarging the law, did not distinguish lust from the act of fornication in punishment."
(printed under page 705)
(6) ‹si concupierit› · call in col 1318
Simul ut tuam formam concup. Rig., qui etiam delevit vv. quæ sequuntur, et admisit — concupivit.
"Simul ut tuam formam concup.": Rigault, who also deleted the words that follow, "et admisit — concupivit".
(printed under page 705)
(7) ‹Ut› · call in col 1318
Rig. gladius illi, ut etsi a culpa vaces, ab inv. n. libereris.
Rigault: "gladius illi, ut etsi a culpa vaces, ab inv. n. libereris."
(printed under page 705)
(8) ‹non contingit› · call in col 1318
Rig. continget; Seml. constringit, dum res tamen etc.
Rigault: "continget"; Semler: "constringit, dum res tamen" etc.
(printed under page 705)
(9) ‹tantum curare› · call in col 1318
Seml. nolite vestra curare.
Semler: "nolite vestra curare."
(printed under page 705) COMMENTARIUS
(d) ‹impedimentum timoris› · call in col 1318
Præsumptio impedimentum timoris. Argumentum hoc, quam necessarius sit timor Dei ad salutem consequendam, tractat Prosper Aquitan. lib. III de Vita contempl. cap. 11; ubi etiam loquitur de timore cum oppositione ad præsumptionem, ut hic Tertullianus; ait enim homines cessare a timore Dei, illectos spe præsumptæ impunitatis. LAC.
"Presumption is the hindrance of fear." Prosper of Aquitaine treats this argument, how necessary the fear of God is for attaining salvation, in On the Contemplative Life book III, chap. 11; where he also speaks of fear in opposition to presumption, as Tertullian does here; for he says that men cease from the fear of God, lured by the hope of a presumed impunity. LAC.
(printed under page 705)
(e) ‹quam si› · call in col 1318
Quam si Deus, ampliando legem, a facto stupri non distinguat in pœna, nescio an impune habeat quæ alicui fuerit causa perditionis. Ampliavit legem Christus cum ait: Audistis quia dictum est antiquis: Non mœchaberis. Ego vero dico vobis: Quicumque aspicit mulierem ut concupiscat, etc. RIG.
"Since if God, by enlarging the law, does not distinguish it in punishment from the act of fornication, I do not know whether she goes unpunished who has been to someone the cause of his perdition." Christ enlarged the law when He said: "You have heard that it was said to those of old: You shall not commit adultery. But I say to you: Whoever looks on a woman to lust after her," etc. RIG.
(printed under page 705)
(f) ‹legem› · call in col 1318
Non ampliando legem. Sic lib. de Orat. Exinde aperte Dominus, amplians legem, iram in fratrem homicidio superponit. Eodemque sensu lib. de Monog. dixit: Quæ ad justitiam spectant, non tantum reservata permaneant, verum et ampliata. RIG.
"Not by enlarging the law." So in the book On Prayer: "Thereafter the Lord, openly enlarging the law, places anger against a brother on a level with murder." And in the same sense he said in the book On Monogamy: "The things which concern righteousness not only remain reserved, but are even enlarged." RIG.
(printed under page 705)
(g) ‹gladius illi› · call in col 1318
Facta es tu gladius illi. Cyprianus, lib. de Hab. virg.: Ut etsi ipsa non pereas, alios tamen perdas, (continues)
"And you have become a sword to him." Cyprian, book On the Dress of Virgins: "So that, though you yourself do not perish, you yet destroy others, (continues)
(printed under page 705) <!-- note: The calls (4) "periclitatur (4)" and (d) "timoris (d)" stand in col 1318; their notes are printed in the left half of the page foot (QA Q1 added them here; if n1317 also carries them, they belong here, not there). The head of the right-hand Commentarius ("cilii Patribus cereos …") is the end of note (c), called in col 1317. -->
Page
- running head: [LIBER II] DE CULTU FOEMINARUM. 1318
- marginal letters: A ‹Nam qui praesumit, minus veretur›; B ‹(5), nescio an impune habeat›; C ‹(5) Cod. Agob. quasi Deus› (variants); D ‹(d) Praesumptio impedimentum timoris› (commentary)
- old-edition numerals: (none)
- other: no stop is printed after "timoris" (only the call (d)); set as printed. Scriptural citations (Lev 19:18 / Matt 22:39; 1 Cor 10:24 / Phil 2:4) carry no printed reference. Below: LECTIONES VARIANTES and COMMENTARIUS; the notes whose calls are in this column are set under Footnotes above.
Sancti ad praesentem tantum materiam et non ad omnem utilitatis occasionem dirigi et suscipi debet. Cum igitur et nostra et aliorum caussa versetur in studio periculosissimi decoris, jam non tantum confictae et elaboratae pulchritudinis suggestum recusandum a vobis sciatis, sed etiam naturalis speciositatis obliterandum dissimulatione et incuria, ut proinde oculorum incursibus molestum. Nam etsi accusandus decor non est, ut felicitas corporis, ut divinae plasticae accessio, ut animae aliqua vestis urbana; timendum tamen est vel propter injuriam et violentiam spectatorum, quae etiam pater fidei Abraham in uxoris suae specie pertimuit, et sororem mentitus Saram, salutem contumelia redemit.
of the Holy [Spirit] ought to be directed and taken to the present matter only, and not to every occasion of usefulness. Since, therefore, both our own cause and that of others is at stake in the pursuit of most dangerous comeliness, you should know that now not only is the display of feigned and elaborated beauty to be refused by you, but even [the display] of natural good looks is to be obliterated by concealment and neglect, as being equally troublesome to the onsets of the eyes. For although comeliness is not to be blamed, as a felicity of the body, as an addition of the divine moulding, as a kind of elegant garment of the soul, yet it is to be feared, if only on account of the injury and violence of beholders, which even Abraham, the father of faith, greatly feared on account of his wife's beauty; and, lying that Sarah was his sister, he redeemed his safety with an insult.
CAPUT III.
CHAPTER III.
Nunc non sit timenda dignitas formae, ut nec possidentibus gravis, nec appetentibus exitiosa, nec conjunctis periculosa; non exposita tentationibus, non circumdata scandalis existimetur: sufficit, quod angelis Dei non est necessaria. Nam ubi pudicitia, ibi vacua pulchritudo, quia proprie usus et fructus pulchritudinis luxuria, nisi si quis aliam messem decori corporis arbitratur. Illae sibi formositatem et datam extendant et non datam conquirant, quae quod ab illa flagitatur, sibi quoque praestare se putant, cum alteri praestant. Dicet aliquis: Quid ergo non, et exclusa luxuria, et admissa castitate, laude formae sola frui et de bono corporis gloriari licet? Viderit, quem juvat de carne gloriari. Nobis autem primo quidem nullum gloriae studium, quia gloria exaltationis ingenium est. Porro exaltatio non congruit professoribus
Now let the dignity of beauty not be something to fear, so that it be thought neither burdensome to those who possess it, nor ruinous to those who desire it, nor dangerous to those joined [with it]; let it be thought not exposed to temptations, not surrounded by stumbling-blocks: it is enough that to the angels of God it is not necessary. For where there is chastity, there beauty is idle, because the proper use and fruit of beauty is wantonness, unless someone reckons there is some other harvest for comeliness of body. Let those women stretch out the beauty given them and procure what is not given, who think that what is demanded from it [by another] they furnish to themselves as well, when they furnish it to another. Someone will say: Why then, even with wantonness excluded and chastity admitted, is it not permitted to enjoy the praise of beauty alone, and to glory in a good of the body? Let him see to it who delights to glory in the flesh. For us, however, in the first place there is no pursuit of glory, because glory is the native disposition of exaltation. Further, exaltation does not befit those who profess
Editors' notes and page, col. 1319
Footnotes
LECTIONES VARIANTES (printed under page 706)
(1) ‹call above the image› · call in col 1319
Seml. potest.
Semler: "potest".
(printed under page 706)
(2) ‹call above the image› · call in col 1319
Seml. libidinis, Fr. Junius cupidinis.
Semler: "libidinis"; Franeker edition, Junius: "cupidinis".
(printed under page 706)
(3) ‹call above the image› · call in col 1319
Sic Gelen. et ed. Fran.; Rig. vestis bona; Seml. vestitus bona.
So Gelenius and the Franeker edition; Rigault: "vestis bona"; Semler: "vestitus bona".
(printed under page 706)
(4) ‹call above the image› · call in col 1319
Rig. viol. sectationem, quam etc.
Rigault: "viol. sectationem, quam" etc.
(printed under page 706)
(5) ‹mentitus Saram› · call in col 1319
Cod. Agob. et Isaac sororem ementitus Rebeccam.
Agobard codex: "and Isaac, falsely calling Rebecca his sister."
(printed under page 706)
(6) ‹gloriari licet› · call in col 1319
Rig. castitate, laudes corporis gloriam licet?
Rigault: "castitate, laudes corporis gloriam licet?"
(printed under page 706)
(a) ‹call above the image› · call in col 1319
Elaboratæ pulchritudinis suggestum. Non solum de coma verba hæc accipienda, sed de totius corporis ornatu, per suggestum vero apparatum intellige. LE PR.
"The raised display of a laboured beauty." These words are to be taken not only of the hair but of the adornment of the whole body; by "suggestum" understand equipment. LE PR.
(printed under page 706)
(b) ‹call above the image› · call in col 1319
Ut divinæ plasticæ accessio. Cyprianus martyr de habitu virginum: Quod opus Dei et factura ejus et plastica adulterari nullo modo debeat. RHEN.
"As an addition to the divine modelling." Cyprian the martyr, On the Dress of Virgins: "That the work of God and his making and modelling ought in no way to be adulterated." RHEN.
(printed under page 706)
(c) ‹call above the image› · call in col 1319
Et sororem mentitus Saram. In exemplari legitur: Et Isaac sororem ementitus Rebeccam. RIG.
"And falsely calling Sarah his sister." In the manuscript one reads: "And Isaac, falsely calling Rebecca his sister." RIG.
(printed under page 706)
(d) ‹mentitus Saram› · call in col 1319
Et sororem mentitus Saram. Multorum exercuit ingenia locus hic; qui enim mendacii patrocinium susceperunt, hoc loco vere abutuntur, et in suum sensum detorquent. Hac de re consulendus B. Augustinus lib. de Mendacio ad Consentium, et lib. XXII, adv. Faustum. LE PR.
"And falsely calling Sarah his sister." This passage has exercised the wits of many; for those who have taken up the defence of lying truly misuse this place and twist it to their own meaning. On this matter blessed Augustine should be consulted, book On Lying to Consentius, and book XXII Against Faustus. LE PR.
(printed under page 706)
(e) ‹angelis Dei› · call in col 1319
CAP. III. — Angelis Dei. Fidelibus, Sanctis. RIG.
CHAP. III. — "To the angels of God." To the faithful, the saints. RIG.
(printed under page 706)
(f) ‹præstant› · call in col 1319
Illæ sibi formositatem, et datam extendant, et non datam requirant, quæ, quod ab illa flagitatur, sibi quoque præstare se putant, quod alteri præstant. Quæ sic interrogantis accentu legenda sunt, ut si diceret: Nonne pudeat christianas, nativum sibi formæ decus augere, vel si desit, arte mendacioque supplere quod ab ea pulchritudine flagitatur, nempe vehementioris libidinis incendium, ac per hoc animæ perniciem, sibi quoque præstare se putant, quia alteri præstant? Sane si vere sunt christianæ, haud aliter secum putabunt. RIG.—Ut mihi vero videtur, locum hic non habet interrogatio, sed ea quæ a Rhetoribus dicitur concessio: solas nempe posse formositatis habere curam, quæ carnis opera non minus sibi, quam alteri præstare velint, id concedit Tertullianus. EDD.
"Let those women heighten their beauty, both what is given and seek what is not given, who think that what is demanded from it they furnish to themselves too, what they furnish to another." This must be read with the tone of one asking a question, as if he said: Should not Christian women be ashamed to increase the native grace of their form, or if it is lacking to supply by art and falsehood what is demanded from that beauty, namely the fire of a more violent lust, and through it the ruin of the soul, and do they think they furnish it to themselves too because they furnish it to another? Surely, if they are truly Christians, they will not think otherwise with themselves. RIG.—But as it seems to me, a question has no place here, but rather what the rhetoricians call a concession: Tertullian concedes, that is, that only those may take care of beauty who are willing to furnish the works of the flesh to themselves no less than to another. EDD.
(printed under page 706)
Page
- running head: 1319 TERTULLIANI (head spans the page)
- marginal letters: A ‹Sancti ad praesentem tantum materiam›; B ‹Nunc non sit timenda dignitas› (beside the CAPUT III line); C ‹nium est. Porro exaltatio›; D ‹(b) Ut divinae plasticae accessio› (commentary)
- old-edition numerals: (none)
- other: "Spiritus|Sancti" runs across the break from col. 1318 without hyphen; column set from "Sancti". The Sarah episode (Gen 12; 20) carries no printed reference. Below: LECTIONES VARIANTES (1)–(6) and COMMENTARIUS (g cont.), (a)–(f), not set.
humilitatis ex praescriptis Dei. Deinde si omnis gloria vana et stuporata, quanto magis quae in carne nobis duntaxat! Nam etsi gloriandum est, in spiritus bonis, non in carne placere velle debemus, quia spiritualium sectatores sumus; in quibus operamur, illis et gaudeamus; de his gloriam carpamus, de quibus salutem speramus. Plane gloriabitur Christianus etiam in carne, sed cum propter Christum lacerata duraverit, ut et spiritus in ea coronetur, non ut oculos et suspiria adolescentium post se trahat. Ita quod ex omni parte in vobis vacat, merito et non habentes fastidiatis et habentes negligatis. Sancta foemina sit naturaliter speciosa, non adeo sit occasioni; certe si fuerit, non ignorare, sed etiam impedire se debet.
humility according to the prescriptions of God. Next, if all glory is vain and stupefied, how much more that which is in the flesh, for us at least! For even if one must glory, we ought to wish to please in the goods of the spirit, not in the flesh, because we are followers of spiritual things; in the things in which we labour, in those let us also rejoice; let us gather glory from those things from which we hope for salvation. Certainly the Christian will glory even in the flesh, but when, torn for Christ's sake, it has endured, so that the spirit too may be crowned in it, not so that it may draw after it the eyes and sighs of young men. So, since it is idle in you on every side, you would rightly both disdain it if you have it not, and neglect it if you have it. Let a holy woman be beautiful by nature; let her not to that degree be an occasion [of sin]; certainly, if she should be, she ought not to ignore it, but even to hinder herself.
CAPUT IV.
CHAPTER IV.
Quasi gentilibus dicam, gentili et communi omnium praecepto alloquens vos, solis maritis vestris placere debetis. In tantum autem placebitis eis, in quantum alteris placere non curaveritis. Securae estote, benedictae; uxor nulla deformis est marito suo; satis placuit, cum electa est, seu moribus, seu forma commendata. Ne qua vestrum putet, si temperaverit a compositione sui, se odium et aversionem maritorum prosecuturam. Omnis maritus castitatis exactor est; formam vero fidelis non expostulat, quia non iisdem bonis, quae gentiles putant, capimur; infidelis contra etiam suspectam habet, vel propter illam sceleratam in nos opinionem gentilium. Cui ergo pulchritudinem tuam nutris? Si fidelis, non exigit; si gentilis, non credit. Quid gestis aut suspecto aut non desideranti placcre?
As if I were speaking to Gentiles, addressing you with a precept Gentile and common to all: you ought to please your husbands alone. And you will please them in so far as you take no care to please others. Be secure, blessed ones; no wife is ugly to her own husband; she pleased enough when she was chosen, commended either by her character or by her beauty. Let none of you think that, if she has refrained from making herself up, she will incur the hatred and aversion of her husband. Every husband is an exactor of chastity; but a believing [husband] does not demand beauty, because we are not captivated by the same goods that the Gentiles think [goods]; an unbelieving one, on the contrary, even holds it suspect, if only on account of that wicked opinion of the Gentiles against us. For whom, then, do you nurture your beauty? If [for] a believer, he does not require it; if [for] a Gentile, he does not believe it. Why are you eager to please either one who suspects or one who does not desire it?
Editors' notes and page, col. 1320
Footnotes
(7) ‹debet› · call in col 1320
Rig. Sanctæ fœminæ, si natur. speciosæ, non adeo sit occasio, certe si fuerit, non adjuvare, sed etiam impedire debet.
Rigault: "For a holy woman, if naturally beautiful, let it not be so much an occasion; certainly, if it be one, she ought not to aid it but even to hinder it."
(printed under page 706)
(8) ‹se› · call in col 1320
Particulam se hic inserendam putavimus. Leop.
We thought the particle "se" should be inserted here. Leop.
(printed under page 706)
(9) ‹opinionem› · call in col 1320
Rig. vel ex illa scelerata in nos opinione.
Rigault: "vel ex illa scelerata in nos opinione."
(printed under page 706)
(10) ‹non credit› · call in col 1320
Rig. si infideli, simplicem non credit.
Rigault: "si infideli, simplicem non credit."
COMMENTARIUS
(continued) ‹from the previous page› · call in col 1318
velut gladium te et venenum ejus videntibus præbeas. RIG.
offering yourself as a sword and a poison to those who see you." RIG.
(printed under page 706)
(g) ‹call not visible in the image› · call in col 1320
Si omnis gloria vana et stuporata. Stuporatam dicit pro stolida et hebeti. Quo sensu dixit Catullus, Talis iste meus stupor nil videt, nihil audit. Ipse Tertullianus, libro superiore, ubi de lapillis et calculis, Solum hunc mulierum stuporem ædificare noverunt. RIG.
"If all glory is vain and stupefied." He says "stuporata" for dull and obtuse. In which sense Catullus said: "Such is this stupor of mine, it sees nothing, hears nothing." Tertullian himself, in the preceding book, where he speaks of pebbles and stones: "They know how to build only this stupor of women." RIG.
(printed under page 706)
(h) ‹placere debetis› · call in col 1320
CAP. IV. —Solis maritis vestris placere debetis. Ironiam hic non agnosco quam putat Rhenanus: sensum esse existimo, Tertullianum severioris disciplinæ oblitum permittere fœminis ut ornatiores paulisper incedant, modo ne id alio animo faciant, quam ut maritis placeant. Sic enim Clemens Alexandr. indulgere videtur, Pædag. III, iis quæ maritis minus continentibus nupserunt. LE PR.
CHAP. IV. — "You ought to please your husbands alone." I do not recognise here the irony that Rhenanus supposes: I think the sense is that Tertullian, forgetting his stricter discipline, allows women to go about a little more adorned, provided they do it with no other intention than to please their husbands. For so Clement of Alexandria seems to make allowance, Paedagogus III, for those who have married less continent husbands. LE PR.
(printed under page 706)
Page
- running head: TERTULLIANI 1320
- marginal letters: A ‹humilitatis ex praescriptis Dei›; B ‹CAPUT IV.› (beside the heading line); C ‹gentilis, non credit (10)›; D ‹non habet interrogatio› (commentary)
- old-edition numerals: (none)
- other: "se" before "odium" is printed in the text; variant (8) says the editor (Leopold) inserted it — kept as printed. Below: LECTIONES VARIANTES (7)–(10) and COMMENTARIUS (f cont.), (g), (h), not set.
CAPUT V.
CHAPTER V.
Haec utique non ad crudam in totum et ferinam habitudinem insinuandam vobis suggeruntur; nec de bono squaloris et paedoris suademus, sed de modo et cardine et justitia corporis excolendi. Non supergrediendum ultra quam simplices et sufficientes munditiae concupiscunt, ultra quam Domino placet. In illum enim delinquunt, quae cutem medicaminibus ungunt, genas rubore maculant, oculos fuligine collinunt. Displicet nimirum illis plastica Dei, in ipsis redarguunt, reprehendunt artificem omnium. Reprehendunt enim, cum emendant, cum adjiciunt, utique ab adversario artifice sumentes additamenta ista, id est, diabolo. Nam quis corpus mutare monstraret, nisi qui et hominis spiritum malitia transfiguravit? Ille indubitate hujusmodi ingenia concinnavit, ut in nobis quodammodo manus Deo inferret. Quod nascitur, opus Dei est; ergo quod fingitur, diaboli negotium est. Divino operi Satanae ingenia superducere quam scelestum est! Servi nostri ab inimicis nostris nihil mutuantur, milites ab hoste imperatoris sui nihil concupiscunt. De adversario enim ejus, in cujus manu sis, aliquid usui postulare, transgressio est. Christianus a malo illo adjuvabitur in aliquo? nescio an hoc nomen ei perseveret. Erit enim ejus, de cujus doctrinis instrui concupiscit. Quantum autem a vestris disciplinis et professionibus aliena sunt, quam indigna nomine christiano faciem fictam gestare, quibus simplicitas omnis indicitur; effigie mentiri, quibus lingua non licet; appetere, quod datum non sit, quibus alienum abstinentiam in specie exercere,
These things, to be sure, are suggested to you not to instil a manner of life wholly crude and savage; nor are we urging the good of squalor and filth, but the measure and the hinge and the justness of caring for the body. One must not go beyond what simple and sufficient neatness desires, beyond what pleases the Lord. For those women sin against Him who anoint their skin with cosmetics, stain their cheeks with rouge, smear their eyes with soot. God's moulding, no doubt, displeases them; in their own persons they convict, they find fault with, the Artificer of all things. For they find fault when they amend, when they add, taking these additions, of course, from the rival artificer, that is, from the devil. For who would show how to change the body, but he who also transfigured the spirit of man with malice? He beyond doubt contrived devices of this kind, so that in us he might in a manner lay hands on God. What is born is the work of God; therefore what is feigned is the business of the devil. To overlay the divine work with the devices of Satan, how wicked it is! Our servants borrow nothing from our enemies; soldiers covet nothing from the enemy of their general. For to ask for something for use from the adversary of Him in whose hand you are is a transgression. Shall a Christian be helped by that evil one in anything? I do not know whether this name will remain to him. For he will belong to him by whose teachings he desires to be instructed. But how alien it is to your disciplines and professions, how unworthy of the Christian name, to wear a feigned face, you on whom all simplicity is enjoined; to lie in your appearance, you to whom [lying] with the tongue is not permitted; to covet what has not been given, you who [are] to practise abstinence from what is another's in [the matter of] beauty,
Editors' notes and page, col. 1321
Footnotes
LECTIONES VARIANTES (printed under page 707)
(1) ‹call above the image› · call in col 1321
Rig. non in crudam — insinuanda, etc.
Rigault: "non in crudam — insinuanda," etc.
(printed under page 707)
(2) ‹call above the image› · call in col 1321
Seml. de bono corporis squalorem, sed de putoris suad.
Semler: "de bono corporis squalorem, sed de putoris suad."
(printed under page 707)
(3) ‹call above the image› · call in col 1321
Rig. urgent.
Rigault: "urgent".
(printed under page 707)
(4) ‹call above the image› · call in col 1321
Ita ed. Fran. et all.; Seml. colligunt, Rig. porrigunt.
So the Franeker edition and others; Semler: "colligunt"; Rigault: "porrigunt".
(printed under page 707)
(5) ‹call above the image› · call in col 1321
Rig. in ipsis se nimirum arguunt.
Rigault: "in ipsis se nimirum arguunt."
(printed under page 707)
(6) ‹id est, diabolo› · call in col 1321
Rig. additamenta. Is est diabolus.
Rigault: "additamenta. Is est diabolus."
(printed under page 707)
(7) ‹Deo inferret› · call in col 1321
Rig ut in vobis pareat manus vos quodammodo Deo inferre.
Rigault: "ut in vobis pareat manus vos quodammodo Deo inferre."
(printed under page 707)
(8) ‹quod fingitur› · call in col 1321
Rig. infligitur (ἐμπλάττεται).
Rigault: "infligitur" (Greek: "is plastered on").
(printed under page 707)
(9) ‹quod datum non sit› · call in col 1321
Cod. Agob. quod ad tuum non sit.
Agobard codex: "quod ad tuum non sit."
(printed under page 707)
(10) ‹call not visible in the image› · call in col 1321
Rig. quibus alieni abstinentia traditur? adulterium in sp. ex.; qu. st. pud. sit?
Rigault: "quibus alieni abstinentia traditur? adulterium in sp. ex.; qu. st. pud. sit?"
(printed under page 707)
(a) ‹call above the image› · call in col 1321
CAP. V. — Justitia corporis excolendi. Sic libro de Pallio, justitiam pallii dixit, pro pallio bene convenienti, bene sedenti, et supra colorem injustum. RIG.
CHAP. V. — "The rightness of the body to be cultivated." So in the book On the Cloak he spoke of "the rightness of the cloak", for a cloak that fits well and sits well, and above of an "unrightful" colour. RIG.
(printed under page 707)
(b) ‹call above the image› · call in col 1321
Oculos fuligine. Stibio, πλατυοφθάλμῳ. Sic supra, illum ipsum nigrum pulverem, quo oculorum exordia producuntur. RIG. — Oculos fuligine porrigunt. Forte perlinunt. Καλλιβλέφαρον intelligit quo ad palpebrarum venustatem utebantur. Apud Petronium, corymbio dominæ pueri adornat caput, immo supercilia etiam profert de pixide. Mart., lib VIIII, epigr. 38, et lateas centum condita pixidibus. Juvenalis... Ille supercilium madida fuligine tinctum, obliqua producit acu. Uxorem suam laudat Philostratus in epist. quod fuco genas non inficeret, neque inter picturatas mulieres adscriberetur, sed inter vere pulchras. Clementi Alex. et veteribus, ut est apud Athenæum, lib. XV, ὀφθαλμοὺς ὑπογράφεσθαι est illud de quo hic agitur. LE PR.
"Their eyes with soot." With stibium, the "eye-widener". So above: "that very black powder with which the corners of the eyes are drawn out." RIG. — "They extend their eyes with soot." Perhaps "they smear them". He means kallibleparon, which they used for the beauty of the eyelids. In Petronius: "she adorns the boy's head with his mistress's wig, nay, she even brings out eyebrows from a box." Martial, book IX, epigram 38: "and you lie hidden, stored in a hundred boxes." Juvenal: "That one draws out his eyebrow, dyed with moist soot, with a slanting needle." Philostratus, in a letter, praises his wife because she did not stain her cheeks with dye and was not counted among the painted women but among the truly beautiful. For Clement of Alexandria and the ancients, as in Athenaeus, book XV, "to underline the eyes" is the thing dealt with here. LE PR.
(printed under page 707)
(c) ‹call above the image› · call in col 1321
Plastica Dei. Cyprianus: Opus Dei, et factura ejus, et plastica adulterari nullo modo debet. RIG.
"God's modelling." Cyprian: "The work of God, and His making, and His modelling ought in no way to be adulterated." RIG.
(printed under page 707)
(d) ‹call above the image› · call in col 1321
Reprehendunt artificem, etc. Tantum Tertulliano displicuit φιλοκοσμία, ut ipsius artificem diabolum asserere non vereatur: cum enim quod nascitur Dei sit, sequitur diaboli opus esse quod affingitur. Monuit etiam injuriam Deo fieri, cum ejus opus extraneo fuco et emendicato nitore ornatur. LE PR.
"They find fault with the Maker," etc. Love of finery so displeased Tertullian that he does not hesitate to declare the devil its maker: for since what is born is God's, it follows that what is added on is the devil's work. He also warned that wrong is done to God when His work is decorated with foreign dye and begged-for gloss. LE PR.
(printed under page 707)
(e) ‹Deo inferret› · call in col 1321
Manus Deo inferret. Cyprianus: Manus Deo inferunt, quando id quod ille formavit, reformare et transfigurare contendunt. RIG.
"That he might lay hands on God." Cyprian: "They lay hands on God when they strive to re-form and transfigure what He has formed." RIG.
(printed under page 707)
(f) ‹appetere› · call in col 1321
Appetere quod datum non sit. Vetus codex: Quod ad tuum non sit. RIG.
"To seek what has not been given." The old codex: "what is not yours." RIG.
(printed under page 707) <!-- note: QA Q1: no call (10) is printed in col 1321; Rigault's variant covers "quibus alienum … exercere" and the words that follow, so its call most likely stands in col 1322 (UNSURE; not checked against col 1322). Kept here until n1322 is checked, so that the note is not lost. -->
Page
- running head: 1321 LIBER II DE CULTU FOE[MINARUM] (right part cut off in image)
- marginal letters: A ‹CAPUT V.› (beside the heading line); B ‹minis spiritum malitia transfiguravit›; C ‹lingua non licet; appetere›; D (not visible in this column's images)
- old-edition numerals: (none)
- other: last word "exer-|cere" hyphenated across the column break; set whole from the top line of col. 1322. "quibus alienum abstinentiam in specie exercere" is set as printed; the construction is difficult (Rigault's variant (10) reads otherwise) and the English supplies [are]. Below: LECTIONES VARIANTES and COMMENTARIUS, set under Footnotes above; the signature "TERTULLIANI I." is not set.
quibus studium pudicitiae est! Credite, benedictae, quomodo praecepta Dei custodietis, liniamenta ejus in vobis non custodientes?
you whose pursuit is chastity! Believe me, blessed ones, how will you keep the precepts of God, not keeping His lineaments in yourselves?
CAPUT VI.
CHAPTER VI.
Video quasdam capillum croco vertere, pudet eas etiam nationis suae, quod non Germanae aut Gallae sint procreatae; ita patriam capillo transferunt; male ac pessime sibi auspicantur flammeo capite, et decorum putant, quod inquinant. Atquin et detrimentum crinibus medicaminum vis inurit et cerebro perniciem, etiam cujuslibet sinceri humoris assiduitas reservat, tum solis animando simul et siccando capillo exoptabilis ardor. Quis decor cum injuria? quae cum immunditiis pulchritudo? Crocum capiti suo mulier christiana ingeret, ut in aram? Quodcumque enim immundo spiritui excremari solet, id nisi probis et necessariis et salutaribus usibus adhibeatur, ad quod creatura Dei prospecta est, sacrifificium videri potest. Sed enim Dominus ait: Quis vestrum potest capillum atrum ex albo facere, aut album ex atro (Matt., V, 36)? Itaque revincunt Deum; ecce, inquiunt, pro albo vel atro flavum facimus gratia faciliorem; quamvis et atrum ex albo conantur facere, quas poeniteat ad senectam usque vixisse. Pro temeritatem! erubescit aetas exoptata votis, furtum confitetur, adolescentia, in qua delinquimus, suspiratur, occasio gravitatis interpolatur. Absit a sapientiae filiabus stultitia tanta. Senectus, cum plus occultari studuerit, plus detegetur. Haec est aeternitas nostra de capitis juventute. Hanc incorruptibilem habemus semper induere ad domum Domini,
I see some women change [the colour of] their hair with saffron. They are ashamed even of their own nation, that they were not born Germans or Gauls; so they transfer their fatherland by means of their hair. Badly, most wretchedly, do they augur for themselves with a flame-coloured head, and they think becoming what they defile. And yet the force of the dyes burns damage into the hair, and the constant use of any moisture, even unmixed, stores up harm for the brain, as does the heat of the sun, so desirable for at once quickening and drying the hair. What comeliness is there with injury? What beauty with filth? Shall a Christian woman heap saffron on her head, as on an altar? For whatever is wont to be burnt to an unclean spirit, unless it be applied to the honest, necessary and wholesome uses for which God's creation was provided, can be regarded as a sacrifice. But indeed the Lord says: Which of you can make a black hair out of white, or a white out of black? (Matt. 5:36). So they refute God: see, they say, instead of white or black we make it yellow, more agreeable in grace; although those who regret having lived on to old age also try to make black out of white. O the rashness! The age longed for in our prayers blushes; it confesses to a theft; youth, in which we sin, is sighed for; the opportunity of gravity is falsified. Far be such folly from the daughters of wisdom. Old age, the more it has striven to be hidden, the more it will be detected. This is our eternity — from the youth of the head! This incorruptibility we are to put on always, unto the house of the Lord
Editors' notes and page, col. 1322
Footnotes
(11) ‹call above the image› · call in col 1322
Rig. ita jam capillos transf.
Rigault: "ita jam capillos transf."
(printed under page 707)
(12) ‹exoptabilis ardor› · call in col 1322
Rig. ardor nocet.
Rigault: "ardor nocet".
(printed under page 707)
(13) ‹confitetur› · call in col 1322
Rig. conficitur.
Rigault: "conficitur".
(printed under page 707)
(14) ‹detegetur› · call in col 1322
Rig. detinetur.
Rigault: "detinetur".
(printed under page 707)
(15) ‹capitis juventute› · call in col 1322
Rig. æt. vera de capilli juv.
Rigault: "aet. vera de capilli juv."
COMMENTARIUS (printed under page 707)
(g) ‹call above the image› · call in col 1322
CAP. VI.— Pessime sibi auspicantur flammeo capite. Sic, l. I ad Uxor.: Ignis illius inextinguibilis imaginem tractant, auspicia pœnæ suæ. Cyprianus: Malo præsagio futurorum capillos jam tibi flammeos auspicaris. Hieron. ad Lætam: Nec capillum inrufes, et ei aliquid de gehenne ignibus auspiceris. RIG.
CHAP. VI.— "They take a most evil omen for themselves with a flame-coloured head." So book I To his Wife: "They handle an image of that unquenchable fire, the omens of their punishment." Cyprian: "With an evil presage of things to come you already make your hair flame-coloured as an omen." Jerome to Laeta: "Nor redden her hair, and foreshadow for her something of the fires of Gehenna." RIG.
(printed under page 707)
(h) ‹capillo› · call in col 1322
Solis ardor animando cap. Animando, colorando, ut Animatæ fruges, Lucretio, et Animata exta. Arnobio. RIG.
"The heat of the sun in colouring the hair." "Animando", colouring, as "animatae fruges" (coloured fruits) in Lucretius, and "animata exta" in Arnobius. RIG.
(printed under page 707)
(i) ‹exoptata votis› · call in col 1322
Erubescit ætas exoptata votis. Q. Serenus: Quos pudet ætatis longæ, quos sancta senectus Offendit, cupiunt properos abscondere canos, Et nigrum crinem fuco simulare doloso, etc. RIG.
"The age so longed for in our prayers blushes." Quintus Serenus: "Those ashamed of long age, whom holy old age offends, desire to hide their hasty grey hairs and to feign black hair with deceitful dye," etc. RIG.
(printed under page 707)
Page
- running head: [LIBER II] DE CULTU FOEMINARUM. 1322
- marginal letters: A ‹cere, quibus studium pudicitiae›; B ‹capiti suo mulier christiana›; C ‹nitas nostra de capitis juventute›; D (not visible in this column's images)
- old-edition numerals: (none)
- other: column opens with "cere", the end of "exer-cere" set whole at the end of col. 1321; here set from "quibus". The column ends with "Domi-", hyphenated across the break into col. 1323, which was not supplied; the visible part is set as printed and the English completes the word ("Lord"). "sacrifi-|ficium" is printed with the syllable doubled across the line break. "Pro temeritatem!" as printed (exclamatory accusative). Below: LECTIONES VARIANTES (8)–(15), COMMENTARIUS (d cont.)–(i) with verses of Q. Serenus, and the signature "(Quarante-deux.)", none set.
quam ἀκακία pollicetur. Bene properatis ad Dominum, bene festinatis excedere de isto iniquissimo saeculo, quibus in fine appropinquare deforme est.
which ἀκακία promises. Well do you hurry to the Lord, well do you make haste to depart from this most wicked world, you for whom it is unsightly to draw near to the end.
CAPUT VII.
CHAPTER VII.
Quid enim tanta ornandi capitis operositas ad salutem subministrat? Quid crinibus vestris quiescere non licet, modo substrictis, modo relaxatis, modo suscitatis, modo elisis? Aliae gestiunt in cincinnis coercere, aliae, ut vagi et volucres elabantur, non bona simplicitate. Affigitis praeterea nescio quas enormitates sutilium atque textilium capillamentorum, nunc in galeri modum quasi vaginam capiti et operculum verticis, nunc in cervicem retro suggestum. Mirum, quod non contra Domini praecepta contenditur. Ad mensuram neminem sibi adjicere posse pronuntiatum est. Vos plane adjicitis ad pondus collyrias quasdam vel scutorum umbilicos cervicibus adstruendo. Si non pudet enormitatis, pudeat
For what does so much toil in adorning the head contribute to salvation? Why may your hair not be at rest, now bound up, now let loose, now raised up, now pressed flat? Some are eager to confine it in curls, others to let it slip away loose and flying, with no good simplicity. Besides, you fasten on I know not what monstrosities of sewn and woven false hair, now in the manner of a cap, as it were a sheath for the head and a lid for the crown, now a mound at the back upon the neck. It is a wonder that there is no striving against the Lord's precepts. It has been declared that no one can add to his stature. You, however, add to your weight, building up on your necks certain rolls, or bosses of shields. If you are not ashamed of the monstrosity, be ashamed
Editors' notes and page, col. 1323
Footnotes
LECTIONES VARIANTES (printed under page 708)
(1) ‹call above the image› · call in col 1323
Rig. Hanc incorruptibilitatem habemus superinduere ad novam domum, quam monarchia pollicetur.
Rigault: "This incorruptibility we are to put on over us for the new house which the Monarchy promises."
(printed under page 708)
(2) ‹call above the image› · call in col 1323
Latinius in finem. Rig. ad finem propinquare.
Latinius: "in finem"; Rigault: "ad finem propinquare".
(printed under page 708)
(3) ‹call above the image› · call in col 1323
Rhen. e cod. Gorz. ornandi; alii, ordinandi.
Rhenanus, from the Gorze codex: "ornandi"; others "ordinandi".
(printed under page 708)
(4) ‹call above the image› · call in col 1323
Al. in cincinnos.
Others: "in cincinnos".
(printed under page 708)
(5) ‹call above the image› · call in col 1323
Seml. simplicitate custoditis. Præterea — subtilium, etc. Vv. sutilium atque text. desunt in ed. Rig.
Semler: "simplicitate custoditis. Praeterea — subtilium," etc. The words "sutilium atque text." are missing in Rigault's edition.
(printed under page 708)
(6) ‹scutorum umbilicos› · call in col 1323
Rig. colluras quasd. etc. Alii, collyridas quasd. — Scaliger, sputorum umbilicos (πομφόλυγας).
Rigault: "colluras quasd." etc. Others: "collyridas quasd." — Scaliger: "sputorum umbilicos" (Greek: "bubbles"). [Greek word read with some doubt from the image.]
(printed under page 708)
(a) ‹call above the image› · call in col 1323
Hanc incorruptibilitatem habemus superinduere ad novum hominem quem monarchia pollicetur. Vel si magis placeat, et mihi quidem certe magis placet, Ad novam domum quam monarchia pollicetur. Sic autem emendavimus ad veteris scripturæ vestigia, quæ in agobardi libro cernuntur hujusmodi: Hanc incorruptibilitatem habemus semper induere ad novum dum qua monarchia pollicetur. Succenset fœminis christianis, quæ circa corporis ornatum nimis occupatæ parum meminerant Apostoli, ad multo præstantiorem corporum nostrorum apud Deum gloriam provocantis. Alludit autem ad illa Pauli ad Cor., I, 15, et II, 5, jubentis christianos bene de resurrectione sperare, quæ mortalia corpora superinduet immortalitate. Tunc enim futurum ut beatorum animæ ad corpora redeant sua, tanquam ad domicilia nova; quippe jam æterna; quippe superinduta immortalitate, tanquam vestimento novo, nullis unquam posthæc ætatibus deterenda. Ait igitur, frustra occultari senectutem, quæ quo magis premitur, eo magis erumpit; quo plus occultatur, plus accusatur. Dein cum indignatione simul et risu, Hæc est, inquit, æternitas vera, de capilli juventute. Hanc incorruptibilitatem habemus superinduere ad novam domum, quam monarchia pollicetur. Monarchiam dicit, Deum optimum maximum, sanctissimæ Trinitatis unitatem, quo sensu vocabulum istud frequentissime usurpavit adversus Praxeam disputatione. Hæc certissima est loci depravatissimi scriptura. Nec jam moveor illa codicis Divionensis aut Pithœani cunctis hactenus editionibus receptissima: ad domum Domini quam acacia pollicetur. Quamvis acaciam Plinius et Medici describant spinæ genus in Ægypto, Cappadocia et Ponto, unde succus sive gummi tanta ad spissandum vi, ut gallæ vicem præbeat coriariorum officinis, adscitam et mulierum fucis, adstringendæ cutis laxitati, et rugis inducendis, atque etiam capillo tingendo δύναμιν ἔχει στυπτικὴν, μελαίνει δὲ καὶ τρίχας, inquit, Dioscorides, et Marcellus, inter medicamenta quæ capillo nigrando et incrispando dictari ætate sua solebant, acaciæ meminit. Verum hæc neque Apostoli, neque Tertulliani sententiæ conveniunt satis. Minime autem quæ de innocentia, quam Græci ἀκακίαν dicunt, Rhenanus, Pamelius, et alii tentavere codicis subvetusti depravatione decepti. RIG.
"This incorruptibility we are to put on over us for the new man which the Monarchy promises." Or, if it pleases more, and it certainly pleases me more: "for the new house which the Monarchy promises." We have emended it thus following the traces of the old reading, which in Agobard's book are seen thus: "Hanc incorruptibilitatem habemus semper induere ad novum dum qua monarchia pollicetur." He is angry with Christian women who, too busy about the adornment of the body, were little mindful of the Apostle, who calls us to a far more excellent glory of our bodies with God. He alludes to those words of Paul in 1 Corinthians 15 and 2 Corinthians 5, bidding Christians hope well of the resurrection, which will clothe mortal bodies with immortality. For then the souls of the blessed will return to their bodies as to new dwellings; eternal now; clothed over with immortality as with a new garment, never to be worn out by any ages thereafter. He says, therefore, that old age is hidden in vain, for the more it is suppressed the more it breaks out; the more it is hidden, the more it is betrayed. Then with indignation and laughter together: "This," he says, "is the true eternity, from the youth of the hair! This incorruptibility we are to put on over us for the new house which the Monarchy promises." By "Monarchy" he means God, best and greatest, the unity of the most holy Trinity, in which sense he very often used this word in the disputation against Praxeas. This is the most certain reading of a very corrupt passage. Nor am I now moved by that reading of the Dijon or Pithou codex, received by all editions until now: "for the house of the Lord which acacia promises." Although Pliny and the physicians describe acacia as a kind of thorn in Egypt, Cappadocia and Pontus, from which a juice or gum of such thickening power that it serves the tanners' workshops instead of gall-nut was taken up also into women's cosmetics, for tightening slack skin and smoothing wrinkles, and also for dyeing the hair ("it has an astringent power, and it also blackens the hair," says Dioscorides), and Marcellus mentions acacia among the remedies which in his day were prescribed for blackening and curling the hair: yet these things do not fit well enough with the thought either of the Apostle or of Tertullian. Least of all what Rhenanus, Pamelius and others attempted about innocence, which the Greeks call akakia, misled by the corruption of a fairly old codex. RIG.
(printed under page 708)
(b) ‹call above the image› · call in col 1323
CAP. VII. — Nescio quas enormitates. De galero seu galericulo id intellige, quem ob capillorum raritatem adhibebant tam viri quam mulieres, adjectis pillis huscamanis: ea autem industria capiti conglutinatus erat, ut naturalis, non ascititia coma videretur. De eo Juven. Sat. 6: Sed nigrum flavo crinem abscondente galero. LE PR.
CHAP. VII. — "Some monstrous bulks or other." Understand this of the galerus or little galerus, a wig which men as well as women used because of thin hair, with hairs [of others] added: it was glued to the head with such skill that it seemed natural, not borrowed hair. Of it Juvenal, Satire 6: "But hiding her black hair with a yellow wig." LE PR.
(printed under page 708)
(c) ‹collyrias› · call in col 1323
Collyrias quasdam. Collyridas habent alii codices. Est autem Collyris placentæ genus, figura rotunda, adeo ut idem esse videatur ac umbilicus in scutis. Juvenalis Sat. 6: Sed quæ mutatis inducitur, atque fovetur Tot medicaminibus, coctæque siliginis offas Accipit, et madidæ facies dicetur an ulcus? Magnus Scaliger legebat sputorum umbilicos, hoc est bullas et pompholygas corii quod inducebatur. RIG.
"Some collyriae." Other codices have "collyridas". A collyris is a kind of cake, round in shape, so that it seems the same as the boss on shields. Juvenal, Satire 6: "But that which is overlaid with so many changing remedies and poultices, and takes lumps of cooked wheat-flour and of moist ... shall it be called a face or a sore?" The great Scaliger read "sputorum umbilicos", that is, bubbles and blisters of the skin that was laid on. RIG.
(printed under page 708)
Page
- running head: 1323 TERTULLIANI (rest of the running head beyond the image edge)
- marginal letters: A ni, quam ἀκακία pollicetur; B (none in the text); C (none in the text); D contenditur. Ad mensuram
- old-edition numerals: (none)
inquinamenti, ne exuvias alieni capitis, forsitan immundi, forsitan nocentis et gehennae destinati, sancto et christiano capiti supparetis. Imo omnem hanc ornatus servitutem a libero capite propellite. Frustra laboratis ornatae videri, frustra peritissimos quosque structores capillaturae adhibetis. Deus vos velari jubet, credo, ne quarumdam capita videantur. Atque [utinam miserrimus ego] in illo die christianae exsultationis [vel inter calcanea vestra caput elevem!] videbo, an cum cerussa et purpurisso et croco et in illo ambitu capitis resurgatis, an taliter expictas angeli in nebula sublevent obviam Christo. Si nunc bona et Dei sunt, tunc quoque occurrent resurgentibus corporibus et sua loca agnoscent. Sed non potest resurgere, nisi caro et spiritus solus ac purus; damnata sunt igitur, quae in carne et spiritu non resurgunt, quia Dei non sunt. Damnatis hodie abstinete. Hodie vos Deus tales videat, quales tunc videbit.
of the defilement, lest you fit onto a holy and Christian head the cast-off spoils of another's head, perhaps unclean, perhaps guilty and destined for Gehenna. Nay rather, drive all this servitude of adornment away from a free head. In vain do you labour to appear adorned, in vain do you employ all the most skilled builders of hair. God bids you be veiled, I believe, lest the heads of certain women be seen. And [would that I, most wretched man, may raise my head even among your heels!] on that day of Christian exultation I shall see whether you rise again with white lead and rouge and saffron and in that towering of the head, whether angels lift up women so painted to meet Christ in the cloud. If these things are now good and of God, then too they will come to meet the rising bodies and will recognize their own places. But nothing can rise again except flesh and spirit, sole and pure; condemned, therefore, are the things that do not rise again in the flesh and the spirit, because they are not of God. From things condemned abstain today. Today let God see you such as He will see you then.
Editors' notes and page, col. 1324
Footnotes
(7) ‹call not visible in the image› · call in col 1324
Vv. uncinis inclusa a manu librarii male sedula videntur illata esse.
The words enclosed in brackets seem to have been brought in by a copyist's ill-judged zeal.
COMMENTARIUS (printed under page 708)
(d) ‹call not visible in the image› · call in col 1324
Frustra peritissimos quosque structores capillaturæ. Hi peculiari vocabulo Cosmetæ dicebantur. Glossæ veteres: Κοσμήτης; Ornamentarius, Ornator. Juvenalis: Ponunt cosmetæ tunicas. Et puellæ in eum usum adhibitæ; nam et in glossis legimus κοσμητρίας, Ornatrices. Ulpianus l. item legato, de leg. III, ubi de iis quæ uxoris causa parata dicuntur. Item legato continentur mancipia, puta lecticarii qui solam matrem familias portabant: item mancipia alia, puellæ fortassis, queis sibi comas mulieres exornant, sic enim legendum videtur. RIG. — Structores capillaturæ. Hæc vox structor, absolute, de rebus variis accipitur: aliquando pro ferculorum compositore, ut ait Servius, et apud Petronium in cœna Trimalcionis, proprium convenientemque materiæ structor imposuerat cibum; aliquando pro ferculorum scissore, ut Juven. Sat. 5, Structorem interea, ne qua indignatio desit, Saltantem spectas, et chironomanta volanti Cultello, donec peragat dictata magistri Omnia, nec minimo sane discrimine refert Quo gestu lepores, et quo gallina secetur. LE PR.
"In vain [you employ] all the most skilful builders of hairdos." These were called by a special word cosmetae. The old glossaries: "kosmetes: ornamentarius, ornator." Juvenal: "The cosmetae lay out the tunics." And girls were employed for that purpose; for in the glossaries too we read "kosmetriai, ornatrices" (women dressers). Ulpian, law "Item legato", On legacies III, where he deals with things said to be provided for the wife's sake: "Likewise slaves are included in the legacy, for instance the litter-bearers who carried only the mistress of the house: likewise other slaves," girls perhaps, "with whom women have their hair dressed," for so it seems it should be read. RIG. — "Builders of hairdos." This word structor, used absolutely, is taken of various things: sometimes for one who arranges dishes, as Servius says, and in Petronius at Trimalchio's dinner, "the structor had set on food proper and suited to the material"; sometimes for the carver of dishes, as Juvenal, Satire 5: "Meanwhile, that no cause for indignation be lacking, you watch the carver dancing and gesticulating with flying knife, till he performs all his master's instructions; nor is it indeed a matter of the smallest difference with what gesture hares and with what a hen is cut up." LE PR.
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Inter calcanea. Mira humilitas.
"Among the heels." A wonderful lowliness.
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- running head: TERTULLIANI 1324 (left part of the running head beyond the image edge)
- marginal letters: A deat inquinamenti; B (none in the text); C (none in the text); D solus ac purus
- old-edition numerals: (none)
CAPUT VIII.
CHAPTER VIII.
Videlicet nunc et vir et sexus aemulus foeminas a suis depello. An et nobis quaedam respectu obediendae gravitatis propter metum debitum Domino detrahuntur siquidem et viris propter foeminas, ut foeminis propter viros, vitio naturae ingenita est placendi voluntas, propriasque praestigias formae et hic sexus sibi agnoscit, barbam acrius caedere, intervellere, circumradere, capillum disponere, etiam colorare canitiem, primam quamque subducere totius corporis lanuginem, pigmento quoque muliebri distinguere, caetera pulveris cujusdam asperitudine laevigare, tum speculum omni occasione consulere, anxie inspicere, cum tamen, cognito Deo adempta placendi voluntate, per luxuriae vacationem omnia illa ut otiosa, ut hostilia pudicitiae recusantur. Nam ubi Deus, ibi pudicitia, ibi gravitas adjutrix et socia ejus. Quo ergo pacto pudicitiam sine instrumento suo, id est, sine gravitate tractabimus? quomodo autem gravitatem administrandae pudicitiae adhibemus, nisi et in facie et in cultu et in totius hominis contemplatione severitas circumferatur?
Evidently now I, a man and of the rival sex, drive women away from what is their own. Are not certain things taken away from us too, out of regard for the gravity to be obeyed, on account of the fear owed to the Lord? For indeed in men also, for the sake of women, as in women for the sake of men, the will to please is inborn by a fault of nature, and this sex too acknowledges its own tricks of beauty: to cut the beard too sharply, to pluck it, to shave round it, to arrange the hair, even to colour the grey, to remove every first down of the whole body, to touch it up with womanish pigment, to smooth the rest with the roughness of some powder, then to consult the mirror on every occasion, to gaze into it anxiously; whereas, once God is known and the will to please is taken away, all those things are rejected, through the cessation of luxury, as idle, as hostile to chastity. For where God is, there is chastity, there is gravity, its helper and companion. In what way, then, shall we handle chastity without its instrument, that is, without gravity? And how shall we bring gravity to bear in the managing of chastity, unless severity is carried about in the face and in the dress and in the whole appearance of the man?
CAPUT IX.
CHAPTER IX.
Quamobrem erga vestitum quoque et reliqua compositionis vestrae impedimenta proinde vobis curanda est amputatio et decussio redundantioris nitoris. Nam quid prodest, faciem quidem frugi et expeditam et simplicitatem condignam divinae disciplinae exhibere, caetera vero corporis laciniosis quasi non abutamur. Praeterit enim, inquit, habitus
Wherefore with regard to clothing also and the remaining encumbrances of your get-up, you must likewise take care to cut off and shake off over-abundant elegance. For what does it profit to show a face that is indeed frugal and unencumbered, and a simplicity fully worthy of the divine discipline, but the rest of the body with fringed [things] as though we were not abusing [them]. For the fashion, he says,
Editors' notes and page, col. 1325
Footnotes
LECTIONES VARIANTES (printed under page 709)
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Rig. e cod. Agob. obeundæ gratuitatis. Lat. obeundæ gravitatis.
Rigault, from the Agobard codex: "obeundae gratuitatis"; Latinius: "obeundae gravitatis".
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Rig. et decolorare.
Rigault: "et decolorare".
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Rig. distingere.
Rigault: "distingere".
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(4) ‹recusantur› · call in col 1325
Rig. per lux. occasionem o. i. ut ot. aut hostilia recus.
Rigault: "per lux. occasionem o. i. ut ot. aut hostilia recus."
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CAP. VIII. — Fœminas a suis depello. Quasi a dotibus suis, a bonis suis et propriis, cultu et ornatu. RIG.
CHAP. VIII. — "I drive women from what is theirs." As if from their dowries, from their own proper goods, apparel and adornment. RIG.
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Respectu obeuntur gravitatis. Innuit Tertullianus non leviori censura viros, quam fœminas, notari merito posse, qui, cum gravitatem Deo præsenti deberent, ipsi per luxuriæ vacationem, vel proprias formæ præstigias, alteri sexui placere niterentur. EDD.
"They are undertaken out of regard for gravity." Tertullian hints that men may deservedly be marked with no lighter censure than women, who, though they owed gravity to God who is present, themselves strove to please the other sex through indulgence in luxury or tricks of their own looks. EDD.
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Intervellere. Nimiam illam venustatis et juventutis affectationem insectatur, qua volsellis pilos avellebant ut læviores viderentur, quod in nostris etiam hominibus carpere facile esset. LE PR.
"To pluck out here and there." He attacks that excessive affectation of beauty and youth by which they pulled out hairs with tweezers to look smoother, which it would be easy to censure in our own men too. LE PR.
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Circumradere. Optime Rigaltius, cum cæteri vulgo legant circumdare, in quo interpretando mirum quam æstuant. Lacerda et Pamelius erudite quamplurima adducunt ut pravam lectionem explicent. LE PR.
"To shave around." Rigault reads it excellently, whereas the rest commonly read "circumdare", over the interpretation of which it is wonderful how they toil. La Cerda and Pamelius learnedly adduce a great many things to explain a corrupt reading. LE PR.
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(e) ‹pudicitiam› · call in col 1325
Pudicitiam sine instrumento suo. Instructior est pudicitia, quæ gravitatem habet comitem. RIG.
"Chastity without its equipment." Chastity is better equipped when it has gravity as its companion. RIG.
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(f) ‹impedimenta› · call in col 1325
CAP. IX.— Et reliqua compositionis vestræ impedimenta. Per impedimenta hic intelligit totam illam cultus muliebris supellectilem, quæ sarcinæ cujusdam instar est. Sic, lib. prior: Ideo omnia ista damnata, et mortuæ mulieris impedimenta sunt, quasi ad pompam funeris constituta. RHEN.
CHAP. IX.— "And the other baggage of your get-up." By "impedimenta" he here means all that furniture of womanly apparel, which is like a kind of pack. So in the former book: "Therefore all these things are the baggage of a condemned and dead woman, arranged as if for a funeral procession." RHEN.
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(g) ‹nitoris› · call in col 1325
Decussio redundantioris nitoris. Ad elegantiam exprimendam vox nitor apprima est, teste Casperio in Statium, Horat.: ex nitido fit rusticus, Statius, in protrept. Crispini, et in Sylvis, item Martialis. Vel hoc dicit propter amatores fœminarum; solenne enim latinis hujusmodi amatores nitidos dici. Plautus Casina: qui postquam amo Casinam, magis niteo, et Juvenalis: Hilares nitidique vocantur. Quod monuit Taubmannus. Sed unde decussio? an a vento imminente qui flosculos omnes in terram prosternit? Crediderim dicente Tullio, II Off.: ficta omnia, et leniter tanquam flosculi decidunt. Qui tropus invenitur in epist. Jacobi cap. I, ubi καὶ τὸ ἄνθος αὐτοῦ ἐξέπεσε, et flos ejus decidit. Ab hoc itaque Tertullianum sumpsisse metaphoram existimo. LAC.
"A shaking-off of too abundant gloss." For expressing elegance the word "nitor" is excellent, as Casperius witnesses on Statius; Horace: "from a smart man he becomes a rustic"; Statius in the Protrepticon to Crispinus and in the Silvae; likewise Martial. Or he says this on account of women's lovers; for it is customary among the Latins to call such lovers "nitidi". Plautus, Casina: "who, since I love Casina, am the more spruce"; and Juvenal: "they are called cheerful and spruce." Taubmann noted this. But whence "decussio"? From a coming wind that throws all the little flowers to the ground? I should believe so, since Tully says, Offices II: "all feigned things fall off quickly like little flowers." Which figure is found in the Epistle of James, chap. 1, where "and its flower fell off", "et flos ejus decidit". From this, then, I think Tertullian took the metaphor. LAC.
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(h) ‹laciniosis› · call in col 1325
Laciniosis pomparum, etc. Hoc est variis et redundantibus, hoc verbo etiam alibi usus est. RHEN.
"With the fringed [trappings] of display," etc. That is, varied and overflowing; he used this word elsewhere too. RHEN.
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- running head: 1325 LIBER II DE CULTU FOEMINARUM (end of the running head beyond the image edge)
- marginal letters: A CAPUT VIII.; B santur. Nam ubi Deus; C quasi non abutamur; D (none in the text)
- old-edition numerals: (none)
pomparum et deliciarum ineptiis occupare? Hae pompae quam de proximo curent luxuriae negotium et obstrepant pudicitiae disciplinis, dignoscere in facili est, quod gratiam decoris cultus societate prostituant; adeo, si desint, irritam et ingratam reddunt, velut exarmatam et naufragam. Contra si forma defecit, adminiculum nitoris quasi de suo gratiam supplet. Aetates denique requietas jam et in portum modestiae subductas splendor et dignitas cultus avocant et severitatem appetitionibus inquietant, compensantibus scilicet habitus irritamentum pro frigore aetatis. Ergo, benedictae, primo quidem ut lenones et prostitutores vestitus et cultus ne in vos admiseritis; tum si quas vel divitiarum [suarum] vel natalium vel retro dignitatum ratio compellit ita pompaticas progredi, ut sapientiam consecutae temperare saltem ab hujusmodi curate, ne totis habenis licentiam usurpetis praetextu necessitatis. Quomodo enim humilitatem, quam christiani profitemur, implere poterimus, non repastinantes divitiarum vestrarum vel elegantiarum usum, quae ad gloriam faciunt? Gloria autem exaltare, non humiliare consuevit. Non enim utemur nostris? Quis autem prohibet uti? Secundum apostolum tamen, qui nos uti monet mundo isto, hujus mundi. Et qui emunt, inquit, sic agant, quasi non possidentes. Cur ita? quoniam praemiserat, dicens: Tempus in collecto est (I Cor., VII, 29-31). Si ergo uxores quoque ipsas sic habendas demonstrat, tanquam non habeantur, propter angustias temporum, quid de vanis his instrumentis earum? Non enim et ita multi faciunt, et se spadonatui
to occupy with the fringed follies of display and luxury? How closely these displays attend to the business of luxury and clamour against the disciplines of chastity is easy to discern, in that they prostitute the grace of beauty by the company of dress; so much so that, if they are lacking, they render it void and unpleasing, as though disarmed and shipwrecked. On the other hand, if beauty has failed, the prop of elegance supplies grace as if from its own store. Lastly, ages already at rest and drawn up into the harbour of modesty are called away by the splendour and dignity of dress, and their severity is unsettled by cravings, the stimulus of the attire, of course, compensating for the coldness of age. Therefore, blessed ones, first of all do not admit into yourselves the panders and prostitutors of clothing and dress; then, if the consideration of [their] riches, or of birth, or of past dignities compels any of you to go out in such display as if you had attained wisdom, take care at least to restrain yourselves from things of this kind, lest with reins wholly loosed you claim licence under the pretext of necessity. For how shall we be able to fulfil the humility which we Christians profess, if we do not dig up the use of your riches or elegances, which make for glory? But glory is accustomed to exalt, not to humble. "Shall we not, then, use our own things?" But who forbids using them? Yet according to the apostle, who admonishes us to use this world, of this world. And "those who buy," he says, "let them act thus, as not possessing." Why so? Because he had said before: "The time is short" (1 Cor. 7:29–31). If, then, he shows that wives themselves are to be had thus, as if they were not had, because of the straitness of the times, what of these vain instruments of theirs? For do not many also do so, and
Editors' notes and page, col. 1326
Footnotes
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Seml. exornatum.
Semler: "exornatum".
(printed under page 709)
(6) ‹ut sapientiam› · call in col 1326
Rig. ut sap. non videantur consecutæ, temp. malum hujusmodi curate.
Rigault: "ut sap. non videantur consecutae, temp. malum hujusmodi curate."
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(7) ‹implere poterimus› · call in col 1326
Rig. quam nostri profitentur, implere poteritis
Rigault: "quam nostri profitentur, implere poteritis".
COMMENTARIUS (printed under page 709)
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In portum modestiæ. Translatio est a navibus, quæ in tutam stationem ex alto mari subducuntur. RHEN.
"Into the harbour of modesty." A metaphor from ships, which are drawn out of the deep sea into a safe anchorage. RHEN.
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Compensantibus scilicet habitus irritamentum pro frigore ætatis. Ait fœminas, ætate jam defervescente, corpora sua tanto studio curare et colere, ut appetitionem sui excitent: et si quid frigus ætatis extinxit, habitus delicati lascivia irritet atque redaccendat. RIG.
"Making up, that is, by the provocation of dress for the coldness of age." He says that women, their age now cooling, tend and cultivate their bodies with such zeal as to arouse desire for themselves: and if the chill of age has quenched anything, the wantonness of delicate dress provokes and rekindles it. RIG.
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(k) ‹utemur› · call in col 1326
Non enim utemur nostris? Hæc sub fœminarum persona querentium, quod a suis depellantur. RIG.
"Shall we not use what is ours, then?" This is in the person of women complaining that they are driven from what is theirs. RIG.
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(l) ‹hujus mundi› · call in col 1326
Præterit enim habitus hujus mundi. Habitum dicit quod Paulus σχῆμα. RIG.
"For the fashion of this world passes away." He says "habitus" for what Paul calls schema. RIG.
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- running head: DE CULTU FOEMINARUM. 1326 (beginning of the running head beyond the image edge)
- marginal letters: A pomparum et deliciarum; B gredi, ut sapientiam; C earum? Non enim
- old-edition numerals: (none)
assignant propter regnum Dei (Matth., XIX, 12), tam fortem et utique permissam voluptatem sponte ponentes? Quidam ipsam Dei creaturam sibi interdicunt, abstinentes vino et animalibus esculentis, quorum fructus nulli periculo aut sollicitudini adjacent; sed humilitatem animae suae in victus quoque castigatione Deo immolant. Satis igitur et vos usae estis divitiis atque deliciis, satis dotum vestrarum fructum decidistis ante notitiam salutarium disciplinarum. Nos sumus, in quos decurrerunt fines saeculorum. Nos destinati a Deo ante mundum in aestimationem temporum; tanquam castigando et castrando, ut ita dixerim, saeculo erudimur a Domino. Nos sumus circumcisio omnium et spiritalis et carnalis, nam spiritu et carne saecularia circumcidimus.
consign themselves to eunuchhood for the sake of the kingdom of God (Matt. 19:12), laying aside of their own accord a pleasure so strong and certainly permitted? Some forbid themselves God's very creation, abstaining from wine and from animals fit to eat, the enjoyment of which lies close to no danger or anxiety; but they sacrifice to God the humility of their soul in the chastening of their food also. Enough, then, have you too used riches and delights; enough have you cut down the fruit of your dowries before the knowledge of the saving disciplines. We are they upon whom the ends of the ages have run down. We were destined by God before the world for the reckoning of the times; as if by chastening and gelding the world, so to speak, we are trained by the Lord. We are the circumcision of all things, both spiritual and carnal, for in spirit and in flesh we circumcise the things of the world.
CAPUT X.
CHAPTER X.
Nimirum enim Deus demonstravit succis herbarum et concharum salivis incoquere lanas. Exciderat illi, cum universa nasci juberet, purpureas et coccineas oves mandare: Deus et ipsarum vestium officinas commentus, quae leves et exiles solo pretio
For of course it was God who showed how to steep wools in the juices of herbs and the slime of shellfish! It had slipped His mind, when He bade all things be born, to order purple and scarlet sheep: God too devised the workshops of those very garments which, light and thin, [are] by their price alone
Editors' notes and page, col. 1327
Footnotes
LECTIONES VARIANTES (printed under page 710)
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Rig. Numquid non aliqui.
Rigault: "Numquid non aliqui."
(printed under page 710)
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Præter Rigaltium omnes, exulantes.
All except Rigault: "exulantes".
(printed under page 710)
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Rig. in extimatione temporali. Itaque castig.
Rigault: "in extimatione temporali. Itaque castig."
(printed under page 710)
(4) ‹circumcidimus› · call in col 1327
Rig. nam et in spiritu et in carne circumcidimur.
Rigault: "nam et in spiritu et in carne circumcidimur."
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Satis dotium vestrarum fructus decidistis. Hæc erant in libris hactenus editis depravatissima. Emendavimus ex Agobardino. Ait autem quasi ad universum genus fœminarum. Vos fœminæ, satis antequam inter homines Christus nominaretur, usæ estis divitiis atque deliciis: satis dotium vestrarum usuras, quæ maritorum commodis cedere debebant, ipse decidistis ac præcepistis in omne luxuriæ genus, in sumptus insanos: satis permisistis decerpi voluptarios fructus pulchritudinis, qua dotatæ fueratis. Lusistis; satis est. Nunc inciderunt alia tempora; et majoris momenti negotia vos tenent: salutarium disciplinarum notitia nos alio vocat; ante ipsius mundi exordia destinavit nos Deus victuros in extimis temporibus, in extimatione temporali, hoc est, in fine temporum, quo tempore cogitandum nobis, non de terrenis ac momento perituris, verum de cœlestibus ac perpetuo duraturis. RIG.
"You have cropped the fruits of your dowries enough." These words were most corrupt in the books printed until now. We have emended them from the Agobard manuscript. He speaks as if to the whole sex of women. You women, long enough before Christ was named among men, you have used riches and delights: long enough you yourselves have cropped and taken in advance the interest of your dowries, which ought to have gone to your husbands' benefit, for every kind of luxury, for mad expenses: long enough you have let the pleasurable fruits of the beauty with which you were endowed be plucked. You have played; it is enough. Now other times have come; and business of greater moment holds you: the knowledge of saving disciplines calls us elsewhere; before the very beginnings of the world God appointed us to live in the last times, "in the extremity of time", that is, at the end of the times, at which time we must think not of earthly things that will perish in a moment, but of heavenly things that will last for ever. RIG.
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In extimatione temporali (ut legit Rigaltius). In extremis temporibus, in fine sæculi. Extimationem hic eo intellectu percipi voluit, quo extimavit, libro de Corona: Contactum in manibus extimavit. RIG.
"In the extremity of time" (as Rigault reads). In the last times, at the end of the age. He wanted "extimatio" to be taken here in the sense in which he used "extimavit" in the book On the Crown: "He put the touch at the extremity, in the hands." RIG.
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(c) ‹concharum salivis› · call in col 1327
CAP. X. — Concharum salivis (ut idem legit). Non raro Plinius Salivæ vocabulum usurpat pro humore et succo. Ac de purpuris et muricibus dixit, Lentoris cujusdam cera salivant. RIG.
CHAP. X. — "With the slime of shellfish" (as the same reads). Pliny not seldom uses the word "saliva" for moisture and juice. And of purple-fish and murexes he said: "they slaver a wax of a certain stickiness." RIG.
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Scrupulosa vulnera. Unde gemmarum scrupuli penderent. RIG.
"Pebble-sized wounds." From which the little stones of gems might hang. RIG.
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Ad ferrum nati corporis. Natum ad ferrum corpus dicit, quod, simul ut natum est, ferro vulneratur, ima oricilla infantium pertusa. RIG.
"Of a body born for the iron." He calls the body born for the iron because, as soon as it is born, it is wounded with iron, the lower part of infants' ears being pierced. RIG.
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Artibus autem per angelos peccatores inductis. In excerptis Georgii Syncelli hæc ad hujusmodi artes pertinentia leguntur ex Zosimi Panopolitæ libro nono Imouth, sive Chimiæ, ad Theosebiam: Φάσκουσιν αἱ ἱεραὶ γραφαὶ, ἤτοι βίβλοι, ὦ γύναι, ὅτι ἔστι τι δαιμόνων γένος ὃ χρῆται γυναιξίν. Ἐμνημόνευσε καὶ Ἑρμῆς ἐν τοῖς Φυσικοῖς, καὶ σχεδὸν ἅπας λόγος φανερὸς καὶ ἀπόκρυφος τοῦτο ἐμνημόνευσεν. Τοῦτο οὖν ἔφασαν αἱ ἀρχαῖαι καὶ θεῖαι γραφαὶ, ὅτι ἄγγελοι ἐπεθύμησαν τῶν γυναικῶν, καὶ κατελθόντες ἐδίδαξαν αὐτὰς πάντα τὰ τῆς φύσεως ἔργα· ὧν χάριν προσκρούσαντες ἔξω τοῦ οὐρανοῦ, ἔμειναν, ὅτι πάντα τὰ πονηρὰ καὶ μηδὲν ὠφελοῦντα τὴν ψυχὴν ἐδίδαξαν τοὺς ἀνθρώπους. Ferunt sacræ Scripturæ, o mulier, quiddam dæmonum genus fœminis commisceri. Memorat et Hermes in Physica, et fere omnis sermo vulgaris arcanusque idem comminiscitur. Illud igitur narrant priscæ divinæque Scripturæ ab angelis nempe concupitas fuisse mulieres e quarum commercio didicisse quævis naturæ opera: quapropter dejectos angelos a cœlo in perpetuum exulasse, eo quod quælibet prava et animæ noxia homines edocuissent. EDD. ex Rigalt.
"But the arts having been brought in through the sinning angels." In the excerpts of George Syncellus these words bearing on such arts are read, from the ninth book, Imouth, or Chemistry, of Zosimus of Panopolis, to Theosebia: "The sacred scriptures, or books, say, O woman, that there is a race of demons which has to do with women. Hermes too mentioned it in his Physics, and almost every word, open and secret, has mentioned this. This then the ancient and divine scriptures said: that angels desired women, and came down and taught them all the works of nature; for which reason, having given offence, they remained outside heaven, because they taught men all things evil and of no profit to the soul." [Then the Latin rendering:] "The sacred Scriptures say, O woman, that a certain race of demons has intercourse with women. Hermes too records it in his Physics, and almost every common and secret discourse devises the same. This, then, the ancient and divine Scriptures relate: that women were desired by angels, from intercourse with whom they learned every work of nature; and that for this the angels, cast down from heaven, were exiled for ever, because they had taught men every kind of thing depraved and harmful to the soul." EDD., from Rigault.
(printed under page 710)
(g) ‹call not visible in the image› · call in col 1327
Operositas. Opus. Manupretium. Utitur hoc vocabulo Irenæus, pro labore et ærumna, lib. II, cap. 19. RIG.
"Toilsomeness." Work. The price of handiwork. Irenaeus uses this word for labour and hardship, book II, chap. 19. RIG.
(printed under page 710)
Page
- running head: 1327 TERTULLIANI (rest of the running head beyond the image edge)
- marginal letters: A donatui assignant; B CAPUT X.; C (none in the text); D (none in the text)
- old-edition numerals: (none)
graves essent; Deus et auri tanta opera produxit, complectendis et distinguendis lapillis; scrupulosa Deus auribus vulnera intulit, et tanti habuit vexationem operis sui et cruciatus infantiae tunc primum dolentis, ut ex illis ad ferrum nati corporis cicatricibus grana nescio quae penderent, quae plane Parthi per omnia quaeque sua bullarum vice inserunt, quanquam et aurum ipsum, cujus vos gloria occupat, cuidam genti ad vincula servire referunt gentilium litterae. Adeo non veritate bona sunt, sed raritate; artibus autem per angelos peccatores, qui et ipsas materias prodiderunt, inductis, operositas cum raritate commissa pretiositatem et ex ea libidinem possidendae pretiositatis foeminarum excitavit. Quod si iidem angeli, qui et materias ejusmodi et illecebras detexerunt, auri dico et lapidum illustrium et operas eorum tradiderunt, et jam ipsum calliblepharum vellerumque tincturas inter caetera docuerunt, damnati a Deo sunt, ut Enoch refert: quomodo placebimus Deo, gaudentes rebus illorum, qui iram et animadversionem Dei provocaverunt?
heavy; God too brought forth such great works of gold, for setting and setting off little stones; God inflicted pin-point wounds on ears, and set so great a value on the tormenting of His own work and the torments of infancy then suffering pain for the first time, that from those scars of a body born for the iron there might hang I know not what beads, which the Parthians indeed insert all over all their own things in place of studs; although the literature of the Gentiles records that gold itself, the glory of which takes hold of you, serves a certain nation for chains. So true is it that these things are good not by their truth but by their rarity; and when the arts had been brought in through the sinning angels, who also betrayed the materials themselves, workmanship joined with rarity stirred up costliness, and from it the lust of women to possess costliness. But if the same angels who uncovered both materials of this kind and their allurements, I mean of gold and of brilliant stones, and handed on the ways of working them, and taught, among other things, eye-paint itself and the dyeing of fleeces, have been condemned by God, as Enoch reports: how shall we please God, rejoicing in the things of those who provoked the wrath and punishment of God?
Editors' notes and page, col. 1328
Footnotes
(5) ‹call above the image› · call in col 1328
Rig. Parthi peronibus quoque suis bull. vice ins.
Rigault: "Parthi peronibus quoque suis bull. vice ins."
(printed under page 710)
(6) ‹docuerunt› · call in col 1328
Inde a vv. Adeo non veritate, etc., secuti sumus recensionem Rigaltii, quam quæ a cæteris edita sunt intelligi nequeant. Leopold.
From the words "Adeo non veritate," etc., onward we have followed Rigault's recension, since what the others have printed cannot be understood. Leopold.
COMMENTARIUS (printed under page 710)
(h) ‹callibleparum› · call in col 1328
Ipsum Calliblepharum. Nihil aliud esse hoc videtur quam purpurissum, quod pulchritudinem acuit et venustatem in fœminis, aiunt nonnulli esse spumam collectam e purpura effervescente. Videsis Plinium, lib. XXI, cap. 19, ubi ex foliis rosatum exustis confieri docet, et ex nucleis palmarum, atque etiam ex bubula medulla, lib. XXVII, cap. 4. LE PR.
"Eyelid-paint itself." This seems to be nothing other than purpurissum, which sharpens beauty and charm in women; some say it is foam gathered from boiling purple. See Pliny, book XXI, chap. 19, where he teaches that it is made from burnt rose leaves, and from date-stones, and also from ox marrow, book XXVII, chap. 4. LE PR.
(printed under page 710)
(i) ‹Enoch refert› · call in col 1328
Damnati a Deo sunt ut Enoch refert. Iterum citat librum Enoch apocryphum, quæ se legisse testatur Hieronymus. Ex quo etiam capita quædam descripsit Georgius Syncellus, qui et Paulum quoque ipsum nonnulla etiam citasse ostendit ex apocryphis Heliæ, Mosis et Hieremiæ; deinde subjicit: Ταῦτα δὲ ἡμῖν εἴρηται, οὐ πρὸς ἄδειαν μὲν βουλομένοις ἀδιακρίτως αὐτοῖς ἐντυγχάνειν· μὴ γένοιτο. Πολλοὶ γὰρ ἐβλάβησαν ἐν πᾶσιν αὐτοῖς πιστεύσαντες· ὅθεν καὶ ἡ ἁγία τοῦ Θεοῦ Ἐκκλησία καὶ ὁ χορὸς τῶν θεοφόρων ἡμῶν πατέρων ἐκώλυσεν ἐντυγχάνειν αὐτοῖς ὥσπερ τῇ θείᾳ λοιπῇ γραφῇ. Hæc a nobis dicta sint, non quod velimus tenere aut sine delectu istis uti libris: absit. Multis enim nocuit nimia istiusmodi credulitas: unde sancta Dei Ecclesia et Deiferorum patrum nostrorum chorus obstiterunt, quominus ad eum modum recitarentur, ad quem reliquæ divinæ Scripturæ. Ac de hujuscemodi Scripturis olim monuit doctissimus Hieronymus, Epistola ad Lætam: Sciendum non eorum esse quorum titulis prænotantur, multaque his admixta vitiosa, et grandis esse prudentiæ aurum in luto quærere. RIG.
"They were condemned by God, as Enoch reports." Again he cites the apocryphal book of Enoch, which Jerome testifies that he had read. From it George Syncellus also copied out certain chapters, and he shows that Paul himself too cited some things from the apocrypha of Elijah, Moses and Jeremiah; then he adds: "These things have been said by us, not to give licence to those who wish to read them without discrimination; God forbid. For many have been harmed by believing them in everything; for which reason the holy Church of God and the choir of our God-bearing fathers forbade them to be read like the rest of divine scripture." [Then the Latin rendering:] "Let these things be said by us, not because we wish to hold or use those books without discrimination: far from it. For excessive credulity of this kind has harmed many: hence the holy Church of God and the choir of our God-bearing fathers have prevented their being read aloud in the way the other divine Scriptures are." And about scriptures of this kind the most learned Jerome long ago warned, in the Letter to Laeta: "It must be known that they are not by those whose titles they bear, that many faulty things are mixed in with them, and that it takes great prudence to look for gold in mud." RIG.
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- running head: TERTULLIANI 1328 (left part of the running head beyond the image edge)
- marginal letters: A graves essent; B cebras detexerunt; C (none in the text); D (none in the text)
- old-edition numerals: (none)
Nunc Deus ista prospexerit, Deus permiserit; nullam de conchylio vestem Isaias (Is., III, 18 et seqq.) increpet, nullas lunulas reprobet, nullum botronatum retundat tamen non ut gentiles, ita nos quoque nobis adulemur, institutorem Deum solummodo existimantes, non etiam dispectorem institutorum suorum. Quanto enim melius et cautius egerimus, si praesumamus, omnia quidem a Deo provisa tunc et in saeculo posita, uti nunc essent, in quibus disciplina servorum ejus probaretur, ut per licentiam utendi continentiae experientia procederet. Nonne sapientes patresfamiliae de industria quaedam servis suis offerunt atque permittunt, ut experiantur, an et qualiter permissis utantur, si probe, si modeste? Quanto autem laudabilior, qui abstinuerit in totum, qui timuerit etiam indulgentiam Domini? Sic igitur et Apostolus: Omnia, inquit, licent, sed non omnia aedificant (I Cor., X, 23). Quanto facilius illicita timebit, qui licita verebitur?
Now suppose God foresaw these things, God permitted them; suppose Isaiah (Isa. 3:18 ff.) rebukes no garment of purple-fish, condemns no little moons, beats down no cluster-shaped headdress: yet let us not, like the Gentiles, flatter ourselves, thinking God only the founder, and not also the examiner, of the things He has founded. For how much better and more cautiously shall we have acted if we take it for granted that all things were indeed provided by God and placed in the world then, so that they might be now, things in which the discipline of His servants might be proved, so that through the licence of using them the testing of continence might go forward. Do not wise fathers of households deliberately offer and permit certain things to their slaves, to try whether and how they use what is permitted, whether honestly, whether with moderation? But how much more praiseworthy is he who has abstained altogether, who has feared even the Lord's indulgence? Thus therefore the Apostle too: "All things," he says, "are lawful, but not all things edify" (1 Cor. 10:23). How much more easily will he fear things unlawful who stands in awe of things lawful?
CAPUT XI.
CHAPTER XI.
Quae autem vobis caussa est exstructius prodeundi cum remotae sitis ab his, quae talium indigent. Nam nec templa circuitis, nec spectacula postulatis, nec festos dies gentilium nostis. Propter istos enim conventus et mutuum videre ac videri omnes pompae in publicum proferuntur, ut aut luxuria negotietur aut gloria insolescat? Vobis autem nulla procedendi caussa non tetrica: aut imbecillus aliquis ex fratribus visitandus, aut sacrificium offertur, aut Dei verbum administratur. Quidvis horum gravitatis et sanctitatis negotium, et cui opus non sit habitu extraordinario et composito et soluto. Ac si necessitas amicitiarum officiorumque gentilium vos vocat, cur non vestris armis indutae proceditis? tanto magis, quanto ad extraneas fidei? ut sit inter ancillas diaboli et dei discrimen, ut exemplo sitis illis, ut
But what cause have you for going out more elaborately built up, when you are removed from the things that require such? For you neither go round the temples, nor ask for the shows, nor know the festal days of the Gentiles. For is it not on account of those gatherings, and of seeing and being seen in turn, that all displays are brought out in public, so that either luxury may do its trade or vainglory grow insolent? But for you there is no cause for going out that is not a grave one: either some sick one among the brethren is to be visited, or the sacrifice is offered, or the word of God is ministered. Any one of these is a business of gravity and holiness, and one for which there is no need of attire out of the ordinary, both arranged and loose. And if the necessity of friendships and of duties towards Gentiles calls you, why do you not go out clothed in your own arms? all the more, inasmuch as [you go] to women strangers to the faith? so that there may be a distinction between the handmaids of the devil and of God, so that you may be an example to them, so that
Editors' notes and page, col. 1329
Footnotes
LECTIONES VARIANTES (printed under page 711)
(1) ‹call above the image› · call in col 1329
Rig. utilius.
Rigault: "utilius".
(printed under page 711)
(2) ‹call above the image› · call in col 1329
Ita recte h. l. emend. Fr. Junius; cæteri, esset.
So Franciscus Junius rightly emends this passage; the others read "esset".
(printed under page 711)
(3) ‹call above the image› · call in col 1329
Rig. cont. experimenta procederent.
Rigault: "cont. experimenta procederent."
(printed under page 711)
(4) ‹si modeste› · call in col 1329
Rig. moderate.
Rigault: "moderate".
(printed under page 711)
(5) ‹ædificant› · call in col 1329
Rig. expediunt. —
Rigault: "expediunt." —
(printed under page 711)
(6) ‹composito et soluto› · call in col 1329
A. Neander emend. hab. extraord. et soluto, sed composito.
A. Neander emends: "hab. extraord. et soluto, sed composito."
(printed under page 711)
(a) ‹call above the image› · call in col 1329
Nullum botronatum retundat. Botronatum dicit comæ struicem corymbiatam. Hesychius: βοτρυδὸν, ἑτέρα τῆς ἑτέρας ἐχομένη, ὡς οἱ βότρυες τὰς ῥᾶγας ἔχουσι πυκνάς. RIG. — Nullum botronatum, etc. Divinat Rhenanus esse redimiculum capillos capitis stringens, ita dictum quod botri speciem refert. Nam in græco textu septuaginta interpretum nihil est tale, fierique potest ut sit vocabulum quo vulgus id temporis utebatur, ad ornamentum capitis fœminei explicandum. LAC.
"Let her not press down any cluster-knot." By "botronatum" he means a heap of hair arranged in clusters. Hesychius: "botrydon: one holding on to another, as grape-clusters have their berries close-packed." RIG. — "No cluster-knot," etc. Rhenanus guesses it is a band binding the hair of the head, so called because it resembles a grape-cluster. For in the Greek text of the Seventy there is nothing of the kind, and it may be that it is a word the common people used at that time to describe an ornament of a woman's head. LAC.
(printed under page 711)
(b) ‹call above the image› · call in col 1329
Despectorem. Ita legit Rhenanus. Despector, ut et ante plus semel, pro dispectore, qui curam habeat, et considerationem institutorum suorum. Sic et in lib. de velandis virginibus: Sed nec inter consuetudines, inquit, despicere voluerunt illi sanctissimi antecessores. RHEN.
"An overseer." So Rhenanus reads. "Despector", as more than once before, for "dispector", one who has care and consideration of those under his instruction. So too in the book On the Veiling of Virgins: "But those most holy predecessors," he says, "did not wish to look down even among the customs." RHEN.
(printed under page 711)
(c) ‹call above the image› · call in col 1329
Patres familiæ. Istud usurpat auctor, contra quem sentit Varro, lib. VII. ubi dicere debuis et Patresfamilias. Eodemmodo Mart., lib I: Pater familiæ verus est Quirinalis. PAM.
"Fathers of the household" (patres familiae). The author uses this form, against Varro's view, book VII, where [he says] one ought to say "patresfamilias". In the same way Martial, book I: "Quirinalis is a true pater familiae." PAM.
(printed under page 711)
(d) ‹non tetrica› · call in col 1329
CAP. XI. — Nulla procedendi causa non tetrica. Hoc est, Nulla procedendi causa non gravis, non seria, non sancta. RIG.
CHAP. XI. — "No cause for going out that is not severe." That is, no cause for going out that is not grave, not serious, not holy. RIG.
(printed under page 711)
(e) ‹offertur› · call in col 1329
Sacrificium offertur. Sic dixit, Sacrificiorum orationes, in quibus scilicet eucharistica mysteria participanda Fidelibus offeruntur. RIG. — Aut sacrificium offertur. Intelligi Missæ sacrum manifestius est quam ut debeat manifestari, contra impudentiam Junii qui quaspiam orationes generatim intelligit. Videndus Gretserus Noster in notis contra Junium, cap. 3. LAC.
"The sacrifice is offered." So he spoke of "the prayers of the sacrifices", namely those in which the eucharistic mysteries are offered to the faithful to be partaken of. RIG. — "Or the sacrifice is offered." That the holy rite of the Mass is meant is too plain to need showing, against the impudence of Junius, who understands some prayers or other in general. See our Gretser in his notes against Junius, chap. 3. LAC.
(printed under page 711)
Page
- running head: 1329 LIBER II DE CULTU FOEMINARUM (end of the running head beyond the image edge)
- marginal letters: A Nunc Deus ista prospexerit; B abstinuerit in totum; C et sanctitatis negotium; D (none in the text)
- old-edition numerals: (none)
aedificentur in vobis, ut, quomodo ait Apostolus, magnificetur Deus in corpore vestro (Phil., I, 20; I Cor., VI, 20); magnificatur autem in corpore per pudicitiam, utique et per habitum pudicitiae competentem. Sed enim dicitur a quibusdam, ne blasphemetur nomen ejus in nobis (Rom., II, 24), si quid de pristino habitu et cultu detrahamus. Non auferamus ergo nobis et vitia pristina; simus et moribus iisdem, si et superficie eadem, et tunc vere non blasphemabunt nationes. Grandis blasphemia est, qua dicatur: ex quo facta est christiana, pauperius incedit. Timebis pauperior videri, ex quo locupletior facta es, et sordidior, ex quo mundior? Secundum gentilium, an secundum Dei placitum incedere christianos oportet?
they may be edified in you, so that, as the Apostle says, God may be magnified in your body (Phil. 1:20; 1 Cor. 6:20); and He is magnified in the body through chastity, and surely also through attire befitting chastity. But indeed it is said by some, "lest His name be blasphemed in us" (Rom. 2:24), if we take away anything from our former attire and dress. Let us not, then, take away from ourselves our former vices either; let us be of the same morals too, if of the same outward appearance, and then truly the nations will not blaspheme. It is a great blasphemy by which it is said: "Since she became a Christian, she walks out more poorly." Will you fear to be seen poorer since you have been made richer, and shabbier since you have been made cleaner? Is it according to the pleasure of the Gentiles or according to the pleasure of God that Christians ought to walk?
CAPUT XII.
CHAPTER XII.
Optemus tantummodo ne justae blasphemationis caussa simus. Quanto autem magis blasphemabile est, si, quae sacerdotes pudicitiae dicimini, impudicarum ritu procedatis cultae et expictae? Aut quid minus habent infelicissimae illae publicarum libidinum victimae? quas si quae leges a matronis et matronalibus decoramentis coercebant, jam certe saeculi improbitas quotidie insurgens honestissimis quibusque foeminis usque ad errorem dignoscendi coaequavit; quanquam lenocinia formae nunquam non prostituto corpori conjuncta et debita etiam Scripturae suggerunt. Illa civitas valida, quae super septem montes et plurimas aquas praesidet, cum prostitutae appellationem a Domino meruisset, quali habitu appellationi suae comparata est? Sedet certe in purpura et coccino et auro et lapide pretioso. Quam maledicta sunt, sine quibus non potuit maledicta et prostituta describi! Thamar illa (Gen., XXXVIII, 14, sqq.), quia se expinxerat et ornaverat, idcirco Judae suspicione visa est quaestui sedere; adeo, quia sub velamento latebat, habitus qualitate quaestuariam
Let us only desire that we be not the cause of just blasphemy. But how much more blasphemable is it if you, who are called priestesses of chastity, go out dressed up and painted in the manner of unchaste women? Or what less have those most unhappy victims of public lusts? If certain laws used to restrain them from matrons and from matronly ornaments, now surely the wickedness of the age, rising up daily, has made them equal to all the most honourable women, to the point of mistaking which is which; although the Scriptures too suggest that the allurements of beauty are always joined to, and due to, a prostituted body. That mighty city which presides over seven hills and very many waters, when it had earned from the Lord the name of a prostitute, in what attire was it fitted out to match its name? She sits, to be sure, in purple and scarlet and gold and precious stone. How accursed are the things without which she could not be described as accursed and prostituted! That Tamar (Gen. 38:14 ff.), because she had painted and adorned herself, therefore seemed to the suspicion of Judah to be sitting for hire; so much so that, because she lay hidden under a veil, with the quality of her attire [making her out] a woman for hire
Editors' notes and page, col. 1330
Footnotes
(7) ‹call not visible in the image› · call in col 1330
Vv. nobis et delevit Rig.
Rigault deleted the words "nobis et".
(printed under page 711)
(8) ‹call not visible in the image› · call in col 1330
Gelenius aliique, blasph., si qua dic. — incedere. Rig. blasph. est, ex qua dic. — incedit.
Gelenius and others: "blasph., si qua dic. — incedere." Rigault: "blasph. est, ex qua dic. — incedit."
(printed under page 711)
(9) ‹a matronis› · call in col 1330
Al. maritolibus. Rig. maritalibus.
Others: "maritolibus"; Rigault: "maritalibus".
(printed under page 711)
(10) ‹meruisset› · call in col 1330
Rig. præsidet, prostitutæ app. a Dom. meruit. Sed quali hab., etc.
Rigault: "praesidet, prostitutae app. a Dom. meruit. Sed quali hab.," etc.
COMMENTARIUS (printed under page 711)
(f) ‹quæstui sedere› · call in col 1330
CAP. XII.— Thamar illa visa, etc. Visa est quæstui. Id est, ad quæstum sedere, etc. Etiam hanc scripturam posteriori loco citat B. Cyprianus, ut ostendat mulierem ornari sæculariter non debere, in hæc verba: Thamar cooperuit se pallio (quod appellat et B. Hieronymus theristrum) et adornavit, et cum aspexisset eam Judas, visum est ei meretricem esse. Illud autem, et voluit, accipere videtur auctor, pro concupiscentia ejus exarsit. PAM. — Quæstui sedere. Sedere, mulierum est quæ fornicariæ sunt. De eadem Thamar, Gen., XXXVIII, (continues)
CHAP. XII.— "That Tamar seemed," etc. "She seemed for gain." That is, to be sitting for gain, etc. Blessed Cyprian also cites this scripture in a later place, to show that a woman ought not to be adorned in worldly fashion, in these words: "Tamar covered herself with a cloak (which blessed Jerome also calls a theristrum) and adorned herself, and when Judah saw her she seemed to him to be a harlot." The words "and he wished" the author seems to take as "he burned with lust for her." PAM. — "To sit for gain." Sitting belongs to women who are harlots. Of the same Tamar, Genesis 38, (continues)
(printed under page 711)
Page
- running head: DE CULTU FOEMINARUM. 1330 (beginning of the running head beyond the image edge)
- marginal letters: A aedificentur in vobis; B CAPUT XII.; C pura et coccino
- old-edition numerals: (none)
mentiente, et fecit, ut quaestuariam et voluit et compellavit et pactus est. Unde addiscimus adversus congressus etiam et suspiciones impudicas providendum omni modo esse. Quid enim castae mentis integritas in alterius suspicione maculatur? Quid speratur in me, quod adversor? Quid non mores meos habitus pronuntiat, ne spiritus per aures ab impudentia vulneretur? Liceat videri pudicam, certe impudicam non licet.
falsely, he both acted, and as with a woman for hire he desired, addressed and bargained. Whence we learn that provision must be made in every way even against unchaste encounters and suspicions. For why is the integrity of a chaste mind stained in another's suspicion? Why is that hoped for in me which I oppose? Why does my attire not proclaim my morals, so that my spirit may not be wounded through my ears by impudence? Let it be allowed [me] to seem chaste; certainly to seem unchaste is not allowed.
CAPUT XIII.
CHAPTER XIII.
Aliqua forsitan dicat: Non est mihi necessarium hominibus probari, nec enim testimonium hominum requiro; Deus conspector est cordis (I Reg., XVI, 7). Scimus omnes, cum tamen, quid idem per Apostolum dixerit, recordemur; Probum vestrum coram hominibus appareat (Phil., IV 5). Ad quid, nisi ut malitia ad vos accessum omnino non habeat, et ut malis et exemplo et testimonio sitis? Aut quid est: luceant opera vestra? Aut quid nos Dominus lumen terrae vocavit? Quid civitati supra montem constitutae comparavit (Matth., V, 14), si non relucemus inter tenebrosos et exstamus inter demersos? Si lucernam tuam sub modium abstruseris, in tenebris derelicta a multis incurseris necesse est. Haec sunt, quae nos luminaria mundi faciunt, bona scilicet nostra. Bonum autem, duntaxat verum et plenum,
Some woman may perhaps say: "It is not necessary for me to be approved by men, for I do not require the testimony of men; God is the beholder of the heart" (1 Sam. 16:7). We all know [it], provided, however, that we remember what the same [God] has said through the Apostle: "Let your uprightness appear before men" (Phil. 4:5). To what end, except that malice may have no access at all to you, and that you may be both an example and a testimony to the wicked? Or what is: "Let your works shine"? Or why did the Lord call us the light of the earth? Why did He compare [us] to a city set upon a mountain (Matt. 5:14), if we do not shine out among those in darkness and stand out among those sunk down? If you hide your lamp under a bushel, left in the darkness you must needs be run into by many. These are the things that make us lights of the world, namely our good things. But the good, at least if true and full,
Editors' notes and page, col. 1331
Footnotes
LECTIONES VARIANTES (printed under page 712)
(1) ‹call above the image› · call in col 1331
Rig. adeoque sub vel. lat., hab. qual. quæst. ment., ut quæst. et voluerit et compellaverit et pactus sit.
Rigault: "adeoque sub vel. lat., hab. qual. quaest. ment., ut quaest. et voluerit et compellaverit et pactus sit."
(printed under page 712)
(2) ‹call above the image› · call in col 1331
Rig. e cod. Agob. certe impudicam scilicet.
Rigault, from the Agobard codex: "certe impudicam scilicet."
(printed under page 712)
(3) ‹cum tamen› · call in col 1331
Fr. Junius conj. Scimus omnes; verumtamen quid idem, etc.
Franciscus Junius conjectures: "Scimus omnes; verumtamen quid idem," etc.
(printed under page 712)
(4) ‹inter tenebrosos› · call in col 1331
Rig. reluc. in tenebris; alii, reluc. inter tenebras.
Rigault: "reluc. in tenebris"; others: "reluc. inter tenebras".
(printed under page 712)
(5) ‹call not visible in the image› · call in col 1331
Rig. in ipsas denotationes exultat.
Rigault: "in ipsas denotationes exultat."
(printed under page 712)
(a) ‹call above the image› · call in col 1331
Habitus qualitate quæstuariam mentiente. Perstringit fortasse quamdam mulierem quæ in illo luto hæserat, qua ratione, Sat. 6, Juvenalis Messalinam tangit quæ, nuda papillis Constitit oratis titulum mentita Lyciscæ, quæ scilicet cellam intravit in qua fœdum prostibulum sederat mentiendo se quæstum corporis facere. LE PR.
"The character of her dress falsely proclaiming her a woman for hire." Perhaps he glances at some woman who had stuck in that mud, in the way Juvenal, Satire 6, touches Messalina, who, "naked, with gilded nipples, took her stand, falsely bearing the placard of Lycisca", who, that is, went into the cell in which a foul prostitute had sat, pretending that she made a trade of her body. LE PR.
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(b) ‹call above the image› · call in col 1331
Spiritus per aures ab impudentia vulneretur. Ab impudentia scilicet juvenum protervorum, qui te in tali habitu pro impudica compellare, et impudenti alloquio spiritum tuum lacessere et inquietare audebunt, atque ita per aures tuas pudorem tuum vulnerabunt, sic spiritum sæcularis rei gratia concutit. Et spiritum scandalo permovent. Concil. Eliber. Spiritus sanctorum inquietantur. RIG.
"That the spirit be wounded through the ears by impudence." By the impudence, that is, of brazen young men who will dare to accost you in such dress as an unchaste woman, and to provoke and disturb your spirit with shameless address, and so will wound your modesty through your ears; thus "for the sake of a worldly thing it shakes the spirit." And "they stir up the spirit by a scandal." Council of Elvira: "The spirits of the saints are disturbed." RIG.
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(c) ‹Probum vestrum› · call in col 1331
CAP. XIII. — Probum vestrum coram, etc. Ad verbum expressit quod græce est apud apostolum, quo nomine ubique S. Paulum Apostolum intelligit, Philipp., II, τὸ ἐπιεικὲς ὑμῶν pro quo noster vulgatus interpres paraphrasticôs, modestia vestra. PAM.
CHAP. XIII. — "Let your goodness [appear] before," etc. He rendered word for word what is in the Greek in the Apostle (by which name he everywhere means Saint Paul the Apostle), Philippians 2 [sic], "your forbearance", for which our Vulgate translator paraphrases "your modesty". PAM.
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(d) ‹lumen terræ› · call in col 1331
Aut quid nos Dominus. Cum apud Matth., græce legatur τὸ φῶς τοῦ Κόσμου, nusquam autem κόσμος pro terra usurpetur, etiam hic videtur memoria lapsus auctor, eo quod paulo ante præcessit, sal terræ, cum alioqui debuisset dicere lumen mundi, quemadmodum luminaria mundi. PAM.
"Or why did the Lord [call] us." Since in Matthew the Greek reads "the light of the world", and kosmos is nowhere used for "earth", here too the author seems to have slipped in memory, because "salt of the earth" came just before, whereas he should otherwise have said "light of the world", as with "lights of the world". PAM.
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(e) ‹necesse est› · call in col 1331
In tenebris derelicta a multis incurseris necesse est. Vulgo legitur, a multis incurseris. In codice Agobardi, incluseris. Scribendum, incurseris, hoc sensu: Fieri non potest, quin multi offendant tibi in tenebris relictæ. Incursari vocabulum hic ambiguum est; nam et incursi fœmina dicitur, quæ cæco libidinantium impetu opprimitur. Sic ipse Tertull., lib. I ad Nat. Quoties in tenebris incursasset incesta. Et: Nota diligenter, ut cum tenebræ irruerint, non erres, extraneam incursans. Et libro de Pudic. Nec enim interest, nuptam alienam aut viduam quis incurset. PAM.
"Left in the dark, you must needs be run into by many." The common reading is "a multis incurseris". In the Agobard codex, "incluseris". It should be written "incurseris", in this sense: it cannot but be that many will stumble against you when you are left in the dark. The word "incursari" is ambiguous here; for a woman too is said to be "run into" who is overpowered by the blind assault of lustful men. So Tertullian himself, To the Nations book I: "How often in the dark incest would have run into [them]." And: "Note carefully, so that when darkness falls you do not go astray, running into a stranger." And in the book On Chastity: "For it makes no difference whether one runs into another's wife or a widow." PAM.
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(f) ‹call not visible in the image› · call in col 1331
In ipsas denotationes, etc. Fabius, declam. 19, omnium denotatione damnatus. PAM.
"Into the very markings-out," etc. Fabius [Quintilian], Declamation 19: "condemned by the marking-out of all." PAM.
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Page
- running head: 1331 TERTULLIANI (rest of the running head beyond the image edge)
- marginal letters: A mentiente, et fecit; B stolum dixerit; C (none in the text); D (none in the text)
- old-edition numerals: (none)
non amat tenebras, sed gaudet videri et ipsa denotatione sui exsultat. Pudicitiae christianae satis non est esse, verum et videri. Tanta enim debet esse plenitudo ejus, ut emanet ab animo in habitum et eructet a conscientia in superficiem, ut et foris inspiciat quasi suppellectilem suam, quae conveniat fidei continendae in perpetuum. Discutiendae enim sunt deliciae, quarum mollitia et fluxu fidei virtus effeminari potest. Caeterum nescio an manus spatalio circumdari solita in duritia catenae stupescere sustineat. Nescio an crus de periscelio in nervum se patiatur arctari. Timeo cervicem, ne margaritarum et smaragdorum laqueis occupata locum spathae non det. Quare, benedictae, meditemur duriora, et non sentiemus; relinquamus laetiora, et non desiderabimus; stemus expeditae ad omnem vim, nihil habentes quod relinquere timeamus. Retinacula ista sunt spei nostrae. Projiciamus ornamenta terrena, si coelestia optamus. Ne dilexeritis aurum, in quo prima delicta populi Israelis denotantur (Cf. Exod., XXXII, 2, sqq.). Odisse debetis, quod Judaeos perdidit, quod derelinquentes Deum adoraverunt. Etiam tunc aurum ignis est esca. Caeterum tempora christianorum semper et nunc vel maxime non auro, sed ferro transiguntur. Stolae martyriorum praeparantur, angelis bajulis sustinentur. Prodite vos jam medica-
does not love darkness, but rejoices to be seen, and exults in the very pointing out of itself. For Christian chastity it is not enough to be, but also to be seen. For so great ought its fullness to be that it flows out from the mind into the attire and bursts forth from the conscience onto the surface, so that it may look even from outside, as it were, upon its own furniture, such as may befit the keeping of the faith for ever. For delights must be shaken off, by whose softness and looseness the strength of faith can be made effeminate. Besides, I do not know whether the hand accustomed to be encircled with a bracelet will endure to grow numb in the hardness of a chain. I do not know whether the leg [passed] from the anklet will suffer itself to be squeezed into the stocks. I fear for the neck, lest, taken up with the snares of pearls and emeralds, it give no room to the sword. Therefore, blessed ones, let us practise harder things, and we shall not feel them; let us leave behind more joyous things, and we shall not miss them; let us stand unencumbered for every violence, having nothing that we fear to leave behind. These are the moorings of our hope. Let us throw away earthly ornaments, if we long for heavenly ones. Do not love gold, in which the first sins of the people of Israel are pointed out (cf. Exod. 32:2 ff.). You ought to hate what destroyed the Jews, what they worshipped when forsaking God. Even then gold is food for fire. But the times of Christians, always and now most of all, are passed not in gold but in iron. The robes of martyrdom are being made ready; they are held waiting by angels as bearers. Go forth now, [made up] with the cosmetics
Editors' notes and page, col. 1332
Footnotes
(6) ‹call not visible in the image› · call in col 1332
Rig. crus periscelio lætatum, etc.
Rigault: "crus periscelio laetatum," etc.
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(7) ‹prima› · call in col 1332
Rig. omnia.
Rigault: "omnia".
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(8) ‹perdidit› · call in col 1332
Rig. patres.
Rigault: "patres".
(printed under page 712)
(9) ‹esca› · call in col 1332
Rig. quod relinquentibus Deum adoratum est. Etiam (alii, jam) tunc aurum ignis est. Cæterum, etc.
Rigault: "quod relinquentibus Deum adoratum est. Etiam (others: jam) tunc aurum ignis est. Caeterum," etc.
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(10) ‹bajulis› · call in col 1332
Rig. angeli bajuli sust.
Rigault: "angeli bajuli sust."
COMMENTARIUS
(continued) ‹from the previous page› · call in col 1330
Operuit se peplo et obtexit se, considitque in porta oculorum; vel, ut Vulgatus, mutato habitu sedit in bivio itineris, et Jeremiæ, cap. III, vide ubi non prostrata sis, in viis sedebas. Fuit enim solemne Hebræis, ut meretrices publicas obsiderent vias. Unde illud Ezech., XVI: Ad omne caput viæ ædificasti signum prostitutionis tuæ; et iterum; ædificasti lupanar tuum in capite omnis viæ. Inde etiam apud Romanos prosedæ, quarum meretricum frequens mentio, quod ante fores sederent. Plautus in Pœn. Prosedas, pistorum amicas reliquias alicarias. LAC.
"She covered herself with a veil and wrapped herself, and sat down at the gate of the eyes"; or, as the Vulgate has it, "having changed her dress she sat at the fork of the road"; and Jeremiah, chap. 3: "See where you have not been prostituted; you sat in the ways." For it was customary among the Hebrews for harlots to beset the public roads. Hence that saying of Ezekiel 16: "At the head of every road you built the sign of your prostitution"; and again: "You built your brothel at the head of every road." Hence too among the Romans the prosedae, harlots often mentioned, because they sat before the doors. Plautus in the Poenulus: "prosedae, the bakers' sweethearts, the spelt-mill leftovers." LAC.
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(g) ‹call above the image› · call in col 1332
An manus spatalio circumdari solita. Spathalium muliebre ornamentum ἀπὸ τοῦ σπαθᾷν quod deliciari significat. RHEN.
"Or a hand accustomed to be encircled with a spatalium." The spathalium is a woman's ornament, from spathan, which means to live delicately. RHEN.
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(h) ‹call above the image› · call in col 1332
Nescio an crus periscelio. Periscelide sive periscelio crura vel tibiæ exornabantur: σκέλος Græci crus vocant. RHEN.
"I do not know whether a leg [used to] the anklet." With a periscelis or periscelium the legs or shins were adorned: the Greeks call the leg skelos. RHEN.
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(i) ‹ignis est› · call in col 1332
Etiam tunc aurum ignis est. Libro superiore dixit de auro, Nomen terræ in igne reliquit. Itaque jam ab igne habet quod aurum est. Ignis autem mentione, perpetuo alludit ad ignem paratum supplicio prophanorum. RIG.
"Even then gold is fire." In the preceding book he said of gold: "It left the name of earth in the fire." So it now has from fire the fact that it is gold. And by mention of fire he constantly alludes to the fire prepared for the punishment of the profane. RIG.
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(j) ‹sustinentur› · call in col 1332
Angeli bajuli sustinentur. Hoc est, angeli eos spectantur, qui in cœlum subleveut obviam Christo (continues)
"They are held up with angels as bearers." That is, angels look upon them, to lift them up into heaven to meet Christ (continues)
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Page
- running head: TERTULLIANI 1332 (left part of the running head beyond the image edge)
- marginal letters: A non amat tenebras; B tiemus; relinquamus; C (none in the text); D (none in the text)
- old-edition numerals: (none)
mentis et ornamentis exstructae prophetarum et apostolorum, sumentes de simplicitate candorem, de pudicitia ruborem, depictae oculos verecundia et os taciturnitate, inserentes in aures sermonem Dei, annectentes cervicibus jugum Christi. Caput
[medica]ments and ornaments of the prophets and apostles, taking whiteness from simplicity, a blush from modesty, your eyes painted with bashfulness and your mouth with silence, putting into your ears the word of God, fastening upon your necks the yoke of Christ. Your head
Editors' notes and page, col. 1333
Footnotes
(none) [The images show the start of the volume's index ("INDEX TOMI PRIMI") with no footnotes. The rest of note (j) on page 712, marked "(continues)", is not on this page; the page that finishes Book II and its notes seems to be missing from this run, or is page 712's own upper part.] (printed under page 713)
Page
- running head: 1333 INDEX RERUM. (single head spanning both columns of the page; the printed head reads INDEX RERUM although the page carries the end of De cultu feminarum)
- marginal letters: A ‹mentis et ornamentis› (letter in the gutter, shared with col. 1334 ‹maritis subjicite›)
- old-edition numerals: (none)
maritis subjicite, et satis ornatae eritis. Manus lanis occupate, pedes domi figite, et plus quam in auro placebunt. Vestite vos serico probitatis, byssino sanctitatis, purpura pudicitiae. Taliter pygmentatae Deum habebitis amatorem.
submit to your husbands, and you will be adorned enough. Busy your hands with wool, fix your feet at home, and they will please more than in gold. Clothe yourselves with the silk of uprightness, the fine linen of holiness, the purple of chastity. Painted in this way, you will have God as your lover.
Editors' notes and page, col. 1334
Footnotes
LECTIONES VARIANTES
(3) ‹lanis occupate› · call in col 1334
Occupatæ Paris.
"Occupatae": Paris edition.
(printed in col 1334, below the text)
(4) ‹placebunt› · call in col 1334
Placebitis alii.
"Placebitis": others.
(printed in col 1334, below the text) <!-- note: QA Q1 added (3) and (4), whose calls stand in this column's text. The Commentarius lines below them ("resurgatis: an taliter expictas Angeli in nubila sublevent obviam Christo in aere. RIG.") are the end of a note called in col 1333 and belong to n1333. -->
Page
- running head: INDEX RERUM. 1334 (single head spanning both columns of the page)
- marginal letters: A ‹maritis subjicite› (letter in the gutter, shared with col. 1333)
- old-edition numerals: (none)