Tertullian, On Patience (De patientia)

LECTIONES VARIANTES (printed under page 671)

(1) ‹anchor: idoneus omnino non› · call in col 1249

Sum Paris.

"Sum" (instead of "sim"): Paris edition.

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(2) ‹anchor: constantiam commonendi› · call in col 1249

Commendandi Latin.

"Commendandi" (instead of "commonendi"): Latinius.

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(a) ‹anchor: homo nullius boni› · call in col 1249

CAP. I. — (a) Homo nullius boni. Ubique fere abjectissime de se loquitur. Sic, lib. de Poenit.: Eam tu peccator mei similis, imo me minor (ego enim praestantiam in delictis meam agnosco), ita invade. Et lib. II de Cultu foem.: Quod ipsum mihi, utique reprehendendo in omnibus, reprehendere Deus permittat. et eod.: Utinam miserrimus ego, etc. RIG.

CHAP. I. — (a) A man of no good. Almost everywhere he speaks of himself most abjectly. Thus, in the book On Penitence: Seize upon it, you sinner like me, nay less than me (for I acknowledge my pre-eminence in sins). And in Book II On the Apparel of Women: May God permit me, who am surely open to reproach in all things, to reproach this very thing. And in the same: Would that I, most wretched, etc. Rigault.

(printed under page 671) (b) Etiam qui caeci vivunt. Haec scriptura est codi- (continues)

(b) Even those who live blind. This reading is that of the manu- (continues)

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Argumentum.

Argument.

Tractatus de patientia quem multi a Tertulliano adhucdum catholico circa a. cc. conscriptum fuisse existimant, in quam imprimis abiere sententiam doctiss. Tillemontius, D. Cellerius, P. Dominicus Schram, eximia est multa cum eloquentia adhortatio ad patientiam amplectendam, pene dicam ad martyrium sustinendum, haud aliter ac si, cum hæc conscriberet septimius jamjam nova ingrueret procella, iterumque Christianorum calamitates forent refricandæ. Quidquid ea de re sit

The treatise on patience, which many reckon to have been written by Tertullian while still a Catholic, about the year 200 (to which opinion the most learned Tillemont, D. Ceillier and P. Dominicus Schram have above all gone over), is an outstanding exhortation, with much eloquence, to embrace patience, I might almost say to endure martyrdom, not otherwise than as if, while Septimius was writing these things, a new storm were even now breaking, and the calamities of the Christians were to be opened afresh. Whatever on that matter be

I. Patientiam Dei erga nos, II. II. Patientiam Christi, III, IV. III. Natales impatientiæ ac ejus mala in ipso diabolo deprehensa. - V. IV. Fidem patientia probandam. VI. V. Temporalia exinde spreta. VII. VI. Injurias æqua mente latas. VIII. VII. Dolorem e suorum amissione tempe-

I. The patience of God towards us, [ch.] II.

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(3) ‹anchor: etiam qui caeci› · call in col 1250

Caeca Rhen. Fran.

"Caeca" (instead of "caeci"): Rhenanus, Franeker edition.

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(4) ‹anchor: appellatione honorant› · call in col 1250

Honorent Fran. Paris.

"Honorent" (instead of "honorant"): Franeker and Paris editions.

COMMENTARIUS (printed under page 671)

(b) ‹anchor: qui caeci vivunt› · call in col 1250

(printed under page 671)

ratum habendum, qualive tempore vel rerum tempestate fuerit hic libellus exaratus, in ea nulla non affertur caussa, cur Christiani ad patientiam excituri queant et ab impatientia deterreri. Nempe cum in operis limine, quasi publice stratus, suam auctor imbecillitatem, animique impotentiam propalaverit, patientiamque magnis laudibus summatim descripserit singula perstringit motiva ad eam amplectendam proponenda, scilicet :

held settled, or at whatever time or in whatever storm of affairs this little book was written, there is no reason not brought forward in it why Christians may be roused to patience and deterred from impatience. For when, on the threshold of the work, laid prostrate as it were in public, the author has made known his own weakness and want of self-mastery, and has described patience summarily with great praises, he touches one by one on the motives to be set forth for embracing it, namely:

ratum. IX. VIII. Vindictæ cupiditatem exstinctam. X. IX. Irrita jam inimici incitamenta. XI. X. Patientiam virtutum matrem. XIII. XI. Viriumque fontem inexhaustum. XIV. XII. Exempla patientiæ, demum mercedem et fructum. XIV, XV.

rated. IX.

EDD.

The Editors.

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LECTIONES VARIANTES (printed under page 672)

(1) · call in col 1251

Animalis Wouw. M. S.

"Animalis": Wouwer's manuscript.

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(2) · call in col 1251

Illi Fran. Paris.

"Illi": Franeker and Paris editions.

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(3) · call in col 1251

In abest Rigalt.

"In" is absent in Rigault.

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(4) ‹anchor: non affectatio› · call in col 1251

Affectio Paris.

"Affectio" (instead of "affectatio"): Paris edition.

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(5) ‹anchor: sed vivae› · call in col 1251

Viva Paris.

"Viva": Paris edition.

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(6) ‹anchor: divina dispositio delegat› · call in col 1251

Dirigat alii; diligat Rhen.

"Dirigat" in others; "diligat" in Rhenanus.

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(7) · call in col 1251

Jun. ita distinguit, exemplum jam primum : qui florem, etc.

Junius punctuates thus: "exemplum jam primum : qui florem", etc.

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(8) · call in col 1251

Florem Rhen.

"Florem": Rhenanus.

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(9) · call in col 1251

Patiatur simul occurrere Paris.

"Patiatur simul occurrere": Paris edition.

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(10) · call in col 1251

Familiam Rhen. nomen christianum cum familia Christi Jun.

"Familiam": Rhenanus; "nomen christianum cum familia Christi": Junius.

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(11) · call in col 1251

Inolescentem Wouw. M. S. Rig.

"Inolescentem": Wouwer's manuscript, Rigault.

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(a) ‹anchor: illum student› · call in col 1251

(printed under page 672) (a) Illum student. Sic habent exemplaria antiqua. RIG.

(a) Strive after it. So the ancient copies have it. Rigault.

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(b) ‹anchor: non affectatio humana› · call in col 1251

CAP. II. — (b) Non affectatio humana. Sic ex 3 Mss. pro affectio; nam haud absimiliter S. Cyprianus, etiam citante Rhenano. PAM.

CHAP. II. — (b) Not human affectation. So from 3 manuscripts, for affectio; for St Cyprian has much the same, as Rhenanus also cites. Pamelius.

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(c) ‹anchor: caninae aequanimitatis› · call in col 1251

(printed under page 672) (c) Caninae aequanimitatis stupore formatae. Intelligit cynicam sive diogenicam tolerantiam. Hunc locum, aemulator Tertulliani, Cyprianus affert, lib. de Bono pat. RHEN.

(c) Formed by the stupor of a dog's equanimity. He means Cynic or Diogenic endurance. Cyprian, Tertullian's imitator, brings this passage in the book On the Good of Patience. Rhenanus.

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(d) ‹anchor: stupore formata› · call in col 1251

(printed under page 672) (d) Stupore formata. Nam scilicet Diogenis patientia stupori belluino propior, quam humanae tolerantiae. LAC.

(d) Formed by stupor. For Diogenes' patience was, of course, nearer to a beast's stupor than to human endurance. La Cerda.

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(e) ‹anchor: ac caelestis disciplinae› · call in col 1251

(printed under page 672) (e) Sed vivae ac coelestis disciplinae, etc. Pro diligat, aliquando nobis scribendum esse visum est dirigat; nunc in delegat mutavimus : non male, ut putamus. Est delegare injungere sive committere aliquid : sic lib. II adv. Marc. RHEN.

(e) But of a living and heavenly discipline, etc. For diligat we once thought dirigat should be written; now we have changed it to delegat: not badly, we think. Delegare is to enjoin or commit something: so in Book II Against Marcion. Rhenanus.

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(f) ‹anchor: qui rorem lucis hujus› · call in col 1251

(printed under page 672) (f) Qui rorem lucis hujus. Et hunc locum suaviter edisserit Cyprianus, lib. cit. de Bon. pat. RHEN. Alii, ut La Cerda, leger. florem. — « Florem lucis. Flos de luce est ignis. Lucr., lib. IV: florentia lumina flammis; et lib. I : flammai fulserunt flore. Stat., lib. I Theb. : — arcano florentes lumine postes. Tertull., Apolog. 2, lumina floruisse. Joan. Chrys., hom. 10 ad pop. ant.: Τὰ ποικίλα τῶν ἄστρων ἄνθη; astrorum varii flores. Plura his ego dicebam in lib. VII Aeneid. In M. SS. est rorem lucis, fortasse quia spargit; sed nihil muto. » LAC.

(f) Who [sheds] the dew of this light. Cyprian expounds this passage pleasantly too, in the cited book On the Good of Patience. Rhenanus. Others, like La Cerda, read florem. — "The flower of light. The flower of light is fire. Lucretius, Book IV: lights flowering with flames; and Book I: they shone with the flower of flame. Statius, Thebaid I: — doorposts flowering with hidden light. Tertullian, Apology 2, that lights had flowered. John Chrysostom, Homily 10 to the people of Antioch: 'the varied flowers of the stars'. I said more on this in [my commentary on] Aeneid VII. In the manuscripts it is rorem lucis, perhaps because he scatters it; but I change nothing." La Cerda.

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(g) ‹anchor: nomen cum familia› · call in col 1251

(printed under page 672) (g) Nomen cum familia ipsius persequentes. Reddam libens quod Rhenanus edidit, et exemplaria mss. comprobant : Nomen, familiam ipsius persequentes, Nomen autem dicit christianum, et familiam ipsius, scilicet Christi, hoc est Christianos. RIG.

(g) Persecuting the name together with his household. I would gladly restore what Rhenanus printed and the manuscript copies confirm: Persecuting the name, his household. By "the name" he means the Christian name, and by "his household", that is Christ's, the Christians. Rigault.

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(12) ‹anchor: Et haec quidem› · call in col 1252

Quidem abest Paris.

"Quidem" is absent in the Paris edition.

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(13) ‹anchor: Nasci› · call in col 1252

Christus se patitur concipi, et exspectat naturae lege in utero dum nascatur et veniat in hanc lucem. Contumeliosus insuper sibi est, fabrili ministerio, ut est apud Marcum, Jun.

"Christ suffers himself to be conceived, and waits in the womb by nature's law until he is born and comes into this light. He is, moreover, of no honour in his own eyes, in a carpenter's work", as in Mark: Junius.

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(14) ‹anchor: a servo suo tingitur› · call in col 1252

Tinguitur Franeq.

"Tinguitur": Franeker edition.

COMMENTARIUS (printed under page 672)

(h) ‹anchor: contumeliosus insuper sibi est› · call in col 1252

CAP. III. — (h) Sed contumeliosus insuper sibi est. Facie per deformitatem obnoxia probris et conviciis. Sic, lib. de Palio, oris contumeliam dixit, pro deformitate vultus. Et, lib. adv. Jud., Christum fuisse dicit ne adspectu quidem honestum. Et, lib. III adversus Marcionem : Quodcumque illud corpusculum sit, quoniam habitum, et quoniam conspectum fuit; si inglorius, si ignobilis, meus erit Christus : talis enim habitu et adspectu annuntiabatur. Nempe haec apud Isaiam verba : Vidimus eum, et non habebat speciem, neque decorem, non de tempore tantum passionis, sed de nativa corporis conformatione Septimius accipi voluit, ut prae deformitate factus ad contumelias videretur, adeoque ait ipsum sibi fuisse contumeliosum. Et, lib. de Carne Chr. : Adeo nec humanae honestatis corpus fuit. Tacentibus apud nos quoque prophetis de ignobili aspectu ejus, ipsae passiones, ipsae contumeliae loquuntur; passiones quidem, humanam carnem; contumeliae vero, inhonestam. An ausus esset aliquis ungue summo perstringere corpus novum? sputaminibus contaminare faciem, nisi merentem? Qui servili supplicio cruciandus pro nobis venerat, formam quoque servi susceperat, non εἶδος ἄξιον τυραννίδος. Origenes, lib. VI contra Celsum : Ὁμολογουμένως τοίνυν γέγραπται τὰ περὶ τοῦ δυσειδὲς γεγονέναι τοῦ Ἰησοῦ σῶμα, κ. τ. λ. Augustinus in Ps. XLIII: Ut homo, non habebat speciem neque decorem; sed speciosus forma, et eo quod est prae filiis hominum. Et Psal. CXVIII : Et ipse Sponsus, non carne, sed virtute formosus. In Ps. CXXVII: Sponsus est ille, quo nihil est pulchrius, qui quasi foedus apparuit inter manus persequentium; de quo paulo ante dicebat Isaias : Et vidimus eum, et non habebat speciem, neque decorem. Ergo sponsus noster foedus est? Absit. Quomodo enim illum virgines amarent, quae in terra maritos non quaesierunt? Ergo persequentibus foedus apparuit. Et nisi eum foedum putarent, non insilirent, non flagellis caederent, non spinis coronarent, non spu- (continues)

CHAP. III. — (h) But he is, moreover, of no honour in his own eyes. With a face exposed by its unsightliness to insults and abuse. So, in the book On the Pallium, he spoke of the "insult of the mouth" for an unsightly face. And in the book Against the Jews he says that Christ was not even comely to look upon. And in Book III Against Marcion: Whatever that poor body may be, since it was held and since it was seen; if inglorious, if ignoble, he will be my Christ: for such was he foretold in bearing and aspect. Indeed Septimius meant these words of Isaiah, We saw him, and he had no form nor comeliness, to be taken not only of the time of the passion but of the native build of his body, so that for his unsightliness he seemed made for insults; and so he says that he was of no honour to himself. And in the book On the Flesh of Christ: So far was his body from even human comeliness. Even if the prophets among us were silent about his ignoble appearance, the sufferings themselves, the insults themselves speak: the sufferings, of human flesh; the insults, of unsightly flesh. Would anyone have dared to graze a new body with a fingernail, or to befoul a face with spittle, unless it deserved it? He who had come to be tortured for us with a slave's punishment had also taken the form of a slave, not "an appearance worthy of royal power". Origen, Against Celsus, Book VI: "It is admittedly written, then, of the body of Jesus that it was unsightly", etc. Augustine on Psalm 43: As man, he had no form nor comeliness; but beautiful in form, and in that he is before the sons of men. And on Psalm 118: And he himself the Bridegroom, beautiful not in flesh but in power. On Psalm 127: He is the Bridegroom, than whom nothing is more beautiful, who appeared as if ugly in the hands of his persecutors; of whom Isaiah said a little before: And we saw him, and he had no form nor comeliness. Is our bridegroom then ugly? God forbid. For how would virgins love him who sought no husbands on earth? So he appeared ugly to his persecutors. And unless they had thought him ugly, they would not have leapt on him, would not have scourged him, would not have crowned him with thorns, would not have spat (continues)

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LECTIONES VARIANTES (printed under page 673)

(1) · call in col 1253

Tum Latin.

"Tum": Latinius.

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(2) · call in col 1253

Sit Fran.

"Sit": Franeker edition.

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(3) · call in col 1253

Cod. Divionensis : docens hominem evadere mortem absolutam (cod. Pithoei : absolutem), scilicet veniam offensae patientiae eruditus. Cod. Ursini : doc. hom. ev. mortem adsolitae scilice veniam, etc. Tres vaticani affirmante Pamelio et ed. Franeq. : doc. hom. ev. mortem, ob salutem scilicet venire offensa patientia eruditus. Rhen.: doc. hom. ev. mortem, absolute scilicet veniam offensae patientiae eruditus. Rigalt. et Seml. v. mortem ejecerunt.

The Dijon manuscript: "docens hominem evadere mortem absolutam" (Pithou's manuscript: "absolutem"), "scilicet veniam offensae patientiae eruditus". Orsini's manuscript: "doc. hom. ev. mortem adsolitae scilice veniam", etc. Three Vatican manuscripts, on Pamelius's word, and the Franeker edition: "doc. hom. ev. mortem, ob salutem scilicet venire offensa patientia eruditus". Rhenanus: "doc. hom. ev. mortem, absolute scilicet veniam offensae patientiae eruditus". Rigault and Semler threw out the word "mortem".

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(4) · call in col 1253

Les 12, 2, 3. Leopold legere maluit : mortem ad salutem etc. [first words uncertain on the scan]

[Uncertain siglum] 1, 2, 3. Leopold preferred to read "mortem ad salutem", etc.

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(5) ‹anchor: aquam› · call in col 1253

Atquin Fran. Paris.

"Atquin": Franeker and Paris editions.

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(6) ‹anchor: non illi saltim› · call in col 1253

Saltem Fran. Paris.

"Saltem": Franeker and Paris editions.

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(7) ‹anchor: nec constanter› · call in col 1253

instanter Jun.

"instanter": Junius.

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(8) · call in col 1253

Educentis Rhen. Fran. Paris.

"Educentis": Rhenanus, Franeker and Paris editions.

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(9) · call in col 1253

In ultorem Fran. Paris.

"In ultorem": Franeker and Paris editions.

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(10) · call in col 1253

Proh. Rhen.

"Proh": Rhenanus.

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(a) · call in col 1253

(printed under page 673) (a) Tentatoris congressus solis verbis repellit. Corruptum prava distinctione locum sic facile restituemus: Et tentatoris congressus solis verbis repellit, cum de domino fit magister, docens hominem evadere ad salutem scilicet veniam offensae patientiae eruditus. Non contendit, non reclamavit, etc. Satanam tentantem Christus repulit solis verbis, et quidem ex Scriptura citatis. Poterat Dominus viribus divinis et nutu ad ima tartari detrudere; sed maluit magistrum agere, et Scripturas calumniose citantem simplici Scripturarum veritate confutare. Subinde autem Tertullianus occasionem dicti illius : de domino fit magister, ab Satana ad hominem transtulit, continuoque adjecit, docens hominem evadere ad salutem. Sic ubique solet hujusmodi occasiones captare. RIG.

(a) He repels the tempter's assaults with words alone. The passage, corrupted by bad punctuation, we shall easily restore thus: And he repels the tempter's assaults with words alone, when from lord he becomes teacher, teaching man to escape to salvation, schooled, that is, in pardon for an offence to patience. He did not contend, did not cry out, etc. Christ repelled Satan's temptation with words alone, and those cited from Scripture. The Lord could have thrust him down to the depths of hell by divine power and a nod; but he chose to play the teacher, and to refute one who cited the Scriptures slanderously by the plain truth of the Scriptures. Then Tertullian carried the occasion of that saying, from lord he becomes teacher, over from Satan to man, and at once added, teaching man to escape to salvation. So everywhere he likes to seize such openings. Rigault.

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(b) · call in col 1253

(printed under page 673) (b) Docens hominem evadere ad salutem. Hic plurima veterum librorum inter sese discordia. Antiquissimus P. Pithoei : Docens hominem evadere mortem absolutem; scilicet veniam offensae patientiae eruditus. Codex Divionensis : Docens hominem evadere mortem absolutam; scilicet veniam offensae patientiae eruditus. Ursini: Docens hominem evadere mortem; ad solitae scilice veniam offensae patientiae eruditus. Tres Vaticani, Pamelio affirmante : Docens hominem evadere mortem, ob salutem scilicet venire offensa patientia eruditus. Rhenanus edidit. Docens hominem evadere mortem, absolute scilicet veniam offensae patientiae eruditus. RIG.

(b) Teaching man to escape to salvation. Here the old books disagree very greatly among themselves. Pierre Pithou's, the oldest: Teaching man to escape death "absolutem"; schooled, that is, in pardon for an offence to patience. The Dijon manuscript: Teaching man to escape absolute death; schooled, that is, in pardon for an offence to patience. Orsini's: Teaching man to escape death; schooled, that is, in the pardon of an accustomed offence to patience. Three Vatican manuscripts, on Pamelius's word: Teaching man to escape death, schooled, that is, to come to salvation through patience offended. Rhenanus printed: Teaching man to escape death, schooled, that is, absolutely in pardon for an offence to patience. Rigault.

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(c) ‹anchor: aquam ipse lavandis› · call in col 1253

(printed under page 673) (c) Aquam ipse lavandis discipulorum pedibus ministravit. Placuit haec scriptura codicis Ursini, quia sic etiam, lib. de Baptismo, Aquam discentibus ministrat. Et tamen possit, nec sine ratione, defendi quod in Pithoeano legitur, Atquin ipse lavandis, etc. Nam hic de ministerio tantum, illic de aqua sermo est. RIG.

(c) He himself ministered water for washing the disciples' feet. This reading of Orsini's manuscript was preferred because in the book On Baptism too it is He ministers water to the learners. And yet what is read in Pithou's manuscript, But he himself for washing, etc., could be defended, and not without reason. For here the talk is only of the service, there of the water. Rigault.

(printed under page 673) (d) Patientiam Dei esse naturam. Nam, ut ait Au- (continues)

(d) That patience is the nature of God. For, as Au- (continues)

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(11) ‹anchor: ratio et structio› · call in col 1254

Instructio alii.

"Instructio": others.

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(12) ‹anchor: passionibus Domini› · call in col 1254

In add. Jun. passionibus in sustinendo Rig.

Junius adds "in"; "passionibus in sustinendo": Rigault.

COMMENTARIUS (printed under page 673)

(d) ‹anchor: Dei esse naturam› · call in col 1254

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LECTIONES VARIANTES (printed under page 674)

(1) · call in col 1255

Obsequi Rigalt.

"Obsequi": Rigault.

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(2) · call in col 1255

Secundum Dominum morigeros Pamelius legit ex 3 Vaticanis.

"Secundum Dominum morigeros": Pamelius reads this from 3 Vatican manuscripts.

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(3) ‹anchor: aut patiens quis non› · call in col 1255

Non abest Fran. Paris.

"Non" is absent in the Franeker and Paris editions.

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(4) ‹anchor: oblectatur› · call in col 1255

Obluctatur Rigalt.

"Obluctatur": Rigault.

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(5) ‹anchor: de bono ejus late› · call in col 1255

Latere Fran. Paris.

"Latere": Franeker and Paris editions.

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(6) · call in col 1256

Constituta Fran. Paris. in praescriptionis compendio de patientia constitutum est Rigalt.

"Constituta": Franeker and Paris editions; "in praescriptionis compendio de patientia constitutum est": Rigault.

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(d) (continued from page 673) · call in col 1254

gustinus, etiam infirmitas Dei fuit ex potestate. (lib. XIV de Civit. Dei, cap. 9). RIG.

-gustine says, even the weakness of God came from power. (Book XIV of the City of God, ch. 9). Rigault.

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(a) · call in col 1255

CAP. IV. — (a) Non in compede aut pileo. Compedes servitutis notae erant, ut pileus libertatis. Unde Bruti numisma pileo duobusque pugionibus insignitum, quibus restitutam a se patriae libertatem significabat. Mitto hic dicere Anacharsin scytham, adeoque servum, πῖλον assumpsisse in gymnasiis. LE PR.

CHAP. IV. — (a) Not in fetter or cap. Fetters were marks of slavery, as the cap was of freedom. Hence Brutus's coin, stamped with a cap and two daggers, by which he signified the freedom he had restored to his country. I pass over here that Anacharsis the Scythian, and so a slave, put on the felt cap in the gymnasia. Le Prieur.

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(b) · call in col 1255

(printed under page 674) (b) Servitute subnixis. Hoc est, servis multo conatu et nisu allaborantibus. Auctor Poematum adversus Marcionem, Poem. 3. Maluit afflictus populi portare labores Subnixa cervice... Et, Pro patria quae belligero subnixa labori. RIG.

(b) Propped on servitude. That is, slaves toiling with much effort and straining. The author of the Poems against Marcion, Poem 3: "He chose, afflicted, to carry the people's labours on a straining neck..." And: "For the fatherland, which, straining under warlike labour." Rigault.

(printed under page 674)

(c) · call in col 1255

(printed under page 674) (c) Usibus nostris a Domino provisas. Alludit ad illud Gen. I : Dominamini piscibus maris, etc.; item quod est Gen. IX : Terror et tremor vester sit super omnia animantia, etc. PAM.

(c) Provided by the Lord for our uses. He alludes to Gen. 1: Have dominion over the fish of the sea, etc.; likewise to Gen. 9: Let the fear and dread of you be upon all living things, etc. Pamelius.

(printed under page 674)

(d) ‹anchor: de bono ejus late› · call in col 1255

(printed under page 674) (d) Quis de bono ejus late retractet? Quis de bono ejus satis unquam dixerit! Retractare, apud Tertullianum est, tractare, disputare, disserere. At in omnibus antiquis exemplaribus legitur : Quis de bono ejus latere tractet? Nec debuit mutari. Nam et commode explicari potest : Quis de bono ejus latere aut reticere apud se cogitet? RIG.

(d) Who could treat at large of its good? Who could ever say enough of its good! In Tertullian, retractare is to treat, discuss, discourse. But in all the ancient copies one reads: Who would treat of hiding its good? And it should not have been changed. For it can also be explained conveniently: Who would think of hiding or keeping silent to himself about its good? Rigault.

(printed under page 674)

(e) · call in col 1256

(printed under page 674) (e) Per quae in expedito. Phrasis jurisconsultorum in expedito esse. Hinc illud Ulpiani l. si dubitet. ff. de fidejuss.: Cum numeratio totius debiti non sit in expedito. Similiter et illud : In praescriptionis compendio. PAM.

(e) Through which [it is] ready to hand. "To be ready to hand" is a jurists' phrase. Hence Ulpian's, in the law "si dubitet", Digest, on sureties: When the counting of the whole debt is not ready to hand. Likewise also In the short way of a prescription. Pamelius.

(printed under page 674)

(f) · call in col 1256

(printed under page 674) (f) In praescriptionis compendio. Praescribo in jure triplicem habet significationem, et omnes Tertulliano convenire possunt. Prima, praescribere est praefinire, ut praescriptum a testatore tempus, id est praefinitum. Ergo, cum Deus tanti fecerit hanc virtutem, habes compendiose praescriptum praefinitumque quid sentire de illa debeas. Altera significatio est, qua quis post rei alienae usucapionem contra omnem litis intentationem, sibi hoc unico verbo consulit; itaque qui praescripsit, elidit, adimitque omnem actionem contra se, et litem quamcumque internecat. Quid ergo hoc verbo compendiosius? Igitur habes compendium, quo impugnantes patientiam elidas, si tantum dicas, Domini est virtus : quo verbo omnem actionem adimes, non aliter atque illi qui praescripsere. Tertia et propria est: nam praescriptio in jure est exceptio, et praescribere est excipere, aut exceptionem opponere, et actorem excludere; hoc sensu qui se judicio defendit, et crimen in adversarium transfert, cum illud refellit, dicitur adversario suo praescribere. Ergo habes compendium, quo praescribas tuis adversariis. Quod hoc compendium? Virtus est Dei, eam Deus magni habet, Deus in semetipso circumtulit. LAC.

(f) In the short way of a prescription. In law praescribo has three senses, and all can suit Tertullian. First, to prescribe is to fix beforehand, as a time prescribed by a testator, that is, fixed in advance. So, since God has made so much of this virtue, you have, briefly prescribed and fixed beforehand, what you ought to think of it. The second sense is that by which someone, after acquiring another's property by usucapion, protects himself with this single word against every attempt at a suit; so one who has prescribed quashes and removes every action against himself and kills any suit outright. What, then, is shorter than this word? So you have a short way to quash those who attack patience, if you only say, It is the Lord's virtue: with that word you will remove every action, just like those who have prescribed. The third is the proper one: for in law a praescriptio is an exception, and praescribere is to except, or to oppose an exception, and to shut out the plaintiff; in this sense one who defends himself in court and turns the charge on his adversary in rebutting it is said to "prescribe" against his adversary. So you have a short way to prescribe against your adversaries. What is this short way? It is God's virtue; God holds it in great account; God bore it about in Himself. La Cerda.

(printed under page 674)

(g) · call in col 1256

CAP. V. — (g) Magis illuminabis. Vere spectat ad illuminationes Rhetorum. Itaque non audio illos, qui de baptismo nescio quid fingunt. Scio baptismum illuminationem dici, teste etiam Paulo; sed hic augurari aliquid de baptismo, insulsum est. LAC.

CHAP. V. — (g) You will illuminate it more. It truly looks to the rhetoricians' "illuminations". So I do not listen to those who invent something or other about baptism. I know baptism is called illumination, as Paul too witnesses; but to divine something about baptism here is witless. La Cerda.

(printed under page 674) (h) Natales impatientiae. Appellat impatientiae natales, originem sive initium impatientiae. Sic lib. I adv. Marc. natales agnitionis dixit; et lib. de Pallio, natales mundi. RHEN.

(h) The birth of impatience. He calls the origin or beginning of impatience its birth. So in Book I Against Marcion he said the birth of knowledge; and in the book On the Pallium, the birth of the world. Rhenanus.

(printed under page 674)

(7) ‹anchor: neutrum alteri facere› · call in col 1256

Favere Wouwer. MS.

"Favere": Wouwer's manuscript.

(printed under page 674)

(8) ‹anchor: mali dictum› · call in col 1256

Editum Fran. Paris. Rigalt.

"Editum": Franeker and Paris editions, Rigault.

(printed under page 674)

(9) ‹anchor: Adeo› · call in col 1256

Ideo.

"Ideo".

COMMENTARIUS (printed under page 674)

(h) ‹anchor: natales impatientiae› · call in col 1256

(printed under page 674)

LECTIONES VARIANTES (printed under page 675)

(1) · call in col 1257

An abest Rigalt.

"An" is absent in Rigault.

(printed under page 675)

(2) · call in col 1257

Per quam primus deliquerat Rhen. primus delinquere intraverat Cod. Pithoei.

"Per quam primus deliquerat": Rhenanus; "primus delinquere intraverat": Pithou's manuscript.

(printed under page 675)

(3) · call in col 1257

Adjutaret Fran. Paris. Wouw. MS.

"Adjutaret": Franeker and Paris editions, Wouwer's manuscript.

(printed under page 675)

(4) · call in col 1257

Instructus Wouw. MS.

"Instructus": Wouwer's manuscript.

(printed under page 675)

(5) · call in col 1257

Adeo ut nunquam Wouw. MS.

"Adeo ut nunquam": Wouwer's manuscript.

(printed under page 675)

(6) · call in col 1257

In abest Fran. Paris. Rigalt.

"In" is absent in the Franeker and Paris editions and Rigault.

(printed under page 675)

(7) ‹anchor: patientiam perservasset› · call in col 1257

Praeservasset Fran. Rhen.

"Praeservasset": Franeker edition, Rhenanus.

(printed under page 675)

(8) ‹anchor: tacendi est, ac› · call in col 1257

Ad Seml.

"Ad": Semler.

(printed under page 675)

(9) ‹anchor: hauserat, facit› · call in col 1257

Facit? Lat. Jun. et deest Wouw. MS.

"Facit?" (as a question): Latinius, Junius; and it is missing in Wouwer's manuscript.

(printed under page 675)

(10) ‹anchor: crimen ante istud› · call in col 1257

Aut quod crimen ante istud Jun. Quod crimen Ciacc.

"Aut quod crimen ante istud": Junius; "Quod crimen": Chacón.

(printed under page 675)

(11) ‹anchor: ubi semel succidit› · call in col 1257

Semel succubuit alii, Jun. non probat.

"Semel succubuit": others; Junius does not approve it.

(printed under page 675)

(12) ‹anchor: impatientiae desivit› · call in col 1257

Desinit — desinit Rhen.

"Desinit … desinit": Rhenanus.

(printed under page 675)

(13) ‹anchor: facile usurpari› · call in col 1257

In usum occupari Jun.

"In usum occupari": Junius.

(printed under page 675)

(14) · call in col 1257

Mira Jun.

"Mira": Junius.

(printed under page 675)

(15) · call in col 1257

Erudivit Latin.

"Erudivit": Latinius.

(printed under page 675)

(16) · call in col 1257

Quid enim Latin.

"Quid enim": Latinius.

(printed under page 675)

(17) · call in col 1257

Ad dominum Rhen.

"Ad dominum": Rhenanus.

(printed under page 675)

(18) · call in col 1257

Et haec quidem abest Rhen. Fran.

"Et haec quidem" is absent in Rhenanus and the Franeker edition.

(printed under page 675)

(a) ‹anchor: nondum aures sibi debentem› · call in col 1257

(printed under page 675) (a) Nondum aures sibi debentem. Alludit ad conjugum inter ipsos debita, quae bona fide exsolvi etiam Apostolus voluit; ita ut aures debeat conjux conjugi appellanti poscentique. RIG.

(a) Not yet owing her his ears. He alludes to the debts of spouses to each other, which the Apostle too wished paid in good faith; so that a spouse owes his ears to a spouse who addresses and asks. Rigault.

(printed under page 675)

(b) ‹anchor: traducem illum ejus› · call in col 1257

(printed under page 675) (b) Ac traducem illum ejus quod a malo hauserat, facit. In antiquis exemplaribus legitur, ad traducem ad illum. Quod etsi vitio non caret, tamen ostendit quid sincerum haberi debeat : adtraducem illum ejus quod a malo hauserat, facit. Evam, inquit, solam convenerat Satanas; solam afflaverat spiritu impatientia infecto. At illa, impatiens etiam tacendi, pravam Satanae suggestionem transfudit in suum Adam. Itaque ipsa fuit peccati tradux in Adam, exindeque illum fecit ejusdem peccati adtraducem, hoc est, administrum et collegam traducendo in communem prosapiam peccato. RIG.

(b) And makes him a channel of what she had drawn from the evil one. In the ancient copies one reads ad traducem ad illum. Though not free of fault, it still shows what should be held genuine: she makes him a co-channel of what she had drawn from the evil one. Satan, he says, had approached Eve alone; he had breathed on her alone with a spirit infected with impatience. But she, impatient even of keeping silence, poured Satan's wicked suggestion into her Adam. So she herself was the channel of sin into Adam, and thereafter made him a co-channel of the same sin, that is, a minister and partner in passing sin on to the common stock. Rigault.

(printed under page 675)

(c) ‹anchor: circa diaboli circumscriptionem› · call in col 1257

(printed under page 675) (c) Et circa diaboli circumscriptionem. Deceptionem intelligit, qua diabolus Evam circumvenerat : hanc refutare debebat Adam. Circumscribere decipere significat. Et Ciceroni circumscribere senatum, est auctoritate senatum privare, tracta a fabris aut chirurgis metaphora, qui quae praecisuri sunt, prius circumscribunt. Et revera primi parentes nostri a diabolo sunt circumscripti, cujus astu de paradiso sunt ejecti atque exilio damnati, omni jure possessionis sibi adempto. RHEN.

(c) And regarding the devil's circumvention. He means the deception by which the devil had got round Eve: Adam ought to have rebuffed it. Circumscribere means to deceive. And in Cicero circumscribere senatum is to strip the senate of its authority, a metaphor taken from craftsmen or surgeons, who first draw a line round what they are going to cut off. And in truth our first parents were "circumscribed" by the devil, by whose cunning they were cast out of paradise and condemned to exile, every right of possession taken from them. Rhenanus.

(printed under page 675)

(d) ‹anchor: Exinde homo› · call in col 1257

(printed under page 675) (d) Exinde homo terrae datus. Ipse, lib. de Pallio; Pellitus orbi ceu metallo datur. RIG.

(d) Thenceforth man, given over to the earth. He himself, in the book On the Pallium: Clad in skins, he is given over to the world as to the mines. Rigault.

(printed under page 675)

(e) ‹anchor: ab impatientia coepit› · call in col 1257

(printed under page 675) (e) Facile usurpari ab impatientia coepit. Usurpant proprie, ad quos jus possessionis spectat. Sic impatientia veluti jam possidens hominem, facile eum ad quidvis traxit quod Deum offenderet. RHEN.

(e) Began to be easily seized by impatience. Properly, those to whom the right of possession belongs "take possession". So impatience, as if already possessing man, easily dragged him into anything that would offend God. Rhenanus.

(printed under page 675) (f) Haec ut principalia. Haud absimiliter S. Cyprianus, lib. de Bono pa. c. 5 : Adulterium, fraus, homicidium, mortale crimen est. Hoc interim notandum, quod quum S. Augustinus et alii recentiores delicta accipiant pro peccatis minoribus, Tertullianus in genere accipiat pro omni genere peccatorum; ubi autem de gravioribus agit, addit : principalia, capitalia, mortalia. PAM.

(f) These as the chief. Much the same St Cyprian, On the Good of Patience, ch. 5: Adultery, fraud, murder is a mortal crime. Note meanwhile that whereas St Augustine and other later writers take delicta for lesser sins, Tertullian takes it generically for every kind of sin; but where he treats of graver ones, he adds: chief, capital, mortal. Pamelius.

(printed under page 675) (g) Talis igitur excetra. De exhedra interpretatus est locum hunc Rhenanus, nos tamen maluimus alios (continues)

(g) Such then a serpent. Rhenanus interpreted this passage of an exedra; we however have preferred others (continues)

(printed under page 675)

(19) ‹anchor: quascumque postmodum› · call in col 1258

Postea Fran. Paris. Rigalt.

"Postea": Franeker and Paris editions, Rigault.

(printed under page 675)

(20) ‹anchor: Talis igitur excetra› · call in col 1258

Exoedra Jun. exhedra Paris exedra Rhen.

"Exoedra": Junius; "exhedra": Paris edition; "exedra": Rhenanus.

COMMENTARIUS (printed under page 675)

(f) ‹anchor: ut principilia› · call in col 1258

(printed under page 675)

(g) ‹anchor: excetra› · call in col 1258

(printed under page 675)

LECTIONES VARIANTES (printed under page 676)

(1) ‹anchor: prophetis manus› · call in col 1259

Manus prophetis Rig.

"Manus prophetis" (word order): Rigault.

(printed under page 676)

(2) ‹anchor: justitiae deputatus› · call in col 1259

Deputatum Jun.

"Deputatum": Junius.

(printed under page 676)

(3) · call in col 1259

Restincti Latin. Jun.

"Restincti": Latinius, Junius.

(printed under page 676)

(a) · call in col 1259

(printed under page 676) (a) Impatienter exceperat moras. Postremum istud vocabulum non legitur in codice Pithoei, ut in hoc commate repetendum de praecedenti videatur, collationes, Mosis videlicet cum Domino. RIG.

(a) Had met the delays impatiently. This last word is not read in Pithou's manuscript, so that in this clause collationes (Moses' conferences, that is, with the Lord) seems to need supplying from the preceding one. Rigault.

(printed under page 676)

(b) · call in col 1259

(printed under page 676) (b) Post mannae escatilem, etc. De manna Hebraeis in deserto vagantibus concessa loquitur, uti postea de aquae abundatia quam Moses a Domino obtinuit, loca obvia sunt hac de re infinita, tum apud profanos, tum apud sacros scriptores. Nonnulla de his in animadvers. nostris diximus adversus Praeadamitas; hic subjungam Salvianum, lib. 1. de Gubern. : Rorantes escis coelestibus polos, salientes rupibus aquas. Satis quidem poetice. LE PR.

(b) After the edible [shower] of manna, etc. He speaks of the manna granted to the Hebrews wandering in the desert, as afterwards of the abundance of water which Moses obtained from the Lord; on this, passages lie to hand without number, both in profane and in sacred writers. We said something of them in our remarks against the Pre-Adamites; here I will add Salvian, On the Government [of God] Book 1: The heavens dewy with heavenly food, waters leaping from the rocks. Poetically enough. Le Prieur.

(printed under page 676)

(c) ‹anchor: impatientiam videndi› · call in col 1259

(printed under page 676) (c) Per impatientiam etiam videndi. Per invidiam : nec enim patienter aut libenter videtur cui invidetur, et esse odio solet invidentibus. Sic Christus Judaeis invisus, et, Sciebat Pilatus traditum sibi a Judaeis per invidiam. RIG.

(c) Through impatience even of seeing. Through envy: for one who is envied is not looked on patiently or gladly, and is usually hated by those who envy him. So Christ was hateful to the Jews, and Pilate knew he had been handed over to him by the Jews through envy. Rigault.

(printed under page 676)

(d) ‹anchor: deputatus ab illo› · call in col 1259

CAP. VI. — (d) Justitiae deputatus est ab illo. In Abraham typica fidei contestatio. Neque enim illud ad fidem aliam quam vivam pertinere ipse Auctor hic indicat dum subjicit : Sed fidem ejus patientia probavit; et paulo post; fides patientia illuminata. Cui similem plane habes locum apud S. Cypr. epist. 63. PAM.

CHAP. VI. — (d) He was reckoned by him for righteousness. In Abraham, a typical attestation of faith. For the Author himself shows here that this belongs to no faith but a living one, when he adds: But patience proved his faith; and a little after: faith illumined by patience. You have a plainly similar passage in St Cyprian, Letter 63. Pamelius.

(printed under page 676)

(e) ‹anchor: typicam contestationem› · call in col 1259

(printed under page 676) (e) Sed typicam contestationem. Hoc est, exemplum, figuram, sacramentum, mysterium. RIG.

(e) But a typical attestation. That is, an example, figure, sacrament, mystery. Rigault.

(printed under page 676)

(f) · call in col 1259

(printed under page 676) (f) Et magistro. Ignatius Martyr. epist. ad Smyrnen. ait fideles eruditos a Patre per Filium, Πατέρα διὰ αὐτοῦ ὑμᾶς σοφίσαντα. Greg. Nyss. in opere de perfecta Christiani forma, loquens de Christo : ὁ τῷ σῷ βίῳ δι' ἑαυτοῦ νομοθετῶν τὸ μακρόθυμον : Vitae tuae per seipsum leges patientiae dedit. LAC.

(f) And by the teacher. Ignatius Martyr, in the letter to the Smyrnaeans, says the faithful are taught by the Father through the Son: "the Father who made you wise through him". Gregory of Nyssa, in the work On the Perfect Form of the Christian, speaking of Christ: "he who by himself legislated long-suffering for your life": He gave by himself laws of patience to your life. La Cerda.

(printed under page 676)

(g) · call in col 1259

(printed under page 676) (g) Qui postquam supervenit. Credo ad eamdem rem spectatum ab Hieronymo, epist. ad Marcellam, ubi : Qui irascitur, non se esse judicat Christianum. Cur? Quia Christus, et lex nova ademit jam iram, quae olim non ita vetita. Et Cyprianus dixit : Ipsa actum dirigit, ut tenere possimus viam Christi, dum per ejus tolerantiam gradimur. LAC.

(g) Who, after he came. I believe Jerome looked to the same thing in the letter to Marcella, where: He who is angry judges himself not a Christian. Why? Because Christ and the new law have now taken away anger, which was formerly not so forbidden. And Cyprian said: It directs our conduct, so that we can keep to Christ's way while we walk by his endurance. La Cerda.

(printed under page 676) (h) Ne digne quidem malefacere concessum est. Sic habent antiquissima exemplaria; nec dubitandum quin ita scripserit Tertullianus, uti etiam edidit et rectissime explicavit Rhenanus. Evangelica lege non est concessum malum malo reddere, nec male meritis male facere, quamvis alias dignis talione, quibus adeo digne, hoc est, jure et merito male fieret. RIG.

(h) It is not allowed to do harm even deservedly. So the most ancient copies have it; and there is no doubt that Tertullian wrote so, as Rhenanus also printed and most rightly explained. By the law of the Gospel it is not allowed to return evil for evil, nor to do harm to those who deserve harm, though otherwise worthy of retaliation, so that harm would be done them deservedly, that is, by right and merit. Rigault.

(printed under page 676) (j) Ita detrimentum patientiae, etc. Obscura sententia; videtur sic intelligenda distinguendaque : Ita Dominus praeministravit patientiae detrimentum, subaudi rei familiaris, fastidium opulentiae, contemptum divitiarum : appositive : ut sit sensus, Dominus primus ostendit patientia tolerandum esse detrimentum rei familiaris, dum docet divitias esse contemnendas. Sic apte cohaerebit clausula quae sequitur. RHEN.

(j) So [he provided] … loss to patience, etc. An obscure sentence; it seems it should be understood and punctuated thus: So the Lord first supplied to patience loss (understand of property), disdain of wealth, contempt of riches, in apposition: so that the sense is, the Lord first showed that loss of property is to be borne with patience, in teaching that riches are to be despised. So the clause that follows will fit aptly. Rhenanus.

(printed under page 676)

(4) ‹anchor: quando ne digne› · call in col 1260

Linguae Fran. fide Pamel ex MS. et Jun. probat.

"Linguae": Franeker edition, on Pamelius's authority from a manuscript; and Junius approves it.

(printed under page 676)

(5) ‹anchor: Ita detrimentum› · call in col 1260

Detrimentorum Wouw. MS.

"Detrimentorum": Wouwer's manuscript.

COMMENTARIUS (printed under page 676)

(h) ‹anchor: malefacere concessum est› · call in col 1260

(printed under page 676)

(i) ‹anchor: divites praedamnat› · call in col 1260

CAP. VII. — (i) Divites praedamnat. Quasi in antecessum judicii supremi. RIG.

CHAP. VII. — (i) He condemns the rich beforehand. As if in anticipation of the last judgement. Rigault.

(printed under page 676)

(j) ‹anchor: fastidium opulentiae› · call in col 1260

(printed under page 676)

LECTIONES VARIANTES (printed under page 677)

(1) · call in col 1261

Ita Rigalt. Semler. Impatientes erimus Paris. Leop.

So Rigault and Semler. "Impatientes erimus": Paris edition, Leopold.

(printed under page 677)

(2) · call in col 1261

De non nostro Rig.

"De non nostro": Rigault.

(printed under page 677)

(3) · call in col 1261

Dolentes add. Fran.

The Franeker edition adds "dolentes".

(printed under page 677)

(4) ‹anchor: Libenter› · call in col 1261

Libentes Fran. Rig.

"Libentes": Franeker edition, Rigault.

(printed under page 677)

(5) ‹anchor: in corpore suo› · call in col 1261

Corpori suo Rig.

"Corpori suo": Rigault.

(printed under page 677)

(6) ‹anchor: rem pecuniariam› · call in col 1261

Pecuniarum Fran.

"Pecuniarum": Franeker edition.

(printed under page 677)

(7) ‹anchor: Nam› · call in col 1261

Quid Latin.

"Quid": Latinius.

(printed under page 677)

(a) · call in col 1261

(printed under page 677) (a) Laesuras quoque earum, etc. Laesuras vocat detrimenta sive dispendia, quum aliquid de re familiari nostra amittitur. Potuisset dicere jacturas, sed placuit novum vocabulum. RHEN.

(a) Their hurts too, etc. He calls "hurts" the losses or costs when something of our property is lost. He could have said jacturas, but a new word pleased him. Rhenanus.

(printed under page 677)

(b) ‹anchor: ubi habemus amittere› · call in col 1261

(printed under page 677) (b) Quid hic invenimus, ubi habemus amittere? Alludit ad verba Christi apud Matth. X, 39. Qui invenerit animam suam, perdet eam : et qui perdiderit animam suam propter me, inveniet eam. RIC.

(b) What do we find here, where we have to lose? He alludes to Christ's words in Matt. 10:39: He who finds his life will lose it; and he who loses his life for my sake will find it. Rigault.

(printed under page 677)

(c) · call in col 1261

(printed under page 677) (c) Cum denique ludo et castris. Ludum gladiatorium intelligit, cujus praefectus lanista dicebatur; per castra, militiam. RHEN.

(c) Finally with the school and the camp. He means the gladiatorial school, whose master was called the lanista; by "camp", military service. Rhenanus.

(printed under page 677)

(d) · call in col 1261

(printed under page 677) (d) Sese locant. Fuit iste turpissimus acquirendi quaestus mos : nam honesto etiam loco nati, cum ad egestatem pervenerant, locabant, auctorabantque se ad ludum gladiatorium. Meminit hujus moris Seneca epist. 87. Utrum se ad gladium locet, an ad cultrum. Nihil mirum : nam quid paupertas non efficit? de qua Cyrill. Alex. hom. 5. de festis Paschalib. LAC.

(d) They hire themselves out. This was a most shameful custom of making gain: for even men of honourable birth, when they had come to want, hired and bound themselves over to the gladiatorial school. Seneca recalls this custom in Letter 87: Whether he should hire himself out to the sword or to the knife. No wonder: for what does poverty not bring about? On which see Cyril of Alexandria, Paschal Homily 5. La Cerda.

(printed under page 677)

(e) · call in col 1261

(printed under page 677) (e) Per viam in mores bestiarum latrocinantur. Codex Pithoei, per via in memores. Vestigia sunt verae lectionis quam fuisse arbitramur hujusmodi : Per invia in mores bestiarum latrocinantur. Sic ipse lib. de Anima : Quia et ipsa bestiis objecerit eos, quos in sylvis et aviis trucidaverit. In mores bestiarum, hoc est, in morem bestiarum, more bestiarum. RIG.

(e) They play the robber along the road in the manner of beasts. Pithou's manuscript: per via in memores. These are traces of the true reading, which we judge to have been this: Through trackless places they play the robber in the manner of beasts. So he himself in the book On the Soul: Because it too has thrown to the beasts those whom it butchered in woods and trackless places. In mores bestiarum, that is, after the fashion of beasts, like beasts. Rigault.

(printed under page 677) (g) Dominica monela. Sic monelam usurpat a monendo pro monitione, sicut a sequendo sequelam. RHEN.

(g) The Lord's admonition. So he uses monela, from monere, for admonition, as sequela from sequi. Rhenanus.

(printed under page 677) (h) Gravius a Domino vapulat. Ictu contrario, seu repercussu divinae ultionis. RIG.

(h) He is beaten more heavily by the Lord. By a counter-blow, or the rebound of divine vengeance. Rigault.

(printed under page 677) (i) Non vasculorum inquinamentis. Quod apud Matth., cap. 15, legitur non semel, κοινοῖ τὸν ἄνθρωπον, Tertullianus vertit communicat, quemadmodum etiam Aurelius Augustinus legit. Est autem κοινοῦν commune facere. Et quia Judaei, quod impurum est, id ipsi (continues)

(i) Not by the defilements of vessels. What is read more than once in Matthew 15, "defiles the man", Tertullian renders communicat, as Aurelius Augustine also reads. Koinoun is to make common. And because the Jews [called] what is impure (continues)

(printed under page 677)

(8) ‹anchor: minorum deliberatione› · call in col 1262

Delibatione Latin. Pith. et Rigalt. Statuunt scribi posse : de liberatione. Latinius emendavit : de libatione.

"Delibatione": Latinius, Pithou and Rigault. They hold that one may write "de liberatione". Latinius emended to "de libatione".

(printed under page 677)

(9) ‹anchor: tentaverit provocare› · call in col 1262

Provocari Rhen.

"Provocari": Rhenanus.

(printed under page 677)

(10) ‹anchor: Cujus› · call in col 1262

Quivis Fran. Paris. Rigalt.

"Quivis": Franeker and Paris editions, Rigault.

(printed under page 677)

(11) ‹anchor: percussero maledictus› · call in col 1262

Maledicto Fran. Paris. maledictus Wouw. MS.

"Maledicto": Franeker and Paris editions; "maledictus": Wouwer's manuscript.

COMMENTARIUS (printed under page 677)

(f) ‹anchor: deliberatione laedemur› · call in col 1262

CAP. VIII. — (f) Minorum deliberatione laedemur. Hanc scripturam constantissime servant libri veteres minorum, hoc est, pecuniae. Deliberatione autem positum videtur pro, liberatione. Et Christianae philosophiae scitum est, divitias inter impedimenta censeri. Eodemque sensu posset etiam legi, Minorum de liberatione laedemur? quod et Pithoeo visum. RIG.

CHAP. VIII. — (f) Shall we be hurt by the deliberation of lesser things? The old books keep this reading most consistently: minorum, that is, of money. Deliberatione, though, seems to be put for liberatione. And it is a maxim of Christian philosophy that riches are counted among encumbrances. In the same sense one could also read: Shall we be hurt by release from lesser things? which Pithou too thought. Rigault.

(printed under page 677)

(g) ‹anchor: dominica moneta› · call in col 1262

(printed under page 677)

(h) ‹anchor: a Domino vapulat› · call in col 1262

(printed under page 677)

(i) ‹anchor: vasculorum inquinamentis› · call in col 1262

(printed under page 677)

LECTIONES VARIANTES (printed under page 678)

(1) · call in col 1263

Coinquinari alii.

"Coinquinari": others.

(printed under page 678)

(2) · call in col 1263

Admoneat etiam Jun.

"Admoneat etiam": Junius.

(printed under page 678)

(3) · call in col 1263

Petram Jun.

"Petram": Junius.

(printed under page 678)

(4) ‹anchor: illaesus abis› · call in col 1263

Ibis Rhen.

"Ibis": Rhenanus.

(printed under page 678)

(5) ‹anchor: utilitas et voluptas› · call in col 1263

Voluntas Rhen.

"Voluntas": Rhenanus.

(printed under page 678)

(6) ‹anchor: patrocinatur affectio› · call in col 1263

Assertio Rhen., forte : dolori p. affectio.

"Assertio": Rhenanus; perhaps "dolori p[atrocinatur] affectio".

(printed under page 678)

(7) ‹anchor: Proponendus est› · call in col 1263

Proponemus Wouw. MS. praeponendus est Rhen.

"Proponemus": Wouwer's manuscript; "praeponendus est": Rhenanus.

(printed under page 678)

(8) ‹anchor: in nostram› · call in col 1263

In abest Jun.

"In" is absent in Junius.

(printed under page 678)

(9) ‹anchor: Cur ergo› · call in col 1263

Enim Fran.

"Enim": Franeker edition.

(printed under page 678)

(10) · call in col 1264

Jun. distinguit : Quanto melius ostendit votum? Christianorum ergo votum etc.

Junius punctuates: "Quanto melius ostendit votum? Christianorum ergo votum", etc.

(printed under page 678)

(i) (continued from page 677) · call on page 677

commune vocant, factum est ut κοινοῦν sive communicare, sit illis coinquinare, ceu vetus evangeliorum editio habet in quibusdam exemplaribus praecipue nostris. Erasmus elegantissime vertit, impurum reddere. RHEN.

call common, it came about that koinoun, or communicare, means for them to defile, as the old edition of the Gospels has it in some copies, especially ours. Erasmus most elegantly rendered it "to make impure". Rhenanus.

(printed under page 678)

(a) · call in col 1263

(printed under page 678) (a) Eodem exitu dispungetur. Dispungere delere est et inducere, sumpta translatione a ceratis tabulis nomina continentibus, in quibus ea quae dissoluta sunt graphio dispunguntur, delenturque. Nam hoc verbum ad ratiocinia pertinere docet Ulpianus jureconsultus, cum, inquit, dispungere est, conferre accepta et data ff. de verborum significationibus. RHEN.

(a) Will be cancelled with the same outcome. Dispungere is to delete and strike out, a metaphor taken from waxed tablets holding names, in which items that are settled are pricked off with the stylus and deleted. For the jurist Ulpian teaches that this word belongs to accounts, when he says: dispungere is to compare receipts and payments (Digest, On the Meaning of Words). Rhenanus.

(printed under page 678)

(b) · call in col 1263

(printed under page 678) (b) Quo telum. Librare hic pro magna vi conjicere accipit imitatus illud Virgilii, IX. Aeneid. : summa telum librabat ab aure. Alioqui significatio propria longe alia est, pro ponderare. PAM.

(b) As a missile. He takes librare here for to hurl with great force, imitating Virgil, Aeneid IX: he poised the weapon from the top of his ear. Otherwise its proper meaning is quite different: to weigh. Pamelius.

(printed under page 678)

(c) · call in col 1264

CAP. IX. — (c) Cupio, inquit Apostolus, recipi. Optime vulgatus codex habet dissolvi, nam in graeco est ἀναλῦσαι. La Cerda tuetur interpretationem hanc recipi ingeniosa explicatione, sed parum vera; aliis in locis versionem hanc sequitur Septimius, ut cap. 28 de spect., et c. 5 lib. I ad Uxorem. LE PR.

CHAP. IX. — (c) I desire, says the Apostle, to be received. The Vulgate text very rightly has dissolvi, for the Greek is "to depart". La Cerda defends this rendering recipi with an ingenious but hardly true explanation; in other places Septimius follows that version, as in ch. 28 On the Shows and ch. 5 of Book I To his Wife. Le Prieur.

(printed under page 678)

(d) · call in col 1264

(printed under page 678) (d) Quanto melius ostendit votum christianorum. Repetendum de superioribus, quam Nationum quae spe carent. RIG.

(d) How much better he shows the Christians' wish. Supply from above: than that of the Gentiles who are without hope. Rigault.

(printed under page 678) (f) Penes errorem. Penes ethnicos. Sic penes veritatem, id est, penes Christum. RIG.

(f) With error. With the heathen. So "with truth", that is, with Christ. Rigault.

(printed under page 678) (g) Certe redarguitur malignitatis. Rhenanus edidit. Penes veritatem certam redarguitur malignitatis. Placet emendatio, certamen redarguitur malignitatis. Hanc emendationem confirmat Augustinus, et Septimii verba habuisse videtur prae oculis, cum ita scripsit in psal. 36 : Contende cum malo, sed de bonitate; ipsa est enim vera contentio, vel potius certamen salubre, ut sis bonus contra malum, non ut sint duo mali. RIG.

(g) Is certainly convicted of malice. Rhenanus printed: With the certain truth it is convicted of malice. The emendation pleases: the contest is convicted of malice. Augustine confirms this emendation, and seems to have had Septimius's words before his eyes when he wrote on Psalm 36: Contend with the bad man, but in goodness; for that is the true contention, or rather the wholesome contest, that you be good against the bad, not that there be two bad men. Rigault.

(printed under page 678) (h) Ille prior in maleficio deprehenditur. Etenim reddere malum pro malo, sive ἀνταποδοῦναι, quid est aliud quam ἀντιδικῆσαι δευτέραν. Clem. Alex. Strom. VII.

(h) The one is found first in the wrongdoing. For to return evil for evil, or "to repay", what else is it than "to be second in the wrong-suit"? Clement of Alexandria, Stromata VII.

(printed under page 678) (i) Absolute itaque praecipitur. Quin hanc esse summam christianae disciplinae ait Ambros., serm. X : Haec enim nostrae christianitatis summa est, ut amantibus vicissitudinem, laedentibus patientiam rependamus. LAC.

(i) So it is commanded absolutely. Indeed Ambrose, Sermon 10, says this is the sum of Christian discipline: For this is the sum of our Christianity, that we repay love to those who love us and patience to those who hurt us. La Cerda.

(printed under page 678)

(11) ‹anchor: hoc quidem loco› · call in col 1264

Cum addit Fran.

The Franeker edition adds "cum".

(printed under page 678)

(12) ‹anchor: cum alterius› · call in col 1264

Ab alterius Fran.

"Ab alterius": Franeker edition.

(printed under page 678)

(13) ‹anchor: veritatem certe› · call in col 1264

Certe Wouw. MS. certam Rhen.

"Certe": Wouwer's manuscript; "certam": Rhenanus.

(printed under page 678)

(14) ‹anchor: qui omne› · call in col 1264

Omnem Fran. Paris.

"Omnem": Franeker and Paris editions.

(printed under page 678)

(15) ‹anchor: par habet› · call in col 1264

Habet et meritum Wouw. MS.

"Habet et meritum": Wouwer's manuscript.

COMMENTARIUS (printed under page 678)

(e) ‹anchor: superiorem se› · call in col 1264

CAP. X. — (e) Superiorem se in exsequendo. Constituere se superiorem in ultione, erit gerere se instar principis, et sibi arrogare judicis potestatem. LAC.

CHAP. X. — (e) [Sets] himself up as superior in exacting. To set oneself up as superior in vengeance will be to behave like a prince and claim for oneself a judge's power. La Cerda.

(printed under page 678)

(f) ‹anchor: penes errorem› · call in col 1264

(printed under page 678)

(g) ‹anchor: redarguitur malignitatis› · call in col 1264

(printed under page 678)

(h) ‹anchor: ille prior› · call in col 1264

(printed under page 678)

(i) ‹anchor: Absolute itaque praecipitur› · call in col 1264

(printed under page 678)

LECTIONES VARIANTES (printed under page 679)

(1) · call in col 1265

Fastidientes, in fastidio Rhen.

"Fastidientes, in fastidio": Rhenanus.

(printed under page 679)

(2) · call in col 1265

Putres Rhen.

"Putres": Rhenanus.

(printed under page 679)

(3) ‹anchor: non defendendi› · call in col 1265

Defendi Rhen. Jun. mavult. defendi?

"Defendi": Rhenanus. Junius prefers "defendi?" (as a question).

(printed under page 679)

(4) ‹anchor: Quis idcirco judicat› · call in col 1265

Judicet Fran.

"Judicet": Franeker edition.

(printed under page 679)

(5) ‹anchor: judicantis impatientiam› · call in col 1265

Patientiam Latin.

"Patientiam": Latinius.

(printed under page 679)

(6) ‹anchor: impatientia incursare› · call in col 1265

Incusare Rhen.

"Incusare": Rhenanus.

(printed under page 679)

(7) ‹anchor: consuevit› · call in col 1265

Consueverat Rhen.

"Consueverat": Rhenanus.

(printed under page 679)

(8) ‹anchor: deterior facta› · call in col 1265

Inventa Rhen.

"Inventa": Rhenanus.

(printed under page 679)

(9) · call in col 1265

Operatio. Mali distinguunt alii.

Others punctuate "Operatio. Mali".

(printed under page 679)

(10) · call in col 1265

Exuberantia Paris.

"Exuberantia": Paris edition.

(printed under page 679)

(a) · call in col 1265

(printed under page 679) (a) Si fastiditi ante, in fastidio ultionis non erimus? Sic legitur in codice Ursini. Alii, Si fastidientes in fastidio ultionis non erimus, frigidissimo sensu. Itaque legimus, Si fastidientem fastidio ultionis nocuerimus. Fastidimur ab adversario, qui nos odio habet : quem si vicissim odio habemus et fastidio, jam fastidientem refastidimus, et malum malo rependimus, et praeceptum Domini non observamus. Nocere fastidientem dixit hoc loco Septimius, ut nocere nascentem, lib. de Exh. Castitatis. RIG.

(a) If, scorned before, we shall not be in the scorn of vengeance? So it is read in Orsini's manuscript. Others: If, scorning, we shall not be in the scorn of vengeance, with a very frigid sense. So we read: If we have harmed the scorner with the scorn of vengeance. We are scorned by an adversary who hates us: if we in turn hold him in hatred and scorn, we scorn back the scorner, repay evil with evil, and do not keep the Lord's precept. Septimius said "to harm the scorner" here as he said "to harm the one being born" in the book Exhortation to Chastity. Rigault.

(printed under page 679)

(b) ‹anchor: et ego vindicabo› · call in col 1265

(printed under page 679) (b) Vindictam mihi. Expendatur locus Gregorii Nyss. in ep. ad Flavianum, ubi loquens de injuria sibi facta, cum praemiserit non esse condonandam petulantiam inimici, imo deprimendam ejus superbiam coercendumque inanem illius fastum : Cum haec, inquam praemiserit, ita ut lector possit putare in vindictam sui aspiraturum Gregorium, egregie legentes fallit subjiciens : ὅπως δ' ἂν γένοιτο Θεὸς μελήσει; ut autem id fiat, Deo erit curae. Id est, injuria mihi facta Deum habet ultorem; illi permitto qui meas audit querelas. LAC.

(b) Vengeance is mine. Weigh the passage of Gregory of Nyssa in the letter to Flavian, where, speaking of an injury done him, he first says that the enemy's insolence must not be pardoned, rather his pride must be put down and his empty arrogance curbed. When, I say, he has said this first, so that the reader could think Gregory would aim at avenging himself, he finely disappoints his readers by adding: "but how it is to come about, God will see to"; that it be done shall be God's care. That is, the injury done to me has God as its avenger; I leave it to him who hears my complaints. La Cerda.

(printed under page 679)

(c) ‹anchor: impatientiam cavit› · call in col 1265

(printed under page 679) (c) Tamen judicantis impatientiam cavit. Hoc est, adhibuit impatientiam judicantis, seu persequentis injuriam judicio. Cavit impatientiam injuriae, actionem ejus aggressus judicio, etsi non peregit. Cavit, tanquam periclitaretur reposita apud Deum ultio; eaque cautione honorem unici judicis, id est Dei, abstulit. Cavere impatientiam dixit Tertullianus eadem forma qua Ulpianus et Scaevola, Cavere chirographum, lib. V; D. Commodati, et lib. LXXXIX. De solut. et liber. quod est, Cavere per chirographum. Sic cavere impatientiam, hoc est, Cavere per impatientiam, prospicere sibi ultionem per impatientiam injuriae. RIG.

(c) Yet he has secured himself by the impatience of one who judges. That is, he has applied the impatience of one who judges, or who pursues an injury at law. He secured himself by impatience at the injury, beginning its action at law even if he did not see it through. He secured himself, as though the vengeance laid up with God were at risk; and by that security he took away the honour of the only judge, that is, God. Tertullian said cavere impatientiam in the same form as Ulpian and Scaevola say cavere chirographum (Digest, Book V, On Loans for Use, and Book LXXXIX, On Payments and Releases), which is to secure oneself by a bond. So cavere impatientiam is to secure oneself by impatience, to provide vengeance for oneself through impatience at an injury. Rigault.

(printed under page 679)

(d) ‹anchor: deterior facta› · call in col 1265

(printed under page 679) (d) Instantia ejus deterior facta est caussis suis. Institit acrius et asperius aequo. Non suberat causa tam saevae tamque atrocis aut pertinacis instantiae. Exegit plus quam lex ulla dolori concessit. RIG.

(d) Its pressing became worse than its cause. He pressed more sharply and harshly than was fair. There was no cause underlying so savage and atrocious or stubborn a pressing. He exacted more than any law allowed to resentment. Rigault.

(printed under page 679)

(e) · call in col 1265

(printed under page 679) (e) Quod si patientiae incubabo. Incubare pro indormire, translatione sumpta a rebus caris, quas ne perdamus, etiam cum dormimus, nobis supponimus custodiae caussa. Cyprianus, de Eleemos. : Quid divitiis tuis solis incubas? sic in libro de Praescript. Tertullianus, et de Resurrect. carnis. RHEN.

(e) But if I brood on patience. Incubare for to sleep upon, a metaphor taken from precious things which, so as not to lose them, we put under us for safe keeping even when we sleep. Cyprian, On Almsgiving: Why do you brood alone over your riches? So Tertullian in the book On Prescription, and On the Resurrection of the Flesh. Rhenanus.

(printed under page 679)

(f) · call in col 1265

CAP. XI. — (f) Lata atque diffusa est operatio mali. Sic lib. de Idolol., cap. 2., dixit : Non in modico consistere diaboli ingenium, et christianos adversus diaboli latitudines muniri. RIG.

CHAP. XI. — (f) Broad and widespread is the working of evil. So in the book On Idolatry, ch. 2, he said: The devil's ingenuity does not stand in a small compass, and Christians are fortified against the devil's broad ways. Rigault.

(printed under page 679) (g) Ibi necessarior. Comparativum insolitatum. Sic necessarius dixit in neutro, lib. de Carne Christi. Quasi, inquit, necessarius aliquid afferrent. RHEN.

(g) There more necessary. An unusual comparative. So he said necessarius in the neuter in the book On the Flesh of Christ: As if, he says, they brought something more necessary. Rhenanus.

(printed under page 679) (h) Cui dignatur irasci. Praeclare; nam irae Dei in nos procedunt ex mera ejus dignatione et misericordia, ut corrigamur. Uxor Juliani Apostatae, pia et sancta foemina, cum videret impium maritum supplicio affectum a Deo, dixit illi ut est apud Theodorit., lib. III, cap. 12. οὐδὲ γὰρ ἂν ἔγνως τίς ὁ παρά σου πολεμούμενος, εἰ τῇ συνήθει μακροθυμίᾳ χρησάμενος ταύτας σοι θεηλάτους πληγὰς οὐκ ἐπήγαγεν; Plane ignorasses quem oppugnasti, nisi sueta sua lenitate usus has plagas divinitus tibi inflixisset. LAC.

(h) With whom he deigns to be angry. Finely said; for God's angers against us proceed from his mere condescension and mercy, that we may be corrected. The wife of Julian the Apostate, a pious and holy woman, seeing her impious husband stricken with punishment by God, said to him, as in Theodoret Book III, ch. 12: "For you would not have known who it was you were making war on, had he not, using his wonted long-suffering, brought these God-sent blows upon you"; You would plainly not have known whom you attacked, had he not, using his accustomed gentleness, inflicted these blows on you from heaven. La Cerda.

(printed under page 679)

(11) ‹anchor: tientiae› · call in col 1266

Patientiae Latin.

"Patientiae": Latinius.

(printed under page 679)

(12) ‹anchor: medela, patientia› · call in col 1266

Patientiae Fran. Paris.

"Patientiae": Franeker and Paris editions.

(printed under page 679)

(13) ‹anchor: Quin› · call in col 1266

Qui insuper Jun.

"Qui insuper": Junius.

(printed under page 679)

(14) ‹anchor: nos docet› · call in col 1266

Decet Latin.

"Decet": Latinius.

COMMENTARIUS (printed under page 679)

(g) ‹anchor: necessarior› · call in col 1266

(printed under page 679)

(h) ‹anchor: dignatur irasci› · call in col 1266

(printed under page 679)

LECTIONES VARIANTES (printed under page 680)

(1) ‹anchor: Stultus hoc› · call in col 1267

Haec Fran. Paris hoc Jun. mavult.

"Haec": Franeker and Paris editions; Junius prefers "hoc".

(printed under page 680)

(2) ‹anchor: in adversis exultavit› · call in col 1267

Exultabit Fran. Paris.

"Exultabit": Franeker and Paris editions.

(printed under page 680)

(3) ‹anchor: vel semel ignoscet› · call in col 1267

Ignoscit Rhen.

"Ignoscit": Rhenanus.

(printed under page 680)

(4) ‹anchor: sed et› · call in col 1267

Vel Latin. Jun.

"Vel": Latinius, Junius.

(printed under page 680)

(5) ‹anchor: quis judicium› · call in col 1267

Quis judicem Rhen.

"Quis judicem": Rhenanus.

(printed under page 680)

(6) · call in col 1267

Haec exhortatur Paris.

"Haec exhortatur": Paris edition.

(printed under page 680)

(7) · call in col 1267

Salutem? quantum etc. Jun.

"Salutem? quantum", etc.: Junius.

(printed under page 680)

(8) · call in col 1267

Adulterum non Fran. Paris. Jun.

"Adulterum non": Franeker and Paris editions, Junius.

(printed under page 680)

(a) · call in col 1267

(printed under page 680) (a) Aut admonitionibus Domini intervenit. Intervenimus erroribus nostris aut mali insidiis, cum nos illis opponimus, non consentiendo, sed evitando potius. Sic olim tribunus senatusconsultis intercedebat. At admonitionibus Domini intervenimus, cum illis obsequimur. RHEN.

(a) Or it intervenes in the Lord's admonitions. We intervene against our errors or the snares of the evil one when we set ourselves against them, not by consenting but rather by avoiding. So of old the tribune interposed against decrees of the senate. But we intervene in the Lord's admonitions when we obey them. Rhenanus.

(printed under page 680)

(b) · call in col 1267

(printed under page 680) (b) Talibus advocatio et risus promittitur. Advocatio, παράκλησις, consolatio. Sic voces advocationis, id est, consolationis. Advocare languentes, id est consolari aegrotantes. Advocator pauperum, id est consolator. RIG.

(b) To such are promised comfort and laughter. Advocatio: paraklēsis, consolation. So voices of advocatio, that is, of consolation. Advocare languentes, that is, to comfort the sick. Advocator pauperum, that is, comforter of the poor. Rigault.

(printed under page 680)

(c) ‹anchor: negotium convenientia› · call in col 1267

CAP. XII. — (c) Negotium convenientia solvet. Hoc est, conventione, pacto amicabili. RIG.

CHAP. XII. — (c) Will settle the matter by agreement. That is, by a compact, a friendly settlement. Rigault.

(printed under page 680)

(d) · call in col 1267

(printed under page 680) (d) Haec exoptat, haec exorat. Patientia non solum exspectat atque exoptat, verum etiam extorquet poenitentiam, hoc est cogit eos quos sic aequanimiter tolerat, ad poenitentiam faciendam, ut aliquando salutem inire possint, Et quia addit, solitae lapsis subvenire, loqui videtur de christianis, seu viris seu foeminis, qui se ethnicis in matrimonio conjungunt. Hic aliquando contingebat, ut uxor christiana marito ethnico tandem continentiam persuaderet, quam amplexus ille servabat; mulier vero poenitentiam agebat, atque prius factum expiabat apud Ecclesiam, juxta ritum ejus temporis; atque hoc est quod sequitur. Quantum boni utrique confert! alterum adulterum non facit, alterum emendat. Consentit quod infra dicit, Poenitentiam exoptat, exomologesin assignat. RHEN.

(d) This it longs for, this it pleads for. Patience not only awaits and longs for repentance but even wrings it out, that is, it compels those whom it so evenly bears with to do penance, so that one day they may enter on salvation. And because he adds, wont to come to the aid of the fallen, he seems to speak of Christians, men or women, who join themselves in marriage to heathens. Here it sometimes happened that a Christian wife at last persuaded her heathen husband to continence, which he embraced and kept; while the woman did penance and expiated her former deed before the Church according to the rite of that time; and this is what follows: How much good it brings to both! It does not make the one an adulterer; it amends the other. What he says below agrees: It longs for penance, it assigns the exomologesis. Rhenanus.

(printed under page 680)

(e) · call in col 1267

(printed under page 680) (e) Alterum adulterum non facit. Sic Rhenanus, editione postrema; sic Pamelius; sic alii. At in antiquissimis exemplaribus legitur, alterum ad alterum non facit; quod ab ipso esse Tertulliani stylo facile adducimur credere. Disjuncto, inquit, ex caussa adulterii matrimonio, patientia intercedit, ac plurimum boni utrique confert : alterum non facit, hoc est, conjugem, repudiata conjuge adultera, non mittit ad alterum conjugium. Sic est omnino : Non facit, non mittit, vadere non sinit. Ut libro de Pallio : Quae ad illum ex Lybia Ammon facit, hoc est, venit. RIG.

(e) It does not make the one an adulterer. So Rhenanus in his last edition; so Pamelius; so others. But in the most ancient copies one reads, it does not make the one [go] to another; which we are easily led to believe comes from Tertullian's own style. When a marriage is broken off, he says, on account of adultery, patience intervenes and brings very much good to both: it does not make the one, that is, the spouse, once the adulterous spouse has been put away, go to another marriage. That is exactly it: it does not "make", does not send, does not let him go. As in the book On the Pallium: [the ram] which Ammon "makes" to him from Libya, that is, comes. Rigault.

(printed under page 680) (f) Patientia pastoris. Id est Christi, qui pastor patientissimus, Ignat. Mart. ep. ad Philadelph. ποιμένος πρᾳοτάτου, pastoris mansuetissimi. Greg. Naz. orat. 1. inter Christi elogia, etiam hoc habet. Sic et a Petro Chrysol. serm. 6. Christus dicitur pastor misericors, datque eidem pastoralem disciplinam et lenitatem. LAC.

(f) The patience of the shepherd. That is, of Christ, the most patient shepherd: Ignatius Martyr, letter to the Philadelphians, "of the gentlest shepherd", of the most gentle shepherd. Gregory Nazianzen, Oration 1, has this too among Christ's titles. So also by Peter Chrysologus, Sermon 6, Christ is called the merciful shepherd, and he gives him a shepherd's discipline and gentleness. La Cerda.

(printed under page 680) (h) Dilectio summum fidei sacramentum. Quae vel sola exhibet in se συλλήβδην omnes virtutes christianas. RIG.

(h) [= (g)] Love, the highest sacrament of faith. Which even alone shows forth in itself, all together, all the Christian virtues. Rigault.

(printed under page 680) (h) Dilectio, inquit, magnanimis est. Paulinum verbum, μακροθυμεῖ, vertit Tertullianus, magnanimis est; quod vocabulum latinis insolens est; sed suo more loqui solet. Cyprianus aemulator Tertulliani, sed styli purioris : Caritas, inquit, magnanima est. Idem μακροθυμίαν magnanimitatem reddidit in libro de Eleemosyna. Aliis placet magis longanimis et longanimitas. RHEN.

(h) Love, he says, is great-souled. Tertullian renders Paul's word, "is long-suffering", as magnanimis est; a word unusual in Latin, but he is wont to speak in his own way. Cyprian, Tertullian's imitator but of a purer style, says: Charity is magnanimous. The same rendered "long-suffering" as magnanimitas in the book On Almsgiving. Others prefer longanimis and longanimitas. Rhenanus.

(printed under page 680)

(9) ‹anchor: Poenitentia non perit› · call in col 1268

Poenitentia non periit. Jun.

"Poenitentia non periit": Junius.

COMMENTARIUS (printed under page 680)

(f) ‹anchor: patientia pastoris› · call in col 1268

(printed under page 680)

(h) [so printed; the call in the text at this place is (g)] ‹anchor: Nam dilectio› · call in col 1268

(printed under page 680)

(h) ‹anchor: magnanimis› · call in col 1268

(printed under page 680)

LECTIONES VARIANTES (printed under page 681)

(1) · call in col 1269

Protervit Fran. Paris.

"Protervit": Franeker and Paris editions.

(printed under page 681)

(2) · call in col 1269

Sed offert Latin.

"Sed offert": Latinius.

(printed under page 681)

(3) · call in col 1269

Caeteroquin Latin.

"Caeteroquin": Latinius.

(printed under page 681)

(4) · call in col 1269

Exhaurientur Jun.

"Exhaurientur": Junius.

(printed under page 681)

(5) ‹anchor: patientia tandem› · call in col 1269

Tantum Jun.

"Tantum": Junius.

(printed under page 681)

(6) ‹anchor: cum eadem› · call in col 1269

Eamdem Rhen. Rigalt.

"Eamdem": Rhenanus, Rigault.

(printed under page 681)

(7) ‹anchor: spiritus invecta› · call in col 1269

Invicta Wouw. MS.

"Invicta": Wouwer's manuscript.

(printed under page 681)

(8) ‹anchor: cum angustia› · call in col 1269

Quum angustiam Wouw. MS.

"Quum angustiam": Wouwer's manuscript.

(printed under page 681)

(9) ‹anchor: aures Christi› · call in col 1269

Christi et Dei Jun.

"Christi et Dei": Junius.

(printed under page 681)

(10) ‹anchor: continentiam› · call in col 1269

Continentia Pet. Ciac.

"Continentia": Pedro Chacón.

(printed under page 681)

(11) · call in col 1270

Praeveniat Fran.

"Praeveniat": Franeker edition.

(printed under page 681)

(12) · call in col 1270

Patientia Rhen.

"Patientia": Rhenanus.

(printed under page 681)

(a) · call in col 1269

(printed under page 681) (a) Non inflatur, non proterit. De superbia explicat La Cerda, eorum scilicet qui nimium sibi arrogantes alios proterunt. legunt alii protervit. Erasmus non male vertit, non est procax, hoc est, ut ex graecis quibusdam scholiis interpretatur, non extollit sese neque ostentat. LE PR.

(a) It is not puffed up, it does not trample. La Cerda explains it of pride, namely of those who, claiming too much for themselves, trample on others. Others read protervit. Erasmus rendered not badly, it is not forward, that is, as he interprets from certain Greek scholia, it does not exalt or display itself. Le Prieur.

(printed under page 681)

(b) ‹anchor: sacco inolescit› · call in col 1269

CAP. XIII. — (b) Cineri et sacco inolescit. Hoc est, prae assuetudine poenitentiam familiarem sibi reddit, ac veluti naturalem. Desumitur metaphora ab arboribus, quae insitae in alias arbores et inoculatae cibo et alimento assuescunt per truncum educto et attracto. LE PR.

CHAP. XIII. — (b) It grows into ashes and sackcloth. That is, through habit it makes penance familiar to itself and as it were natural. The metaphor is taken from trees which, grafted and budded onto other trees, grow used to the food and nourishment drawn out and drawn up through the trunk. Le Prieur.

(printed under page 681)

(c) ‹anchor: Dei aperit› · call in col 1269

(printed under page 681) (c) Aures Christi Dei aperit. Benignum et facilem nobis Deum praestat, adeo ut petitionibus nostris precibusque aures non obstruat. LE PR.

(c) It opens the ears of Christ God. It makes God kind and easy towards us, so that He does not stop His ears to our petitions and prayers. Le Prieur.

(printed under page 681)

(d) · call in col 1270

(printed under page 681) (d) Caro in ligno. In lignea compede. Sic in Actis Apost. cap. 16. τοὺς πόδας αὐτῶν ἠσφαλίσατο εἰς τὸ ξύλον. Quod vulgata versio sic reddidit latine : Pedes eorum strinxit ligno. RIG.

(d) The flesh in the wood. In wooden fetters. So in Acts 16, "he made their feet fast in the stocks", which the Vulgate rendered in Latin: He bound their feet in the wood. Rigault.

(printed under page 681)

(e) · call in col 1270

(printed under page 681) (e) Caro in solo. In solitudine, in tristitia desolationis; vel, in nuda humo, silice in nuda. Idem.

(e) The flesh on the ground. In solitude, in the sadness of desolation; or, on the bare earth, on the bare flint. The same [Rigault].

(printed under page 681)

(f) · call in col 1270

(printed under page 681) (f) In illa penuria mundi. In omnium rerum egestate. ἐν ἐρημίᾳ, quae ab Arriano in lib. de Epicteto, elegantissime dicitur, κατάστασις τις ἀβοηθήτου, id est, Status hominis adjutorio destituti. RIG.

(f) In that want of the world. In the lack of all things. "In desolation", which Arrian, in his book on Epictetus, most elegantly calls "a certain state of one without help", that is, the state of a man bereft of aid. Rigault.

(printed under page 681)

(g) · call in col 1270

(printed under page 681) (g) Ad occasionem secundae intinctionis. Secundi baptismi, hoc est martyrii. RIG.

(g) For the occasion of a second dipping. Of a second baptism, that is, martyrdom. Rigault.

(printed under page 681) (h) Fidei puniendae. Hoc est, poenis ac tormentis exercendae probandaeque. RIG.

(h) Of faith to be punished. That is, to be exercised and proved by penalties and torments. Rigault.

(printed under page 681) (j) In illo viro feretrum, etc. Inter instrumenta triumphi feretrum est, in quo pompa fertur. Intellige in quo diabolus triumpharetur, Deo trophaeum statuente. Nam Job per divinam gratiam diabolum vicit, impatientiae neutiquam succumbens, quasi dicat; (continues)

(j) In that man a bier, etc. Among the instruments of a triumph is the feretrum, on which the procession is carried. Understand: one on which the devil would be led in triumph, God setting up the trophy. For Job by divine grace overcame the devil, never yielding to impatience, as if to say; (continues)

(printed under page 681)

(13) ‹anchor: paraturam› · call in col 1270

Paratum Paris.

"Paratum": Paris edition.

(printed under page 681)

(14) ‹anchor: in ulcere› · call in col 1270

vulnere Rhen.

"vulnere": Rhenanus.

(printed under page 681)

(15) ‹anchor: Domino debita› · call in col 1270

Dedita Rhen.

"Dedita": Rhenanus.

(printed under page 681)

(16) ‹anchor: patientiae perpetrandae› · call in col 1270

Perpetuandae Jun.

"Perpetuandae": Junius.

(printed under page 681)

(17) ‹anchor: feretrum Deus› · call in col 1270

De addit Fran. Paris.

The Franeker and Paris editions add "de".

COMMENTARIUS (printed under page 681)

(h) ‹anchor: vel puniendae› · call in col 1270

(printed under page 681)

(i) ‹anchor: succidamus› · call in col 1270

CAP. XIV. — (i) Quasi in illo viro feretrum Deus diabolo exstruxit. Sic veteres libri. Est autem feretrum, νεκροφόριον quo mortuus effertur. Itaque dicitur Jobus feretrum fuisse Diabolo, quia in Jobi patientissimi corpus omnes Satanae impetu sic usque contusi sunt et commortui. RIG.

CHAP. XIV. — (i) As if God built a bier for the devil in that man. So the old books. A feretrum is a "corpse-carrier", on which a dead man is borne out. So Job is said to have been a bier for the devil, because against the body of most patient Job all Satan's assaults were so thoroughly bruised and died together. Rigault.

(printed under page 681)

(j) ‹anchor: feretrum› · call in col 1270

(printed under page 681)

LECTIONES VARIANTES (printed under page 682)

(1) · call in col 1271

Acerbum nuntium Fran. Paris.

"Acerbum nuntium": Franeker and Paris editions.

(printed under page 682)

(2) · call in col 1271

Qui deridebat deus? Jun.

"Qui deridebat deus?": Junius.

(printed under page 682)

(3) · call in col 1271

Foraminosae Fran. Paris. alii reformatae, vel refossae, vel reforatae; formicosae Jun.

"Foraminosae": Franeker and Paris editions; others "reformatae", or "refossae", or "reforatae"; "formicosae": Junius.

(printed under page 682)

(4) ‹anchor: vit› · call in col 1271

Recuperatam Rhen.

"Recuperatam": Rhenanus.

(printed under page 682)

(5) ‹anchor: amiserat conduplicata› · call in col 1271

Reduplicata Fran. Paris. centuplicata Rhen.

"Reduplicata": Franeker and Paris editions; "centuplicata": Rhenanus.

(printed under page 682)

(6) ‹anchor: sustinuit tam› · call in col 1271

Tum Jun. jam Wouw. MS.

"Tum": Junius; "jam": Wouwer's manuscript.

(printed under page 682)

(7) · call in col 1271

Sis Jun.

"Sis": Junius.

(printed under page 682)

(a) · call in col 1271

(printed under page 682) (a) Ad omnem acervum nuntiorum. Sic etiam libri veteres, et recte; nam tristia illa quam plurima nuntiata sunt Jobo confertim : Adhuc illo loquente, inquit Scriptura. Deinde : Adhuc illo loquente, etc. RIG.

(a) At every heap of messages. So the old books too, and rightly; for those many sad things were announced to Job in a crowd: While he was yet speaking, says Scripture. Then: While he was yet speaking, etc. Rigault.

(printed under page 682)

(b) · call in col 1271

(printed under page 682) (b) Erumpentes bestiolas. Non video cur Pamelius id arguere possit; quod in toto libro vix ulla fiat bestiolarum mentio. Patientiae enim illud miraculum, cum in putredinem fluxerit totus, corpusque vermibus undequaque scateret. Minime mirum, si ita loquatur Tertullianus. LE PR.

(b) The little creatures bursting forth. I do not see why Pamelius could find fault with this, on the ground that in the whole book there is hardly any mention of little creatures. For that was the miracle of patience, when he wholly dissolved into rottenness and his body swarmed with worms on every side. It is no wonder if Tertullian speaks so. Le Prieur.

(printed under page 682)

(c) · call in col 1271

(printed under page 682) (c) In eosdem specus et pastus reformosae carnis. Sic emendavimus, vestigia secuti veterum exemplarium, in quib. legitur, reformasse. Reformosam carnem Jobi dixit; ulceribus deformem, et vermiculante purulentia scatentem. RIG.

(c) Into the same caves and pastures of the disfigured flesh. So we have emended, following the traces of the old copies, in which one reads reformasse. He called Job's flesh reformosa: disfigured by sores and swarming with wormy pus. Rigault.

(printed under page 682)

(d) · call in col 1271

(printed under page 682) (d) Reformosae carnis. Ita Rigaltius. Olim refossae et reforatae habebatur; sed Rhenanus correxit, foraminosae; fortasse melius; ejus quippe corpus undique perforatum erat ac veluti cribrum, ut Plautina voce utar. LE PR.

(d) Of the disfigured flesh. So Rigault. Formerly refossae et reforatae (dug through and bored through) was read; but Rhenanus corrected it to foraminosae; perhaps better; for his body was pierced through on every side and like a sieve, to use a word of Plautus. Le Prieur.

(printed under page 682)

(e) ‹anchor: filios quoque restitui› · call in col 1271

(printed under page 682) (e) Et si filios restitui voluisset, pater iterum vocaretur. Imo, inquiunt, pater iterum vocatus est; nam id aperte Scriptura tradidit : Fuerunt illi septem filii et tres filiae. Fuerunt quidem; verum post Jobi restitutionem geniti. At illos totidem uno ruinae impetu ademptos non recepit, nec ab iis pater iterum vocatus est. Horum igitur orbitatem sustinuit voluntariam, ne sine aliqua patientia viveret, sed istis non receptis, quo pacto constabit ejusdem Scripturae fides, affirmantis Deum omnia quae Jobi fuerant auxisse in duplum? Sane acquiescimus eorum sententiae, qui Scripturam tam scrupulosa trutina examinari cavillatoriae curiositatis vitio tribuunt. Tametsi commodissime dicatur, septem illos priores ideo non fuisse redhibitioni caeterorum annumeratos, quia non sicut caetera perierant, sed penes Deum in perpetuum per gloriam Jobo ipsi vivere intelligebantur. RIG.

(e) And if he had willed his sons to be restored, he would be called father again. Nay, they say, he was called father again; for Scripture plainly records it: He had seven sons and three daughters. He had, indeed; but begotten after Job's restoration. Those others, as many in number, taken by one stroke of ruin, he did not receive back, nor was he called father again by them. So he bore their loss willingly, so as not to live without some patience. But if these were not received back, how will the truth of the same Scripture stand, which says that God doubled all that had been Job's? We readily agree with the opinion of those who put down weighing Scripture on so scrupulous a balance to the fault of a quibbling curiosity. Though it may be said most fittingly that those seven earlier sons were not counted in the restoration of the rest because they had not perished as the other things had, but were understood to live on with God for ever in glory for Job himself. Rigault.

(printed under page 682)

(f) · call in col 1271

CAP. XV. — (f) Infirmum non extendit. Imbecillum non premit aut gravat onere. RIG.

CHAP. XV. — (f) It does not overstrain the weak. It does not press or weigh down the feeble with a load. Rigault.

(printed under page 682)

(g) · call in col 1271

(printed under page 682) (g) Valentem non consumit. Robusti vires non exhaurit. RIG.

(g) It does not wear out the strong. It does not drain the strength of the robust. Rigault.

(printed under page 682) (h) Quem tertio vidit Elias. Ipse optimus sui interpres lib. 4, adv. Marcionem cap. 23, ubi de clementia Dei : Talis, inquit, utique multo magis homines non erat crematurus; nam et tum ad Eliam : Non in igne, inquit Dominus, sed in spiritu miti. Utrobique autem adspicit ad historiam Eliae III. Reg. C. 10, et patientiam dicit sedere in throno spiritus mitissimi et mansuetissimi, quem tertio vidit Elias. Etenim tres illic visiones Eliae sese offerunt; prima et secunda angelus Domini mandata affert ad Eliam, tertia ipse Dominus non in vento confringente petras, non in terrae motu, non in igne, sed post auram tranquillam et mitem alloquitur prophetam suum. In illo igitur spiritu leni tenerae serenitatis, aperto et simplici sedere ait patientiam Septimius. RIG.

(h) Whom Elijah saw the third time. He is his own best interpreter, in Book 4 Against Marcion, ch. 23, on the clemency of God: Such a one, he says, was surely far less going to burn men; for then too [he said] to Elijah: Not in the fire, said the Lord, but in the gentle breeze. In both places he looks to the story of Elijah, 3 Kings ch. 10, and says patience sits on the throne of the most gentle and mild spirit which Elijah saw the third time. For three visions present themselves to Elijah there: in the first and second the angel of the Lord brings commands to Elijah; in the third the Lord himself speaks to his prophet, not in the wind breaking the rocks, not in the earthquake, not in the fire, but after a calm and gentle breeze. In that gentle spirit of tender serenity, open and simple, then, Septimius says patience sits. Rigault.

(printed under page 682)

(8) ‹anchor: nec inquinatur› · call in col 1272

Inquietatur Rhen.

"Inquietatur": Rhenanus.

COMMENTARIUS (printed under page 682)

(h) ‹anchor: vidit Elias› · call in col 1272

(printed under page 682)

<!-- Notes on De patientia (end of that treatise), then the first notes of Ad uxorem I. --> (printed under page 683)

(1) ‹anchor: not visible› · call in col 1273

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

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

(printed under page 683)

(2) ‹anchor: not visible› · call in col 1273

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

"Nos": the Franeker and Paris editions.

(printed under page 683)

(3) ‹anchor: not visible› · call in col 1273

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

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

(printed under page 683)

(4) ‹anchor: not visible› · call in col 1273

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

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

(printed under page 683)

(5) ‹anchor: magnitudinis› · call in col 1273

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

"Magnitudine": Junius.

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

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

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

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

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

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

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

"Defendit": Rhenanus.

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

"Qui resurrectionem": Junius.

(printed under page 683)

(a) ‹anchor: not visible› · call in col 1273

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

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

(printed under page 683)

(b) ‹anchor: not visible› · call in col 1273

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

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

(printed under page 683)

(c) ‹anchor: not visible› · call in col 1273

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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(6) ‹anchor: contumeliosis patrociniis› · call in col 1274

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(7) ‹anchor: libertatis gulae› · call in col 1274

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(8) ‹anchor: sui praesidis patientia› · call in col 1274

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(9) ‹anchor: ipse dependit› · call in col 1274

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(10) ‹anchor: in resurrectionem› · call in col 1274

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(b) ‹anchor: lenociniis negotiantes› · call in col 1274

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(c) ‹anchor: occupandis orbitatibus› · call in col 1274

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(d) ‹anchor: ventris operarios› · call in col 1274

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(e) ‹anchor: divitum et invitatorum› · call in col 1274

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(f) ‹anchor: Sed viderit sua› · call in col 1274

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(g) ‹anchor: sui praesidis› · call in col 1274

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(h) ‹anchor: subter ignis› · call in col 1274

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