Tertullian, On the Shows (De spectaculis)

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Cum non Romae solum, sed per provincias etiam propter Severi reditum, victoriamque de Albino reportatam ederentur spectacula, libros de Spectaculis et de Idololatria ea occasione scripsisse Tertullianum Cl. Noesseltus demonstravit. Nonnulli equidem conjectant librum de Spectaculis abs Tertulliano compositum fuisse in montanismo, quia in illo iis suffragari videtur, qui revelationes petebant (Tertull. lib. de Spect., cap. 29). Verum quis nescit, et ipsos Ecclesiae catholicae martyres revelationes a Deo postulasse, ut videre est in actis sanctarum Perpetuae et Felicitatis (XXXV. Acta sincera, Ruinart, pag. 87); Quae publice in collectis legebantur temporibus D. Augustini (Augustin. Serm. 280)? Adde, quod S. Cyprianus expresse asserat, confessores de imminenti eorum martyrio per visionem saepe admonitos fuisse (Cyprian. Epist, XI et XVI). Utut autem haec sint, certe scopus hujus tractatus fuit apud Tertullianum, christianos, ipsosque catechumenos a spectaculis avocare, demonstrando quam inverecunda sint hujusmodi oblectamenta, verae pietati, cultuique sincero quem Deo debemus, contraria, atque iis etiam infesta qui fastus mundi, voluptates, ac idololatriam ejurarunt. Primo duo plausibilia ethnicorum argumenta removet, quorum primum: Nihil obstrepere religioni in animo et in conscientia tanta solatia extrinsecus oculorum, vel aurium, nec vero Deum offendi oblectatione hominis. Secundum: Christianos, expeditum morti genus, ad hanc obstinationem erudiri abdicatione voluptatum quo facilius vitam contemnant, amputatis quasi retinaculis ejus. Explosa dein alia ridicula objectione paganorum, quod omnia quae theatro inserviunt, terra, saxa, leones, vires corporis, vocis

Since, not at Rome only but throughout the provinces as well, shows were being given on account of Severus's return and the victory won over Albinus, the celebrated Nösselt has shown that Tertullian wrote the books On the Shows and On Idolatry on that occasion. Some indeed conjecture that the book On the Shows was composed by Tertullian in his Montanism, because in it he seems to side with those who sought revelations (Tertull., book On the Shows, ch. 29). But who does not know that the very martyrs of the Catholic Church also asked revelations of God, as may be seen in the acts of the holy Perpetua and Felicity (XXXV, Acta sincera, Ruinart, p. 87), which were read publicly in the assemblies in the time of St Augustine (Augustine, Sermon 280)? Add that St Cyprian expressly asserts that confessors were often warned by a vision of their impending martyrdom (Cyprian, Epistles XI and XVI). However that may be, the aim of this treatise for Tertullian was certainly to call Christians, and the catechumens themselves, away from the shows, by demonstrating how shameless such delights are, how contrary to true piety and to the sincere worship which we owe to God, and how hostile even to those who have forsworn the pomp of the world, its pleasures, and idolatry. First he removes two plausible arguments of the heathen, of which the first is: That such great solaces from without, of the eyes or of the ears, do not clash with religion in the mind and in the conscience, nor indeed is God offended by the delight of man. The second: That Christians, a race ready for death, are trained to this obstinacy by the renunciation of pleasures, so that they may the more easily despise life, its moorings, as it were, being cut away. Then, having hooted off another ridiculous objection of the pagans, that all the things which serve the theatre, earth, stones, lions, strength of body, of voice

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suavitates sint res a Deo creatae, atque propterea non repudiandae, exceptioni quorumdam christianorum asserentium, in Scriptura sacra nullibi spectaculis adesse expresse prohiberi, opponit illa regii Prophetae: Beatus vir, qui non abiit in concilium impiorum, et in via peccatorum non stetit, et in cathedra pestilentiae non sedit. Addit dein ad hanc fugam teneri fideles, quia aquam ingressi fidem professi sunt, et renuntiasse diabolo, et pompae et angelis ejus ore suo contestati sunt, et ludos ac spectacula ad idololatriam pertinere affirmat, a qua originem suam traxisse demonstrat, atque ludorum nomina, eorumdem apparatum idololatricum, loca superstitiosa, et artes recenset. De circo disserens ait: quamvis circus idolis, et signis superstitiosis esset impletus, nihilominus christianos extra spectaculorum tempus sine crimine posse intrare, sicut in ipsa templa intrarent, si caussa intrandi culpa vacet. De circo transit ad theatrum particulariter Veneri et Baccho consecratum; inde ad athletarum certamina suo quaeque numini sacrata et denique ad gladiatores, qui suum pompis funereis originem debebant; ultima haec spectacula ad amphitheatrum pertinebant. Sed praeter idololatriam, caussam principalem, alias adhuc commemorat rationes, ob quas spectacula a christianis vitanda sint, Periculum scilicet amittendi Spiritum sanctum in commotione passionum nostrarum; damnum temporis christiano adeo pretiosi; injurias, maledicta, calumnias, et convicia. Ibi quippe publice omnia nefanda producebantur, quae alibi summa cura occultabantur. Quantum a sana ratione abhorreat, ostendit, ea in spectaculis cupide quaerere, quae in reliquo vitae commercio videre vel committere pudor et horror vetant. Tum

sweetnesses, are things created by God, and therefore not to be rejected, against the exception of certain Christians who assert that nowhere in sacred Scripture is attending the shows expressly forbidden, he sets those words of the royal Prophet: Blessed is the man who hath not gone into the council of the ungodly, nor stood in the way of sinners, nor sat in the chair of pestilence. He then adds that the faithful are bound to this flight because, on entering the water, they professed the faith and bore witness with their own mouth that they had renounced the devil and his pomp and his angels; and he affirms that the games and shows belong to idolatry, from which he demonstrates that they drew their origin, and he reviews the names of the games, their idolatrous apparatus, their superstitious places, and their arts. Discoursing on the circus, he says that although the circus was filled with idols and superstitious images, Christians could nevertheless enter it without crime outside the time of the shows, just as they might enter the temples themselves, if the cause of entering be free from fault. From the circus he passes to the theatre, consecrated particularly to Venus and Bacchus; thence to the contests of the athletes, each sacred to its own deity; and finally to the gladiators, who owed their origin to funeral processions; these last shows belonged to the amphitheatre. But besides idolatry, the principal cause, he records yet other reasons why the shows are to be avoided by Christians: namely, the danger of losing the Holy Spirit in the agitation of our passions; the loss of time, so precious to a Christian; injuries, curses, calumnies, and insults. For there everything abominable was publicly produced which elsewhere was concealed with the greatest care. He shows how far it is from sound reason to seek eagerly in the shows those things which in the rest of life's dealings shame and horror forbid us to see or to commit. Then

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(a) ‹Qui status fidei› · call in col 629

Qui status fidei. Scriptum hunc librum non ad jam Christianos tantum, sed et Catechumenos, quos auctor Audientes solet nuncupare, patet, tum ex verbis istis: Dei servi, cognoscite, qui maxime ad Deum acceditis, quae ad Catechumenos: tum ex illis: Recognoscite qui jam accessisse vos testificati et confessi estis, quod ad jam baptizatos, qui fidei testificationem in baptismo reddiderant, pertinet. Pam.

What the state of faith is. That this book was written not only to those already Christians but also to catechumens, whom the author is wont to call Hearers, is plain, both from these words, "Servants of God, take notice, you who are just now drawing near to God", which refer to the catechumens, and from these, "Recognize it, you who have testified and confessed that you have already drawn near", which belongs to those already baptized, who had made their testimony of faith in baptism. Pam[elius].

(printed under page 353)

(b) ‹Spectaculorum voluptates› · call in col 629

Spectaculorum voluptates. Illud est profecto quod dixit B. Athanasius hom. de Sem. θεατρομανεῖς ἡδονάς. Le Pr.

The pleasures of the shows. This is surely what blessed Athanasius called, in his homily on the Seed, "theatre-mad pleasures". Le Pr[ieur].

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pergit: Rerum earum imaginem, quas facere non licet videre non expedit; atqui in Tragoedia horrenda crimina, in Comoedia lasciviam, spectatorum oculis exhibetis. Hominem ratione praeditum, crudelem et saevum esse non decet, ergo etiam aspectu horrido, ubi homines trucidantur, delectari non decet, quamvis etiam necati fuerint morte ob scelera digni. Insanum est, artem illam magni facere, cujus periti ob infamiae notam honestorum hominum societate excluduntur. Exin larvatorum proterviam increpat, virisque, qui vestes muliebres assumerent, intentatam a Deo maledictionem memorat; quippe viri muliebri habitu mulierum personam in scena agebant. Postea ostendit iterum spectaculorum usum esse baptismo contrarium, ipsosque gentiles christianos a repudio spectaculorum distinguere consuevisse. Tandem exempla duo adducit christianorum propter frequentata spectacula punitorum. Dein exhortatur christianos, ut in gemitibus hic vitam degant, dum gentiles voluptatibus sese immergunt, nihilque magis in votis habeant, quam exire de hoc saeculo, ut ad Deum perveniant. Volens autem ostendere Tertullianus quaenam sint voluptates, et oblectamenta, quae christianos decent, scribit: Quae major voluptas, quam fastidium ipsius voluptatis, quam saeculi totius contemptus, quam vera libertas, quam conscientia integra.... quod calcas Deos nationum, quod daemonia expellis, quod medicinas facis, quod revelationes petis,

He proceeds: It is not expedient to look upon the image of those things which it is not lawful to do; and yet in Tragedy you display horrible crimes, in Comedy wantonness, to the eyes of the spectators. It is not fitting that a man endowed with reason be cruel and savage; therefore neither is it fitting that he take delight in a horrid spectacle where men are slaughtered, even though those put to death were worthy of death for their crimes. It is madness to make much of that art whose practitioners are excluded, by the mark of infamy, from the society of honourable men. Next he rebukes the effrontery of the masked players, and recalls the curse threatened by God against men who should put on women's garments; for men in women's dress played the parts of women on the stage. Afterwards he shows again that the practice of the shows is contrary to baptism, and that the gentiles themselves were accustomed to distinguish Christians by their repudiation of the shows. At length he adduces two examples of Christians punished for frequenting the shows. Then he exhorts Christians to pass their life here in groanings while the gentiles plunge themselves into pleasures, and to have nothing more in their prayers than to go out of this world, that they may come to God. And Tertullian, wishing to show what pleasures and delights befit Christians, writes: What greater pleasure than disgust at pleasure itself, than contempt of the whole world, than true liberty, than an untouched conscience.... that you trample on the gods of the nations, that you drive out demons, that you effect cures, that you seek revelations,

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(1) ‹quae› · call in col 630

Qui um, Seml.

Qui um [sic], Semler.

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(2) ‹et consciencia› · call in col 630

Tua add. Fran.

Fran[eker edition] adds "tua" (your).

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(3) ‹isthaec› · call in col 630

Ista Rigalt.

Rigault: "ista".

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(4) ‹existiment› · call in col 630

Existimant Rigalt.

Rigault: "existimant".

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(5) ‹Christianos› · call in col 630

Christianum Seml.

Semler: "Christianum".

COMMENTARIUS (printed under page 353)

(c) ‹ut et› · call in col 630

Ut ignorantiam protelet in occasionem. Tanta est, inquit, voluptatum vis, ut hominem suum tamdiu doceri nolit vitanda esse Christiano spectacula, quamdiu spectandi occasio sperabitur. Hac insania etiam aevi sui Christianos laborasse queritur Augustinus in Psal. LXXX: Sunt autem multi non digne viventes baptismo quem perceperunt. Quam multi enim baptizati hodie circum implere quam istam basilicam maluerunt! Le Pr.

That it should stretch out ignorance into opportunity. So great, he says, is the power of pleasures that it will not let its man be taught that the shows are to be shunned by a Christian, so long as an opportunity of watching is hoped for. Augustine complains that the Christians of his own age too suffered from this madness, on Psalm 80: "There are many who do not live worthily of the baptism they have received. How many baptized people today have preferred to fill the circus rather than this basilica!" Le Pr[ieur].

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(d) ‹Nihil› · call in col 630

Obstrepere religioni. Verbum pro impedire et esse obstaculo. Omnino quod Seneca ep. 115. obstrigillant; et quod Synodus Tricastina ad Nicol. PP. obdicere: quae duo verba notare volui, ut pecularia. Lac.

To clamour against religion. The word stands for "to hinder" and "to be an obstacle": altogether what Seneca, letter 115, means by "obstrigillant", and the Synod of Tricastin, to Pope Nicholas, by "obdicere"; two words I wished to note as peculiar. Lac[erda].

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(e) ‹existiment› · call in col 630

Christianos, expeditum morti genus. Arrianus ad Epictetum, lib. iv. cap. 7. Christianorum in obeunda morte pro Christi nomine obstinationem non furori tribuit, sed ritui et assuetudini: Ὑπὸ μανίας μὲν δύναταί τις οὕτως διατεθῆναι πρὸς ταῦτα, καὶ ὑπὸ ἔθους οἱ γαλιλαῖοι. Nos talem ritum agnoscimus, et constantissime retinendum scimus; imo furorem esse non negabimus, sed sanctum, sed divini spiritus afflatum vehementiorem, qui suos agat incitatos. Hujus constantiae gloriam Ethnici obstinationis appellatione deterere conabantur, adeoque inter proverbia rerum minime sperandarum dictitabant: Θᾶσσον ἄν τις τοὺς ἀπὸ Μωυσοῦ καὶ Χριστοῦ μεταδιδάξειεν; Citius quispiam eos Moysen et Christum dedoceret. Quod usurpavit Galenus lib. iii. de diff. puls. Et ab Augustino, lib. de Civit. Dei xix, Apollinis oraculum notatur, sciscitanti Porphyrio, qua ratione ab Christianismo conjugem suam revocare posset, respondentis, Facilius ipsum litteras impressurum flumini rapidissimo, aut per aera volaturum. Rig. — Christianos expeditum morti genus. Quasi ἐπιθανατίους ῥιψοκινδύνους, παραβόλους, παρακεκινδυνευμένους. Paulus ad Philipp. cap. 2. de Epaphrodito μέχρι θανάτου ἤγγισε, παραβολευσάμενος τῇ ψυχῇ. Nam ita legitur in vetustissimo exemplari ubi et Latina versio sic habet: Parabolatus de anima sua. Auctor illius versionis addubitavit, dicendum sibi esset, parabolatus animam suam an parabolatus de anima sua. Eodem vero sensu auctor historiae Tripart. dixit artificem parabolum lib. xi. sub finem: Crudeli bestiae artifex, parabolus pugnet. Quod Socrates hist. 7. dixerat, παραβολευσάμενος. Minime autem Epaphroditus aliive Christiani, vitam suam ita sprevisse existimandi sunt, quasi obstinatione sola temerarii, perditi ac desperati mortem oppeterent, κατὰ ψιλὴν παράταξιν. Quod putavit M. Antoninus lib. de vita sua undec. Verum summo judicio, summa ratione ac prudentia paratissimi semper erant ad mortem fortiter obeundam pro Christi nomine, hoc est pro veritate fidei Christianae, ἀπὸ ἰδίας κρίσεως, λελογισμένως, καὶ σεμνῶς. Rig.

Christians, a race ready for death. Arrian, on Epictetus, book 4 chapter 7, puts down the Christians' obstinacy in meeting death for the name of Christ not to madness but to custom and habit: "By madness one can be so disposed towards these things, and the Galileans by habit." We acknowledge such a custom and know it is to be held most firmly; indeed we will not deny it is a madness, but a holy one, a stronger breath of the divine Spirit, which drives its own on, roused. The heathen tried to wear down the glory of this constancy by calling it obstinacy, and so they used to say among the proverbs for things least to be hoped for: "Sooner would one unteach the followers of Moses and Christ"; sooner would someone make them unlearn Moses and Christ. Galen used this in book 3 of On the Differences of Pulses. And Augustine, City of God book 19, notes an oracle of Apollo answering Porphyry, who asked how he could call his wife back from Christianity, that he would more easily print letters on a most rapid river, or fly through the air. Rig[ault]. — Christians, a race ready for death: as if "doomed to death, reckless of danger, venturesome, risking all". Paul, to the Philippians chapter 2, of Epaphroditus: "he came near to death, hazarding his life". For so it is read in a very ancient copy, where the Latin version too has "parabolatus de anima sua". The author of that version was in doubt whether he should say "parabolatus animam suam" or "parabolatus de anima sua". In the same sense the author of the Tripartite History, book 11 near the end, called a performer "parabolus": "Let the performer, a parabolus, fight with a cruel beast", where Socrates, History 7, had said παραβολευσάμενος. But Epaphroditus and the other Christians are by no means to be thought to have so despised their lives as though, rash, abandoned and desperate from mere obstinacy, they went to meet death "in mere opposition", as Marcus Antoninus thought, book 11 of his On His Own Life. Rather, with the highest judgement, reason and prudence they were always most ready to meet death bravely for the name of Christ, that is, for the truth of the Christian faith, "from their own judgement, deliberately, and with dignity". Rig[ault].

(e, continued) ‹Expeditum morti genus› Expeditum morti genus. Multa in hunc locum Rigaltius de voce παραβολευσάμενος, quibus addi potest illud Hesychii: Παραβολευσάμενος, εἰς θάνατον ἑαυτὸν ἐκδούς. Legendus item Phrynichus in ecloge dictionum Atticarum ad vocem παραβόλιον. Qua de re nos nonnulla diximus in notis ad Gloss. graecolat. pag. 141. col. 1. lin. 19. Le Pr.

A race ready for death. Rigault has much on this place about the word παραβολευσάμενος, to which may be added Hesychius's entry: "Παραβολευσάμενος: having given himself up to death." Phrynichus too should be read, in his Selection of Attic Words, at the word παραβόλιον. On this matter we have said something in our notes to the Greek-Latin Glossary, page 141, column 1, line 19. Le Pr[ieur].

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quod Deo vivis? Hae voluptates, haec spectacula christianorum, sancta, perpetua, gratuita. Tandem agones Martyrum, passionem D. N. J. Christi, propinquum illius adventum, judicium extremum, poenas impiorum aeternas, praemiaque bonorum, ut sedulo contemplentur, hortatur. LUMP.

that you live to God? These are the pleasures, these the shows of Christians: holy, perpetual, free of charge. Finally he exhorts them to contemplate diligently the contests of the Martyrs, the passion of our Lord Jesus Christ, His approaching coming, the last judgement, the eternal punishments of the ungodly, and the rewards of the good. LUMPER.

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<!-- Calls (1)–(4), (9)–(14) and (a)–(c) fall above the part of the page shown in the images; their anchors are not visible and their columns are inferred from print order. --> LECTIONES VARIANTES (printed under page 354)

(1) · call in col 631

Supervacuum Jun. Paris.

Junius, Paris [edition]: "supervacuum".

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(2) · call in col 631

Fecerant Jun. fecerunt Rigalt.

Junius: "fecerant"; Rigault: "fecerunt".

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(3) · call in col 631

Quamquam et, si ita esset. Tam etc. distinguit Jun.

Junius punctuates: "Quamquam et, si ita esset. Tam" etc.

(printed under page 354)

(4) ‹ut boni auctoris› · call in col 631

Bona, ut omnia boni auctoris Rig.

Rigault: "Bona, ut omnia boni auctoris" (good, as all things of a good author).

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(5) ‹circum› · call in col 631

Equum Rigalt.

Rigault: "equum" (a horse).

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(6) ‹inimicum Dei› · call in col 631

Deo Paris. Rigalt.

Paris [edition], Rigault: "Deo".

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(7) ‹vitandum› · call in col 631

Putandum Paris. neque culpae deputandum Rigalt.

Paris [edition]: "putandum"; Rigault: "neque culpae deputandum" (nor to be counted a fault).

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(8) ‹sapiens› · call in col 631

Utendam Jun.

Junius: "utendam".

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(a) ‹Ad hanc obstinationem› · call in col 631

Ad hanc obstinationem. Familiaris est auctori vox obstinatio in bonam partem, pro constantia, sicuti et apud Tacitum lib. IX obstinatio fidei. Pam.

To this obstinacy. The word "obstinatio" in a good sense, for constancy, is familiar to the author, as also in Tacitus, book 9, "obstinacy of faith". Pam[elius].

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(b) ‹Abdicatione voluptatum› · call in col 631

Abdicatione voluptatum. Vagabatur dogma inter gentiles philosophos, utpote magnos procuratores avertendi doloris, abdicandas esse voluptates ante mortem, ut haec dolore careret. Dogma hoc philosophicum repraesentat Seneca epist. 27. Putabant ergo Gentiles illud praeceptum exerceri Christianis in abdicatione spectaculorum, ut ita paratiores essent ad ferendam mortem sine dolore. Lac.

By renouncing pleasures. A doctrine went about among the pagan philosophers, as great managers of the warding-off of pain, that pleasures should be renounced before death so that death might be free of pain. Seneca sets out this philosophical doctrine in letter 27. The pagans therefore thought that this precept was practised by the Christians in renouncing the shows, so that they would be readier to bear death without pain. Lac[erda].

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(9) · call in col 632

Administrari jubeat, quae instituit Rigalt.

Rigault: "administrari jubeat, quae instituit" (bids the things he established be managed).

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(10) · call in col 632

Quae vis aemula ex adverso Rigalt.

Rigault: "quae vis aemula ex adverso" (what rival power from the opposite side).

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(11) · call in col 632

A quo Wouw. M. S. Rigalt.

Wouwer's manuscript, Rigault: "a quo".

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(12) · call in col 632

Cui usui Rigalt.

Rigault: "cui usui" (for what use).

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(13) · call in col 632

Si appareat cui non. Rig.

Rigault: "si appareat cui non".

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(14) · call in col 632

Indubitate, Seml.

Semler: "indubitate".

(printed under page 354)

(15) ‹Vis› · call in col 632

Vides Jun.

Junius: "vides" (you see).

(printed under page 354)

(16) ‹perfici› · call in col 632

Perfici Rig.

Rigault: "perfici".

(printed under page 354)

(17) ‹summa offensio› · call in col 632

Offensa Rigalt.

Rigault: "offensa".

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(18) ‹flagitiorum actor› · call in col 632

Auctor Paris. Rig.

Paris [edition], Rigault: "auctor".

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(19) ‹descivit› · call in col 632

Et tamen corpore et spiritu desiit Rig.

Rigault: "et tamen corpore et spiritu desiit" (and yet ceased in body and spirit).

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(20) ‹ad concupiscentias› · call in col 632

Concupiscentiam Rig.

Rigault: "concupiscentiam".

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(21) ‹neque› · call in col 632

Et Rig.

Rigault: "et".

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(22) ‹ad gulae satietatem› · call in col 632

Societatem Jun. ex M. S. Rig.

Junius from a manuscript, Rigault: "societatem".

COMMENTARIUS (printed under page 354)

(c) ‹Quae etiam Ethnici› · call in col 632

Quae etiam Ethnici ut indubitata et prohibent et defendunt. Defendunt, hoc est, asserunt, nempe esse mala, et quidem indubitata; quae scilicet mala esse nemo etiam Ethnicorum ambigit. Rig.

Which even the heathen forbid and maintain as beyond doubt. "Defendunt", that is, they assert, namely that they are evils, and evils beyond doubt; things, that is, which not even any of the heathen doubts to be evils. Rig[ault].

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(d) ‹magicis devinctionibus› · call in col 632

Magicis devinctionibus. Devinctiones accipit pro ligaturis, de quibus latius lib. de Anima. Et hic vero pulchra est Gelenii castigatio, in hominis necem auctor, pro in nece est auctor. Ex Ms. paulo post lego, flagitiorum actor pro auctor: neque enim homo, sed Diabolus interpolator illorum est auctor. Pam.

By magic bindings. He takes "devinctiones" for ligatures (amulets), of which more at length in the book On the Soul. And here Gelenius's correction is a fine one, "in hominis necem auctor" for "in nece est auctor". A little later, from a manuscript, I read "flagitiorum actor" for "auctor": for not man but the Devil, the falsifier, is the author of these. Pam[elius].

(printed under page 354)

(e) ‹imago est› · call in col 632

Imago Dei est. Intellige mentem scriptoris: ait hominem esse et opus Dei et imaginem Dei: opus propter corpus, imaginem propter spiritum. Ideo statim adjicit, defecisse et corpore et spiritu. Itaque non debent confundi verba. Nam homo imago Dei tantum dicitur propter spiritum. Zeno Veronen. serm. 2. in gen. Lac.

He is the image of God. Understand the writer's meaning: he says that man is both the work of God and the image of God: work because of the body, image because of the spirit. So he adds at once that he fell away both in body and in spirit. The words therefore must not be confused. For man is called the image of God only because of the spirit. Zeno of Verona, sermon 2 on Genesis. Lac[erda].

(printed under page 354)

(f) ‹gulae crimen› · call in col 632

Et gulam ad gulae crimen. Gulae crimen solummodo ecclesiasticis notum pro gulae intemperantia seu gulositate; profanis non item. Similiter dixit lib. de Jejuniis: Adam salutem gula vendidit, et lib. 1. adv. Marc. comitibus gulae, libidini scilicet atque luxuriae. Pam.

And the gullet for the crime of the gullet. "Crime of the gullet" is known only to church writers, for intemperance of the gullet or gluttony; not so to profane ones. Likewise he said in the book On Fasting: "Adam sold salvation for his gullet", and in Against Marcion book 1, "with the companions of the gullet", namely lust and luxury. Pam[elius].

(printed under page 354)

<!-- Calls (1)–(4), (11)–(13) and (a)–(c) fall above the part of the page shown in the images; anchors not visible, columns inferred from print order. --> LECTIONES VARIANTES (printed under page 355)

(1) · call in col 633

Tantum Wouw. M. S. Rig.

Wouwer's manuscript, Rigault: "tantum".

(printed under page 355)

(2) · call in col 633

A conditis abest Rig.

Rigault lacks "a conditis".

(printed under page 355)

(3) · call in col 633

Deo Rig.

Rigault: "Deo".

(printed under page 355)

(4) · call in col 633

Inspeximus Rig.

Rigault: "inspeximus".

(printed under page 355)

(5) ‹illa› · call in col 633

Illi Paris. vis abest Paris.

Paris [edition]: "illi"; the Paris edition lacks "vis".

(printed under page 355)

(6) ‹dejecerit› · call in col 633

Quin universam addit Wouw. M. S.

Wouwer's manuscript adds "quin universam".

(printed under page 355)

(7) ‹ejus› · call in col 633

Pariter cum ipso integritati institutam add. Rig.

Rigault adds "pariter cum ipso integritati institutam" (established along with him in integrity).

(printed under page 355)

(8) ‹demutatam› · call in col 633

Demutarit Wouw. M. S. demutavit Rig.

Wouwer's manuscript: "demutarit"; Rigault: "demutavit".

(printed under page 355)

(9) ‹instructi› · call in col 633

Instructa Rig.

Rigault: "instructa".

(printed under page 355)

(10) ‹detractatus› · call in col 633

Retractatus Wouw. M. S.

Wouwer's manuscript: "retractatus".

(printed under page 355)

(a) ‹Non in exitum operum› · call in col 633

Non in exitum operum condidisse. Locus annotandus contra Calvinum, qui Institut. lib. III. cap. 22, 23 et 24. adstruit, quod Deus creavit maximam partem mundi ad damnationem et perditionem simplici decreto voluntatis suae, quemadmodum ipsi ab Helvetiis objectum est. Pam. — In exitum operum. Non placet Pamelius, qui hic exitum accepit pro exitio. Perfectissimus est sensus. Nam vox conferenda est ad pravum usum rerum, et ita omnia cohaerent; non ad perniciem: nam de hac non disputat Tertullianus. Lac.

That he did not make them for the ruin of his works. A passage to be noted against Calvin, who in the Institutes, book 3, chapters 22, 23 and 24, maintains that God created the greatest part of the world for damnation and perdition by a simple decree of his will, as was objected to him by the Swiss. Pam[elius]. — For the outcome of his works. Pamelius does not satisfy, who here took "exitum" for "exitium" (destruction). The sense is perfectly complete. For the word is to be referred to the wrong use of things, and so everything holds together; not to destruction, for Tertullian is not discussing that. Lac[erda].

(printed under page 355)

(b) ‹Nos igitur qui Deo cognito› · call in col 633

Nos igitur qui Deo cognito etiam aemulum ejus inspeximus. Nihil mutavimus in hac periodo, quia sic constitutam reperimus in codice Agobardi. Et si commodior videatur scriptura cod. Fulvii Ursini: Nos igitur qui Deo cognito etiam aemulum ejus inspeximus, quid institutore comperto etiam interpolatorem una deprehendimus, nec mirari, neque dubitare oportet, cum ipsum hominem, opus et imaginem Dei, totius universitatis possessorem, illa vis interpolatoris et aemulatoris angeli ab initio de integritate dejecerit, quin universam substantiam ejus, pariter cum ipso integritati institutam, pariter cum ipso in perversitatem demutarit adversus institutorem, etc. Rig.

We therefore, who, having known God, have also discerned his rival. We have changed nothing in this sentence, because we found it so set out in the Agobard codex. And yet the reading of Fulvio Orsini's codex may seem more convenient: "We therefore, who, having known God, have also discerned his rival, since having found the founder we have caught the falsifier along with him, ought neither to wonder nor to doubt, since that power of the falsifying and rival angel cast down from integrity at the beginning man himself, the work and image of God, the possessor of the whole universe, that it changed his whole substance, established along with him in integrity, along with him into perversity against its founder," etc. Rig[ault].

(printed under page 355)

(11) · call in col 634

Non ibis in Circum Rig.

Rigault: "non ibis in circum" (you shall not go to the circus).

(printed under page 355)

(12) · call in col 634

Exspectabis Rig.

Rigault: "exspectabis".

(printed under page 355)

(13) · call in col 634

Nec — pestium sedit Rig.

Rigault: "nec … pestium sedit".

(printed under page 355)

(14) ‹in concessu› · call in col 634

Et in sessu Rig.

Rigault: "et in sessu".

(printed under page 355)

(15) ‹de Deo denegando› · call in col 634

De necando domino Rig.

Rigault: "de necando domino" (about killing the Lord).

(printed under page 355)

(16) ‹ut hic› · call in col 634

Haec Wouw. M. S.

Wouwer's manuscript: "haec".

(printed under page 355)

(17) ‹ni pii ethnici› · call in col 634

Minus impii ethnici Rigalt.

Rigault: "minus impii ethnici".

(printed under page 355)

(18) ‹quo› · call in col 634

Quid quod Rigalt. ethnici populi? impii, minus peccatores, minus hostes Christi, quam tunc Judaei, quid? non et caetera congruunt. Wouw. Cod. script. quo ad caetera congruunt. Latin. Jun. mavult Quo et caetera.

Rigault: "quid quod"; Wouwer's written codex: "ethnici populi? impii, minus peccatores, minus hostes Christi, quam tunc Judaei, quid? non et caetera congruunt"; Latinius: "quo ad caetera congruunt"; Junius prefers "quo et caetera".

COMMENTARIUS (printed under page 355)

(c) ‹De scripturis› · call in col 634

De scripturis auctoritatem exposcit. Cyprianus de spectaculis ait quoque ita quaesitum a Christianis: (verba ejus) Ubi, inquiunt, scripta sunt ista? ubi prohibita? et adjicit loca Scripturae, quibus niterentur ad tuenda spectacula, male explicata, post quae subjicit: Hoc in loco dixerim, longe melius fuisset istis nullas litteras nosse, quam sic litteras legere. Lac.

It demands authority from the Scriptures. Cyprian, On the Shows, says that the Christians asked this too (his words): "Where, they say, are these things written? Where forbidden?" And he adds the passages of Scripture, badly explained, on which they relied to defend the shows, after which he goes on: "In this place I would say that it would have been far better for these men to know no letters at all than to read letters so." Lac[erda].

(printed under page 355)

(d) ‹In cathedra pestium› · call in col 634

In cathedra pestium. Idem habet eruditus Clemens Alex. Paedagogi lib. III. cum enim utitur hoc loco prophetae regii, infertque Christianis omni genere spectaculorum esse interdictum, subjicit, Οὐ δὲ ἀπεικότως τὰ στάδια καὶ τὰ θέατρα καθέδραν λοιμῶν προσείποι τις ἄν, neque abs re quis theatra et spectacula cathedram pestilentiae dixerit. Le Pr.

In the seat of pestilences. The learned Clement of Alexandria has the same, Paedagogus book 3: for when he uses this passage of the royal prophet and infers that the Christians are forbidden every kind of show, he adds: "Not unfittingly might one call the stadia and the theatres a seat of pestilences"; nor would anyone without reason call the theatres and shows a seat of pestilence. Le Pr[ieur].

(printed under page 355)

(e) ‹justum› · call in col 634

Nam etsi justum illum videtur praedicasse. Innuit Josephum Arimathaeensem, quem Lucas ait virum fuisse probum ac justum, nec interfuisse aut consensisse Judaeorum consilio adversus Christum. Auctor Commentariorum in Psalmos, Praef. Psal. 1. Tertullianus in libro de Spectaculis, asserit hunc Psalmum et de Josepho posse intelligi, qui corpus Domini sepelivit, et de his qui ad spectacula Gentium non conveniunt. Sunt qui eos Commentarios Hieronymo adscribant. Inserti sunt autem operibus Bedae. Rig.

For though it seems to have proclaimed him just. He hints at Joseph of Arimathea, who Luke says was a good and just man and did not take part in or consent to the Jews' counsel against Christ. The author of the Commentaries on the Psalms, preface to Psalm 1: "Tertullian, in the book On the Shows, asserts that this psalm can be understood both of Joseph, who buried the Lord's body, and of those who do not gather at the shows of the Gentiles." Some ascribe those Commentaries to Jerome; but they are inserted among the works of Bede. Rig[ault].

(printed under page 355)

(f) ‹Scriptura divina› · call in col 634

Late tamen semper Scriptura divina dividitur. Ex divinae copiae occasione, ut ait adversus Valentinianos. Rig.

Yet divine Scripture is always divided widely: by occasion of the divine abundance, as he says against the Valentinians. Rig[ault].

(printed under page 355)

(g) ‹concilium› · call in col 634

Judaeos impiorum concilium. Hoc misero elogio affecti sunt isti miserrimi. Sic et Augustinus epist. 54. Impios vocat Judaeos. Joan. Chrysost. orat. 2. adv. illos, dat illis ἀσέβειαν, et conc. Trullense cap. 1. δυσσέβειαν. Dionysio Alexandrino vocantur perfidi. Et Joan. Chrysost. loco citato vocat illos παράνομον πολιτείαν, et infra διαφθαρεῖς καὶ μιαρούς. Lac.

The Jews, a council of the ungodly. These most wretched men were branded with this wretched title. So too Augustine, letter 54, calls the Jews ungodly. John Chrysostom, oration 2 against them, gives them "impiety", and the Council in Trullo, chapter 1, "irreligion". By Dionysius of Alexandria they are called faithless. And John Chrysostom in the place cited calls them "a lawless commonwealth", and below "corrupted and defiled". Lac[erda]. [The first of the last two Greek words is not clearly legible in the image.]

(printed under page 355)

(h) ‹Vias enim vocant› · call in col 634

Vias enim vocant et cardines balteorum. De his omnibus quae ad Circum pertinent notabilia multa collegit doctissimus Salmasius Plinianis ad Solinum (continues)

For they call both "ways" and the hinges of the belts. On all these things that belong to the Circus the most learned Salmasius has gathered many notable points in his Plinian Exercises on Solinus (continues)

(printed under page 355)

<!-- Calls (3)–(6) and (a)–(d) fall above the part of the page shown in the images (col 636 upper part); anchors not visible, columns inferred from print order. --> LECTIONES VARIANTES (printed under page 356)

(1) ‹summum ac› · call in col 635

Atque Rigalt.

Rigault: "atque".

(printed under page 356)

(2) ‹quibus› · call in col 635

A quibus Jun.

Junius: "a quibus".

(printed under page 356)

(3) · call in col 636

Incunabulis Rigalt.

Rigault: "incunabulis".

(printed under page 356)

(4) · call in col 636

Tunc Rig.

Rigault: "tunc".

(printed under page 356)

(5) · call in col 636

Tum abest Rig.

Rigault lacks "tum".

(printed under page 356)

(6) · call in col 636

Ethnicalium Rig.

Rigault: "ethnicalium".

(printed under page 356)

(7) ‹cum› · call in col 636

Dum Rig.

Rigault: "dum".

(printed under page 356)

(8) ‹pro› · call in col 636

Pro abest Rig.

Rigault lacks "pro".

(printed under page 356)

(9) ‹qui› · call in col 636

Queis Jun.

Junius: "queis".

(printed under page 356)

(10) ‹vocabant› · call in col 636

Vocant Rig.

Rigault: "vocant".

(printed under page 356)

(11) ‹Equiria› · call in col 636

Quis add. Rig.

Rigault adds "quis".

COMMENTARIUS

(continued) · note (h) of page 355

Exercitationibus, pag. 895. Rig.

Exercises, page 895. Rig[ault].

(printed under page 356)

(a) ‹Et cardines Balteorum› · call in col 636

Et cardines Balteorum. Baltei repagula erant, seu cingula coriacea bullis ornata, quibus constringebantur equitum romanorum subsellia qui in cavea sedebant, loco operto: baltei autem isti hamis seu fibulis quibusdam erant annexi, quam ob rem theatri luxum indicans Themistius orat. Dixit, ὁ κόσμος τῶν περιστύλων τοῦ θεάτρου, mundus peristylorum theatri; quo sensu dicitur muliebris. Edd.

And the hinges of the belts. The "baltei" were barriers, or leather belts decorated with studs, by which the benches of the Roman knights who sat in the auditorium were closed off, in a covered place; these belts were attached by hooks or clasps of some kind. Hence Themistius, describing the luxury of the theatre in an oration, said "the adornment of the theatre's colonnades", mundus peristylorum theatri, in the sense in which "mundus muliebris" (a woman's finery) is said. Edd[itors].

(printed under page 356)

(b) ‹specialiter› · call in col 636

Nam et specialiter quaedam pronuntiata. Regula ad intellectum Scripturae sacrae apprime utilis. Atqui quod dicit hic omnibus, dictum quod Israelitis dicebatur, non uno in loco annotavit B. Hieronymus in proph. Pam.

For some things too were pronounced specially. A rule exceedingly useful for understanding sacred Scripture. And what he says here, that something said to the Israelites was said to all, blessed Jerome noted in more than one place in his commentaries on the prophets. Pam[elius].

(printed under page 356)

(c) ‹in omnem gentem› · call in col 636

In omnem gentem peccatricem praejudicat. Hunc locum tractat etiam adversus Judaeos. Sic et Aegyptus, inquit, nonnunquam totus orbis intelligitur, etc. Rig.

It pronounces judgement beforehand on every sinful nation. He treats this passage also in Against the Jews: "So too by Egypt," he says, "the whole world is sometimes understood," etc. Rig[ault].

(printed under page 356)

(d) ‹Altius nec aliunde› · call in col 636

Altius nec aliunde investigandum fuit. Sic libri hactenus excusi, Penes plures nostrorum altius. In exemplari Agobardi legitur: Ut secretioribus et ignotis penes plures nostrorum artis. Forte, actis, ut Romanorum sive Gentilium rerum Origines, acta esse dixerit secretiora, et plerisque christianorum ignota. Sed minime displicet vulgata lectio, Altius nec aliunde.

It was not to be looked into more deeply, nor elsewhere. So the books printed hitherto: "Penes plures nostrorum altius". In the Agobard copy is read: "ut secretioribus et ignotis penes plures nostrorum artis". Perhaps "actis", so that he would have called the Origins of the Romans or the Gentiles' history more secret records, unknown to most Christians. But the common reading, "Altius nec aliunde", by no means displeases.

(printed under page 356)

(e) ‹a Lydis› · call in col 636

Ut ludi a Lydis vocarentur. Varia hic ludorum genera enumerat quae fuse a bene multis explicata sunt. Lupercales ludi in honorem Panis primum, ac deinde in honorem Lupae Romuli nutricis instituti sunt. Liberalia in honorem Liberi, seu Bacchi. Consualia, ab aliis ludi circenses, in honorem Neptuni. Cerealia in honorem Cereris, Equiria in honorem Martis, sic dicti sunt ii ludi ab equorum cursu, qui in campo Martio exercebantur. Le Pr.

So that the games were called "ludi" from the Lydians. Here he lists various kinds of games, which have been explained at length by a good many. The Lupercalian games were instituted first in honour of Pan, and then in honour of the she-wolf, Romulus's nurse. The Liberalia in honour of Liber, or Bacchus. The Consualia, called by others the circus games, in honour of Neptune. The Cerealia in honour of Ceres, the Equiria in honour of Mars: these games were so called from the racing of horses, which was held in the Campus Martius. Le Pr[ieur].

(printed under page 356)

(f) ‹Liberalia› · call in col 636

Promiscue ludi liberalia voc. Non intellexere hunc locum qui dixere ludos omnes promiscue dictos Liberalia, multos noto, in primis Heraldum lib. i, digress. cap. 28. nihil absurdius. An, obsecro, Consualia, Equiria, Tarpeia, Robigalia, dici poterant Liberalia? apage. Hoc enim nemo dixit, nemo audivit. Qui istud imponunt Tertulliano, injuriam faciunt homini scientissimo. Tantum promiscuam hanc usurpationem nominis in eo ponit, quod Liberalia, Consualia, et reliqua hujusmodi, dicuntur etiam absolute ludi. Itaque vox ista, ludus, miscetur omnibus festivitatibus idololatricis; nam omnes isti dicuntur ludi. Et ideo statim addit, Exinde ludi Consualia dicti; et inde liquet non nomen solum ludi, sed rem significatam per ludum mancipatam esse daemonibus; hoc enim probare Tertullianus vult. Lac.

The games were indiscriminately called Liberalia. Those did not understand this passage who said that all games were indiscriminately called Liberalia; I mark many, Herald first of all, book 1, digression chapter 28. Nothing is more absurd. Could the Consualia, Equiria, Tarpeia, Robigalia, I ask you, be called Liberalia? Away with it! No one ever said it, no one ever heard it. Those who foist this on Tertullian wrong a most learned man. He places this indiscriminate use of the name only in this: that the Liberalia, Consualia and the rest of the kind are also called simply "ludi". So the word "ludus" is mixed in with all the idolatrous festivals; for all these are called "ludi". And so he adds at once, "Thence the games were called Consualia"; and from this it is plain that not only the name "ludus" but the thing signified by "ludus" was made over to the demons; for this is what Tertullian wants to prove. Lac[erda].

(printed under page 356)

<!-- Calls (1)–(5), (13)–(16) and (a), (d)–(g) fall above the part of the page shown in the images; anchors not visible, columns inferred from print order. --> LECTIONES VARIANTES (printed under page 357)

(1) · call in col 637

A Romulo Jun.

Junius: "a Romulo".

(printed under page 357)

(2) · call in col 637

Quod Rig.

Rigault: "quod".

(printed under page 357)

(3) · call in col 637

Inter Rig.

Rigault: "inter".

(printed under page 357)

(4) · call in col 637

Enim et hoc Rig.

Rigault: "enim et hoc".

(printed under page 357)

(5) · call in col 637

Ab impudentis violentiae alio deo Fran.

Franeker [edition]: "ab impudentis violentiae alio deo".

(printed under page 357)

(6) ‹Lares (b) comitio› · call in col 637

collo Rig.

Rigault: "COLLO".

(printed under page 357)

(7) ‹Septembres› · call in col 637

XV Kalendr. septembris Junius.

Junius: "XV Kalendr. septembris" (the fifteenth day before the Kalends of September).

(printed under page 357)

(8) ‹Robigini fecit› · call in col 637

Fecit abest Rig.

Rigault lacks "fecit".

(printed under page 357)

(9) ‹Robiginis› · call in col 637

Robiginem Wouw. M. S.

Wouwer's manuscript: "Robiginem".

(printed under page 357)

(10) ‹per ordinem› · call in col 637

Et caeteri quoque per ordinem. Et Fran.

Franeker [edition]: "et caeteri quoque per ordinem. Et".

(printed under page 357)

(11) · call in col 637

Uniuscujusque alii.

Others: "uniuscujusque".

(printed under page 357)

(12) · call in col 637

Additur enim Rig.

Rigault adds "enim".

(printed under page 357)

(a) · call in col 637

A violentia, ab odio. Sic emendandum censuit Wowerenius, nec habeo quod Auctoris menti magis conveniat, aut proprius accedat ad haec veteris scripturae vestigia, a violentiae alio deo. Lac.

From violence, from hatred. So Wouwer thought it should be emended, and I have nothing that better suits the author's mind or comes nearer to these traces of the old writing, "a violentiae alio deo". Lac[erda].

(printed under page 357)

(b) ‹Lares› · call in col 637

Lares coillo potentes habet vetus exemplar. Graecum est Κοίλῳ, Cavo, penetrali. Coelum veteres dixisse Coum, auctor est Festus. Ad eum vero Scaliger se in veteri membrana legisse refert ex Ennio, —— complere coum terroribus coeli. Primum igitur Coum, cavum, κοῖλον, deinde coilum, aut coillum, domus penetrale, ubi Lares colebantur. Ab hoc igitur Coilli vocabulo, coillinus et coilinus: unde incoilinus, qui et inquilinus. Lac.

The old copy has "Lares coillo potentes". It is the Greek κοίλῳ, "in the hollow", the inner part of the house. Festus is the authority that the ancients said "coum" for heaven. On him Scaliger reports that he read in an old parchment, from Ennius, "—— to fill the coum with the terrors of heaven". First, then, "coum", hollow, κοῖλον; then "coilum" or "coillum", the inner part of the house, where the Lares were worshipped. From this word "coillum", then, come "coillinus" and "coilinus", whence "incoilinus", which is also "inquilinus" (lodger). Lac[erda].

(printed under page 357)

(c) ‹Deam› · call in col 637

Nam et Robiginem deam. Quemadmodum Deus erat Robigus, ita et Dea Robigo, quae rubiginem averteret; sic et Pallorem Deam, et Febrim fecerant. Huic Deae sacra fieri solita erant, ne rubigo segetes corrumperet. Le Pr.

For they made Robigo too a goddess. As Robigus was a god, so also Robigo was a goddess, to avert blight; so too they had made Pallor a goddess, and Fever. Sacrifices used to be made to this goddess so that blight should not spoil the crops. Le Pr[ieur].

(printed under page 357)

(13) · call in col 638

Solemnibus Rig.

Rigault: "solemnibus".

(printed under page 357)

(14) · call in col 638

Festis Wouw. M. S.

Wouwer's manuscript: "festis".

(printed under page 357)

(15) · call in col 638

Superstitionibusque Paris. Jun.

Paris [edition], Junius: "superstitionibusque".

(printed under page 357)

(16) · call in col 638

Originis abest Rig.

Rigault lacks "originis".

(printed under page 357)

(17) ‹renuntiamus› · call in col 638

Renuntiavimus Wouw. M. S.

Wouwer's manuscript: "renuntiavimus".

(printed under page 357)

(18) ‹licet mortuis, licet› · call in col 638

Mortuis. Licebit Rig.

Rigault: "mortuis. Licebit".

(printed under page 357)

(19) ‹diis faciant› · call in col 638

Faciunt Jun. proinde mortuis faciunt Rig.

Junius: "faciunt"; Rigault: "proinde mortuis faciunt".

(printed under page 357)

(20) ‹Communis igitur› · call in col 638

Igitur abest Rigalt.

Rigault lacks "igitur".

(printed under page 357)

(21) ‹proinde› · call in col 638

Perinde Rigalt.

Rigault: "perinde".

(printed under page 357)

(22) ‹generali› · call in col 638

Genitali Jun. ex M. S.

Junius, from a manuscript: "genitali".

(printed under page 357)

(23) ‹praecedit› · call in col 638

Praecedens Rig.

Rigault: "praecedens".

(printed under page 357)

(24) ‹probans› · call in col 638

Probat Rig.

Rigault: "probat".

COMMENTARIUS (printed under page 357)

(d) · call in col 638

Utriusque generis ludi. Legunt aliqui uniuscujusque: non placent; praestat certe Pamelii explicatio, qui ait Scriptorem locutum cum respectu ad duo tantum ludorum genera, Circensium et Theatralium. Haec enim solum comprehendit superiore cap. Lac.

Games of both kinds. Some read "uniuscujusque" (of each): they do not satisfy; Pamelius's explanation is certainly better, who says that the writer spoke with regard to only two kinds of games, those of the circus and those of the theatre. For these alone he comprised in the preceding chapter. Lac[erda].

(printed under page 357)

(e) · call in col 638

Megalenses. Megalesia, (inquit Varro lib. 5. de ling. lat.) dicta a Graecis, quod ex libris sibyllineis accersita ab Attalo rege Pergami Pessinunte, ubi Megalesion templum ejus Deae, magnae inquam matris Deum, unde advecta Romam. Hinc et ludi Megalenses. Pam.

The Megalensian games. The Megalesia (says Varro, On the Latin Language, book 5) are so called from the Greeks, because by the Sibylline books she was sent for from King Attalus of Pergamum, from Pessinus, where the Megalesion was, the temple of that goddess, the great mother of the gods, I mean, whence she was brought to Rome. Hence too the Megalensian games. Pam[elius].

(printed under page 357)

(f) · call in col 638

Latiares. Sacri Jovi Latiari cujus in Caligula meminit Suetonius, et alii passim. Puto decipi Pamelium qui hos ludos ad gladiatores refert: exorbitaret sic a suo argumento Tertullianus, qui ludos comprehensos superiore et isto capite, tantum determinat ad Scenam et Circum, ut apparet ex cap. 10. hujus operis. Lac.

The Latiar games. Sacred to Jupiter Latiaris, whom Suetonius mentions in his Caligula, and others here and there. I think Pamelius is mistaken in referring these games to the gladiators: Tertullian would so stray from his subject, for he confines the games comprised in the preceding chapter and in this one to the stage and the circus only, as appears from chapter 10 of this work. Lac[erda].

(printed under page 357)

(g) · call in col 638

Sacri et funebres. Sacri erant ludi de quibus egit antea, nimirum Megalenses, Apollinares, etc. funebres vero de quibus acturus est, quoniam mortuis in ejusmodi conventibus parentabatur. Le Pr.

Sacred and funeral. The sacred games were those he treated before, namely the Megalensian, the Apollinarian, etc.; the funeral ones those he is about to treat, since at such gatherings offerings were made to the dead. Le Pr[ieur].

(printed under page 357)

(h) ‹de thensis› · call in col 638

De Curribus, de thensis. Currus profana, thensae sacra erant vehicula: Thensam enim [teste Festo] ait vocari Sinnius (seu uti legendum ex Lactantio patet Sisinnicus) Capito, vehiculum, quo exuviae Deorum ludicris circensibus in Circum ad pulvinar vehuntur, et ex ebore, ut apud Litinium in Barbato, et ex argento. Pam.

Of chariots, of thensae. Chariots were profane vehicles, thensae sacred ones: for Sinnius Capito (or, as it plainly should be read from Lactantius, Sisinnicus) says [on Festus's testimony] that a thensa is the vehicle in which the effigies of the gods are carried at the circus games into the Circus to the sacred couch; and of ivory, as in Litinius's Barbatus, and of silver. Pam[elius].

(printed under page 357)

(i) ‹de armamaxis› · call in col 638

Armamaxis. Discriminat harmamaxam (sive (continues)

Armamaxae. He distinguishes the harmamaxa (or (continues)

(printed under page 357)

<!-- Calls (1), (9), (10), (a), (e), (f) fall above the part of the page shown in the images; anchors not visible, columns inferred from print order. --> LECTIONES VARIANTES (printed under page 358)

(1) · call in col 639

Quod Paris. utrumque abest Rig.

Paris [edition]: "quod"; Rigault lacks both.

(printed under page 358)

(2) ‹modice locuples› · call in col 639

Et splendida Latin. sed splendida Paris.

Latinius: "et splendida"; Paris [edition]: "sed splendida".

(printed under page 358)

(3) ‹putaverint› · call in col 639

Putaverunt. Rig. Et ut Pet. Ciacon.

Rigault: "putaverunt"; Pedro Chacón: "et ut".

(printed under page 358)

(4) ‹Quod› · call in col 639

Qui Rig.

Rigault: "qui".

(printed under page 358)

(5) ‹ut volunt› · call in col 639

Ut volunt abest Rig.

Rigault lacks "ut volunt".

(printed under page 358)

(6) ‹Plane› · call in col 639

Argutantur plane Jun.

Junius: "argutantur plane".

(printed under page 358)

(7) ‹columnas› · call in col 639

Vomunt columnae Rig.

Rigault: "vomunt columnae".

(printed under page 358)

(8) ‹tutelis› · call in col 639

Tutela Rig.

Rigault: "tutela".

(printed under page 358)

(a) · call in col 639

Illius urbis in qua daemoniorum conventus consedit. Romam et Capitolium significat. Et Capitolium quidem in Apolog. pag. 7. Curiam Deorum esse ait, ubi scilicet Deorum synodus, ejusdem Apologetici cap. 6. Rig.

Of that city in which the assembly of demons has taken its seat. He means Rome and the Capitol. And the Capitol, in the Apology, page 7, he calls the senate-house of the gods, where, that is, the synod of the gods is, chapter 6 of the same Apology. Rig[ault].

(printed under page 358)

(b) ‹Castorum› · call in col 639

Ova honori Castrorum. Spatia curriculorum in circo ovis notata fuisse ex Livio, Dione, et Cassiodoro primus annotavit Alciatus lib. 4. Parergon cap. ult. Quo etiam alludit Varro de re rustica lib. 1. Pam.

Eggs in honour of the Castors. Alciati, Parerga book 4, last chapter, first noted from Livy, Dio and Cassiodorus that the laps of the races in the circus were marked by eggs. Varro alludes to this too, On Agriculture book 1. Pam[elius].

(printed under page 358)

(c) ‹non erubescunt› · call in col 639

Qui illos ovo editos credendo, de cygno Jove non erubescunt. Sic habet vetus exemplar Agobardi, nisi quod syllabam geminavit, decus cygno, quod est de cucno, sive de cygno. Rig.

Who are not ashamed, in believing them born of an egg, of Jove the swan. So the old Agobard copy has it, except that it doubled a syllable, "decus cygno", which is "de cucno", that is "de cygno". Rig[ault].

(printed under page 358)

(d) ‹Neptuno vovent› · call in col 639

Delphinos Neptuno vomunt col. Juvenalis Sat. 6. Consulit ante falas, delphinorumque columnas. Septimius columnas dicit vomere delphinos, quasi de columnarum alvis emissos, ut per tubos et canales. Rig.

The columns spew out dolphins for Neptune. Juvenal, Satire 6: "She consults before the towers and the dolphins' columns." Septimius [Tertullian] says the columns spew out dolphins, as though sent out from the bellies of the columns, as through pipes and channels. Rig[ault].

(printed under page 358)

(9) · call in col 640

Murtia quoque id olim fecit Latin. Murtias. Has quoque Rig.

Latinius: "Murtia quoque id olim fecit"; Rigault: "Murtias. Has quoque".

(printed under page 358)

(10) · call in col 640

Numina Jun.

Junius: "numina".

(printed under page 358)

(11) ‹contaminamur› · call in col 640

Contaminantur Rig.

Rigault: "contaminantur".

COMMENTARIUS

(continued) · note (i) of page 357

armamaxam, ut alii scribunt) Junius ab essedo, pilento, petorito, quia alii confundunt cum illis. aitque esse proprie vectem gestatorium, qui opera hominum tolleretur manibus humerisve, ad eum modum, quo sellae gestatoriae apud Suetonium, et lecticae apud Senecam. Ergo Tertullianus a curribus, qui jumentis agebantur, a thensis quae funibus, transit ad harmamaxas, quae humeris tollebantur ab hominibus, ita attestantibus studium suum erga sacra Circensia. Lac.

armamaxa, as others write) Junius distinguishes from the essedum, the pilentum and the petoritum, because others confuse it with them; and he says it is properly a carrying-pole, lifted by men's labour on hands or shoulders, after the manner of the sedan chairs in Suetonius and the litters in Seneca. So Tertullian passes from the chariots, which were drawn by beasts, and from the thensae, which were drawn by ropes, to the harmamaxae, which were lifted on men's shoulders, men thus attesting their zeal for the sacred rites of the Circus. Lac[erda].

(printed under page 358)

(e) · call in col 640

Obelisci enormitas. De hoc Plinius lib. 36. cap. 9. Is autem Obeliscus, inquit, quem Divus Augustus in Circo magno statuit, excisus a rege Semneserteo, quo regnante Pythagoras in Aegypto fuit, centum viginti quinque pedum et dodrantis praeter basim ejusdem lapidis. Is vero qui est in campo Martio novem pedibus minor a Sesostride. Pam.

The hugeness of the obelisk. On this Pliny, book 36, chapter 9: "The obelisk," he says, "which the deified Augustus set up in the Circus Maximus was quarried by King Semnesertaeus, in whose reign Pythagoras was in Egypt; it is a hundred and twenty-five feet and three-quarters high, besides a base of the same stone. The one in the Campus Martius, nine feet shorter, was made by Sesostris." Pam[elius].

(printed under page 358)

(f) · call in col 640

Murciam enim deam marcoris, leg. Rigalt. Augustinus iv. de Civit. Dei, cap. 16. Deam Murciam vocaverunt, quae praeter modum non moveret, ac faceret hominem, ut ait Pomponius, murcidum, id est, nimis desidiosum, et inactuosum. Rig. — Murciam Deam amoris. Insigniter deceptus Turnebus lib. 22. adv. c. 17, qui legit: Murtiam enim Deam marmoris, quod cum insolens illi videretur, corrigit Deam marcoris, aitque spectatum ad deam segnium Murtiam cujus meminit Arnobius. Vere legen- (continues)

For Murcia, goddess of sloth: so read Rigault. Augustine, City of God book 4, chapter 16: "They called a goddess Murcia, who would not move a man beyond measure and would make him, as Pomponius says, 'murcidus', that is, too idle and inactive." Rig[ault]. — Murcia, goddess of love. Turnebus was signally deceived, Adversaria book 22, chapter 17, who reads "Murtiam enim Deam marmoris" (goddess of marble), and since this seemed strange to him, corrects it to "Deam marcoris" (goddess of sloth), and says that it looks to the goddess of the sluggish, Murtia, whom Arnobius mentions. Truly it should be read (continues)

<!-- In (f), "videretur" and "ad deam" are partly blotted at the right edge of the image. --> (printed under page 358)

<!-- Calls (1)–(3) and (a) fall above the part of the page shown in the images; anchors not visible. The left edge of note (d) is blotted in the image: "pateat", "rubo-rem", "Mar[tiali]" and "significat" are read from partial letters. --> LECTIONES VARIANTES (printed under page 359)

(1) · call in col 641

De dorso abest Rig.

Rigault lacks "de dorso".

(printed under page 359)

(2) · call in col 641

De jugo vero abest Rigalt.

Rigault lacks "de jugo vero".

(printed under page 359)

(3) · call in col 641

Sane Rigalt.

Rigault: "sane".

(printed under page 359)

(4) ‹Trochilus› · call in col 641

Aerophilus Paris.

Paris [edition]: "Aerophilus".

(printed under page 359)

(5) ‹primo› · call in col 641

Patriae Junoni Wouw. M. S. Latin.

Wouwer's manuscript, Latinius: "patriae Junoni" (to Juno of his country).

(printed under page 359)

(6) ‹soli fuerunt› · call in col 641

Et aurigas colorib. idololatriae vestierunt. Et ab initio equi duo soli fuerunt Wouwer. nam equi initio duo soli fuerunt Rigalt.

Wouwer: "et aurigas colorib[us] idololatriae vestierunt. Et ab initio equi duo soli fuerunt"; Rigault: "nam equi initio duo soli fuerunt" (for at first there were only two horses).

(printed under page 359)

(7) ‹vero› · call in col 641

Veri Latin.

Latinius: "veri".

(printed under page 359)

(a) · call in col 641

Res equestris retro simplex agebatur. In exemplari Agobardi legitur, Res equestris retro simplex de dorso agebatur. Retro simplex, hoc est, olim simplex agebatur, nimirum, perite equitandi studio simplici, nondum consecrata daemonibus ulla ludorum equestrium solemnitate. Stultissimus aliquis apposuit, de dorso, cum ita belle sibi interpretari videretur Septimianum illud retro. At hic certe cautior fuit Isidorus: Nam res equestris, inquit, antea simplex agebatur. Rig.

Horsemanship was formerly carried on simply. In the Agobard copy is read: "Horsemanship was formerly carried on simply, from the back." "Retro simplex", that is, it was once carried on simply, namely with the simple aim of riding skilfully, with no solemnity of equestrian games yet consecrated to the demons. Some very foolish person added "de dorso", thinking he was neatly interpreting Septimius's "retro" (back). But Isidore here was certainly more careful: "For horsemanship," he says, "was formerly carried on simply." Rig[ault].

(printed under page 359)

(b) ‹Junoni› · call in col 641

Junoni id opus suum. Legit Pamelius primo Junoni, alii primae Junoni, sed Joannes a Wouv. ex Ms. correxit patriae. Forte autem quia Juno Argiva, Trochilus Argivus opus illud primum populari deae consecravit. Memoria forsan lapsus est Isidorus, qui haec non de Trochilo sed de Ericthonio accipit. Le Pr.

That work of his to Juno. Pamelius reads "primo Junoni", others "primae Junoni", but Jan van Wouwer corrected from a manuscript to "patriae". Perhaps, because Juno was Argive, Trochilus the Argive consecrated that work first to the goddess of his people. Isidore perhaps slipped in memory, who takes this not of Trochilus but of Erichthonius. Le Pr[ieur].

(printed under page 359)

(c) ‹coloribus› · call in col 641

Coloribus idololatriae vestierunt. Colores idololatriae dicit colores idolis dicatos. Agitatorum factiones quatuor totidem coloribus distinguebantur: russatam Marti consecraverant; albatam Zephyris; prasinam Terrae matri: venetam Coelo. Rig.

They clothed them in the colours of idolatry. By colours of idolatry he means colours dedicated to idols. The four factions of the charioteers were distinguished by as many colours: the red they had consecrated to Mars; the white to the Zephyrs; the green to Mother Earth; the blue to Heaven. Rig[ault].

(printed under page 359)

(d) ‹albus et› · call in col 641

Albus et russeus. Pro eo quod hic et bis postea russeus legitur, Gagnaeus legebat, et similiter Isidorus, roseus. Verum nostram lectionem veram esse pateat vel ex his verbis, russeus aestati ob Solis ruborem. Quum enim duo Soli ascribantur equi a Mar[tiali], Xanthus et Aethon, et ξανθός graece rufeum significat flavum, et proinde etiam russeum. Eodem pertinent fere quatuor nomina equorum apud Ovid. Pyrois, Eous, Aethon et Phlegon, et quae sunt apud Fulgentium Mythol. lib. 1. Erythraeus, Actaeon, Lampos, et Philogeus. Nam Pyrois, et Erythraeus russeum etiam significat, si graecam derivationem spectemus. Pam.

White and red. Where "russeus" is read here and twice later, Gagnée read "roseus", and likewise Isidore. But that our reading is the true one may be clear even from these words, "red for the summer, because of the Sun's redness". For since two horses are ascribed to the Sun by Mar[tial], Xanthus and Aethon, and ξανθός in Greek means reddish-yellow, and so also red. To the same point belong, more or less, the four names of the horses in Ovid, Pyrois, Eous, Aethon and Phlegon, and those in Fulgentius, Mythologies book 1, Erythraeus, Actaeon, Lampos and Philogeus. For Pyrois and Erythraeus too mean red, if we look at the Greek derivation. Pam[elius].

(printed under page 359)

(e) ‹verno› · call in col 641

Verno. Cod. Agobardi, Vero. Cassiodorus Variar. iii. 51: Prasibus virenti Verno. Rig.

To spring. The Agobard codex: "vero". Cassiodorus, Variae 3.51: "green to the verdant Spring". Rig[ault].

(printed under page 359)

(8) · call in col 642

Mundalibus Jun.

Junius: "mundalibus".

(printed under page 359)

(9) ‹a loci vitio› · call in col 642

Initio Latin. Rig.

Latinius, Rigault: "initio".

(printed under page 359)

(10) ‹renascentia› · call in col 642

Enascentia? Jun. nascentia Rig.

Junius: "enascentia?"; Rigault: "nascentia".

COMMENTARIUS

(continued) · note (f) of page 358

dum amoris cum Pamel. et res illustranda a Plinio lib. 15. cap. 29. ubi de Venere Myrtea aut Murtia. Lac.

[Truly it should be rea]d "amoris" (of love) with Pamelius, and the matter is to be illustrated from Pliny, book 15, chapter 29, where he speaks of Venus Myrtea or Murtia. Lac[erda].

(printed under page 359)

(f) · call in col 642

Thuris et sanguinis. Tibiae scenam, Tubae ad circum pertinebant, pariter ad scenam respicit, et sanguis circi feritatem. Le Pr.

Of incense and blood. Pipes belonged to the stage, trumpets to the circus; [incense] likewise looks to the stage, and blood to the savagery of the circus. Le Pr[ieur].

(printed under page 359)

(g) ‹censores› · call in col 642

Censores nascentia cum maxime theatra destruebant. Ipse in Apologetico, cap. 6. Theatra stuprandis moribus orientia statim destruebant. Rig. — Nam saepe censores.] Tumultuaria Romae olim fuisse theatra certissimum est: lege namque cautum erat, ne perpetua essent, propter morum corruptelam. Theatra quippe Tertulliano nostro Apolog. c. 6. stuprandis moribus orientia dicuntur. Idem apud Athenienses observatum fuisse nemo ambigere potest: antequam enim stabilia fuerint, tumultuaria dicebantur, id enim ἰκρία significat. Sic. Ὥστ' εὐθὺς εἰσιόντες, ἀπὸ τῶν ἰκρίων ὑποβλέπουσ' ἡμᾶς. Aristoph. in Θεσμ. Le Pr.

The censors were pulling down the theatres just as they were rising. He himself in the Apology, chapter 6: "They would pull down at once theatres rising for the debauching of morals." Rig[ault]. — For often the censors.] It is quite certain that the theatres at Rome were once makeshift: for the law provided that they should not be permanent, because of the corruption of morals. Indeed by our Tertullian, Apology chapter 6, theatres are called "rising for the debauching of morals". No one can doubt that the same was observed among the Athenians: for before they were permanent they were called makeshift, for that is what ἰκρία (wooden stands) means. So: "So that as soon as they come in, they glower at us from the stands." Aristophanes, in the Thesmophoriazusae. Le Pr[ieur].

(printed under page 359)

(h) ‹Pompeius Magnus› · call in col 642

Pompeius Magnus. Huic loco adsimilis omnino alter ille lib. 6. de all. Ubi loquitur de Alexandro Magno, et vocat illum, sola gloria minorem. En tibi Pompeius et Alexander (uterque enim dictus est Magnus) hic minor theatro suo, ille gloria. Lac.

Pompey the Great. Quite like this passage is that other one in book 6 of On the Pallium, where he speaks of Alexander the Great and calls him "less only than his glory". There you have Pompey and Alexander (for each was called the Great): the one less than his theatre, the other than his glory. Lac[erda].

(printed under page 359)

<!-- Calls (1), (2), (9)–(14), (a), (b), (d) and the note printed "(c) Romae Capitolina" fall above the part of the page shown in the images; anchors not visible, columns inferred from print order. The second note lettered (c) stands where (e) is expected: a misprint, kept as printed. --> LECTIONES VARIANTES (printed under page 360)

(1) · call in col 643

De gestu et corporis flexu mollitiam Veneri et Libero immolant: Paris. de gestu et flexu corporis mollitiae Veneris et Liberi immolant Rigalt.

Paris [edition]: "de gestu et corporis flexu mollitiam Veneri et Libero immolant" (by gesture and bending of the body they offer softness to Venus and Liber); Rigault: "de gestu et flexu corporis mollitiae Veneris et Liberi immolant".

(printed under page 360)

(2) ‹luxum› · call in col 643

Luxum Wouw. M. S.

Wouwer's manuscript: "luxum".

(printed under page 360)

(3) ‹dissoluti› · call in col 643

Dissolutis Paris. Rig.

Paris [edition], Rigault: "dissolutis".

(printed under page 360)

(4) ‹et lyris› · call in col 643

Litteris Paris. Jun.

Paris [edition], Junius: "litteris".

(printed under page 360)

(5) ‹quorum› · call in col 643

Quarum Jun.

Junius: "quarum".

(printed under page 360)

(6) ‹sicut nec› · call in col 643

Et Rig.

Rigault: "et".

(printed under page 360)

(7) ‹earum› · call in col 643

Earum abest Rig.

Rigault lacks "earum".

(printed under page 360)

(8) ‹institutores› · call in col 643

Institores Jun.

Junius: "institores".

(printed under page 360)

(a) · call in col 643

Illi per sexum, illi per fluxum, dissoluti. Hoc est, Veneri per sexum dissolutae, Libero per luxum dissoluto. Ambo dissoluti: illa per sexum, ille per fluxum. Rig.

The one dissolute through sex, the other through looseness. That is, to Venus, dissolute through sex, to Liber, dissolute through luxury. Both dissolute: she through sex, he through looseness. Rig[ault].

(printed under page 360)

(b) · call in col 643

Illi per sexum, illi per fluxum. Sunt nimirum dissoluti et διαλελυμένοι. Apuleius Milesi 11. — incessu perfluo foeminam mentiebantur. ὑγρὸν ἐστὶ βάδισμα apud Clem. Alexand. Le Pr.

The one through sex, the other through looseness. They are, that is, "dissolute" and "unstrung". Apuleius, Milesian Tales 11: "— with a flowing gait they counterfeited a woman." In Clement of Alexandria it is "a languid walk". Le Pr[ieur].

(printed under page 360)

(c) ‹Musas› · call in col 643

Apollines et Musas. Vel hinc confirmatur praecedens lectio, Lyris; Nam, et Apollinis simulacro lyra adjungebatur, et Musis tribuebatur lyra septichordis, quemadmodum et Musica ab eis ita cognominata, atque adeo omnis generis, et vocum modi, et organata instrumenta reliqua. Recte etiam Minervis et Mercuriis eadem tribuuntur, eo quod artium omnium illi parentes tradantur. Plura vide apud Georg. Gyraldum de Diis Gentium. Pam.

Apollos and Muses. The preceding reading, "lyris", is confirmed even from this; for a lyre was joined to the statue of Apollo, and the seven-stringed lyre was assigned to the Muses, as Music too was named from them, and so music of every kind, both the modes of the voice and the other instruments with organs. Rightly too the same things are assigned to the Minervas and Mercuries, because they are held to be the parents of all the arts. See more in Giorgio Giraldi, On the Gods of the Gentiles. Pam[elius].

(printed under page 360)

(9) · call in col 644

Procuratum Rig.

Rigault: "procuratum".

(printed under page 360)

(10) · call in col 644

Acturi Rig.

Rigault: "acturi".

(printed under page 360)

(11) · call in col 644

Constituerunt Paris.

Paris [edition]: "constituerunt".

(printed under page 360)

(12) · call in col 644

Tituli abest Paris.

The Paris edition lacks "tituli".

(printed under page 360)

(13) · call in col 644

Capitolina, Apollini Pythia, Herculi Nemaea, Jun.

Junius: "Capitolina, Apollini Pythia, Herculi Nemaea".

(printed under page 360)

(14) · call in col 644

Mortuorum varii, Pam.

Pamelius: "mortuorum varii".

(printed under page 360)

(15) ‹aemulantur› · call in col 644

Ut s. c. aemulentur Seml.

Semler: "ut s. c. aemulentur".

(printed under page 360)

(16) ‹spectaculi› · call in col 644

Indignissimi spectaculi, sed Jun. Insignissimi Seml.

Junius: "indignissimi spectaculi, sed"; Semler: "insignissimi".

(printed under page 360)

(17) ‹recognitio› · call in col 644

Recognitio munus dictum Jun. ex M. S.

Junius, from a manuscript: "recognitio munus dictum".

COMMENTARIUS (printed under page 360)

(d) · call in col 644

Olympia Jovi. Quanquam nonnullis otio abuti videatur, si horumce ludorum originem repeteremus; dicam tamen obiter, Ludos Olympicos celebratos primum fuisse sub Aeschylo judice Atheniensium, in iisque Choroebum Heliensem victorem exstitisse. Nemaea fiunt in honorem Herculis qui leonem occidit in sylva Nemaea. Isthmia dicti sunt ludi gymnici. qui prius in Arcadia celebrati, ac postea in Isthmo Corinthiaco, erant autem sacri Neptuno. Le Pr.

Olympia to Jupiter. Though to some it may seem an abuse of leisure if we went back to the origin of these games, I will say in passing that the Olympic Games were first celebrated under Aeschylus, judge of the Athenians, and that in them Coroebus of Elis was the victor. The Nemean games are held in honour of Hercules, who killed the lion in the Nemean forest. The Isthmian were the name of gymnastic games, first celebrated in Arcadia and afterwards on the Isthmus of Corinth; they were sacred to Neptune. Le Pr[ieur].

(printed under page 360)

(e) ‹capitolina› · call in col 644

Romae Capitolina Apollini Pythia. In omnibus libris scribitur; Capitolina, item Herculi Nemaea, etc. Restituit Junius, interponens Apollini Pythia, quae deerant. Nam cur ex quatuor ludis principibus unum omitteret? Itaque credibile est haec verba abrasa ab inscientibus librariis, qui cum non intelligerent, qua mente Tertullianus dixisset Capitolina, deleverunt Apollini, putantes sacra apollinea esse eadem quae Capitolina. Lac.

At Rome the Capitoline, to Apollo the Pythian. In all the books is written: "Capitolina, item Herculi Nemaea", etc. Junius restored it, inserting "Apollini Pythia", which were missing. For why would he leave out one of the four chief games? So it is credible that these words were scraped out by ignorant copyists, who, not understanding with what meaning Tertullian had said "Capitolina", deleted "Apollini", thinking the Apolline rites the same as the Capitoline. Lac[erda].

(printed under page 360)

(f) ‹illius› · call in col 644

Superest illius insignissimi spectaculi acceptissimi recognitio. Haec omnino est antiqui exemplaris scriptura. Dicturus de Circo, hoc est, de gladiatoribus et agitatoribus equorum: Superest, inquit, recognitio illius spectaculi, quod esse acceptissimum solet viris etiam insignissimis. An vero sic emendemus? Superest illius insignissimi spectaculi, ac septissimi, recognitio. Septissimum dixerit spectaculum, quod in Circo et amphitheatro, maxima undequaque populi corona circumseptum. Rig.

There remains the review of that most notable and most welcome show. This is exactly the reading of the old copy. Being about to speak of the Circus, that is, of gladiators and charioteers, he says: "There remains the review of that show which is wont to be most welcome even to the most distinguished men." Or should we emend thus: "There remains the review of that most notable and most enclosed show"? He would have called "most enclosed" the show which in the Circus and the amphitheatre is hemmed in on every side by a huge ring of people. Rig[ault].

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(g) ‹ab officio› · call in col 644

Munus dictum est ab officio. Ut ludus ipse dictum munus, ita editor munerarius, et Floro Munerator, ubi loquitur de Spartaco. vide Lipsium. Caeterum ne putes etymologiam duci a Tertulliano: esset enim stultissima. Sed tantum ait munus dici ab officio ad (continues)

"Munus" is named from duty. As the show itself is called "munus", so its giver is "munerarius", and in Florus "munerator", where he speaks of Spartacus; see Lipsius. But do not think an etymology is being drawn by Tertullian: it would be most foolish. He only says that "munus" is named from the duty to (continues)

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<!-- Calls (1)–(3), (7), (a), (f), (g) fall above the part of the page shown in the images; anchors not visible, columns inferred from print order. --> LECTIONES VARIANTES (printed under page 361)

(1) · call in col 645

Vel mali status Rig.

Rigault: "vel mali status".

(printed under page 361)

(2) · call in col 645

Muneri Paris.

Paris [edition]: "muneri".

(printed under page 361)

(3) · call in col 645

Ferarum voluptati satis non fiebat Paris. Lat. Rig.

Paris [edition], Latinius, Rigault: "ferarum voluptati satis non fiebat" (the pleasure of the beasts was not satisfied).

(printed under page 361)

(4) ‹flaminia› · call in col 645

Flamina Rig.

Rigault: "flamina".

(printed under page 361)

(5) ‹horrido› · call in col 645

Horrendo Rig.

Rigault: "horrendo".

(printed under page 361)

(6) ‹numinibus› · call in col 645

Nominibus Fran. Paris.

Franeker, Paris [editions]: "nominibus".

(printed under page 361)

(a) · call in col 645

Apud tumulos erogabant. Potest simpliciter explicari, ut dicat, Dabant, praebebant gladiatores, qui decertarent ad tumulos; sed rectius est ut explices erogabant, id est, expendebant consumebantque in rogum. Nam cum respectu ad rogos mortuorum dictum verbum erogo. Niti potest ista explicatio versibus Virgil. lib. 10: Quattuor hic juvenes, totidem quos educat Ufens Viventes rapit, inferias quos immolet umbris. Captivoque rogi perfundat sanguine flammas. Lac.

They paid them out at the tombs. It can be explained simply, as if he were saying: they gave, they furnished gladiators to fight it out at the tombs; but it is more correct to explain "erogabant" as "they spent and consumed them on the pyre". For the verb "erogo" is said with regard to the pyres of the dead. This explanation can rest on Virgil's lines, book 10: "Here he seizes alive four youths, sons of Sulmo, as many reared by Ufens, to offer as funeral victims to the shades and drench the flames of the pyre with captive blood." Lac[erda].

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(b) ‹parentationis est species› · call in col 645

Idololatria parentationis est species. Certe idololatria genus est ad omnem cultum idololatricum, si vivos et mortuos comprehendas: si vero tantum de mortuis sit sermo, quos ut plurimum agnovit idololatria gentilium [nam Jupiter, Mars, Neptunus, reliqui demum dii fuere homines mortui], tunc quidem parentatio est genus, idololatria species: nam cum parentatio sit omnis cultus exhibitus mortuis, non dubium quin hic possit esse vel idololatricus, vel non idololatricus. Lac.

Idolatry is a species of offering to the dead. Certainly idolatry is the genus with respect to all idolatrous worship, if you include the living and the dead; but if the talk is only of the dead, whom the idolatry of the Gentiles mostly acknowledged [for Jupiter, Mars, Neptune and the rest of the gods were in the end dead men], then indeed offering to the dead is the genus and idolatry the species: for since offering to the dead is all worship paid to the dead, there is no doubt that this can be either idolatrous or not idolatrous. Lac[erda].

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(c) ‹conciones et edicta› · call in col 645

Denique conciones et edicta. Similiter loquitur Livius lib. 2. concione, inquit, et edicto fecit fidem, ne quis civem Romanum vinctum aut clausum teneret. Videntur itaque ante editionem muneris gladiatorii, aut inter sacrificandum, aut paulo post, variae usurpatae fuisse conciones et edicta, ut cum Tacito loquar, in populum; quae plerumque etiam edicebantur contra Christianos. Pam.

Finally the harangues and edicts. Livy speaks similarly, book 2: "By a harangue," he says, "and an edict he gave assurance that no one should hold a Roman citizen bound or shut up." It seems, then, that before the giving of a gladiatorial show, or during the sacrificing, or a little after, various harangues and edicts were used, "to the people", to speak with Tacitus; and these were often proclaimed against the Christians too. Pam[elius].

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(d) ‹pultes pridianae› · call in col 645

Et pultes pridianae. Pultium et liborum solitos deorum victus irridet Arnobius lib. 7. dicens se opinari propterea illis vino opus esse in sacrificiis, quo putrefiat facilius, et percoquatur cibus. et multo ante eodem lib. Quid fritilla (sic enim lego a frit. pro fitilia), quid frumen: quid gratilla, etc. Pam.

And the day-before porridge. Arnobius, book 7, mocks the gods' customary fare of porridge and cakes, saying he supposes that is why they need wine in the sacrifices, so that the food may rot more easily and be thoroughly digested; and much earlier in the same book: "What of the fritilla (for so I read, from 'frit', for 'fitilia'), what of the frumen, what of the gratilla," etc. Pam[elius].

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(e) ‹horrido loco› · call in col 645

Quid de horrendo loco perorem, quem nec perjuria sustinent. Circum significat, quasi ejus loci horrorem non sustinerent pejeraturi. Hoc est, horrore loci terrerentur; adeoque pejeratum irent in Capitolium. Etenim jurisjurandi solemnia fiebant in Capitolio, non in Circo. Et notissimum est illud Plinii: Alii in ipso Capitolio fallunt, ac fulminantem pejerant Jovem. Denique Romulum ipsum pejerante Proculo consecratum in Capitolio colebant. Interpretationem nostram confirmant sequentia Septimii verba: Pluribus enim et asperioribus numinibus Amphitheatrum consecratur quam Capitolium. Rig.

What am I to say in closing of the dreadful place, which not even perjuries can bear? He means the Circus, as though those about to perjure themselves could not bear the horror of that place; that is, they would be frightened by the horror of the place, and so would go to perjure themselves in the Capitol. For the solemnities of oath-taking took place in the Capitol, not in the Circus. And Pliny's saying is very well known: "Others deceive in the Capitol itself and forswear Jupiter as he hurls his thunderbolts." Lastly, they worshipped in the Capitol Romulus himself, consecrated on the perjured word of Proculus. Septimius's following words confirm our interpretation: "For the Amphitheatre is consecrated to more numerous and harsher deities than the Capitol." Rig[ault].

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(7) · call in col 646

De sacrificiis; quo certi Fran.

Franeker [edition]: "de sacrificiis; quo certi".

COMMENTARIUS

(continued) · note (g) of page 360

eum modum quo Suetonius dictus est Tranquillus, quia pater ejus dictus est lenis. Sic Vitruvius dictus est Pellio, si Alciato credis, non Pollio ut vulgo legitur, et ideo Pellio quia prius Cerdo. Est itaque quaedam species ducendi nominis tantum a significatione. Lac.

[from duty, in] the way in which Suetonius was called Tranquillus, because his father was called "lenis" (gentle). So Vitruvius was called Pellio, if you believe Alciati, not Pollio as is commonly read, and Pellio because he had first been a Cerdo (a leather-worker). It is thus a kind of deriving a name from the meaning only. Lac[erda].

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(f) · call in col 646

Martem et Dianam. Geminum amphitheatri spectaculum proponit: gladiatores scilicet quibus praeerat Mars, et venationem, seu pugnam cum bestiis, quibus in venationibus praeses erat Diana. Sic de Consulatu Manlii Theod. Claudianus: Amphitheatrali faveat latonia pompae. Le Pr.

Mars and Diana. He sets out the twofold show of the amphitheatre: the gladiators, over whom Mars presided, and the hunt, or fight with beasts, over which hunts Diana presided. So Claudian, On the Consulship of Manlius Theodorus: "May Latona's daughter favour the amphitheatre's procession." Le Pr[ieur].

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(g) · call in col 646

Qui bis idolis renuntiavimus. Primo, in Ecclesia sub antistitis manu, aliquanto prius ante lavacrum; Deinde in ipso lavacro, aquam adituri. Sic enim solebant veteres, ut discimus ex libro de Corona, cap. 3.

We who have twice renounced idols. First in the church under the bishop's hand, some while before the washing; then in the washing itself, as we were about to enter the water. For so the ancients used to do, as we learn from the book On the Crown, chapter 3.

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(h) ‹neutram› · call in col 646

Neutram aram novimus. In templis Graecorum duo erant altaria, alterum majus, alterum minus: illud in medio situm ἁγία τράπεζα dicebatur, hoc ad sinistram πρόθεσις appellabatur ut scripsit Simeon, archiepiscopus Thessalonicensis lib. de templ. sacerd. et mysta. Lac.

We know neither altar. In the churches of the Greeks there were two altars, one greater, the other lesser: the one placed in the middle was called the "holy table", the one on the left the "prothesis", as Symeon, archbishop of Thessalonica, wrote in his book On the Temple, the Priest and the Initiate. Lac[erda].

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(1) · call in col 647

De litteris Paris.

Paris [edition]: "de litteris".

(printed under page 362)

(2) · call in col 647

Pronuntiemus Rig.

Rigault: "pronuntiemus".

(printed under page 362)

(3) · call in col 647

Nomina Pamel.

Pamelius: "nomina".

(printed under page 362)

(4) ‹in alteros› · call in col 647

Et tunc altero Rig.

Rigault: "et tunc altero".

(printed under page 362)

(5) ‹ut diximus› · call in col 647

Hic erit ergo, ut d. Jun.

Junius: "hic erit ergo, ut d[iximus]".

(printed under page 362)

(6) ‹idololatriae› · call in col 647

Idololatria Rig.

Rigault: "idololatria".

(printed under page 362)

(7) ‹contra Dei› · call in col 647

Contrariis omnes Franeq.

Franeker [edition]: "contrariis omnes".

(printed under page 362)

(a) · call in col 647

Nunc interposito nomine idololatriae. Hoc est, nomine idololatriae tantisper omisso, intermisso. Rig.

Now with the name of idolatry set aside. That is, with the name of idolatry left out for a while, interrupted. Rig[ault].

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(b) ‹respuunt› · call in col 647

Tum altero respuunt. Rig.) Codex Agobardi: Et tum altero respuunt. Altero dixit adverbialiter, quemadmodum Alio et sub finem libri 11. ad Uxor. Alterutro. Sic et Alteras positum olim fuisse ait Festus, pro eo quod est adverbium Alias. De hisce autem locorum inquinamentis, supra, cap. 3. Rig.

Then they spit it out on another. Rig[ault].) The Agobard codex: "Et tum altero respuunt." He said "altero" adverbially, as "alio", and near the end of book 2 To His Wife, "alterutro". So too Festus says "alteras" was once used for the adverb "alias". On these defilements of places, see above, chapter 3. Rig[ault].

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(c) ‹feramus› · call in col 647

Contra Dei omnes feramus. Sic restituimus ex codice Agobardi: Feramus, inquit, res spectaculorum contra res Dei. Nota locutio, Res Dei, pro divina seu Christiana disciplina. Contra ferre, est contra ponere, opponere, componere, committere, conferre. Rig.

Let us bring them all against those of God. So we have restored from the Agobard codex: "Let us bring," he says, "the things of the shows against the things of God." Note the expression "the things of God" for the divine or Christian discipline. "Contra ferre" is to set against, oppose, compare, match, confront. Rig[ault].

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(d) ‹Spiritum sanctum› · call in col 647

Deus praecepit Spiritum S. Alludit haud dubie ad illud Ephes. 4. « Nolite contristare Spiritum Sanctum Dei, in quo signati estis in die redemptionis. Omnis amaritudo, et ira, et indignatio, et clamor et blasphemia tollatur a vobis, cum omni malitia: indicans per posteriora illa verba explicari praecedentia.

God commanded [us to treat] the Holy Spirit. He undoubtedly alludes to Ephesians 4: "Grieve not the Holy Spirit of God, in whom you were sealed for the day of redemption. Let all bitterness and anger and indignation and clamour and blasphemy be put away from you, with all malice": showing that the earlier words are explained by those later ones.

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(e) ‹dolor› · call in col 647

Et ira et dolor. Insigne hujus rei exemplum recitat Plinius lib. 7. cap. 7: Universi, inquit, Pompeiani elephanti eruptionem tentavere, non sine vexatione populi, circumdati clathris ferreis. Sed amissa fugae spe, misericordiam vulgi inenarrabili habitu quaerentes, supplicavere, quadam sese lamentatione complorantes tanto populi dolore, ut oblitus imperatoris ac munificentiae honori suo exquisitae, flens universus consurgeret, dirasque Pompeio, quas ille mox luit, poenas imprecaretur. Pam.

And anger and grief. Pliny gives a notable example of this, book 7, chapter 7: "All Pompey's elephants," he says, "tried to break out, not without distress to the people, though they were surrounded by iron railings. But having lost hope of escape, they sought the crowd's pity with an indescribable bearing and made supplication, bewailing themselves with a kind of lamentation, to such grief of the people that, forgetting the general and the munificence devised in their honour, the whole crowd rose weeping and called down on Pompey curses, for which he soon paid." Pam[elius].

(printed under page 362)

(8) · call in col 648

Immobili animo est Jun.

Junius: "immobili animo est".

(printed under page 362)

(9) ‹furor› · call in col 648

Furore Jun.

Junius: "furore".

(printed under page 362)

(10) ‹ad› · call in col 648

Id add. Fran.

Franeker [edition] adds "id".

(printed under page 362)

(11) ‹Cognosce› · call in col 648

Cognosco Rig.

Rigault: "cognosco".

(printed under page 362)

(12) ‹praecipitati› · call in col 648

Praecitati Paris. Jun.

Paris [edition], Junius: "praecitati".

(printed under page 362)

(13) ‹gula› · call in col 648

Figura, Seml.

Semler: "figura".

COMMENTARIUS (printed under page 362)

(f) ‹Misit dicunt› · call in col 648

Misit, dicunt. Placet Budaei sententia, qui tradit signum fuisse committendorum aurigarum. Confirmatur idipsum ex Suetonio (Vit. Neron. c. 22), Martiali (l. 12) et Juvenali (Satir. 22). Certe nostram sententiam veram esse convincit Cassiodorus (Var. l. 3. ep. 51 ad Faustum praepos.): Mappa, inquit, quae signum dare solet circensibus, tali casu fluxit in morem. Cum Nero prandium protenderet, et celeritatem, ut assolet, avidus spectandi populus flagitaret, ille mappam, qua tergendis manibus utebatur, jussit abjici per fenestram, ut libertatem daret certaminis postulati. Hinc tractum est, ut, ostensa mappa, certa videatur esse promissio circensium furorum. Pam.

"He has dropped it," they say. Budé's opinion pleases, who holds that it was the signal for starting the charioteers. The same is confirmed from Suetonius (Life of Nero, chapter 22), Martial (book 12) and Juvenal (Satire 22). Certainly Cassiodorus proves our opinion true (Variae book 3, letter 51, to Faustus the prefect): "The napkin," he says, "which is wont to give the signal at the circus games, came into custom by this chance. When Nero was prolonging his luncheon and the people, eager to watch, were demanding speed, as they do, he ordered the napkin he used for wiping his hands to be thrown out of the window, to give leave for the contest they called for. Hence it has come about that the showing of the napkin seems a sure promise of the circus frenzies." Pam[elius].

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(g) ‹caecitatis› · call in col 648

Teneo testimonium caecitatis. Hoc est, Accuso caecitatis. Et caecitatem explicat deinceps. Rig.

I hold the evidence of blindness. That is, I charge them with blindness. And he goes on to explain the blindness. Rig[ault].

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(h) ‹gula› · call in col 648

Sed est diaboli ab alto praecipitati gula. Expressimus codicis vetustissimi scripturam. Antea legebatur: Diaboli ab alto praecipitati figura, acumine obtuso Alludit enim ad ea quae sacris paginis traduntur de Satana, quem de coelo Deus egit in tartara praecipitem. Itaque mappam illam Septimius, quam Praetor pro signo mittere solebat, mappam esse negat. Ait vero ipsum esse Diabolum, qui totus gula (continues)

But it is the gullet of the devil cast down from on high. We have reproduced the reading of the very old codex. Before, it was read "the figure of the devil cast down from on high", with the point blunted. For he alludes to what the sacred pages relate of Satan, whom God drove headlong from heaven into Tartarus. So Septimius denies that the napkin the praetor used to drop as the signal is a napkin. He says it is the Devil himself, who, all gullet (continues)

(printed under page 362)

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(1) · call in col 649

Sine justitia odii; etiam suffragia Rig.

Rigault: "sine justitia odii; etiam suffragia".

(printed under page 363)

(2) · call in col 649

Quod enim suum consecuturi sunt qui Rig.

Rigault: "quod enim suum consecuturi sunt qui".

(printed under page 363)

(3) · call in col 649

Et forsitan sine Fran. Paris. An fors sit. Seml. Oberth.

Franeker, Paris [editions]: "et forsitan sine"; Semler, Oberthür: "an fors sit".

(printed under page 363)

(4) ‹amoliri› · call in col 649

Similiter nec impudicitiam omnem amare Rig.

Rigault: "similiter nec impudicitiam omnem amare" (likewise not to love any unchastity).

(printed under page 363)

(a) ‹impudicitiam› · call in col 649

CAP. XVII. — Similiter impudicitiam omnem amoliri jubemur. In quo illum diserti imitantur B. Cypr. (ep. 2 et l. de Spect., c. 5); Lactant. (l. VI, c 20); Aug. (l. II, de Civit. Dei, c. 4, 5, 6, 7, 8, 9, 10, 11, 12 et 13). Alludit autem hic Auctor ad illud Marci (VII), de quo reliqua citat sub finem hujus capitis: Quae de homine exeunt, illa communicant hominem, etc.; fortassis et ad illud Rom. XIII: Non in cubilibus et impudicitiis. Pam.

Chapter 17. — Likewise we are commanded to put away all unchastity. In this the eloquent imitate him: blessed Cyprian (letter 2, and On the Shows, chapter 5); Lactantius (book 6, chapter 20); Augustine (City of God book 2, chapters 4 to 13). The author alludes here to the passage of Mark 7, of which he quotes the rest near the end of this chapter: "The things that come out of a man, these defile the man," etc.; perhaps also to Romans 13: "Not in chambering and impurities." Pam[elius].

(printed under page 363)

(b) ‹Atellanus› · call in col 649

Attelanus gesticulatur. Ludiones Attellani notissimi sunt ab urbe Atella, vetusto Oscorum oppido: ea in urbe egregium erat olim amphitheatrum; videris. C. Hieronymum epist. ad Sabinianum. Le Pr.

The Atellan gesticulates. The Atellan players are very well known, named from the town of Atella, an ancient town of the Oscans: in that town there was once a splendid amphitheatre; see Jerome, letter to Sabinianus. Le Pr[ieur].

(printed under page 363)

(c) ‹exterminans› · call in col 649

Sexum pudoris exterminans. Graeca phrasis. Sexum longe a pudore abducens. graeca locutio: statuens extra terminos pudoris. Rig. — Sexum pudoris exterminans. Retuli ad nudationem corporum, nam mimae ita saepe in theatro. Valer. Max. lib. 3. loquens de floralibus ait, M. Porcio Catone spectante hos ludos populum erubuisse postulare, ut mimae nudarentur. Quod cum Cato cognosceret a Faonio amicissimo una secum sedente in ludis, discessit e theatro, ne praesentia sua spectaculi consuetudinem impediret. Lac.

Banishing the sex from shame. A Greek turn of phrase: leading the sex far from shame; a Greek expression: setting it outside the bounds of shame. Rig[ault]. — Banishing the sex from shame. I have referred it to the stripping of bodies, for the actresses were often so in the theatre. Valerius Maximus, book 3, speaking of the Floralia, says that when Marcus Porcius Cato was watching these games the people were ashamed to demand that the actresses be stripped. When Cato learned this from Faonius, a very close friend sitting with him at the games, he left the theatre, so as not to hinder the custom of the show by his presence. Lac[erda].

(printed under page 363)

(5) ‹scenam› · call in col 650

Scena Jun.

Junius: "scena".

(printed under page 363)

(6) ‹Quod si› · call in col 650

Quod sint Fran. Oberth.

Franeker [edition], Oberthür: "quod sint".

(printed under page 363)

(7) ‹actrices› · call in col 650

Auctrices Fran. Oberth.

Franeker [edition], Oberthür: "auctrices".

(printed under page 363)

(8) ‹conspectui› · call in col 650

Conspectu Jun.

Junius: "conspectu".

(printed under page 363)

(9) ‹humani oris› · call in col 650

Humanioris Fran.

Franeker [edition]: "humanioris".

COMMENTARIUS

(continued) · note (h) of page 362

totus gurges, totus vorago expanditur, et furit effusus toto circo, et saevit immaniter. Rig. — Diaboli ab alto praecipitati. Sic libro de Anima, pag. 319. Satanam prospectarit de coelo praecipitatum. Rig.

[all gullet], all whirlpool, all abyss, spreads himself out, rages poured over the whole circus, and storms monstrously. Rig[ault]. — Of the devil cast down from on high. So in the book On the Soul, page 319: "he looked upon Satan cast down from heaven". Rig[ault].

(printed under page 363)

(d) · call in col 650

Semel anno erubescant. Floralibus scilicet, quos ludos a meretricia turba celebrari solitos narrat Ovidius Fastor. V. In iis enim meretricum, semper alias impudentium lascivia major, et liberiores joci. Sed ipsae alias quidem in cellis et fornicibus pudorem exuunt, hic vero in propatulo. Expavescant, inquit, ad lucem populum, et saltem semel anno erubescant. Rig.

Let them blush once a year. At the Floralia, that is, games which Ovid, Fasti 5, tells were customarily celebrated by the crowd of harlots. For in them the wantonness of the harlots, at all other times shameless, was greater, and the jests freer. But at other times they put off their shame in cells and arches; here, in the open. "Let them dread," he says, "the people in the daylight, and blush at least once a year." Rig[ault].

(printed under page 363)

(e) ‹aures› · call in col 650

Cum spiritui appareant aures. Sic et Tullius sensus vocat mentis satellites. Greg. Nyss. lib. de perfecta Christiani forma, δεχομένης τῆς ἀκοῆς τὴν ὑφήγησιν auribus imperium accipientibus, ut quae subditae spiritui. Hic notetur locus Hieronymi lib. 1. adv. Jovinian., ubi ait quinque sensus reges fuisse et principes saeculi, ante adventum Christi: quos tamen JESUS ita subjecit, ut illos occisione interfecerit: ad quam rem accommodat locum Scripturae. Lac.

Since the ears are attendants of the spirit. So Cicero too calls the senses the satellites of the mind. Gregory of Nyssa, book On the Perfect Form of the Christian: "the hearing receiving the guidance", the ears receiving command, as being subject to the spirit. Here let a passage of Jerome be noted, Against Jovinian book 1, where he says that the five senses were the kings and princes of the world before the coming of Christ, whom Jesus so subdued that he slew them with slaughter; to which he applies a passage of Scripture. Lac[erda].

(printed under page 363)

(f) ‹agonisticam› · call in col 650

CAP. XVIII. — Agonisticam scenam. Quin haec de histrionibus et pantominis accipienda sint nemo dubitet ἀγωνισταί Hesychio sunt ὑποκριταί, hoc est mimi. Caput autem istud et proxime sequens antiquorum impunitatem arguit; unde miror vehementer Christianos homines tantopere laborasse, ut turpitudinem suis commen- (continues)

Chapter 18. — The competitive stage. Let no one doubt that this is to be taken of actors and pantomimes: "agonistai" in Hesychius are "hypokritai", that is, mimes. This chapter and the next convict the ancients' impunity; whence I wonder greatly that Christian men laboured so hard to [set out] filthiness in their commen- (continues)

(printed under page 363)

<!-- Calls (1)–(3), (5)–(7), (a), (b) fall above the part of the page shown in the images; anchors not visible, columns inferred from print order. The page is heavily inked; the lemma of (d) and parts of (g) are read through the blotting. --> LECTIONES VARIANTES (printed under page 364)

(1) · call in col 651

Supergressae propter Fran.

Franeker [edition]: "supergressae propter".

(printed under page 364)

(2) · call in col 651

Ut add. Fran.

Franeker [edition] adds "ut".

(printed under page 364)

(3) · call in col 651

Petamus add. Fran.

Franeker [edition] adds "petamus".

(printed under page 364)

(4) ‹innocentia› · call in col 651

Innocentiae Paris.

Paris [edition]: "innocentiae".

(printed under page 364)

(5) · call in col 651

Tergiversatione Rig.

Rigault: "tergiversatione".

(printed under page 364)

(a) · call in col 651

Altiles homines. Athletas seu palaestritas intelligit, ab gymnasiarchis ali solitos summa cura, ut essent viribus ad certamina valentissimis nobiles. Talium vero certaminum studiosissimi erant Graeci, publicae securitatis otio gaudentes. Haec enim patiebantur longae pacis mala. Altiles homines Septimius dixit, ut Varo et Martialis boves et gallinas altiles, pro opimis et saginatis. Sic lib. de Poenitentia, Enormem altilium saginam, pag. 147. Rig.

Fattened men. He means athletes or wrestlers, who were customarily fed with the greatest care by the gymnasiarchs, so that they might be renowned for strength most powerful for the contests. The Greeks were most devoted to such contests, delighting in the leisure of public security. For they suffered these evils of a long peace. Septimius said "fattened men" as Varro and Martial say fattened oxen and hens, for well-fed and stuffed. So in the book On Penitence, "the enormous stuffing of fattened creatures", page 147. Rig[ault].

(printed under page 364)

(b) · call in col 651

Et palaestrica diaboli negotium est. Palaestra, inquit Isodorus vel ἀπὸ τῆς πάλης, id est a luctatione, vel ἀπὸ τοῦ πάλλειν, id est a motu ruinae fortis, scilicet quod in luctando, cum medios arripiant, fere quatiant, idque apud Graecos πάλλειν vocatur. Et recte quidem ille, non secus ac qui derivant ἀπὸ τοῦ πάλλειν, id est a motu urnae, eo quod ducta forte luctabantur. Nam πάλλειν vibrare, et concutere, et fortiri significat. Pam.

And wrestling is the devil's business. "Palaestra," says Isidore, comes either from πάλη, that is, from wrestling, or from πάλλειν, that is, from the motion of a strong fall, because in wrestling, when they seize each other round the middle, they almost shake each other, and among the Greeks this is called πάλλειν. And he is right, no less than those who derive it from πάλλειν in the sense of the shaking of the urn, because they wrestled after the lot was drawn. For πάλλειν means to brandish, to shake, and to cast lots. Pam[elius].

(printed under page 364)

(c) ‹si impietatem› · call in col 651

CAP. XIX. — Si Saevitiam, si impietatem. Alludit ad Scripturas interdicentes saevitiam, impietatem, feritatem. Quales sunt imprimis illa Genes. IX. Qui effuderit sanguinem hominis, pro sanguine hominis ejus effundetur. Deinde praeceptum Decalogi, Exod., XX, Non occides illique correspondet sermo Domini in monte, Matth. VI, et complures alii. Pam.

Chapter 19. — If cruelty, if impiety. He alludes to the Scriptures that forbid cruelty, impiety, savagery. Such are, first of all, Genesis 9: "Whoever sheds man's blood, his blood shall be shed for the blood of the man." Then the precept of the Decalogue, Exodus 20, "You shall not kill", and to it corresponds the Lord's sermon on the mount, Matthew 6, and many others. Pam[elius].

(printed under page 364)

(d) ‹ne sciam› · call in col 651

Ne sciam et quum boni pereunt, si tamen bonum sapiunt, certe quidem, etc. De ethnicis loquitur, qui magistratuum ethnicorum sententiis ad bestias damnantur. Ait igitur: Quis autem mihi sponsor est, nocentes semper damnari, ut non quandoque etiam innocentes? Quam melius ergo est, nescire quum mali puniuntur! ne sciam et quum boni pereunt. Hic vero, ne quis christianus obstreperet, Ergo sunt inter ethnicos boni, corrigit semetipsum, si tamen bonum sapiunt, inquit, hoc est, si tamen est ullus boni sapor hominibus ad Christum minime pertinentibus! Deinde adjicit: Certe quidem gladiatores innocentes in ludum veniunt, ut publicae voluptatis hostiae fiant. Jam non dicit, bonos; sed tantum innocentes, qui non damnati, sed ultro in ludum veniunt. Rig.

Lest I know also when good men perish, if indeed they have any taste of good; certainly, etc. He speaks of the heathen who are condemned to the beasts by the sentences of heathen magistrates. He says then: "Who is my guarantor that the guilty are always condemned, so that the innocent are not sometimes condemned too? How much better, then, not to know when the wicked are punished, lest I know also when the good perish!" Here, lest some Christian should protest, "So there are good men among the heathen", he corrects himself: "if indeed they have any taste of good", he says, that is, if indeed there is any taste of good in men who in no way belong to Christ! Then he adds: "Certainly gladiators come innocent into the school, to become victims of the public pleasure." Now he does not say "good", but only "innocent", those who come into the school not condemned but of their own accord. Rig[ault].

(printed under page 364)

(6) · call in col 652

Voluptati Jun.

Junius: "voluptati".

(printed under page 364)

(7) · call in col 652

Vel localiter add. Fran.

Franeker [edition] adds "vel localiter".

(printed under page 364)

(8) ‹defert› · call in col 652

Deflexit Jun. ex M. S.

Junius, from a manuscript: "deflexit".

(printed under page 364)

(9) ‹Comparas› · call in col 652

Compares. Seml.

Semler: "compares".

(printed under page 364)

(10) ‹apulias› · call in col 652

Ἐπαυλίας Wouw. corrigit.

Wouwer corrects to "epaulias".

COMMENTARIUS

(continued) · note (f) of page 363

tariis non modo revelarent, sed et multis exponerent. Le Pr. — Agonisticam scenam. Quamquam prima facie pertinere istud adhuc videatur ad theatrum, certe et in olympiis, ac quinquenniorum certaminibus quae in stadio fiebant more Graecorum (quo pertinet illud propter Graeciae otium) coeperunt tandem etiam comoediae et tragoediae celebrari. Pam.

[in their commen]taries not only to reveal it but also to expound it at length. Le Pr[ieur]. — The competitive stage. Although at first sight this may still seem to belong to the theatre, certainly at the Olympic games too, and in the five-yearly contests held in the stadium after the manner of the Greeks (to which belongs the phrase "because of the idleness of Greece"), comedies and tragedies at length began to be performed as well. Pam[elius].

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(e) ‹defensionem› · call in col 652

CAP. XX. — Novam proxime defensionem suaviludii cujusdam audivi. Sic lib. de Baptis.: Audivi Domino teste, ejusmodi, etc. Rig.

Chapter 20. — Lately I heard a new defence from a certain lover of the games. So in the book On Baptism: "I have heard, the Lord is my witness, such," etc. Rig[ault].

(printed under page 364)

(f) ‹cujusdam› · call in col 652

Suaviludii cujusdam. Eodem modo dixit Suaviludios vestros lib. de corona militis, quos recte Rhenanus ibi interpretatur, eos qui ex Christianis spectaculorum adhuc oblectamentis, seu suavitate ludorum delectabantur. Pam.

Of a certain lover of the games. In the same way he said "your game-lovers" in the book On the Soldier's Crown, whom Rhenanus there rightly interprets as those Christians who were still delighted by the enjoyments of the shows, or the sweetness of the games. Pam[elius].

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(g) ‹gradus› · call in col 652

Extra gradus. In circo gradus fuisse patet ex Suetonio. Hinc lex illa Othonis, Livio et Plinio testibus, ne quis nisi cui 400 essent sestertia ex 14 gradibus spectaret: cum legem Juliam theatralem alicubi Plinius nuncupat. Pam.

Outside the tiers. That there were tiers in the circus is plain from Suetonius. Hence that law of Otho, on the testimony of Livy and Pliny, that no one should watch from the fourteen rows unless he had 400 sestertia; while Pliny somewhere calls it the Julian theatre law. Pam[elius].

(printed under page 364)

(h) ‹apulias› · call in col 652

Et apulias. Sic legitur in cod. Agobardi. Atque hoc vocabulo significari videntur vela quae in theatris (continues)

And the "apuliae". So it is read in the Agobard codex. And by this word seem to be meant the awnings which in the theatres (continues)

(printed under page 364)

<!-- Calls (4)–(11), (a), (b), (e)–(g) fall above the part of the page shown in the images; anchors not visible, columns inferred from print order. --> LECTIONES VARIANTES (printed under page 365)

(1) ‹non exsultet› · call in col 653

Exuat Wouw. M. S.

Wouwer's manuscript: "exuat".

(printed under page 365)

(2) ‹et qui› · call in col 653

Ut qui Wouw. M. S.

Wouwer's manuscript: "ut qui".

(printed under page 365)

(3) ‹illum vero› · call in col 653

Et pileum illum vero Rig.

Rigault: "et pileum illum vero".

(printed under page 365)

(a) · call in col 653

Veritatis integritas. Incorrupta debet esse veritas quae et virginitatis nomine aliquando donatur. unde haeretici veritatem cauponari seu corrumpere dicuntur, τὴν ἀλήθειαν καπηλεύειν, can. 2. synodi Trullanae, ubi recensentur canones tum Apostolorum, tum superiorum conciliorum, quibus adhaerendum decernitur. Le Pr.

The integrity of truth. Truth must be uncorrupted, which is sometimes even given the name of virginity. Hence heretics are said to huckster or corrupt the truth, "to peddle the truth", canon 2 of the Synod in Trullo, where the canons both of the Apostles and of the earlier councils are listed, to which it is decreed one must adhere. Le Pr[ieur].

(printed under page 365)

(b) · call in col 653

CAP. XXI. — Ethnici, quos penes nulla est veritatis plenitudo. Hoc est, quod supra explicavimus, Si tamen bonum sapiunt. Rig.

Chapter 21. — The heathen, with whom there is no fullness of truth. This is what we explained above: "if indeed they have any taste of good". Rig[ault].

(printed under page 365)

(c) ‹dissipata› · call in col 653

Et dissipata. Intellige hanc voculam, et simul cape incredibilem atrocitatem ludi gladiatorii. Solebat victor gladiator ita frequenter vulnera repetere, ut victum miserum dissiparet in partes, divideretque horrenda laceratione. Testis hujus crudelitatis Lactant.: quin etiam percussos jacentesque repeti jubent spectatores, et cadavera ictibus dissipari, ne quis illos simulata morte deludat. Habentur haec lib. VI. c. 20. Lac.

And torn apart. Understand this little word, and at the same time grasp the incredible savagery of the gladiatorial show. The victorious gladiator used to strike again and again, so that he tore the wretched loser into pieces and divided him with horrible mangling. Lactantius is witness of this cruelty: "Indeed the spectators order the struck and fallen to be struck again, and the corpses torn apart with blows, so that no one may cheat them by feigned death." This is in book 6, chapter 20. Lac[erda].

(printed under page 365)

(d) ‹pileum› · call in col 653

Petat rudem et Pileum. Rudis et pileus signa libertatis, rude nimirum seu baculo grandiore donabantur gladiatores qui in arena feliciter pugnaverant, atque rudiari dicebantur. Le Pr.

Let him ask for the wooden sword and the cap. The wooden sword and the cap are signs of freedom: gladiators who had fought successfully in the arena were presented with the rudis, that is, a larger staff, and were called "rudiarii". Le Pr[ieur].

(printed under page 365)

(4) · call in col 654

Amoris Fran. Paris. Oberth.

Franeker, Paris [editions], Oberthür: "amoris".

(printed under page 365)

(5) · call in col 654

Quem noluit Cod. Wouw.

Wouwer's codex: "quem noluit".

(printed under page 365)

(6) · call in col 654

Si voluit Cod. Wouw. si non voluit Rig.

Wouwer's codex: "si voluit"; Rigault: "si non voluit".

(printed under page 365)

(7) · call in col 654

De, abest Rig.

Rigault lacks "de".

(printed under page 365)

(8) · call in col 654

Varietatem Paris.

Paris [edition]: "varietatem".

(printed under page 365)

(9) · call in col 654

Auctores Seml. Oberth. Leop.

Semler, Oberthür, Leopold: "auctores".

(printed under page 365)

(10) · call in col 654

Amantissimos Fran.; amatissimos Cod. Wouw.

Franeker [edition]: "amantissimos"; Wouwer's codex: "amatissimos".

(printed under page 365)

(11) · call in col 654

Viles animas Fran. Oberth.

Franeker [edition], Oberthür: "viles animas".

(printed under page 365)

(12) ‹arte› · call in col 654

Parte Fran.

Franeker [edition]: "parte".

(printed under page 365)

(13) ‹quam› · call in col 654

Qua Rig.

Rigault: "qua".

(printed under page 365)

(14) ‹deponunt› · call in col 654

Et deminuunt add. Fran.

Franeker [edition] adds "et deminuunt".

(printed under page 365)

(15) ‹auctores› · call in col 654

Cujus actores Wouw. M. S.

Wouwer's manuscript: "cujus actores".

COMMENTARIUS

(continued) · note (h) of page 364

et amphitheatris, ad ornatum, et ad excludendos ictus solis fervidos. Ea vero quandoque purpurea, quo colore praestantissimae, ut versimile est, lanae imbuebantur, quales ex Apulia. Martialis, Velleribus primis Apuleia. Unde et velis nomen Apularium. Rig.

[in the theatres] and amphitheatres [were spread] for ornament and to keep out the burning strokes of the sun. They were sometimes purple, a colour in which, as is likely, the finest wools were dyed, such as those from Apulia. Martial: "Apulia for the first fleeces." Hence too the awnings' name "Apularium". Rig[ault].

(printed under page 365)

(e) · call in col 654

Illum vero confectum etiam oris spectaculo repetat. Ut etiam os et vultum expirantis intueri velit. Rig.

But let him call back the one who is finished, for the spectacle of his face too: so that he wants to gaze even on the mouth and face of the dying man. Rig[ault].

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(f) · call in col 654

CAP. XXII. — Arenarios. Ludus quippe gladiatorius, sicut et amphitheatrum, dictus κατ' ἐξοχὴν arena. Nam tametsi haec sparsa in locis aliorum ludorum, sed nomen ipsum tantum communicatum est amphitheatro, pessime vero Barraeus explicat: « Quadrigarios et arenarios, illos qui currus reficiebant, istos qui arenam deferebant in amphitheatrum ». Non est ita; aurigas et gladiatores intelligit. Lac.

Chapter 22. — Arena-men. The gladiatorial show, like the amphitheatre, was called "the arena" par excellence. For although sand was strewn in the places of other games too, the name itself was given only to the amphitheatre. Barraeus explains very badly: "Charioteers and arena-men: the former those who repaired the chariots, the latter those who carried the sand into the amphitheatre." It is not so: he means charioteers and gladiators. Lac[erda].

(printed under page 365)

(g) · call in col 654

Quibus viri animas, foeminae, aut etiam illi, corpora sua substernunt. Gladiatores significat, amatos ad insaniam usque et viris et foeminis: viris, etiam ex nobilium ordine, in arenam descendentibus; foeminis quoque nobilissimis, imo et viris, pudicitiam suam vilissimi alicujus mirmillonis aut retiarii amore profligantibus. Cujus insaniae exempla suggerit sexta Juvenalis satira. Rig.

To whom men surrender their souls, and women, or even men, their bodies. He means the gladiators, loved to the point of madness by both men and women: by men, even of the noble order, who went down into the arena; by women too of the noblest, and indeed by men, who squandered their chastity for love of some vile myrmillo or net-fighter. Juvenal's sixth satire supplies examples of this madness. Rig[ault].

(printed under page 365)

(h) ‹capitis minutione› · call in col 654

Et capitis minutione. Haec phrasis est jureconsultorum apud quos est D. lib. IV, tit. 5. de capite diminutis. Pam.

And by loss of civil status. This phrase belongs to the jurists, among whom there is Digest book 4, title 5, "On those who have suffered loss of status". Pam[elius].

(printed under page 365)

(i) ‹furiarum› · call in col 654

CAP. XXIII. — Tot furiarum minister, tot statuum. Notat furiosa veterum circa aurigas sive agitatores studia, in quae saepenumero contrariis votis spectantium mentes scindebantur; aliis prasinae factioni, aliis venetae faventibus: unde animorum varii motus, et varii status, pro varia scilicet agitatione, ministrati. Itaque vulgatam ab Rhenano et Pamelio lectionem retinemus, (continues)

Chapter 23. — Servant of so many furies, of so many states. He notes the ancients' frenzied partisanship for the charioteers or drivers, over which the spectators' minds were often split by contrary wishes, some favouring the green faction, others the blue: whence various motions of the mind, and various states, served out, that is, according to the varied driving. So we keep the reading made common by Rhenanus and Pamelius, (continues)

(printed under page 365)

<!-- Calls (1), (2) and (8) fall above the part of the page shown in the images; anchors not visible, columns inferred from print order. --> LECTIONES VARIANTES (printed under page 366)

(1) · call in col 655

Velut Wouw. M. S.

Wouwer's manuscript: "velut".

(printed under page 366)

(2) · call in col 655

Et ille abest Rigalt.

Rigault lacks "et ille".

(printed under page 366)

(3) ‹curatur› · call in col 655

Utatur Wouw. M. S.

Wouwer's manuscript: "utatur".

(printed under page 366)

(4) ‹aurium› · call in col 655

Rudium Latin.

Latinius: "rudium".

(printed under page 366)

(5) ‹plasmate› · call in col 655

Cum plasmaretur Rig.

Rigault: "cum plasmaretur" (when he was formed).

(printed under page 366)

(6) ‹illi› · call in col 655

Illos Rig.

Rigault: "illos".

(printed under page 366)

(7) ‹qui eumdem› · call in col 655

Quam, add. Pam. Seml.

Pamelius, Semler add "quam".

(printed under page 366)

(a) ‹muliebribus› · call in col 655

Qui muliebribus vestietur. Illud quoque B. Cyprianus exagitat ep. 61, ad Euchratium. Atque can. 62 concilii in Trullo prohibetur, ne vir foemineis vestibus; atque etiam ne foemina virorum vestibus utatur, aut comicas personas, satiricas, aut tragicas quisquam induat. Le Pr.

Who shall be clothed in women's garments. Blessed Cyprian too attacks this, letter 61, to Eucratius. And canon 62 of the Council in Trullo forbids a man to wear women's clothes, and also a woman to wear men's, or anyone to put on comic, satyric or tragic masks. Le Pr[ieur].

(printed under page 366)

(b) ‹muliebribus› · call in col 655

Qui etiam mulieribus curatur. Qui nimirum et voce et gestu et incessu accuratissime effoeminatur, ut saltandis foeminarum fabulis pro foemina haberi possit. Rig.

Who is even dressed up in women's things. Who, that is, is made womanish with the greatest care in voice and gesture and gait, so that in dancing women's plays he can be taken for a woman. Rig[ault].

(printed under page 366)

(c) ‹homicida› · call in col 655

Ne parum sit homicida, qui eumdem postmodum jugulat. Gladiatoribus commissis populus nonnunquam deposcebat leonem. Emisso leone, gladiator periculo proximus, quacunque arte poterat, subtili recessu aut declinatione, commilitonem opponebat. Plerumque autem accidebat, ut secundus iste gladiator, post rem cum leone feliciter gestam, repetita commissione gladiatoria, cum primo illo compositus, jugularetur. Hac ratione, primus ille Tertulliano dicitur non parum homicida, hoc est, iterum homicida: nempe jam semel, cum hominem leoni prae se opposuit; iterum vero, cum eumdem ipsum, cujus se corpore texerat, postmodum jugulavit. Denique non parum homicida est, qui servatorem suum jugulat. Rig.

Lest he be too little a murderer, who afterwards cuts the same man's throat. When gladiators had been matched, the people sometimes called for a lion. When the lion was let loose, the gladiator nearest the danger would, by whatever art he could, with a subtle withdrawal or swerve, put his comrade in front of him. And it often happened that this second gladiator, after dealing successfully with the lion, was matched again in a gladiatorial bout with that first one, and had his throat cut. In this way that first man is called by Tertullian "not a little a murderer", that is, a murderer twice over: once when he put the man in front of himself before the lion; and again when he afterwards cut the throat of the very man with whose body he had shielded himself. In short, he is no small murderer who cuts the throat of his own saviour. Rig[ault].

(printed under page 366)

(8) · call in col 656

Servo Dei Rig.

Rigault: "servo Dei".

COMMENTARIUS

(continued) · note (i) of page 365

nihil enim hic juvat mutila codicis Agobardini scriptura, Tot furiarum minister, tot status ut leno. Cassiodorus: « Transit prasinus; pars populi moeret; praecedit venetus; et potior turba civitatis affligitur, nihil proficientes ferventer insultant; nihil patientes graviter vulnerantur: et ad inanes contentiones sic descenditur, tanquam de statu periclitantis patriae laboretur. » Rig.

for the mutilated reading of the Agobard codex, "Tot furiarum minister, tot status ut leno", is no help here. Cassiodorus: "The green passes; part of the people mourns; the blue takes the lead, and the greater crowd of the city is afflicted; they hurl hot insults though they gain nothing; they are gravely wounded though they suffer nothing; and they descend into empty quarrels as though they were labouring over the state of an endangered country." Rig[ault].

(printed under page 366)

(d) ‹sacramentis› · call in col 656

CAP. XXIV. — Signis et sacramentis. A militia sumptum ut reliqua hujus tractatus. Fulbertus Carnotensis epist. 41. Lac.

Chapter 24. — Standards and oaths. Taken from military service, like the rest of this treatise. Fulbert of Chartres, letter 41. Lac[erda].

(printed under page 366)

(e) ‹in favoribus› · call in col 656

CAP. XXV. — Ipsa in favoribus aut conspiratio, aut dissensio inter se de commercio scintillas libidinum conflabellant. Itaque hoc etiam praecipit magister Artis, lib. I: Cujus equi veniant facito studiose requiras: Nec mora, quisquis erit cui favet illa, fave etc. Rig.

Chapter 25. — The very agreement or disagreement among them in their partisanship fans the sparks of lust from their mingling. So the master of the Art [of Love] also teaches this, book 1: "Be sure to ask eagerly whose horses are coming; and at once, whoever it is she favours, favour him," etc. Rig[ault].

(printed under page 366)

(f) ‹de commercio› · call in col 656

De commercio. Jungenda haec vox cum sequentibus, non cum praecedentibus: attende itaque interpunctioni nostrae. Junius commercium explicat ἐπιμιξίαν, nam olim, teste Velio Longo, dictum commercium a commiscendo esse, ex litterarum commutatione. Originatio ista hic ad rem, nam a promiscua conjunctione scintillae libidinum. Quod illustratur cap. 2. lib. III. paedag. Clem. Alex. et cap. 7. lib. II. Lac.

From the mingling. This word is to be joined with what follows, not with what precedes: so attend to our punctuation. Junius explains "commercium" as "intermingling", for of old, on the witness of Velius Longus, "commercium" was said from "commiscere", by a change of letters. That derivation suits the matter here, for the sparks of lust come from promiscuous association. This is illustrated in Clement of Alexandria, Paedagogus book 3, chapter 2, and book 2, chapter 7. Lac[erda].

(printed under page 366)

(g) ‹constabellant› · call in col 656

Scintillas conflabellant. Codex Agob. Flagellant, non spernenda lectione: quamvis ipse Tertullianus adversus Valentinianos, dixerit, Ignem inflabellatum corporibus. Scintillas autem absistere oculis dixit Virgilius; et absistendo quasi flagellant. Rig.

They fan the sparks. The Agobard codex: "flagellant" (lash), a reading not to be despised, although Tertullian himself, Against the Valentinians, said "fire fanned into bodies". Virgil said that sparks leap from the eyes; and in leaping they as it were lash. Rig[ault].

(printed under page 366)

(h) ‹tragoedo vociferante› · call in col 656

Sed tragoedo vociferante. Studium fuit tragi- (continues)

But while the tragic actor bawls. It was the aim of the tragi[c actors] (continues)

(printed under page 366)

<!-- Calls (1) and (a)–(e) fall above the part of the page shown in the images; anchors not visible, columns inferred from print order. --> LECTIONES VARIANTES (printed under page 367)

(1) · call in col 657

Ἀπ' αἰῶνος abest Rig.

Rigault lacks "from eternity" (ἀπ' αἰῶνος).

(printed under page 367)

(a) · call in col 657

Spongias retiariorum. Spongias dicit retia sic apta certamini, ut effusa in adversarium sese expanderent, confestimque contracta sic prehensum attraherent, non ut vivus caperetur, sed ut retiarii fulcina seu tridente confoderetur. Tale forte an fuit rete quo Pittacus Phrynona Pancratiasten singulari certamine involutum correptumque interfecit. Σπόγγον Graeci dixere παρὰ τὸ σπᾶν, et σφόγγον, quod propius accedit ad verbum σφίγγειν, utrumque retiariorum certamini conveniens. Nam sunt retiarii σπαστικοὶ πρὸς αὐτούς. — Spongias retiariorum. Mitto quae Rigaltius adduxit. Retiarii spongiis uti solebant ad extergendum sanguinem e vulneribus defluentem. Le Pr.

The net-fighters' sponges. He calls "sponges" the nets so fitted for the fight that, cast at the opponent, they spread out, and at once drawn tight they dragged in the man so caught, not to take him alive but to have him run through with the net-fighter's fork or trident. Perhaps such was the net with which Pittacus, in single combat, entangled, seized and killed Phrynon the pancratiast. The Greeks said σπόγγος from σπᾶν (to draw), and σφόγγος, which comes nearer the verb σφίγγειν (to bind tight), both suiting the net-fighters' contest. For the net-fighters "draw" their men towards them. — The net-fighters' sponges. I pass over what Rigault adduced. The net-fighters used to use sponges to wipe off the blood flowing from their wounds. Le Pr[ieur].

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(b) · call in col 657

Quale est enim de Ecclesia Dei. Etiam ad saeculum Augustini durasse istam perversitatem testatur sanctissimi viri gravis querela in psal. 39: Quantis turbis implentur Ecclesiae, stipantur parietes, pressuris se urgent, prope se suffocant multitudine. Rursus ab eis ipsis, si mimus est, curritur ad amphitheatrum. Et in psal. 50: Si forte in ipso Circo aliqua ex caussa expavescant, continuo se signant, et stant illic portantes in fronte, unde abcederent, si hoc in corde portarent. Rig.

For what sort of thing is it, from the Church of God. That this perversity lasted even to Augustine's age is attested by the grave complaint of that most holy man on Psalm 39: "With what crowds the churches are filled, the walls packed; they press on one another in the crush, they nearly suffocate one another with their numbers. And again, if there is a mime-show, these same people run to the amphitheatre." And on Psalm 50: "If by chance in the Circus itself they take fright for some reason, at once they sign themselves, and stand there carrying on their foreheads that which, if they carried it in their hearts, would make them leave." Rig[ault].

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(c) · call in col 657

Illas manus quas ad Deum extuleris. Dolet, eas manus quae sublatae ad Deum, occupari rei idololatricae. Eadem querela magni Athanasii Apolog. adversus gentes, ubi dolet membra dicata Deo, inservire idolorum obsequio, interque alia adducit etiam manus quae factae εἰς ἔκτασιν τῆς πρὸς τὸν Θεὸν εὐχῆς. Putant aliqui verba Tertulliani (in his est Stephanus Dur. de ritib. eccl.) capienda esse de manuum sublatione ad adorandum corpus Christi, cum in missa attollitur. Lac.

Those hands which you have lifted up to God. He grieves that the hands lifted up to God are busied with an idolatrous business. The same complaint is in the great Athanasius, Apology against the Gentiles, where he grieves that members dedicated to God serve the worship of idols, and among other things he mentions also the hands, which were made "for stretching out in prayer to God". Some think (among them Stephanus Durantus, On the Rites of the Church) that Tertullian's words are to be taken of the raising of the hands to adore the body of Christ when it is lifted up at Mass. Lac[erda].

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(d) · call in col 657

Ex ore quo amen in Sanctum protuleris. Sanctum intellige, mysterium, sacramentum, Corpus Domini. Etenim Fidelis quisque oblatam sibi a praeside eucharistiae buccellam cum his verbis, CORPUS CHRISTI, accipiens dicebat, AMEN, quod est, Fiat. Augustinus Sermone ad infantes de Sacram.: Si ergo vos estis corpus Christi et membra, mysterium vestrum in mensa Domini positum est: mysterium Domini accipitis. Ad id quod estis, Amen respondetis, et respondendo subscribitis. Audis ergo, CORPUS CHRISTI, et respondes, AMEN. Esto membrum corporis Christi, ut verum sit Amen. Ambrosius lib. IV de Sacram. cap. 5. Dicit tibi sacerdos, CORPUS CHRISTI, et tu dicis AMEN, hoc est Verum. Quod confitetur lingua, teneat affectus. Cornelius Episcopus Rom. in illa epistola quae refertur ab Eusebio lib. V Hist. eccl. cap. 31. jure notavit sacrilegam Novati mentem, eo quod ab suarum partium fratribus Eucharistiam accipientibus, pro formula solemni, qua porrigenti sacramentum, dicentique corpus Christi respondebatur, Amen, jusjurandum adversus Pontificem Rom. exigit. ἀντὶ τοῦ εἰπεῖν λαμβάνοντα τὸν ἄρτον ἐκεῖνον, τὸ ἀμήν. Rig.

From the mouth with which you have uttered Amen over the Holy Thing. By "the Holy Thing" understand the mystery, the sacrament, the Body of the Lord. For each of the faithful, receiving the morsel offered him by the president of the eucharist with the words THE BODY OF CHRIST, used to say AMEN, that is, So be it. Augustine, Sermon to the newly baptized on the Sacrament: "If then you are the body of Christ and its members, your mystery is laid on the Lord's table: you receive the mystery of the Lord. To that which you are, you answer Amen, and by answering you sign your name to it. You hear, then, THE BODY OF CHRIST, and you answer AMEN. Be a member of the body of Christ, so that the Amen may be true." Ambrose, On the Sacraments book 4, chapter 5: "The priest says to you, THE BODY OF CHRIST, and you say AMEN, that is, It is true. What the tongue confesses, let the heart hold." Cornelius, bishop of Rome, in the letter reported by Eusebius, Church History book 5 [sic], chapter 31, rightly branded the sacrilegious mind of Novatus, in that from the brethren of his party, when they received the Eucharist, in place of the solemn formula by which Amen was answered to the one who held out the sacrament and said "the body of Christ", he exacted an oath against the Roman pontiff: "instead of saying, as he took that bread, the Amen". Rig[ault].

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(e) · call in col 657

ΕΙΣ ΑΙΩΝΑΣ ΑΠ' ΑΙΩΝΟΜ. In cod. Agobardi tantum legitur, ΕΙΣ ΑΠ' ΑΙΩΝΟΣ. alii omnino dicere, nisi Deo et Christo. Notat Tertullianus quod acclamatum fuisse Commodo Narrat Dio, ΝΙΚΑΣ ΝΙΚΗΣΕΙΣ ΑΠ' ΑΙΩΝΟΣ. lib. lxxii. Rig.

"UNTO AGES FROM ETERNITY" [the print has ΑΙΩΝΟΜ for ΑΙΩΝΟΣ]. In the Agobard codex is read only "ΕΙΣ ΑΠ' ΑΙΩΝΟΣ". [The words] "to say it at all to another, except to God and Christ" [follow in the text]. Tertullian notes what Dio, book 72, relates was acclaimed to Commodus: "YOU CONQUER, YOU WILL CONQUER, FROM ETERNITY." Rig[ault].

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(f) ‹mulieris› · call in col 657

CAP. XXVI. — Ejus mulieris. Exemplum istud laudatissimum atque omnium vulgo in ore. Suspicarer hic mulierem illam a daemone obsessam, quod forsan inconsulto aut renitente marito adiverit spectacula. Caussa enim ista erit repudii, ut legitur lib. 5. C. tit. 17. de Repudiis. Le Pr.

Chapter 26. — Of that woman. This example is very famous and in everyone's mouth. I should suspect here that the woman was possessed by a demon because she perhaps went to the shows without consulting her husband, or against his will. For that is a ground for divorce, as is read in the Code, book 5, title 17, On Divorces. Le Pr[ieur].

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(2) ‹fueris› · call in col 658

Quo diabolus in Ecclesiam furit Cod. Wouw. Rig.

Wouwer's codex, Rigault: "quo diabolus in Ecclesiam furit" (in which the devil rages against the Church).

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(3) ‹pestilentiarum› · call in col 658

Pestilentiarum Fran.

Franeker [edition]: "pestilentiarum" [the print reads "Pestilentiariam", apparently for this].

COMMENTARIUS

(continued) · note (h) of page 366

corum vastissime loqui et vociferanter. Illustrat Heraldus in Arnobium, lib. 7. ex Crantore, qui apud Diogenem dicebat tragoedos habere vocem ἀπελέκητον. Ex Demosthene qui Aeschini objicit φωνασκίας ἐπίδειξιν. Nam Aeschines histrioniam exercuerat. Lac.

[It was the aim of the tragi]c actors to speak as hugely and loudly as possible. Herald illustrates this in his notes on Arnobius, book 7, from Crantor, who in Diogenes [Laertius] said that tragic actors have an "unhewn" voice; and from Demosthenes, who reproaches Aeschines with "a display of voice-training". For Aeschines had practised acting. Lac[erda].

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(1) · call in col 659

Libacunculo Fran. lucunculo Jun.

Franeker [edition]: "libacunculo"; Junius: "lucunculo".

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(2) ‹quidam› · call in col 659

Quidem Fran.

Franeker [edition]: "quidem".

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(3) ‹putas› · call in col 659

Nunc puta Rig.

Rigault: "nunc puta".

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(4) · call in col 659

Martyrum Rig.

Rigault: "martyrum".

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(a) · call in col 659

Stillicidia mellis de ranunculo venenato. Ut si quis favum mellis una cum ranae rubetae pulmonibus exprimat: nam inde confusa veneno mella stillabunt; mella quidem, sed venenata. Rig.

Drops of honey from a poisoned little frog. As if someone were to squeeze a honeycomb together with the lungs of a toad: for then honey mixed with poison will drip from it; honey indeed, but poisoned. Rig[ault].

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(b) · call in col 659

De ranunculo venenato. Juvenalis, in primo, Quae molle Calenum Porrectura viro miscet sitiente rubetam; Et in vii: At nunc res agitur tenui pulmone rubetae; Et in tertia: Ranarum viscera nunquam Inspexi. Rig. — De ranunculo venenato. Ita legit ex veteri cod. Joannes Wover. Putat Junius legendum lucunculum, vox enim ista a lucuns derivaretur, essetque lucunculus ὑποκοριστικὸν verbum; et quoddam saccarati tragematis et bellarii genus; de quo Afranius fratriis: Pistori navat, cur non scriblitario? Ut mittat fratris filio lucunculos. Quae in hanc vocem annotavit La Cerda, levia sunt, si ea eximas quae habentur apud doctissimum Turnebum lib. XVIII Adv. cap. 20. Le Pr.

From a poisoned little frog. Juvenal, in the first [satire]: "who, about to offer her husband mellow Calenian wine, mixes a toad into it for him when he is thirsty"; and in the seventh: "But now the business is done with a toad's slender lung"; and in the third: "I have never inspected the entrails of frogs." Rig[ault]. — From a poisoned little frog. So Jan van Wouwer reads from an old codex. Junius thinks "lucunculum" should be read, for that word would derive from "lucuns", and "lucunculus" would be a diminutive, and a kind of sugared sweetmeat and dessert; of which Afranius in the Fratriae: "He works for the baker; why not for the pastry-cook? To send his brother's son little cakes." What La Cerda noted on this word is slight, if you take away what is in the most learned Turnebus, Adversaria book 18, chapter 20. Le Pr[ieur].

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(c) ‹Philosophi quidam› · call in col 659

CAP. XXVIII. — Philosophi quidam. Epicureos tangit, qui in voluptate summum bonum reponebant. Le Pr.

Chapter 28. — Certain philosophers. He touches the Epicureans, who placed the highest good in pleasure. Le Pr[ieur].

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(d) ‹metas› · call in col 659

Tu mihi metas. Septem metis, inquit Cassiodorus variar. lect. lib. III. c. 51, omne certamen peragitur, in similitudinem hebdomadis reciprocae. Ipsae vero metae secundum Zodiacos decanos ternas obtinent summitates, quas ad instar solis celeres quadrigae pervagantur. Pam.

You, to me, the turning-posts. "Every race," says Cassiodorus, Variae book 3, chapter 51, "is run in seven laps round the turning-posts, in the likeness of the returning week. The posts themselves, after the decans of the Zodiac, have three peaks each, round which the swift four-horse chariots range like the sun." Pam[elius].

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(4) ‹martyrii› · call in col 660

Martyrum Rig.

Rigault: "martyrum".

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(5) · call in col 660

Scientiae Rig.

Rigault: "scientiae".

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(6) ‹multa› · call in col 660

Non pauca simul Rigalt.

Rigault: "non pauca simul".

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(7) ‹obumbratam› · call in col 660

Adumbratam Par. Rig.

Paris [edition], Rigault: "adumbratam".

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(8) ‹reges› · call in col 660

Tot spectans reges Rig.

Rigault: "tot spectans reges".

COMMENTARIUS (printed under page 368)

(e) · call in col 660

CAP. XXIX. — Circenses ludos. Quae ad circum spectabant, hic egregie accommodat ad mores christianorum. Le Pr.

Chapter 29. — The circus games. What belonged to the circus he here applies admirably to the conduct of Christians. Le Pr[ieur].

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(f) ‹strophae› · call in col 660

Nec strophae. Explico technas et fraudes, sed cum respectu ad strophas et odas histrioniae, quibus oppositae antistrophae et antodae. Sed ut dixi hic fraudes sunt, et ita etiam accipit hunc locum Carolus Pasch. lib. I de Cor. cap. 11. Lac.

Nor twists. I explain it as tricks and deceits, but with regard to the strophes and odes of the actors' art, to which antistrophes and antodes are opposed. But, as I said, here they are deceits, and Charles Paschal too so takes this passage, On Crowns book 1, chapter 11. Lac[erda].

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(g) ‹coronamur› · call in col 660

Ipsi coronamur. Quis nescit coronas gymnicas stadii? imo de his unis dictae coronae κατ' ἐξοχήν. Id persequi otiosum, imo putidum. Inde Hieronymus 2. in Jovin. dum quaerit verborum consecutiones, luctatoribus dat coronas, ad eum modum quo navigantibus portum, et pugnantibus triumphum. Lac.

We ourselves are crowned. Who does not know the athletic crowns of the stadium? Indeed, of these alone "crowns" were said par excellence. To pursue it is idle, even tiresome. Hence Jerome, Against Jovinian 2, in seeking a sequence of words, gives crowns to wrestlers, as he gives harbour to sailors and triumph to fighters. Lac[erda].

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(h) ‹aliquid› · call in col 660

Vis autem et sanguinis aliquid? Cruentis voluptatibus et spectaculis opponit Christi Domini sanguinem pro recuperanda nostrum omnium salute effusum. Le Pr.

But do you want something of blood too? Against bloody pleasures and shows he sets the blood of Christ the Lord, poured out to recover the salvation of us all. Le Pr[ieur].

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(i) ‹Hierusalem› · call in col 660

CAP. XXX. — Qualis civitas nova Jerusalem? Istud fortassis ad errorem Millenariorum pertinet, quemadmodum et illud quod subjicit, de tot saeculi nativitatibus. Pam.

Chapter 30. — What a city, the new Jerusalem? This perhaps belongs to the error of the Millenarians, as does what he adds, about the world's so many generations. Pam[elius].

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(j) ‹latitudo› · call in col 660

Quae tunc spectaculi latitudo. Quot et quanta (continues)

What a breadth of spectacle then! How many and how great (continues)

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NOTE: these notes belong to the end of De spectaculis, which closes at the head of this page; De idololatria begins below them. Lectiones variantes, then Commentarius. [LECTIONES VARIANTES] (printed under page 369)

(1) ‹rota totus rubens› · call in col 661

Rubes Rig.

Rubes (red): Rigault.

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(2) ‹anchor not visible› · call in col 661

Quaestuarii Fran.

Quaestuarii (of a woman who makes money [by her body]): Franeker edition.

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(a) ‹anchor not visible› · call in col 661

In caelum recepti. Indicat gentilicas apotheoses: illustre exemplum est in Herodiano loquente de Severo, qui vixit aevo Tertulliani. Justinus Mart. apolog. 2. sane in Augusti funere, ac postea Drusillae idem fuisse affirmatum a viris ordinis Senatorii, constat ex Suetonio et Dione. Lac.

Taken up into heaven. He points to the pagan apotheoses: a famous example is in Herodian, speaking of Severus, who lived in Tertullian's own time. Justin Martyr, Apology 2. Certainly at the funeral of Augustus, and afterwards of Drusilla, the same was affirmed by men of the senatorial order, as is plain from Suetonius and Dio. La Cerda.

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(b) ‹anchor not visible› · call in col 661

Una conflagrantibus. Hoc malum canit gentilibus, qui putabant non esse resurrectionem. Non sic est : resurgetis, sed ad poenam. Lac.

Burning together. He sings this evil to the pagans, who thought there was no resurrection. It is not so: you will rise again, but to punishment. La Cerda.

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(c) ‹histriones … solutiores› · call in col 661

Histriones solutiores multo per ignem. Soluti histriones, quia mollitia et lascivia effeminati, ac pene ultra foeminam fluentes. Solutiores vero per ignem, membris ustulatione liquescentibus. Rig.

Actors far more loose-limbed in the fire. Actors are "loose" because they are made womanish by softness and wantonness, and flow, almost beyond a woman. "Looser" indeed in the fire, their limbs melting in the scorching. Rigault.

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(d) ‹rota totus rubens› · call in col 661

Auriga in flammea rota totus ruber. Alludit ad agitatorum factionem Russatam. Ric.

The charioteer all red on a fiery wheel. He alludes to the Red faction of the charioteers. Rigault.

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(e) ‹non in gymnasiis› · call in col 661

Non in gymnasiis. Gymnici ludi locus, inquit Isid. lib. 18. cap. 17. gymnasium dicebatur, ubi exercebantur athletae, et cursorum velocitas comprobabatur : ita dictum, quod juvenes nudi exercerentur. Hinc accidit ut omnium prope artium exercitia gymnasia dicantur. Pam.

Not in the gymnasia. The place of the gymnastic games, says Isidore, book 18, chapter 17, was called the gymnasium, where athletes were trained and the speed of runners was tested: so called because the young men trained naked. Hence it came about that the exercises of almost all the arts are called gymnasia. Pamelius.

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(3) ‹laederentur› · call in col 662

Adlaederentur Rig.

Adlaederentur (should be harmed): Rigault.

[COMMENTARIUS]

(continued) · col 661

occurrent in illo spectaculo consideranda! Rig.

...will meet the eye to be considered in that spectacle! Rigault.

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(f) ‹filius› · call in col 662

Fabri aut Quaestuariae filius. Hieronymus Epist. ad Heliodorum : Hic est ille operarii et quaestuariae filius. Haec fuere Judaeorum in sanctissimam et immaculatam Virginem convicia, flammis luenda sulphuratissimis. Satanica hujusmodi leguntur apud Theodoritum lib. III, cap. 11. Felicis sub Juliano Caesare Gazae praepositi, ἰδοὺ ἐν τόιοις σκεύεσιν ὑπηρετεῖται ὁ Μαρίας υἱὸς, quod historia Tripertita latine reddit : Ecce quibus vasis Mariae filio ministratur? Apud eumdem scriptorem, ubi de Hormisdae martyrio agitur, tyrannus ait, Nega filium fabri. Rig. — Fabri aut quaestuariae filius. Non possum libenter assentiri huic Rigaltii lectioni, neque etiam alteri quam ex Hieronymo adducit in ambobus locis Lacerda, quaestuarii. Nam diu est quod annotarunt eruditi jurisconsulti quaestuariam esse, quae lucrum aut quaestum facit corpore, sic in Glossario quaestuaria πρακτικὴ πόρνη. Le Pr.

The son of a carpenter or of a woman who sells herself. Jerome, Letter to Heliodorus: "This is that son of a workman and of a woman who sells herself." These were the Jews' insults against the most holy and immaculate Virgin, to be paid for in the most sulphurous flames. Satanic words of this kind are read in Theodoret, book III, chapter 11, of Felix, the governor of Gaza under Julian Caesar: "See with what vessels the son of Mary is served!", which the Tripartite History renders in Latin: "Behold with what vessels the son of Mary is ministered to?" In the same writer, where the martyrdom of Hormisdas is treated, the tyrant says: "Deny the son of the carpenter." Rigault. — The son of a carpenter or of a woman who sells herself. I cannot willingly agree with this reading of Rigault's, nor with the other which La Cerda adduces from Jerome in both places, quaestuarii. For learned jurists long ago noted that a quaestuaria is a woman who makes gain or profit with her body; so in the Glossary quaestuaria is "a working harlot." Le Prieur.

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(g) ‹detraxit› · call in col 662

Vel hortulanus detraxit. Ironia haec videtur irridere aliquem illorum haereticorum, qui Christum vere passum negant, Marcionem nempe, Cerdonem ejus magistrum, et ante eos Basilidem, et Simonem Magum. Pam.

Or the gardener took Him away. This irony seems to mock one of those heretics who deny that Christ truly suffered: Marcion, namely, Cerdo his master, and before them Basilides and Simon Magus. Pamelius.

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(h) ‹laederentur› · call in col 662

Ne lactucae suae frequentia commeantium adlaederentur. Ideoque in locis sacris aedificandis, quae apud antiquos in confinio fere, ubi trium vel quatuor possessionum terminatio conveniret, constitui solebant, unusquisque possessor donabat certum modum sacro illi ex agro suo, et quantum donasset scripto faciebat; ut per diem solemnitatis, privatorum agri nullam molestiam inculcantis populi sustinerent. Notat Aggenus ad lib. Frontini de Limitib. agror. Ric.

Lest his lettuces be damaged by the crowd of people passing by. And for this reason, in building sacred places, which among the ancients were usually set on a boundary, where the limits of three or four estates met, each owner gave a fixed measure of his land to that shrine, and recorded in writing how much he had given; so that on the feast day the private owners' fields should suffer no harm from the trampling crowd. So Aggenus notes on Frontinus's book On the Boundaries of Fields. Rigault.

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