Migne Reading Room
PL 1 · cols. 9–72
Editors of the Paris edition, Novae editionis praefatio (Preface to the new edition of Tertullian)
Editors' preface
PRAEFATIO
PREFACE
Omnes latinae linguae Patres, scriptoresque ecclesiasticos iterum, favente Deo, almaque Virgine Deipara, in lucem emittendos aggressuri; cum tanto caussae christianae testium agmini, quis potissimum praeiret antesignanus, perpensa temporum, rerum, operum ratione, quaereremus; adfuisset quidem in promptu, e primis Ecclesiae incunabulis, melioris notae vir ac sanctioris ominis nomen; praestantior vero pondere ingenii ac doctrinarum copia nemo, praeter hunc nostrum QUINTUM SEPTIMIUM FLORENTEM TERTULLIANUM.
Being about to undertake, with God's favour and that of the kindly Virgin Mother of God, the bringing out anew into the light of all the Fathers and ecclesiastical writers of the Latin tongue, when we were asking, having weighed the reckoning of times, matters and works, who above all should go before so great a host of witnesses to the Christian cause as its standard-bearer, there was indeed ready to hand, from the very cradle of the Church, a man of better repute and a name of holier omen; but none more excellent in weight of genius and wealth of learning than this our QUINTUS SEPTIMIUS FLORENS TERTULLIANUS.
Laudandum quidem ingenium, damnanda vero haeresis, ac sane lugenda longioris tanti viri vitae pars ultima, majorque, in foedos errores impensa. At cum altera pars et melior in fidei certamina strenue fuerit erogata, huic igitur, attentis saltem temporum ratione ac aetatis jure, primas habere partes indulgeatur. Hunc merito suum occidentalis Ecclesia sibi vindicet primum assertorem. Hujusce proinde magni nominis umbra ac patrocinio defensa, exoriatur et crescat nova haec omnium, quibus adolevit Catholica Traditio, testimoniorum series integra, ex omnibus magnis, minimisve concinnanda scriptis, quae ab Apostolorum aetate ad ultimos Patres in orbe christiano, fidei tuendae caussa, prodiere et supersunt; cuncta jam edita iterum editura; deficientibus de die in diem aut raro occurrentibus veterum libris sufficienda; diu a multis enixe desiderata; jamdudum nuntiata; sero, quo providius, inchoata: ardua quippe res et tantae molis; indefesso tandem molimine, perpetuaque opera, adsit modo bonus dexterque Deus, finem ad usque ultimum perducenda.
The genius is indeed to be praised, but the heresy condemned, and truly to be mourned is the last and greater part of so great a man's rather long life, spent upon foul errors. Yet since the other and better part was strenuously expended in the contests of the faith, let it therefore be granted to him, at least in regard of the reckoning of times and by right of age, to hold the first place. Him the Western Church may rightly claim for herself as her own first champion. Defended, then, by the shadow and patronage of this great name, let there arise and grow this new and entire series of all the testimonies by which the Catholic Tradition has grown up, to be put together from all the writings, great or least, that have come forth in the Christian world, for the defence of the faith, from the age of the Apostles to the last Fathers, and that survive: a series that will publish again everything already published; that is to supply the books of the ancients, which are failing from day to day or are rarely met with; long and earnestly desired by many; announced long since; begun late, the more providently: for it is a hard thing and of so great bulk; to be brought at last, by unwearied effort and unceasing labour, if only a good and favourable God be with us, to its very last end.
Nobis vero talia auspicantibus felix faustumque sit, illud primis infixum vestigiis relegere, illud a Tertulliano misere lapso ediscere, nullum nempe fidei serendae aut servandae unquam fuisse necessarium feracissimi ingenii subsidium, nec ut firmum stet et inconcussum Ecclesiae fundamentum, suffulciendam esse ab hominum imbecilli manu et caduca, hanc columnam ac firmamentum veritatis. Enim aliud fundamentum nemo potest ponere, praeter id quod positum est, quod est CHRISTUS JESUS. Firmum fundamentum Dei stat, habens signaculum hoc: cognovit Dominus qui sunt ejus, et discedat ab iniquitate omnis qui nominat nomen Domini.
And as we make such a beginning, may it be happy and auspicious for us to read over again that lesson fixed in the first footsteps, to learn that lesson from Tertullian, who fell so wretchedly: namely, that the aid of the most fertile genius was never necessary for sowing or keeping the faith, nor, that the foundation of the Church may stand firm and unshaken, must this pillar and ground of the truth (1 Tim. 3:15) be propped up by the feeble and failing hand of men. For other foundation can no man lay than that which is laid, which is CHRIST JESUS (1 Cor. 3:11). The firm foundation of God stands, having this seal: the Lord knew who are His, and let every one who names the name of the Lord depart from iniquity (2 Tim. 2:19).
Ea est interea hujusce qui primus occurrit testis varia ac dubia indoles, ut nonnulla de recto illius
Meanwhile, the character of this witness who comes first is so varied and doubtful that some things concerning the right
Editors' notes and page, col. 9
Footnotes
(1) ‹firmamentum veritatis› · call in col 9
I Tim. III, 15.
1 Timothy 3:15.
(printed under page 9)
(2) ‹CHRISTUS JESUS› · call in col 9
I Cor. III, 11.
1 Corinthians 3:11.
(printed under page 9)
(3) ‹nomen Domini› · call in col 9
II Tim. II, 19.
2 Timothy 2:19.
(printed under page 9)
Page
- running head: (none; first page of the preface, under the caption)
- marginal letters: A ‹Omnes latinae linguae Patres›; B ‹pars ultima, majorque›; C ‹Deus, finem ad usque ultimum›; D ‹qui nominat nomen Domini›
- old-edition numerals: (none)
usu ac vera auctoritate praefari non supererit. Alii enim alia quae de eodem disserenda sunt pro virili in istius operis decursu dicent:
use and true authority it will not be superfluous to say by way of preface. For others, to the best of their ability, will say in the course of this work the other things that are to be discussed concerning him:
Praeibit nempe PAMELIUS Septimianos annales per quatuor et viginti fastus consulares contexturus.
PAMELIUS, namely, will go first, to weave together the Septimian annals through twenty-four consular years.
Subinde quae cujuslibet libri occasio, aetas, auctoritas, quot sint et quandonam sive ante, sive post susceptum ab auctore montanismum conscripti, diserte disputabunt Joh. Aug. NOESSELT et D. Gothofredus LUMPER.
Next, what was the occasion, the date and the authority of each book, how many there are, and when they were written, whether before or after Montanism was taken up by the author, Joh. Aug. NOESSELT and D. Gothofredus LUMPER will discuss clearly.
Tum Tertulliani Paradoxa, cum eorum antidoto, iterata ejusdem Pamelii opera recensebuntur.
Then Tertullian's Paradoxes, with their antidote, will be reviewed by the repeated labour of the same Pamelius.
Una succedent B. RHENANUS simul et ANDREAS HOYUS Brugensis, in explicandis quae frequentiores usurpat Tertullianus Proverbiales formulas, unde lux non minima in toto opere suffunditur.
Together there will follow B. RHENANUS and with him ANDREAS HOYUS of Bruges, in explaining the proverbial formulas which Tertullian uses rather often, whence no small light is shed over the whole work.
Deinde rara admodum ac pererudita in libros Apologeticos dissertatione D. NICOL. LE NOURRY ardua quaeque Septimianae doctrinae momenta quam uberius et plenius exponet.
After that D. NICOL. LE NOURRY, in a very rare and most learned dissertation on the Apologetic books, will set out as richly and fully as may be every difficult point of the Septimian doctrine.
Interim subnectitur brevis et luculenta LAUR. MOSHEMII de aetate Apologetici, initioque persecutionis Severianae disquisitio.
Meanwhile there is appended the brief and lucid inquiry of LAUR. MOSHEIM into the date of the Apologeticum and the beginning of the Severan persecution.
Interea decurrit integerrimus Tertulliani textus praecedentium editionum Rhenanae, Pamelianae, Franekanae, Rigaltianae, Parisiensium, Venetae, Hallensis, Wiceburgensis variis lectionibus illustratus, multorum praeterea nempe JUNII, LATINII, WOUWERII, SALMASII, CIACCONII, SCALIGERI, SEMLERI, RITTERII, LEOPOLDI correctionibus castigatus, nec non et adornatus amplissimis RHENANI, PAMELII, -PANCIROLII, LACERDAE, ALBASPINAEI, HAVERCAMPI, MURATORII, D. CORBINIANI THOMAE et variorum commentariis.
Meanwhile there runs on the most complete text of Tertullian, illustrated by the various readings of the preceding editions, the Rhenanian, the Pamelian, the Franeker, the Rigaltian, those of Paris, the Venetian, the Halle and the Würzburg; corrected, moreover, by the emendations of many, namely of JUNIUS, LATINIUS, WOUWERIUS, SALMASIUS, CIACCONIUS, SCALIGER, SEMLER, RITTER and LEOPOLD; and furnished also with the very ample commentaries of RHENANUS, PAMELIUS, PANCIROLUS, LA CERDA, ALBASPINAEUS, HAVERCAMP, MURATORI, D. CORBINIANUS THOMAS and various others.
His tot et talium virorum cura peractis ad cumulum, ut ita dicam, accedet copiosissimus Tertullianae latinitatis index, praecipua CH. GODOFRED. SCHUTZII opera digestus.
These things having been accomplished by the care of so many and such men, there will be added as a crowning heap, so to speak, a most copious index of Tertullian's Latinity, arranged chiefly by the labour of CH. GODOFRED. SCHUTZ.
Unde jam nemo non videt quam exigua novis editoribus provincia remaneat, et quam sit nihil propemodum de suo penu addendum, nisi forte iis dicenda sint tum quae supra suscipienda decrevimus, de Tertulliani usu et auctoritate, nec etiam in iis sibimet omnino relictis, eximia nempe et breviori occurrente de eodem argumento dissertatiuncula D. Corbiniani Thomae; tum quaenam fuerint ad usque tempora nostra praecipui in literarum orbe in Tertullianum impensi labores, quos iterum a doctiss. Ceillerio, Lumper, Schram et Schoennemann, diligenter investigatos accepturi sumus; tum demum coronidis instar, uberius in hoc prooemio supererit
Whence everyone now sees how slight a province remains for the new editors, and how there is almost nothing to be added from their own store; unless perhaps they must speak, first, of what we resolved above to undertake, on the use and authority of Tertullian, and even in this they are not left wholly to themselves, since there is at hand an excellent and shorter little dissertation on the same subject by D. Corbinianus Thomas; then, what have been down to our own times the chief labours spent on Tertullian in the world of letters, which we shall receive, again, diligently searched out by the most learned Ceillier, Lumper, Schram and Schoennemann; then lastly, by way of a finishing flourish, it will remain, more fully in this preface,
Editors' notes and page, col. 10
Page
- running head: (none; second half of the first page, under the caption)
- marginal letters: A ‹usu ac vera auctoritate›; B ‹HOYUS Brugensis›; C ‹NANI, PAMELII›; D ‹occurrente de eodem›
- old-edition numerals: (none)
- other: 'Alii' printed with a gap (Al i), set Alii. Foot of column carries a catchword '(Une.)' — printer's matter, omitted. A smudge after 'digestus.' is ink, not text.
- running head: (none; page 9 opens with the title PRAEFATIO. between rules, no column numbers printed)
- marginal letters: A usu ac vera auctoritate praefari non supererit. Al-; B HOYUS Brugensis, in explicandis quae frequentio-; C NANI, PAMELII, -PANCIROLII, LACERDAE, AL-; D occurrente de eodem argumento dissertatiuncula
- old-edition numerals: (none)
indigitare quonam rerum ordine, librorum serie, dissertationum accessione, lectionum collatarum varietate, commentariorum ubertate ac delectu, appendicum et indicum culmine haec nova editio sit ab aliis secernenda.
to point out by what order of matter, sequence of books, addition of dissertations, variety of collated readings, abundance and choice of commentaries, and crown of appendices and indexes this new edition is to be distinguished from the others.
ARTICULUS PRIMUS.
ARTICLE I.
DE AUCTORITATE TERTULLIANI.
ON THE AUTHORITY OF TERTULLIAN.
Auctoritas in eo qui potestatem habens alios docet, recte a duplici capite deducitur, nempe tum ab ipsius scientiae aestimatione, tum ab ejusdem veracitatis fiducia.
Authority in one who, having power, teaches others, is rightly derived from a twofold source: namely, both from the esteem of his knowledge and from confidence in his truthfulness.
Uni et soli Deo summa auctoritas est, quippe cui soli summa sit veritas in cognoscendo, et summa in dicendo veracitas.
To God, one and alone, belongs supreme authority, since to Him alone belongs supreme truth in knowing and supreme truthfulness in speaking.
Quaelibet alia eo major evadit auctoritas, quo propior ad illam accedit et perfectior ejusdem particeps efficitur.
Any other authority turns out the greater the nearer it approaches to that one and the more perfectly it is made a sharer in it.
Hinc nobis Catholicis nulla sub sole major, imo maxima in coelo et in terra, nec alia ac Dei ipsius est, Ecclesiae docentis potestas, quae verbo virtutis Dei, in quo sunt omnes thesauri sapientiae et scientiae absconditi, quae infallibili nec unquam ad consummationem saeculi deficienda Spiritus Sancti assistentia, nititur, regitur ac confirmatur.
Hence for us Catholics no power under the sun is greater, nay, it is the greatest in heaven and on earth, and none other than that of God Himself: the power of the teaching Church, which rests upon, is ruled and confirmed by, the word of the power of God (Heb. 1:3), in Whom are hidden all the treasures of wisdom and knowledge (Col. 2:3), and the infallible assistance of the Holy Spirit, which will never fail until the consummation of the age.
Porro omnibus Catholicis qui sese Ecclesiae legitimos filios probare student, necesse esse docet B. Vincentius Lirinensis, ut sanctorum Patrum fidei inhaereant, adglutinentur, immoriantur. Eam vero, consentiente tota Traditione, legem ad assensum Patribus praestandum ponit, ut quidquid non unum aut duos tantum, sed omnes pariter uno eodemque consensu aperte, frequenter, perseveranter tenuisse, scripsisse, docuisse cognoveris, id tibi quoque intelligas absque ulla dubitatione credendum.
Further, Blessed Vincent of Lérins teaches that it is necessary for all Catholics who are eager to prove themselves lawful sons of the Church to cleave to the faith of the holy Fathers, to be glued to it, to die in it. And, with the whole of Tradition agreeing, he lays down this law for the assent to be given to the Fathers: that whatever you have learned that not one or two only, but all alike, with one and the same consent, openly, frequently and perseveringly held, wrote and taught, this you should understand is to be believed by you also without any doubt.
Patribus vero sigillatim sumptis nulla alia competit auctoritas, nisi privata, ex variis dignoscenda indiciis, quorum alia unicuique sunt quasi propria, alia vero deforis desumpta.
But to the Fathers taken one by one no other authority belongs than a private one, to be discerned from various signs, of which some are as it were proper to each, while others are taken from without.
In iis autem ipsis consideranda sunt sive quae ad intellectum recte institutum, sive quae ad sanam voluntatem pertinent; hinc nimirum eorum ingenii vis, doctrinarum ubertas, loquendi modus ac consuetudo, unde tuto credi potest quod non decipiantur; illinc autem morum probitas, vitaeque sanctitas, qua omnis depellitur suspicio an decipiant aut decipere velint.
Among these themselves are to be considered both the things that belong to a rightly formed intellect and those that belong to a sound will: on the one side, that is, the force of their genius, the abundance of their learning, their manner and habit of speaking, from which it can safely be believed that they are not deceived; on the other, uprightness of morals and holiness of life, by which every suspicion is driven off as to whether they deceive or wish to deceive.
Ad haec quasi intrinseca auctoritatis signa accedunt tum diversae temporum, locorum, dignitatum, caeteraeque in quibus auctores scripserunt circumstantiae, tum potissimum tanti pretii judicium quo Ecclesia scriptores quosdam titulo tacito vel solemni, speciali vel specialissimo probat et dijudicat.
To these, as it were, intrinsic signs of authority are added both the differing circumstances of times, places, dignities and the rest in which the authors wrote, and above all that judgement of such great worth by which the Church approves and judges certain writers by a tacit or a solemn title, a special or a most special one.
Ne vero amoveantur aut respuantur scriptores quotquot ecclesiastici, qui summos ac legitimos sanctitatis apices nondum fuerint adepti, nec rectum fidei tramitem indeclinabili pede triverint; cum enim
But let not as many ecclesiastical writers as had not yet attained the highest and lawful summits of holiness, nor trodden the right path of faith with unswerving foot, be removed or rejected; for since
Editors' notes and page, col. 11
Footnotes
(1) ‹verbo virtutis Dei› · call in col 11
Hebr. I, 3.
Hebrews 1:3.
(printed under page 10)
(2) ‹scientiae absconditi› · call in col 11 (the text prints this call as (1); the note is numbered (2))
Col. II, 3.
Colossians 2:3.
(printed under page 10)
(3) ‹adglutinentur, immoriantur› · call in col 11 (the text prints this call as (2); the note is numbered (3))
Vincent. Lirin. Commonit. II, 20.
Vincent of Lérins, Commonitorium II, 20.
(printed under page 10)
Page
- running head: 11 PRAEFATIO.
- marginal letters: A ‹indigitare quonam rerum ordine›; B ‹Quaelibet alia eo major›; C ‹Patribus praestandum ponit›; D ‹depellitur suspicio an decipiant›
- old-edition numerals: (none)
aliquandiu saltem in orthodoxae fidei gremio constiterint, idcirco omnem illis fidem abrogare nec par nec fas est: quinimo in quibus cum Catholicis conspirant, in iis eo major penes ipsos fiducia est, quod hinc et inde collusionem fieri et amice conjurari nemo sanus existimabit.
they stood for some while at least in the bosom of the orthodox faith, it is therefore neither fitting nor right to deny them all credit: nay rather, in those things in which they agree with the Catholics, the confidence placed in them is all the greater, because no sane man will suppose that collusion and friendly conspiracy take place on both sides.
His catholicis rei Patristicae positis criteriis, nunc deveniendum est ad propositum nostrum; nunc aequa lance ac firma aestimandus est QUINTUS SEPTIMIUS FLORENS TERTULLIANUS, tot vetustarum disciplinarum peritissimus; philosophica, historica, juridica, oratoria ac poetica eruditione potens; multa susceptam ante fidem forensi laude florens; florentior et accepta fide, utpote totius Christianorum caussae, coram imperatoribus, in orbis Romani foro, defensor et patronus; aerae a Christo Domino secundae ac Apostolorum proximae praeco; primus Ecclesiae Latinae testis et vindex, imo unus cujus vindiciae ad nos pervenerint; insignes Africanae fidei primitiae; virorum apostolicorum alumpnus; magister et ipse martyrum, pontificum et doctorum; Romae ad sacra provectus, Carthaginique in presbyterii albo adscriptus; arcanorum scientissimus; omnium suae aetatis haereticorum debellator, imo Montani eversor egregius; et tamen (utinam absit!) montanista, haereticus, haereseosque caput emortuum, Ecclesiae tandem jam non homo!...
These Catholic criteria of the Patristic matter having been laid down, we must now come to our purpose; now QUINTUS SEPTIMIUS FLORENS TERTULLIANUS must be weighed in an even and steady balance: most skilled in so many ancient disciplines; mighty in philosophical, historical, juridical, oratorical and poetical learning; flourishing in much forensic praise before he took up the faith; more flourishing still once the faith was received, as defender and advocate of the whole cause of the Christians before the emperors, in the forum of the Roman world; herald of the second era from Christ the Lord, the one next to the Apostles; first witness and champion of the Latin Church, nay the only one whose vindications have come down to us; the illustrious first-fruits of the African faith; nursling of apostolic men; himself a master of martyrs, pontiffs and doctors; advanced to sacred orders at Rome, and enrolled on the roll of the presbyterate at Carthage; most knowing in the mysteries; vanquisher of all the heretics of his age, nay the distinguished overthrower of Montanus; and yet (would that it were not so!) a Montanist, a heretic, and the dead head of a heresy, at last no longer a man of the Church!...
Cui cum tot successere vices, multiplex ejus esse debet aestimatio, aliaque evadit prout aliam ipso tantum a se diversus induit personam. Ac ante omnia in eo, haud secus ac in caeteris Ecclesiae doctoribus, nonnullius est pretii eruditionem profanam a sacra supellectili, scriptorem privatum ab auctore catholico vel montanista, rem mere literariam aut historicam a caussa dogmatica secernere.
Since so many changes befell him, the estimate of him must be manifold, and it turns out different according as he, differing only from himself, puts on a different character. And before all, in him, no otherwise than in the other doctors of the Church, it is of some worth to separate profane learning from the sacred furniture, the private writer from the Catholic or the Montanist author, the merely literary or historical matter from the dogmatic cause.
At quid caussae esset cur in hoc operis mere patristici prooemio ac primo limine diu in Septimii profana laude morarer? Paucis igitur absolvam qualis sit rhetor, grammaticus, dialecticus, seu formae excultor literariae, qualisve sit philosophus, philologus, antiquitatum indagator, historiarum tenax, juris peritus, omni scientiarum genere exercitatissimus.
But what reason would there be for me to linger long, in the preface and on the very threshold of a merely patristic work, over the profane praise of Septimius? In a few words, then, I shall dispatch what sort of rhetorician he is, grammarian, dialectician, or cultivator of literary form, and what sort of philosopher, philologist, searcher of antiquities, retainer of histories, jurist, most practised in every kind of knowledge.
Porro quid de ipsius dicendi, disserendi et argumentandi genere sentiendum sit, paulo infra habes eleganter et diserte a doctiss. D. Lumper explicatum. Pauca tantum addere juvat, ne delicatissimus lector ac politioris minervae studiosior salebris Tertullianae latinitatis offendat et haereat. Primus fere omnium Tertullianus dogmata traditurus ac mysteria hucusque latio sermoni prorsus ignota, proinde novas intrudere formulas ac inaudita vocabula, saltem alio sensu usurpata potuit, imo et debuit. Nascebatur ac propemodum in cunis vagiebat latinitas illa ecclesiastica, quae suos ab initio habuit modos; suas sive in soluto sermone, sive in rhythmico modulo leges, apprime tractandis coelestibus sacramentis accommodatas, habuit, sanxit, ac servavit. Quibus autem efformandis ac per ora hominum evulgandis haud exigua est Tertulliani laus mirum in modum profuisse;
Further, what is to be thought of his manner of speaking, discoursing and arguing you have a little below, elegantly and clearly set out by the most learned Dom Lumper. It is pleasing to add only a few things, lest the most fastidious reader, and one rather eager for a more polished style, should stumble and stick at the rough places of Tertullian's Latinity. Tertullian, almost the first of all to hand on doctrines and mysteries until then wholly unknown to the Latin tongue, could, nay even had to, bring in new formulas and unheard-of words, or at least words used in another sense. That ecclesiastical Latinity was being born and was all but wailing in its cradle; it had from the beginning its own modes; its own laws, whether in prose or in rhythmic measure, especially suited to treating the heavenly sacraments, it had, sanctioned and kept. And it is no small praise of Tertullian to have been of wonderful help in shaping these and spreading them through the mouths of men;
Editors' notes and page, col. 12
Footnotes
(1) ‹explicatum› · call in col 12
Vid. infr., t. I, col. 89 — 96.
See below, vol. I, cols. 89–96.
(printed under page 10)
Page
- running head: PRAEFATIO. 12
- marginal letters: A ‹aliquandiu saltem in orthodoxae›; B ‹et patronus; aerae a Christo›; C ‹nonnullius est pretii›; D ‹tissimus lector ac politioris›
- old-edition numerals: (none)
quippe cujus ingenium demirati, ac loquelam ipsam, arduam licet et asperam, imitati, singuli post eum ac praesertim plures quos peperit Africana Ecclesia, clarissimorum virorum in his tempestatibus feracissima, duce Cypriano, sui, ut ait, magistri merentissimi cultore assiduo, se suamque orationem ad Tertulliani dictionem certatim effinxerunt.
for, having admired his genius, and imitated his very speech, hard and rough though it be, individual writers after him, and especially the many whom the African Church brought forth, most fertile in very famous men in those times, under the lead of Cyprian, the assiduous devotee of his, as he says, most deserving master, vied in fashioning themselves and their speech after Tertullian's diction.
Haud abs re erit obiter animadvertere quemdam defectum subiisse, post ejus a recta fide discessum, Tertulliani ingenium. In libris, ultima, ut videtur, aetate sua in faece montanismi exaratis, aut asperior fit et inaequalior, impotenti abreptus loquendi prurigine, ac inquieta pugnacitate; aut obscuriori sententia, velut de industria, sese obvolvit, nec nisi per intricata loquitur aenigmata; quae praesertim vitia in libro de Pallio, et adversus Valentinianos quasi digito palpanda occurrunt.
It will not be beside the point to remark in passing that Tertullian's genius underwent a certain decline after his departure from the right faith. In the books written, as it seems, in the last period of his life, in the dregs of Montanism, either he becomes rougher and more uneven, carried away by an uncontrolled itch for speaking and by restless pugnacity; or he wraps himself, as if on purpose, in more obscure thought, and speaks only through tangled riddles: faults which meet one, as if to be touched with the finger, especially in the book On the Pallium and Against the Valentinians.
Eamdem in pejus mutationem forsan reperire est, cum, vel oblita incomptae inconcinnaeque dictionis asperitate, rem penitus ac sententiarum viscera introspicies. Illa Apologetici, Praescriptionum, librorumque de Oratione, Baptismo ac Poenitentia majestas ac grandis eloquentia, interdum acerrima ac laconica brevitate temperata, in inconditam ac diffluentem facundiam, obvia quaeque, vel insulsa, jactitantem, nec scurrilitatem aut petulantiores jocos aspernantem dilabitur.
The same change for the worse may perhaps be found when, even forgetting the roughness of an unkempt and ill-joined diction, you look deeply into the matter and the very entrails of the thoughts. That majesty and grand eloquence of the Apologeticum, of the Prescriptions, and of the books On Prayer, On Baptism and On Penance, at times tempered by a most pungent and laconic brevity, slips away into an artless and diffuse fluency, tossing about every commonplace, even insipid ones, and not disdaining buffoonery or rather wanton jests.
Sed cum haec, ut dixi, ad profanam criticen potius quam ad dogmaticam Tertulliani auctoritatem faciunt, huc demum vela damus, haud alio, nisi inviti, jam abripiendi.
But since these things, as I said, bear on profane criticism rather than on Tertullian's dogmatic authority, we now at last set sail hither, not to be carried off elsewhere now save against our will.
Per eruditionem sacram, inquit Walchius, intelligimus illam quae versatur in rebus non a natura patefactis ac humana facultate cognoscendis, sed divinitus manifestis ac sanctissimo codice (cui et veneranda accedit Traditio catholica), comprehensis. Notitia harum rerum variis constat disciplinis, nempe Theologia Exegetica, Dogmatica, Polemica, Moralis, Symbolica, Catechetica, Homiletica, una cum Historia Ecclesiastica.
By sacred learning, says Walch, we understand that which is concerned with things not disclosed by nature and knowable by human faculty, but made manifest by God and contained in the most holy book (to which the venerable Catholic Tradition is also joined). The knowledge of these things consists of various disciplines, namely Exegetical, Dogmatic, Polemical, Moral, Symbolic, Catechetical and Homiletic Theology, together with Ecclesiastical History.
Porro cum his fere omnibus titulis commendatur Tertullianus, hinc praecipua desumenda sunt propria ipsi ac peculiaria auctoritatis signa.
Further, since Tertullian is commended under almost all these titles, the chief signs of authority proper and peculiar to him are to be taken from here.
Tertullianus, ut a Verbo Dei initium faciamus, illius interpretationi, ac Exegeticae scientiae suam affert symbolam minime aspernandam. Sive enim catholicus, sive montanista, semper docuit Scripturam veteris novique Testamenti inspiratam fuisse. Nec minus Scripturae plenitudinem quam ejus divinitatem adorat: nec eam adorando traditionem aufert, imo et ad eam, seu ad Apostolos et discipulos Domini referendam esse Scripturae interpretationem aperte declarat. Quamvis nullibi ex professo de canone
Tertullian, to begin from the Word of God, brings to its interpretation and to Exegetical science his contribution, by no means to be despised. For whether a Catholic or a Montanist, he always taught that the Scripture of the Old and New Testament was inspired. Nor does he adore the fullness of Scripture less than its divinity: nor in adoring it does he take away tradition; nay, he openly declares that the interpretation of Scripture is to be referred to it, that is, to the Apostles and disciples of the Lord. Although nowhere expressly concerning the canon
Editors' notes and page, col. 13
Footnotes
(1) ‹inquit Walchius› · call in col 13
Bibl. Patristic. edit. nov. Ien. 1834, c. 7, § 46.
Bibliotheca Patristica, new edition, Jena 1834, ch. 7, § 46.
(printed under page 11)
(2) ‹inspiratam fuisse› · call in col 13
Cf. I de Cultu fœmin. cap. 3, t. I, col. 1307. De Resurrectione Carnis, cap. 22, t. II, col. 823. Lib. III Adv. Marc. cap. 6, col. 325. Lib. V, cap. 7, col. 485. Lib. de Anima, cap. 2, col. 648.
Compare On the Apparel of Women, Book I, ch. 3, vol. I, col. 1307; On the Resurrection of the Flesh, ch. 22, vol. II, col. 823; Against Marcion, Book III, ch. 6, col. 325; Book V, ch. 7, col. 485; On the Soul, ch. 2, col. 648.
(printed under page 11)
(3) ‹divinitatem adorat› · call in col 13
Lib. contr. Hermog. c. 22, t. II, col. 217.
Against Hermogenes, ch. 22, vol. II, col. 217.
(printed under page 11)
(4) ‹aperte declarat› · call in col 13
Scorpiac. cap. 12, t. II, col. 146.
Scorpiace, ch. 12, vol. II, col. 146.
(printed under page 11)
Page
- running head: 13 PRAEFATIO
- marginal letters: A ‹quippe cujus ingenium demirati›; B ‹adversus Valentinianos quasi digito›; C ‹ligimus illam quae versatur›; D ‹veteris novique Testamenti›
- old-edition numerals: (none)
Scripturae sacrae disseruerit, ex variis tamen ejus operum locis colligi potest, libros sacros nostra aetate a pseudocriticis e numero canonicorum ejectos, inter sacros divinitusque inspiratos ab eo connumerari.
of sacred Scripture has he discoursed, yet it can be gathered from various passages of his works that the sacred books which in our age have been cast out of the number of the canonical by pseudo-critics are counted by him among the sacred and divinely inspired.
At susdeque vertitur Tertulliani exegetici auctoritas, modo fides sit ejus editori novissimo, ac procacissimo obtrectatori, J. Salom. Semlero, qui, praefracta fronte, asseruit hunc scriptorem oculis suis manibusque nunquam usurpasse graecum ullum codicem Evangeliorum aut Epistolarum, aliorumve sacrorum Bibliorum, nec unquam graecos codices, utpote adulteratos, adhibere voluisse; — hunc eumdem, graecorum codicum libentissime nescium, latinos libros corrupisse et auxisse glossis sententiisque interpolatis, adhucdum superstitibus, quarum primus et solus auctor certus est ille Tertullianus. Sed quaenam, amabo, fides huic innovandi prurigini adeo petulanti, ut idem audeat profiteri latinos omnes scriptores nunquam in hisce primis saeculis libros graecos consuluisse, omnes una conjurasse ut novas glossas invitis Graecorum codicibus, suis libris ex consulto insererent; ejus vero latinae translationis prima initia et recentia rudimenta ab ipsius Tertulliani tempore, nisi ab ipsomet oriri? Sed quid ea commemorem, dum in hac eadem dissertatione Tertulliani obtrectator eo audaciae devenerit, ut, discussis tam longi temporis tenebris, ita enim habet, ipse adeo novus ac praeposterus homo, inauditam ab omni retro antiquitate deprehenderit quamdam conjuratorum tam graecorum quam latinorum, Romae degentium, societatem, ex cujus officina clam prodiere multa Tertulliani, nonnulla Clementis Alexandrini, omnia Irenaei opera, plane supposititia et spuria? Haec quae cum primum prodierint, portentis similia merito habita fuere atque ab ipsis Germaniae viris doctissimis impetita ac profligata, satis est, ut reprobata derideantur, exposuisse.
But the authority of Tertullian the exegete is turned upside down, if only credit be given to his newest editor and most impudent detractor, J. Salom. Semler, who with brazen brow asserted that this writer never used with his own eyes and hands any Greek codex of the Gospels or Epistles, or of the other sacred Bibles, and never wished to employ Greek codices, as being adulterated; — that this same man, most willingly ignorant of the Greek codices, corrupted the Latin books and swelled them with interpolated glosses and sentences, surviving even now, of which the first and only certain author is that Tertullian. But what credit, pray, is due to this itch for innovation, so wanton that the same man dares to profess that all the Latin writers in these first centuries never consulted Greek books, that all conspired together deliberately to insert new glosses into their books against the Greek codices; and that the first beginnings and fresh rudiments of that Latin translation arose from the time of Tertullian himself, if not from himself? But why should I mention these things, when in this same dissertation the detractor of Tertullian came to such a pitch of audacity that, the darkness of so long a time having been dispelled (for so he puts it), he himself, so new and preposterous a man, detected a certain society, unheard of by all past antiquity, of conspirators both Greek and Latin living at Rome, from whose workshop there came forth secretly many of Tertullian's works, some of Clement of Alexandria's, and all of Irenaeus's, plainly supposititious and spurious? Since these things, as soon as they came out, were deservedly held to be like portents, and were attacked and routed by the most learned men of Germany themselves, it is enough to have set them out, that, being rejected, they may be laughed at.
Magna autem assurgit dogmatica Tertulliani catholici auctoritas; nec interdum montanistae aspernanda. Triplicem enim quo usi fuere patres in exponenda fide modum, nempe tum symbolicum, quo gravissima fidei dogmata, connexa paucis, continuo recitantur; tum polemicum, ad refellendos Gentiles, Judaeos, aut haereticos accommodatum; tum discursivum seu catecheticum, qui pro christianorum fidelium usu, modo unum, modo alterum explicat doctrinae punctum, mirum in modum idem Noster comprehendit.
But great rises the dogmatic authority of Tertullian the Catholic; nor is that of the Montanist at times to be despised. For the threefold manner that the Fathers used in setting out the faith, namely the symbolic, in which the weightiest dogmas of the faith, joined together in few words, are recited in one sequence; the polemical, suited to refuting Gentiles, Jews or heretics; and the discursive or catechetical, which for the use of the Christian faithful explains now one point of doctrine, now another: all these our same author encompasses in a wonderful manner.
Editors' notes and page, col. 14
Footnotes
(1) ‹ab eo connumerari› · call in col 14
Cf. Gottefr. Lumper. Hist. Theol. Critic. de vita, scriptis atque doctr. SS. PP. t. VII, c. 6, art. 1, p. 242 et sqq.
Compare Gottfried Lumper, Historia theologico-critica de vita, scriptis atque doctrina Sanctorum Patrum, vol. VII, ch. 6, art. 1, p. 242 and following.
(printed under page 11)
(2) ‹ille Tertullianus› · call in col 14
Dissert. de varia et incert. indole hor. libror. ad opp. Tertull. ed. Halæ Magdeburg. rurs. recusa 1828, t. V, pp. 176-313.
Dissertation on the varied and uncertain character of these books, attached to the works of Tertullian edited at Halle in Magdeburg, reprinted 1828, vol. V, pp. 176–313.
(printed under page 11)
(3) ‹impetita ac profligata› · call in col 14
Cf. Joh. Dan. Schumann Obss. in veterib. Eccles. scriptor. spec. III et IV sæcul. de interpolation. quibusdam Codici N. T. Tertullianeo perperam afflictis conjectura. Hannov. 1776, 1777, 4°. — C. W. Fr. Walchii de authentia libror. Irenæi contra J. Sal. Seml. in novv. commentt. societ. regiæ Goetting. T. V, part. II, p. 3.
Compare Johann Daniel Schumann, Observations on the ancient ecclesiastical writers, especially of the third and fourth centuries: a conjecture concerning certain interpolations wrongly inflicted on Tertullian's codex of the New Testament, Hanover 1776, 1777, quarto. — C. W. F. Walch, On the authenticity of the books of Irenaeus, against J. Salomo Semler, in the Novi Commentarii of the Royal Society of Göttingen, vol. V, part II, p. 3.
(printed under page 11)
(4) ‹exposuisse› · call in col 14
Cf. quæ infra obiter perstringuntur t. I, col. 55, 56 in not.; t. II, col. 548, 549, 551, 552, 554, 558, 565, 594.
Compare what is touched on in passing below, vol. I, cols. 55, 56, in the notes; vol. II, cols. 548, 549, 551, 552, 554, 558, 565, 594.
(printed under page 11)
Page
- running head: PRAEFATIO. 14
- marginal letters: A ‹Scripturae sacrae disseruerit›; B ‹superstitibus, quarum primus›; C ‹degentium, societatem›; D ‹modo unum, modo alterum›
- old-edition numerals: (none)
Nam tres fidei formulas habet, unam eamque breviorem in libro de Virginibus velandis, alteram longiorem in Praescriptionibus Haereticorum, tertiam et recentiorem in lib. adversus Praxeam.
For he has three formulas of the faith: one, and that the shorter, in the book On the Veiling of Virgins; another, longer, in the Prescriptions against Heretics; a third, and more recent, in the book Against Praxeas.
Primus inter Latinos, quoslibet nascentis Ecclesiae hostes polemicis et apologeticis scriptis aggressus est. Adversus enim gentes scripsit septem quos inscripsimus Apologeticos libros, nempe duos libros ad Nationes, et Apologeticum magnum, hunc ad praesides, illos ad plebem directos; item, de Testimonio animae, seu Apologetici caput 17 uberius tractatum; et librum ad Scapulam, quo de injusta ac crudeli persecutione conqueritur et Christianorum virtutes laudibus effert: quibus accedunt, ad Martyres apologia de martyrii gloria, ad Christianos de Spectaculis ethnicorum fugiendis dehortatio, ad omnes sive Christi sive deorum cultores de Idololatria et grandi hujus criminis gravitate.
First among the Latins, he attacked all the enemies of the newborn Church in polemical and apologetic writings. For against the Gentiles he wrote the seven books which we have entitled Apologetic: namely the two books To the Nations, and the great Apologeticum, the latter addressed to the governors, the former to the common people; likewise On the Testimony of the Soul, or chapter 17 of the Apologeticum treated more fully; and the book To Scapula, in which he complains of the unjust and cruel persecution and extols the virtues of the Christians with praises: to which are added, To the Martyrs, an apology on the glory of martyrdom; to the Christians, On the Shows, a dissuasion from the spectacles of the heathen, to be shunned; to all, whether worshippers of Christ or of the gods, On Idolatry and the great gravity of this crime.
Justini philosophi, Irenaei martyris et aliorum quorum nomina ipse prae se fert, vestigia insecutus, Judaeis Messiam a prophetis praedictum advenisse demonstrat; omnesque haereticos, tum generatim in Praescriptionibus, ne ipso quidem Montano excepto, jugulat, tum speciatim, singulari quasi certamine, confodit. Hinc enim inconditam Gnosticorum catervam decies exagitat, vincit et contundit, nec hanc aciem, ut videtur, nisi hoste fuso fugatoque, vel emeritus veteranusque miles, deseruit. Praxeam insuper, qui Deum unum, sed non trinum, asserebat, nec non et Montanum, ad quem miserabiliter defecit, oppugnavit in hoc elegantiori ac pulchello de Poenitentia libello: sophistarum demum insulsa philosophomena de Anima, explodit. Hoc indefesso labore ac perpetuo certamine, decertavit Tertullianus: cumque, aetate provectior ac vulnere insanabili afflictus, in Montani partes desciisset, nedum nihil ab impetu remitteret, acrius sese ad praelia accinxit ac sibi dixisse visus est: Vae mihi si non dimicavero!
Following in the footsteps of Justin the philosopher, Irenaeus the martyr and others whose names he himself displays, he demonstrates to the Jews that the Messiah foretold by the prophets has come; and all the heretics he both cuts down in general in the Prescriptions, not even Montanus himself excepted, and runs through in particular, as if in single combat. For from here he harries the disorderly troop of the Gnostics ten times over, conquers and crushes them, and did not, it seems, desert this battle-line, even as a time-served and veteran soldier, until the enemy was routed and put to flight. Praxeas moreover, who asserted God to be one but not three, and also Montanus, to whom he wretchedly went over, he attacked in this rather elegant and pretty little book On Penance: finally he hisses off the stage the insipid philosophizings of the sophists on the Soul. In this unwearied labour and perpetual struggle Tertullian fought it out: and when, further advanced in age and stricken with an incurable wound, he had gone over to the party of Montanus, so far from slackening anything of his onset, he girded himself the more keenly for battles and seemed to have said to himself: Woe is me if I do not fight!
Primus iterum hic latinis auribus dedit auscultandum ac luculento sermone concinnatum de re dogmatica in specie distincta tractatum. Adeo vero in hisce dogmatibus seorsim sumptis, excelluit, ut, ausim dicere, decurrentibus in immensum annis, nihil adhucdum prodiisse qui Tertulliani libros de Oratione, de Baptismo, de Poenitentia, de Patientia, caeterosque quos dogmaticos inscribendos censuimus, superasse merito existimetur.
He again was the first to give Latin ears a treatise to listen to, composed in lucid speech, on a dogmatic matter distinguished by kind. And so greatly did he excel in these dogmas taken one by one that, I would dare to say, with years running on beyond measure, nothing has yet come forth which may deservedly be thought to have surpassed Tertullian's books On Prayer, On Baptism, On Penance, On Patience, and the others which we judged should be entitled dogmatic.
Interea haud inficias ibo vel optima Tertulliani scripta hinc et inde plurimo sphalmate laborare, multa labe venenosa foedari. Quae cum optimo et salutari antidoto aliquatenus sanata, videas velim, ex
Meanwhile I shall not deny that even the best writings of Tertullian labour here and there under very many errors, and are fouled by many a poisonous stain. Since these have been to some extent healed by an excellent and wholesome antidote, I would have you see, from
Editors' notes and page, col. 15
Footnotes
(1) ‹de Virginibus velandis› · call in col 15
Cap. 1, t. II, col. 888.
Ch. 1, vol. II, col. 888.
(printed under page 12)
(2) ‹Præscriptionibus Hæreticorum› · call in col 15
Cap. 13, t. II, col. 26.
Ch. 13, vol. II, col. 26.
(printed under page 12)
(3) ‹adversus Praxeam› · call in col 15
Cap. 2, t. II, col. 156.
Ch. 2, vol. II, col. 156.
(printed under page 12)
(4) ‹advenisse demonstrat› · call in col 15
Cf. G. H. Scharffenberg comment. Academic. de Justino, Tertulliano et Cypriano adv. Judæos disput. Lund. Goth. 1820, in-4°.
Compare G. H. Scharffenberg, Academic commentary on Justin, Tertullian and Cyprian disputing against the Jews, Lund, Sweden, 1820, quarto.
(printed under page 12)
(5) ‹vincit et contundit› · call in col 15
In libr. Scorpiac., adv. Gnosticos, adv. Hermogen., adv. Marcion. V; — adversus Valentinianos; — de Carne Christi; — de Resurrectione carnis.
In the books Scorpiace (Against the Gnostics), Against Hermogenes, Against Marcion V; — Against the Valentinians; — On the Flesh of Christ; — On the Resurrection of the Flesh.
(printed under page 12)
Page
- running head: 15 PRAEFATIO.
- marginal letters: A ‹Nam tres fidei formulas›; B ‹ethnicorum fugiendis dehortatio›; C ‹in hoc elegantiori ac pulchello›; D ‹quos dogmaticos inscribendos›
- old-edition numerals: (none)
opera veterum editorum iterum recensita, ad frontem hujusce tomi affixa.
the labour of the old editors, reviewed once more and fixed at the front of this volume.
Altera manet integrior, nec satis celebranda Tertulliani laus, moralis nempe ac paraenetica, ex multis ejus desumenda libris, ad mores christianos pertinentibus. Quorum duplex est series: prior ante susceptum ab auctore montanismum, posterior ab eo jam montanista descripta. Porro in utraque ad vivum exprimitur vitae christianae speculum sive in ejus fonte perenni, oratione privata et publica, sive in ejus fluentis uberrimis, sacramentis nempe, sive in ipsius actibus communibus aut praestantissimis, sive in ritibus liturgicis qui ei externam formam efficiunt, sive in vitandis ubi periclitatur anima christiana mundi, carnisve illecebris, aut suscipiendis unde ea reviviscit operibus, aut obeunda qua glorificatur martyrii cruenta palaestra. Equidem in his tractandis frequentius ultra limites legitimos abripitur rigidior montanistae asperitas; at caute errori latenti in nostris libris provisum est. Praeterea nonnisi effervescentis ingenii, ad magna excitantis ac communem hominum modum excedentis, impetus plerumque notandus est.
There remains another praise of Tertullian, more unimpaired and never celebrated enough, namely the moral and paraenetic, to be drawn from his many books bearing on Christian morals. Of these there is a twofold series: the earlier written before the author took up Montanism, the later by him when already a Montanist. Further, in both there is portrayed to the life a mirror of the Christian life, whether in its perennial fountain, private and public prayer; or in its most abundant streams, namely the sacraments; or in its common or most excellent acts; or in the liturgical rites that give it its outward form; or in the enticements of the world or the flesh, to be shunned where the Christian soul is imperilled; or in the works to be undertaken by which it revives; or in the bloody wrestling-ground of martyrdom, to be entered, by which it is glorified. Indeed in treating these things the harsher severity of the Montanist is rather often carried away beyond the lawful limits; but care has been taken against the hidden error in our books. Besides, for the most part what is to be noted is only the onset of a seething genius, one that rouses to great things and exceeds the common measure of men.
Habeas igitur velim Tertullianum ex suis tantummodo scriptis ac solo peculiari penu commendatum. Commendant eum praeterea haec prisca quibus scribebat tempora, primus inter Afros, inter Latinos primus post Pontifices Romanos, qui agnitus saltem sit et servatus; fausta docentium et discipulorum tempora, cum in novo Christianorum semine ferveret calidior Christi et martyrum sanguis, cum adhucdum Apostolorum vox sonaret ac repraesentaretur facies, cum authenticae eorum literae palam recitarentur. Commendant eum et urbs patria ac Ecclesia cujus primus fuit, quem noverimus, sacerdos; Carthago, ut aemula Roma victrix, sic a fide devicta, ut a Petro Roma, sic a Petri discipulis acquisita; nova, si vis, at suorum infantium jam felix mater et exsultans; quam modo nobiles partus orbi renuntiarunt, tum Martyres Scyllitani, tum Perpetuae, Felicitatis et sociorum agmen, quorum Septimius noster fuit coaevus, imo, ut quibusdam placet, testis et encomiastes. Ecclesia haec diu sanctitate florens et doctrina virorum sibi a Tertulliano continuo succedentium, haud secus ac si hic Noster eorum ingenia excitaverit, manus ad praelium docuerit, ordines ad aciem instruxerit, eisque novum, veluti belli tesseram, indiderit, effinxeritque eloquium, in toto deinceps occidentali orbe christiano evulgandum. Commendant eum et viri sanctissimi quibuscum simul deguit, aut conversatus est, aut necessitate,
I would have you, then, take Tertullian as commended by his own writings alone and by his own peculiar store. He is commended besides by those ancient times in which he wrote, the first among the Africans, the first among the Latins after the Roman Pontiffs to have been at least recognized and preserved; the happy times of teachers and disciples, when in the new seed of the Christians the blood of Christ and of the martyrs was seething warmer, when the voice of the Apostles still sounded and their face was represented, when their authentic letters were read out openly. He is commended too by his native city and by the Church of which he was the first priest whom we know; Carthage, which, as she was conquered by Rome her rival victorious, so was overcome by the faith, and as Rome was won by Peter, so was she won by the disciples of Peter; new, if you will, but already a happy and exulting mother of her infants; whose noble offspring were lately proclaimed to the world, now the Scillitan Martyrs, now the band of Perpetua, Felicity and their companions, of whom our Septimius was a contemporary, nay, as some hold, the witness and encomiast. This Church, long flourishing in holiness and in the learning of the men who succeeded one another in her continuously from Tertullian, just as if this our author had roused their genius, taught their hands for battle, drawn up their ranks for the line, and set upon them and fashioned for them a new speech, like a watchword of war, to be spread thereafter through the whole Western Christian world. He is commended too by the most holy men with whom he lived together, or had dealings, or by necessity,
Editors' notes and page, col. 16
Footnotes
(1) ‹privata et publica› · call in col 16
Lib. de Oratione.
On Prayer.
(printed under page 12)
(2) ‹sacramentis nempe› · call in col 16
Lib. de Baptismo, de Pœnitentia, de Eucharist., lib. de Coron. Milit., de Matrimon., lib. ad Uxor.
On Baptism, On Penitence, On the Eucharist, On the Soldier's Crown, On Marriage, To His Wife.
(printed under page 12)
(3) ‹actibus communibus› · call in col 16
De Patientia, de Cultu fœminar.
On Patience, On the Apparel of Women.
(printed under page 12)
(4) ‹præstantissimis› · call in col 16
De Virg. vel.
On the Veiling of Virgins.
(printed under page 12)
(5) ‹formam efficiunt› · call in col 16
De Orat.
On Prayer.
(printed under page 12)
(6) ‹carnisve illecebris› · call in col 16
De Spectac.
On the Shows.
(printed under page 12)
(7) ‹reviviscit operibus› · call in col 16
De Pœnitent., de Jejun.
On Penitence, On Fasting.
(printed under page 12)
(8) ‹cruenta palæstra› · call in col 16
Ad Martyr., Scorp.
To the Martyrs, Scorpiace.
(printed under page 12)
(9) ‹palam recitarentur› · call in col 16
De Præscript. cap. 36, t. II, col. 49.
On the Prescription of Heretics, ch. 36, vol. II, col. 49.
(printed under page 12)
(10) ‹testis et encomiastes› · call in col 16
Cf. Dissert. J. A. Noesselt, infra, t. I, col. 85, sqq.
Compare the dissertation of J. A. Noesselt, below, vol. I, col. 85 and following.
(printed under page 12)
Page
- running head: PRAEFATIO. 16
- marginal letters: A ‹opera veterum editorum›; B ‹ea reviviscit operibus›; C ‹Christi et martyrum sanguis›; D ‹dines ad aciem instruxerit›
- old-edition numerals: (none)
studiorumve similium commercio junctus, Irenaeus quem venerabundus meminit, Caiusque Hippolytusque, ejusdem Irenaei discipuli, Clemens Alexandrinus coaevus, Origenesque quem Romae fortasse obvium habuit, summi demum episcoporum Episcopi, qui integerrimam ipsi instillavere doctrinam, quam totam Romae cum sanguine suo Apostoli profuderunt. Commendant eum et sexcenti quos prae oculis habuit auctores cujuslibet generis, sacri et profani, historici, philosophi, poetae, juris omniumque disciplinarum periti, quorum volumina nocturna manu versavit et diurna, ac in omnibus suis tabellis praefixit testimonia. Commendant eum et posteri, sive ab ipso proximi, sive novissimi, tum congeneres ejus africani, quorum dux D. Cyprianus, Septimii libros petiturus, dicere consuevit: Da magistrum; tum nostrates, quorum praeco Cl. Bossuetius Meldensis, quoties Tertullianum excitat, in has voces aut similia: Magnum virum, virum gravem, auctoritate, pondere potentem, erumpere videtur.
or joined to him by the intercourse of like studies: Irenaeus, whom he recalls with veneration, and Caius and Hippolytus, disciples of the same Irenaeus, Clement of Alexandria his contemporary, and Origen, whom he perhaps met at Rome; finally the highest Bishops of the bishops, who instilled into him the most unimpaired doctrine, which the Apostles poured out whole at Rome together with their blood. He is commended too by the countless authors of every kind whom he had before his eyes, sacred and profane, historians, philosophers, poets, men skilled in law and in all disciplines, whose volumes he turned over by night and by day, and whose testimonies he set at the head of all his pages. He is commended too by those who came after, whether nearest to him or the latest: on the one hand his fellow Africans, whose leader St Cyprian, when about to ask for Septimius's books, used to say: Give me the master; on the other our own countrymen, whose herald, the illustrious Bossuet of Meaux, whenever he calls up Tertullian, seems to break out into these words or the like: A great man, a grave man, mighty in authority and weight.
Magnum igitur Quinti Septimii Florentis Tertulliani nomen: at quanto majus, ni velut fulgur, de coelo cecidisset ille Africanae Ecclesiae Lucifer, qui mane oriebatur; nisi in terram corruisset, qui vulnerabat gentes; nisi dixisset in corde suo: Ascendam super altitudinem nubium! Ut enim Satan, ita hic fulgure superbiae dejectus, cecidit, semelque lapsus, an surrexerit, nemo vel audet percunctari. De Salomone quaeritur; de Origene disputatur; de Tertulliano siletur. Diuturno tamen senio contabuit, nec ei defuit longum poenitendi spatium. Mansisse vero misere pervicacem, ac velut uno ictu quo ruit delirantem ad usque octogesimum ferme aetatis suae annum, imo per quadraginta et amplius annos, stetisse infensa in Ecclesiam ira ferocem, ac tela vel deficiente manu minitantem, ultima ejus scripta nimium suadent et revincunt.
Great, then, is the name of Quintus Septimius Florens Tertullianus: but how much greater, had not that Lucifer of the African Church, who rose in the morning, fallen like lightning from heaven; had he not crashed to the earth, he who wounded the nations; had he not said in his heart: I will ascend above the height of the clouds (Isa. 14:12, 14)! For like Satan, so this man, cast down by the lightning of pride, fell; and once fallen, whether he rose again no one even dares to inquire. About Solomon there is inquiry; about Origen there is dispute; about Tertullian there is silence. Yet he wasted away in a long old age, and a long space for repentance was not lacking to him. But that he remained wretchedly obstinate, and, as it were raving from the one blow by which he fell, up to about the eightieth year of his age, nay for forty years and more, stood fierce with hostile anger against the Church and threatening with his weapons even when his hand was failing, his last writings argue and prove all too well.
Ecquis ergo inscrutabilia Dei judicia non reformidet, non horreat? Quis ad hunc finem cessurum fore tam faustum Tertulliani initium existimasset? Dato sub ineuntis saeculi ortum Apologetico, habitisque caeteris pro caussa christiana concionibus, confirmatis inde confessoribus aut ad lauream martyribus evectis, defervente persecutionum aestu ac respirante paululum Ecclesia, tandem quadraginta ferme annis ad pacem composita, jam novus rerum ordo oriebatur et jucundior temporum facies; jam, suspensis auribus, sive gentes, sive Christiani, evangelizantibus pacem, evangelizantibus bona assentabantur. Quod autem in Galliis Irenaeus, in Aegypto Clemens, in Latio Hippolytus, hoc in Africa, hoc in toto Occidente Tertullianus videbatur acturus: adeo ut, devicta plebe, devincerentur et nobiles sapientesque, et ab imo ad summum aedificaretur Ecclesia condereturque orbis christianus. Haec erat, ni fallor, egregia pars cui destinabatur Tertullianus. Quid plura? cecidit, ad infernum detractus, in profundum laci. Hoc erat ergo in investigabili
Who then would not dread, would not shudder at, the inscrutable judgements of God? Who would have thought that so auspicious a beginning of Tertullian would issue in this end? The Apologeticum having been given out about the rise of the new century, and his other discourses delivered for the Christian cause; confessors having then been strengthened, or martyrs raised to the crown; the heat of the persecutions cooling down and the Church breathing a little, settled at last into peace for about forty years: already a new order of things was arising and a more pleasant face of the times; already, with ears intent, whether Gentiles or Christians, they were assenting to those who preached the gospel of peace, who preached the gospel of good things. And what Irenaeus in Gaul, Clement in Egypt, Hippolytus in Latium were doing, this Tertullian seemed about to do in Africa, in the whole West: so that, the common people having been won, the noble and the wise too would be won, and the Church would be built up from the lowest to the highest and the Christian world founded. This was, if I am not mistaken, the excellent part for which Tertullian was destined. Why say more? He fell, dragged down to hell, into the depth of the pit (Isa. 14:15). This, then, was in the unsearchable
Editors' notes and page, col. 17
Footnotes
(1) ‹Apostoli profuderunt› · call in col 17
Præscript., c. 36, t. II, col. 49.
On the Prescription of Heretics, ch. 36, vol. II, col. 49.
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(2) ‹Da magistrum› · call in col 17
S. Hieronym. De Script. Eccles.
St Jerome, On Ecclesiastical Writers.
(printed under page 13)
(3) ‹altitudinem nubium› · call in col 17
Is., XIV, 12, 14.
Isaiah 14:12, 14.
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(4) ‹profundum laci› · call in col 17
Is., XIV, 15.
Isaiah 14:15.
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- running head: 17 PRAEFATIO.
- marginal letters: A ‹studiorumve similium commercio›; B ‹gistrum; tum nostrates›; C ‹spatium. Mansisse vero misere›; D ‹cundior temporum facies›
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Dei decreto, ut haec nova tot vulneribus adolescens Ecclesia, Judaeis tandem, Ethnicis, Gnosticis triumphatis, se huic offensionis lapidi impingeret, ac dum tanti animi subsidio recreari mereretur; eumdem lapsum amitteret, infensum sustineret, reluctantem ac per quadraginta annos in matris suae gremium insultantem lugeret. Nec jam quaerendum est, ut multis placuit, an plus Ecclesiae profuerit quam nocuerit, magis vero an sibi ad vitam, necne profuerit. Ecclesiae homo non est, ille tot laboribus defunctus, tot certaminibus redux! Utinam vero melius confidamus his piis identidem per opera ejus respersis precibus, ac votum ejus adimpleamus, cum diceret catechumenis: Igitur, benedicti, quos gratia Dei exspectat, cum de illo sanctissimo lavacro novi natalis ascenditis, et primas manus apud Matrem cum fratribus aperitis, petite de Patre, petite de Domino, peculia, gratias, distributiones charismatum, subjiciente: Petite et accipietis, inquit. Quaesistis enim, et invenistis; pulsastis, et apertum est vobis. Tantum oro, ut, cum petitis, etiam Tertulliani peccatoris memineritis.
the decree of God: that this new Church, growing up through so many wounds, having at last triumphed over Jews, Heathens and Gnostics, should strike herself against this stone of stumbling; and while she deserved to be refreshed by the help of so great a mind, should lose that same man by his fall, should endure him as an enemy, and should mourn him resisting and for forty years insulting the bosom of his mother. Nor is it now to be asked, as many have liked to do, whether he profited the Church more than he harmed her, but rather whether he profited himself unto life or not. He is not a man of the Church, he who discharged so many labours, who came back from so many contests! Would that we might rather trust in these pious prayers scattered here and there through his works, and fulfil his wish, when he said to the catechumens: Therefore, blessed ones, whom the grace of God awaits, when you come up from that most holy laver of the new birth, and first spread out your hands with your brethren in the house of the Mother, ask of the Father, ask of the Lord, the special gifts, the graces, the distributions of charisms; He Himself suggesting it: Ask, He says, and you shall receive. For you have sought, and you have found; you have knocked, and it has been opened to you. Only I pray that, when you ask, you remember also Tertullian the sinner.
ARTICULUS II.
ARTICLE II.
DE USU TERTULLIANI.
ON THE USE OF TERTULLIAN.
Quod modo ad dignoscendam veram Tertulliani auctoritatem, hoc ad rectum antiquissimi hujus Patris usum acrius omnino judicium requiri arbitramur. Iterum igitur debet in ejus scriptis considerari tum auctoris nunc catholici, nunc montanistae conditio, tum librorum doctrina aut eruditio, utraque vero aut sacra, aut profana. Sacra ejusdem doctrina ad fidei
What was required just now for discerning the true authority of Tertullian, this we judge to be required, with altogether keener judgement, for the right use of this most ancient Father. Once more, then, there must be considered in his writings both the condition of the author, now Catholic, now Montanist, and the doctrine or learning of the books, each of these being either sacred or profane. His sacred doctrine, to the faith's
Editors' notes and page, col. 18
Footnotes
(1) ‹peccatoris memineritis› · call in col 18
De Baptismo, cap. 20, ultima verba. Ea est judiciorum de viris summis non raro varietas, ut cum ad cœlum usque extolluntur ab his, ab illis deprimantur ad imum. Ita fere accidit Tertulliano nostro; sicut enim non desunt illius contemptores, ita vendices et laudatores nactus est plurimos, eosque perquam liberales. Fuere quibus omnia ejus opera quæ supersunt in montanismo scripta videntur; dum alii eum ad sceleratam Montani communionem delapsum esse negant. Quin non defuere qui Tertullianum celebrant a martyrio, quod sub Decio sustinuisse dicitur. De his et aliis ad Tertulliani historiam, auctoritatemque pertinentibus cf. Magdeburg. cent. III, cap. 12; — Joach. Zentgravii Exercitatio, de lapsu Tertull. ad Montanistas, Argent. 1704, 4°; — Timanni Gessellii Hist. sac. et Eccles. N. T. p. 299; Petri Alixii Diss. de vita et scriptis Tertulliani, Paris. 1680, 8°; — De la Motte, Hist. de Tertull. et d'Origène, Lugd. 1701, in-8°; — Nicol. Le Nourry, dissert. in Tertull. Apolog. libb. ad Nat. et lib. ad Scap. infra, t. I, col. 705, sqq. — Joh. W. Hopfmann Diss. Q. S. F. Tertulliani quæ supersunt omnia in montanismo scripta videri, Vitemb. 1738, in-4°; — J. A. Noesselt, Dissert. III, de vera ætate ac doctrina scriptorum quæ supersunt Q. Sept. Fl. Tertulliani, Hal. 1757; — ejusd. tres commentat. ad hist. eccles. pertinentes, Hal. 1817; — Jos. Ant. Cantova de Septimio et S. Epiphanio dissert. II, Mediol. 1783, 8°; — H. Chr. Baltenstedt Tertullians Geistesfahigkeiten. Religions Kenntnisse und theologie, III commentt., Helmst., 1785, in-8°. — Aug. Neander Antignostikus, Geist des Tertullian. und einleit. in dessen Schriften., Berol. 1825; — Fr. Münster Primordia Ecclesiæ Africanæ, Havn. 1829, in-4°; — C. Jos. Hefele, Tertullian als Apologet. in Drey et all. Tübinger Theolog. Quartal—schrist. an. 1838; — J. A. Moehler. Patrologie oder christliche Literærgeschichte, herausgegeben von D. F. X. Reithmagr., Regensb. 1840.
On Baptism, ch. 20, the last words. Judgements on very great men often vary so much that they are raised to the sky by some and pressed down to the depths by others. So it has more or less befallen our Tertullian: for as he does not lack despisers, so he has found very many champions and praisers, and very generous ones. There have been those to whom all his surviving works seem written under Montanism, while others deny that he fell into the wicked communion of Montanus. Indeed some have even celebrated Tertullian for a martyrdom he is said to have suffered under Decius. On these and other matters bearing on Tertullian's history and authority, compare the Magdeburg Centuries, III, ch. 12; — Joachim Zentgrav, Exercitatio on the lapse of Tertullian to the Montanists, Strasbourg 1704, quarto; — Timann Gesselius, Sacred and Ecclesiastical History of the New Testament, p. 299; Pierre Allix, Dissertation on the life and writings of Tertullian, Paris 1680, octavo; — De la Motte, History of Tertullian and of Origen, Lyon 1701, octavo; — Nicolas Le Nourry, dissertation on Tertullian's apologetic books To the Nations and To Scapula, below, vol. I, col. 705 and following; — Joh. W. Hopfmann, Dissertation that all the surviving works of Q. S. F. Tertullian appear written under Montanism, Wittenberg 1738, quarto; — J. A. Noesselt, Dissertation III, on the true date and doctrine of the surviving writings of Q. Sept. Fl. Tertullian, Halle 1757; — the same author's three commentaries bearing on church history, Halle 1817; — Jos. Ant. Cantova, on Septimius and St Epiphanius, dissertation II, Milan 1783, octavo; — H. Chr. Baltenstedt, Tertullian's mental abilities, religious knowledge and theology, three commentaries, Helmstedt 1785, octavo. — Aug. Neander, Antignostikus: the spirit of Tertullian, and introduction to his writings, Berlin 1825; — Fr. Münter, Primordia Ecclesiae Africanae, Copenhagen 1829, quarto; — C. Jos. Hefele, Tertullian as apologist, in Drey and others, Tübinger Theologische Quartalschrift, year 1838; — J. A. Möhler, Patrology, or Christian literary history, edited by F. X. Reithmayr, Regensburg 1840.
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- running head: PRAEFATIO. 18
- marginal letters: A ‹Dei decreto, ut haec nova›; B ‹manus apud Matrem cum fratribus›; C ‹sacra, aut profana›; D ‹(beside the footnotes, Nourry line; no text line)›
- old-edition numerals: (none)
dogmata, eruditio vero ad ea quae tunc in Ecclesia agi solebant, seu ad res disciplinae referenda est.
doctrines, while his learning is to be referred to the things that were then customarily done in the Church, that is, to matters of discipline.
Ne in immensum haec praevia monita crescant, non nostrum est haec sigillatim decurrere, nec ad amussim omnia ab eo recte aut proterve dicta recensere, quae sive ad exegesim sacram, sive ad dogmaticam, moralemve theologiam, sive ad ritus moresve Ecclesiae, temporumque ac opinionum historiam spectant.
Lest these preliminary notices grow beyond measure, it is not our part to run through these things one by one, nor to review with exactness everything said by him rightly or recklessly that bears on sacred exegesis, or on dogmatic or moral theology, or on the rites and customs of the Church and the history of the times and of opinions.
Nonnulla tantum praecipua doctrinae Tertullianeae capita, gravissimaque ejusdem errata, summatim indigitanda sunt, ac excitanda insigniora ejus operum loca, quae potissimum in exegetico, dogmatico, morali, liturgico et ascetico usu veniunt, quo ad ea plenius introspicienda sese alacrior accingat quisquis rei patristicae studet, ac praesertim junioribus theologiae et patrologiae candidatis tutior expeditiorque via pateat.
Only a few chief heads of Tertullian's doctrine, and his gravest errors, are to be pointed out in summary, and the more notable passages of his works brought forward, those which come chiefly into exegetical, dogmatic, moral, liturgical and ascetical use, so that whoever studies patristic matters may gird himself more eagerly to examine them more fully, and that a safer and readier way may lie open especially to younger candidates in theology and patrology.
Ante omnia illud plena voce praedicat Tertullianus, totum fidei christianae aedificium in firmissima veritate historica, ac veneranda traditionis auctoritate subsistere. Haec sunt enim ineluctabilia facta, quibus, velut aenea catena ac aurea, tota res christiana pendet: Deus Pater mittit Filium suum in hunc mundum, ut Ecclesiam christianam aedificet. Jesus Christus ad hunc eumdem finem mittit Apostolos suos, et docet illos veritates omnes quae huic aedificationi fundamentum suppeditant et incrementum. Apostoli acceptam a Domino doctrinam tradunt omnibus ad quas mittuntur Ecclesiis. Ecclesiae istae tenent firmissime illam Apostolorum doctrinam, ac caeteris communicant, quae Apostolorum neminem viderunt. Et omnes istae Ecclesiae, invicem coadunatae, unum idemque corpus in unitate ejusdem doctrinae, ejusdemque fidei constituunt. Quis porro Ecclesiam hanc, columnam immobilem veritatis, deseret, ut amplectatur sectas ab eadem sejunctas? Hoc est celeberrimum Tertullianae praescriptionis argumentum, palmare telum totius polemicae christianae, pulcherrimum sane ac invictissimum quod usquam inter disceptantes fuerit usurpatum,
Before all else Tertullian proclaims with full voice that the whole edifice of the Christian faith rests on the firmest historical truth and on the venerable authority of tradition. For these are the inescapable facts on which, as on a chain of bronze and of gold, the whole Christian matter hangs: God the Father sends His Son into this world to build the Christian Church. Jesus Christ for this same end sends His apostles, and teaches them all the truths that supply this building with its foundation and its growth. The apostles hand on the doctrine received from the Lord to all the churches to which they are sent. These churches hold most firmly that doctrine of the apostles, and communicate it to the others, which saw none of the apostles. And all these churches, united with one another, form one and the same body in the unity of the same doctrine and the same faith. Who, then, will desert this Church, the immovable pillar of truth, to embrace sects severed from it? This is the most celebrated argument of Tertullian's prescription, the prize weapon of the whole of Christian polemic, surely the finest and most unconquerable ever employed anywhere among disputants.
Itaque, inquit magnus ille vir, tot ac tantae Ecclesiae, una est illa ab Apostolis prima, ex qua omnes (Praescr. c. 20). — Apostolos Domini habemus auctores, qui nec ipsi quicquam ex suo arbitrio, quod inducerent, elegerunt; sed acceptam a Christo disciplinam fideliter nationibus assignaverunt (Ibid., cap. 6). — Nulla jam gens Dei extranea est, in omnem terram, et in terminos orbis Evangelio coruscante (De Anima, c. 49). Innocentiam a Deo edocti, et perfecte eam novimus, ut a perfecto magistro revelatam, et fideliter custodimus, ut ab incontemptibili dispectore mandatam (Apolog., c. 45). Nec dispectore tamen deficiet haec secta quam tunc magis aedificari scias, cum caedi videtur (ad Scap., c. 5). Plures efficimur, quoties metimur a vobis: semen est sanguis Christianorum (Apolog., cap. 49, t. I, col. 535 A.).
Therefore, says that great man, so many and such great churches are that one first Church from the apostles, from which all come (Prescr. ch. 20). — We have as our authorities the Lord's apostles, who did not themselves choose anything of their own will to bring in, but faithfully assigned to the nations the teaching received from Christ (ibid., ch. 6). — No nation is now a stranger to God, since the Gospel shines into all the earth and to the ends of the world (On the Soul, ch. 49). Taught innocence by God, we both know it perfectly, as revealed by a perfect Master, and keep it faithfully, as enjoined by an Inspector not to be despised (Apology, ch. 45). Yet this sect will not fail for an inspector [sic], a sect which you should know is built up the more when it seems to be cut down (To Scapula, ch. 5). We become more numerous every time we are mown down by you: the blood of Christians is seed (Apology, ch. 49, vol. I, col. 535 A).
At memento claves ejus hic Dominum Petro, et per eum Ecclesiae reliquisse (Scorp., c. 10). Habes Romam, unde nobis quoque auctoritas praesto est. Ista quam felix Ecclesia, cui totam doctrinam Apostoli cum sanguine suo profuderunt! (Praescript., cap. 36, t. II, col. 49).
But remember that the Lord left its keys here to Peter, and through him to the Church (Scorpiace, ch. 10). You have Rome, whence authority is at hand for us also. How happy is that Church, into which the apostles poured out their whole doctrine together with their blood! (Prescription, ch. 36, vol. II, col. 49).
Editors' notes and page, col. 19
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- running head: 19 PRAEFATIO.
- marginal letters: A ‹dogmata, eruditio vero›; B ‹patrologiae candidatis tutior›; C ‹viderunt. Et omnes istae›; D ‹gens Dei extranea est›
- old-edition numerals: (none)
Haec ergo Ecclesia una, apostolica, catholica, sancta, immortalis ac visibilis, seu Romana, cui jus competit docendi omnes gentes, suam ab uno fonte, verbo Dei nempe, sive scripto, sive tradito, doctrinam accipit. Porro ad eam jure proprio pertinet tum traditiones dignoscere, confirmare et sancire, tum Scripturas earumque inspirationem, interpretationem et canonem statuere. Ubi enim apparuerit esse veritatem et disciplinae et fidei christianae, illic erit veritas Scripturarum et expositionum, et omnium traditionum christianarum (Lib. de Praescript., cap. 19, t. II, col. 31).
This Church, then, one, apostolic, catholic, holy, immortal and visible, that is, the Roman, to which belongs the right of teaching all nations, receives its doctrine from one source, namely the word of God, whether written or handed down. Further, it belongs to her by her own right both to discern, confirm and sanction traditions, and to determine the Scriptures, their inspiration, their interpretation and their canon. For where it appears that the truth of the Christian discipline and faith is, there will be the truth of the Scriptures and of their expositions, and of all Christian traditions (Book of the Prescription, ch. 19, vol. II, col. 31).
Pauca addere est iis quae antea de Scripturarum inspiratione, plenitudine adoranda, apostolica interpretatione ac legitimo canone, ex Tertulliano diximus; tantummodo, eum debere esse librorum sacrorum usum, ut haeretici, parabolis abutentes, non effingant ipsas materias doctrinarum, nec igitur ad eas provocetur, nec in his constituatur certamen, in quibus aut nulla, aut incerta victoria est, aut par incertae (Praescr. 19, t. II, col. 31): examinandum in primis esse cujus sint Scripturae, a quo, et per quos, et quando, et quibus sit tradita disciplina, qua fiunt Christiani; Deum permisisse, imo voluisse eo modo dispositas Scripturas, ut haereticis materias subministrarent, qui sine Scripturis esse non possunt (Ibid. cap. 39, col. 53). Praeterea in Tertulliano notatu dignus atque percelebris habetur locus de Apostolorum literis authenticis, in quem viri perdocti varia commenti sunt (Ibid. 36, col. 49). Nec omittenda quae passim disserit tum de LXX Interpretum versione, tum de antiquissimis Bibliorum latinis translationibus, jam nunc in Occidente vulgatis, majorique, eademve ac graecorum codicum auctoritate receptis.
There is little to add to what we said earlier from Tertullian about the inspiration of the Scriptures, their fullness to be adored, their apostolic interpretation and their lawful canon; only this, that the use of the sacred books must be such that heretics, abusing the parables, may not fashion the very materials of doctrines, and that therefore no appeal be made to them, nor the contest be set on ground where victory is either none, or uncertain, or as good as uncertain (Prescr. 19, vol. II, col. 31): that it must first be examined whose the Scriptures are, from whom, through whom, when and to whom was handed down the discipline by which men become Christians; that God permitted, nay willed, the Scriptures to be so arranged as to furnish materials to heretics, who cannot exist without the Scriptures (ibid. ch. 39, col. 53). Besides, there is held to be in Tertullian a passage worthy of note and very celebrated on the authentic letters of the apostles, on which very learned men have devised various comments (ibid. 36, col. 49). Nor should one pass over what he discusses here and there, both concerning the version of the Seventy Translators, and concerning the most ancient Latin translations of the Bible, already in his day widespread in the West, and received with greater authority than, or the same authority as, the Greek manuscripts.
His autem positis Ecclesiae fundamentis, idem ut obiter subvertat caducas haereticorum aedificationes, nunc eorum in verbo Dei facinora ac Scripturarum caedes exprobrat, nunc haeresim et idololatriam et profanam philosophiam parum inter se differre ostendit, nunc haereseos characteres a vera Ecclesia alienos omnino describit (Advers. Marcion., lib. V, cap. 17; lib. IV, cap. 19 de Praescript., cap. 7, 17, 37, 40, 41, 44); omnesque uno praescriptionis argumento sive praesentes sive futuras, ipsumque Montanismum ac Tertullianismum insanabili vulnere confodit et opprimit.
These foundations of the Church once laid, the same man, to overturn in passing the tottering buildings of the heretics, now reproaches their crimes against the word of God and their slaughter of the Scriptures, now shows that heresy and idolatry and profane philosophy differ little from one another, now describes the marks of heresy as wholly foreign to the true Church (Against Marcion, book V, ch. 17; book IV, ch. 19; On the Prescription, ch. 7, 17, 37, 40, 41, 44); and with the one argument of prescription he pierces and crushes all heresies, whether present or to come, and Montanism itself and Tertullianism, with an incurable wound.
Nec tantummodo, ut voluit in recenti opere Neander, in Gnosticos, imo et in omnes haereticos, ne novissimis quidem protestantium sectis exceptis, in-
And not only against the Gnostics, as Neander held in a recent work, but indeed against all heretics, not excepting even the newest sects of the Protestants,
Editors' notes and page, col. 20
Footnotes
(1) ‹col. 49)› · call in col 20
Vide Pamel. nott. ad loc. citat. Hug. Grotii tract. de veritate Christ. Relig. lib. III. notat.; Dodwel, dissert., t. I, § 41; Richard. Simon. Hist. crit. du N. T. ch. 4, p. 40; Nathan. Lardner. Glaubwürdigkeit der Evangelischen Geschichte, part. II, cap. 27. § 8, p. 501-508. Lumper. De vita et scriptis Tertulliani, in Hist. Theol. crit. litter. SS. PP. t. VII, p. 257-262.
See Pamelius's notes on the passage cited; Hugo Grotius, Treatise on the Truth of the Christian Religion, Book III, notes; Dodwell, Dissertations, vol. I, § 41; Richard Simon, Critical History of the New Testament, ch. 4, p. 40; Nathaniel Lardner, The Credibility of the Gospel History, part II, ch. 27, § 8, pp. 501–508; Lumper, On the life and writings of Tertullian, in Historia theologico-critica de vita, scriptis atque doctrina Sanctorum Patrum, vol. VII, pp. 257–262.
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(2) ‹Interpretum versione› · call in col 20
Cf. Christ. Cellarii Dissert. XIII. de LXX Interpretib.; — Simon de Magistris, Dissert. subjunctas editioni Septuaginta virali version. Daniel. ex codice Chigiano; Lump. loc. citat. p. 666. et sqq. Adisis infra D. Le Nourry Dissertat. c. 6, art. 2, 3, p. 787 et sqq.
Compare Christoph Cellarius, Dissertation XIII, On the Seventy Translators; — Simone de Magistris, Dissertations appended to the edition of the Septuagint version of Daniel from the Chigi codex; Lumper, in the place cited, p. 666 and following. See also, below, Dom Le Nourry, Dissertation, ch. 6, arts. 2, 3, p. 787 and following.
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(3) ‹Neander› · call in col 20
Antignostikus, Geist. des Tertullian. a. e. i.
Antignostikus: Geist des Tertullian [the abbreviation "a. e. i." left unexpanded].
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- running head: PRAEFATIO. 20
- marginal letters: A ‹Haec ergo Ecclesia una›; B ‹usum, ut haeretici›; C ‹rum latinis translationibus›; D ‹Nec tantummodo, ut voluit›
- old-edition numerals: (none)
victe valet id genus argumentandi. Eadem enim prae se ferunt errorum capita neoterici ac veteres haeretici; ab unitate ac auctoritate Ecclesiae apostolicae deficiunt; spreta traditione, ad Scripturas solas provocant; canonem pro libitu explicant ac disjiciunt; nec novarum sectarum antesignani plura ac olim sive Marcio sive Valentinus signa legitimae ac divinae auctoritatis exhibent; nec ante nec post eos successionis apostolicae vestigium volamve habent; praeterea eorum doctrinas respuunt simul et Ecclesia Romana, et omnes in orbe terrarum, sive apud Graecos, sive apud Asiaticos Ecclesiae.
this kind of argument holds good unanswerably. For the modern heretics display the same heads of error as the old: they fall away from the unity and authority of the apostolic Church; spurning tradition, they appeal to the Scriptures alone; they explain and break up the canon at pleasure; nor do the standard-bearers of the new sects exhibit more marks of lawful and divine authority than did once either Marcion or Valentinus; neither before them nor after them do they have any trace or footprint of apostolic succession; moreover their doctrines are rejected both by the Roman Church and by all the churches in the world, whether among the Greeks or among the Asiatics.
Subinde, ut ad Tertullianum redeamus, recitanda foret una ex tribus fidei formulis, quas Septimius libris inseruit, aut saltem conferenda, nisi premerent prooemii angustiae, cum fidei symbolis quos Irenaeus, Gregoriusque Thaumaturgus et alii edidere.
Next, to return to Tertullian, one of the three formulas of faith which Septimius inserted in his books ought to be recited, or at least compared, were we not pressed by the narrow bounds of a preface, with the symbols of faith which Irenaeus, Gregory the Wonderworker and others put forth.
Paucis agemus cum Septimio de Deo ejusque attributis, cum uberrimam ac copiosissimam dissertat. D. Le Nourry, infra damus; huc igitur velim adeas ac videas quonam sextuplici argumento Deus esse probetur a Tertulliano (cap. 7, art. 1, col. 804 et sqq.); quonam sensu dicatur hominibus cognitus, quamvis sit invisibilis, incomprehensibilis, inaestimabilis; quae hujus veri Dei et vivi scientia, sapientia et aeternitas (col. 809 et sqq.); quid sibi vult vox illa Septimii toties agitata, Deum corpus esse, etsi Deus spiritus est (col. 811 et sqq.). Item luculenter asserit Tertullianus Deum non esse nisi bonum (Scorp. 5); aeque ac Dei bonitatem, ejus tuetur justitiam contra Marcionem (lib. II, c. 11), etsi dicat bonitatem esse Deo ingenitam, justitiam vero accidentem, seu quoad effectum, accommodatam creaturae, peccato posteriorem (Ibid.): hinc Deum ex nihilo omnia creavisse, nec aeternam esse materiam, adversus Hermogenem egregie contendit (Contr. Hermog., cap. 19 et sqq.).
We shall deal briefly with Septimius concerning God and His attributes, since we give below the very full and copious dissertation of Dom Le Nourry; go there, then, I pray, and see by what sixfold argument Tertullian proves that God exists (ch. 7, art. 1, col. 804 ff.); in what sense He is said to be known to men, although He is invisible, incomprehensible, beyond estimation; what is the knowledge, wisdom and eternity of this true and living God (col. 809 ff.); what is meant by that saying of Septimius so often debated, that God is a body, although God is spirit (col. 811 ff.). Likewise Tertullian clearly asserts that God is nothing if not good (Scorpiace 5); and he defends God's justice against Marcion as well as His goodness (book II, ch. 11), although he says that goodness is inborn in God, but justice accidental, that is, as to its effect, adapted to the creature and posterior to sin (ibid.): hence he contends admirably against Hermogenes that God created all things from nothing and that matter is not eternal (Against Hermogenes, ch. 19 ff.).
Perspicue adeo ac exacte loquitur Tertullianus de Trinitate divinarum Personarum et earum consubstantialitate, ut nihil amplius desiderari queat: distinguit quippe clarissime, aeque ac nostri aevi theologi et doctores, tres divinas personas, et de qualibet earum praedicat actualem existentiam in unitate unius ejusdemque naturae; ex quibus sane constituitur catholicae Ecclesiae doctrina circa hoc mysterium. (Cf. lib. adv. Hermog. cap. 45, t. II, col. 237. Adv. Praxeam, cap. 2, col. 156; cap. 3, col. 157; cap. 4, col. 159; cap. 8, col. 159; cap. 11, col. 166; cap. 12, col. 167; cap. 13, col. 168; cap. 26, col. 188; cap. 30, col. 195; cap. 31, col. 196.)
Tertullian speaks so clearly and exactly of the Trinity of the divine Persons and of their consubstantiality that nothing more could be desired: for he distinguishes most clearly, just as the theologians and doctors of our own age do, three divine persons, and predicates of each of them actual existence in the unity of one and the same nature; and from these things the doctrine of the Catholic Church concerning this mystery is indeed constituted. (Cf. the book Against Hermogenes, ch. 45, vol. II, col. 237; Against Praxeas, ch. 2, col. 156; ch. 3, col. 157; ch. 4, col. 159; ch. 8, col. 159; ch. 11, col. 166; ch. 12, col. 167; ch. 13, col. 168; ch. 26, col. 188; ch. 30, col. 195; ch. 31, col. 196.)
De Filii vero divinitate, generatione, consubstantialitate, filiatione, aeternitate, de Christo Deo et homine prophetarum vaticiniis praenuntiato, in Judaea carne induto ac conversato, mortuo, ad vitam regresso ac in coelis assumpto, iterum remittemus
But concerning the divinity of the Son, His generation, consubstantiality, sonship and eternity, concerning Christ, God and man, foretold by the oracles of the prophets, clothed in flesh and dwelling in Judaea, dead, returned to life and taken up into heaven, we shall again refer
Editors' notes and page, col. 21
Footnotes
(1) ‹Asiaticos Ecclesiæ› · call in col 21
Vid. J. A. Moehler Patrolog. oder christliche Literærgeschichte, t. II, p. 354, vers. gallic. Paris. 1843.
See J. A. Möhler, Patrology, or Christian literary history, vol. II, p. 354, French translation, Paris 1843.
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(2) ‹col. 811 et sqq.)› · call in col 21
Cf. Nat. Alex. Hist. eccl. sæc. II, art. VIII, t. III. — Cantova in dissert. de Septimii et Epiphanii anthropomorphismo. Mediol. 1773, in-8°.
Compare Natalis Alexander, Church History, second century, art. VIII, vol. III. — Cantova, in his dissertation on the anthropomorphism of Septimius and Epiphanius, Milan 1773, octavo.
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- running head: 21 PRAEFATIO.
- marginal letters: A ‹victe valet id genus›; B ‹procemii angustiae›; C ‹stitiam contra Marcionem›; D ‹(Cf. lib. adv. Hermog.›
- old-edition numerals: (none)
ad eximium opus D. Le Nourry (inf. cap. 9, col. 853-867), qui egregie contundit pervicaces Marcionis, Apellis, aliorumque gnosticorum adinventiones.
to the excellent work of Dom Le Nourry (below, ch. 9, col. 853–867), who admirably crushes the obstinate inventions of Marcion, Apelles and the other Gnostics.
Idem adamussim ea quae de angelis et daemonibus habet Tertullianus, explicat ibid., cap. 10, col. 868-891.
The same writer explains with exactness what Tertullian has about angels and demons, ibid., ch. 10, col. 868–891.
Tertullianus, de homine disserens variis suis in scriptis, primo tradit hominem facturam esse Dei creatoris, constare ex duabus substantiis, corpore ac anima, ad similitudinem Filii et Spiritus factum opus, et imaginem Dei, totius universitatis possessorem esse, atque in hoc ab ipso Deo exstructum fuisse, ut Dominus esse posset, dum fit a Domino (lib. IV. adv. Marc., cap. 37; lib. V, cap. 17; adv. Praxeam, cap. 12; de Spect., cap. 2; de Resurrect. carnis, cap. 5, 6).
Tertullian, discussing man in various of his writings, first teaches that man is the handiwork of God the Creator, that he consists of two substances, body and soul, a work made after the likeness of the Son and the Spirit, and that he is the image of God and the possessor of the whole universe, and was built by God Himself to this end, that he might be lord, since he is made by the Lord (book IV against Marcion, ch. 37; book V, ch. 17; against Praxeas, ch. 12; on the Shows, ch. 2; on the Resurrection of the Flesh, ch. 5, 6).
Tertullianus, etsi quibusdam, carptim ejus scripta libantibus, videatur de homine et anima duriori ac pinguiori minerva philosophari, si penitus mens ejus introspiciatur, merito ardua ac subtilissima anthropologiae ac psychologiae arcana acutissimo obtutu penetrasse aestimabitur.
Although to some who sample his writings piecemeal Tertullian may seem to philosophize about man and the soul with a harder and grosser wit, if his mind is looked into thoroughly he will rightly be judged to have penetrated with the keenest gaze the arduous and most subtle secrets of anthropology and psychology.
Platonis enim instar, partem animae distinguit duplicem, unam quidem intelligentem ac sapientiae sedem, alteram vero caecam et intelligentiae expertem (λογικὸν et ἄλογον); animam autem a spiritu distingui, sensu gnostico, negat: Si separas spiritum et animam, separa et opera; agant in discreto aliquid ambo, seorsum anima, seorsum spiritus; anima sine spiritu vivat, spiritus sine anima spiret... Ergo duo non erunt, quae dividi non possunt (De Anima, cap. 10, t. II, col. 663).
For after the manner of Plato he distinguishes a twofold part of the soul, the one intelligent and the seat of wisdom, the other blind and without intelligence (the rational and the irrational); but he denies that the soul is distinguished from the spirit in the Gnostic sense: If you separate spirit and soul, separate their works too; let both do something apart, the soul by itself, the spirit by itself; let the soul live without the spirit, let the spirit breathe without the soul... Therefore those things will not be two which cannot be divided (On the Soul, ch. 10, vol. II, col. 663).
Cum anima idem sit ac spiritus, necessario sequitur animae proprietates easdem esse ac proprietates spiritus; hinc animam esse simplicem, a corpore separatam: tam duas res quam diversas; nec proinde impingendum est in id quod et ab eo appelletur corporalis et effigiata, seu in specie et re subsistens; aliunde confitetur eam Dei flatu natam, natura christianam, substantia simplicem, liberam arbitrii, rationalem, immortalem, non ex gratia, ut omnes ferme veteres, sed ex natura sua; eam vero post praesentem hanc vitam, vel dolere apud inferos, vel gaudere in coelis (Ibid., cap. 58). Etsi alio loco doceat animam, ante universalem resurrectionem nec puniri, nec gaudere; insuper quaedam peccata post mortem illico nobis luenda fore sub expectatione resurrectionis.
Since the soul is the same as the spirit, it necessarily follows that the properties of the soul are the same as the properties of the spirit; hence that the soul is simple, separate from the body: as much two things as different ones; nor, then, should one stumble at the fact that it is also called by him corporeal and shaped, that is, subsisting in form and in reality; elsewhere he confesses that it is born of the breath of God, Christian by nature, simple in substance, free in choice, rational, immortal, not by grace, as almost all the ancients held, but by its own nature; and that after this present life it either suffers in the underworld or rejoices in heaven (ibid., ch. 58). Although in another place he teaches that before the general resurrection the soul is neither punished nor rejoices; and further, that certain sins are to be expiated by us there immediately after death, in expectation of the resurrection.
Carnem ipsam hominis mirum in modum glorificat Tertullianus, nec quemquam forsan ex patribus reperias qui de ea insigniora dixerit. Quodcumque, inquit, limus exprimebatur, Christus cogitabatur homo futurus... Ita limus ille jam tunc induens imaginem Christi futuri in carne, non tantum Dei opus erat, sed et pignus (De Resurr. Carn. c. 6, t. II, col. 802).
Tertullian glorifies man's very flesh in a wonderful manner, and you will perhaps find none of the Fathers who has said more remarkable things about it. Whatever form, he says, the clay was pressed into, Christ was in mind, the man that was to be... So that clay, already then putting on the image of Christ who was to be in the flesh, was not only God's work but also His pledge (On the Resurrection of the Flesh, ch. 6, vol. II, col. 802).
Rursus eamdem carnem a peccato recreatam et cum anima rediviva resurgentem, his adumbrat delineamentis: Cum anima Deo allegitur, ipsa (caro) est, quae efficit, ut anima allegi possit. Scilicet caro
Again he sketches that same flesh, re-created from sin and rising again restored to life with the soul, in these outlines: When the soul is enrolled to God, it is she (the flesh) that brings it about that the soul can be enrolled. Indeed the flesh
Editors' notes and page, col. 22
Footnotes
(1) ‹penetrasse æstimabitur› · call in col 22
Vide hæc luculenter exposita in opere jam laudato J. A. Moehler. Patrolog. t. II, p. 361, vers. gall.
See these matters clearly set out in the work already praised, J. A. Möhler, Patrology, vol. II, p. 361, French translation.
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- running head: PRAEFATIO. 22
- marginal letters: A ‹ad eximium opus D. Le Nourry›; B ‹Tertullianus, etsi quibusdam›; C ‹Cum anima idem sit ac spiritus›; D ‹rectionis.›
- old-edition numerals: (none)
abluitur, ut anima emaculetur. Caro ungitur, ut anima consecretur. Caro signatur, ut et anima muniatur. Caro manus impositione adumbratur, ut et anima spiritu illuminetur. Caro corpore et sanguine Christi vescitur, ut et anima de Deo saginetur (De Resurr. Carn. 8). Sequitur animam nubentem spiritu caro, ut dotale mancipium, et jam non animae famula, sed spiritus. O beatum connubium, si non admiserit adulterium! (De Anima, 41) Carnis demum cum Christo ovantis triumphum splendide describit: Hic (Jesus Christus)... carnis quoque depositum servat in semetipso, arrhabonem summae totius. Quemadmodum enim nobis arrhabonem spiritus reliquit, ita et a nobis arrhabonem carnis accepit, et vexit in coelum pignus totius summae illuc quandoque redigendae. Securi estote, caro et sanguis; usurpastis et coelum et regnum Dei in Christo (De Resurrect. Carn. c. 51, t. II, col. 869).
is washed, that the soul may be cleansed of stain. The flesh is anointed, that the soul may be consecrated. The flesh is signed, that the soul too may be fortified. The flesh is overshadowed by the imposition of the hand, that the soul too may be illumined by the Spirit. The flesh feeds on the body and blood of Christ, that the soul too may be fattened on God (On the Resurrection of the Flesh 8). The flesh follows the soul as she weds the spirit, like a slave in the dowry, and is now the handmaid not of the soul but of the spirit. O blessed marriage, if it admit no adultery! (On the Soul, 41). Finally he describes splendidly the triumph of the flesh exulting with Christ: He (Jesus Christ)... keeps in Himself the deposit of the flesh too, the earnest of the whole sum. For as He left us the earnest of the Spirit, so He also received from us the earnest of the flesh, and carried it into heaven as a pledge of the whole sum that is one day to be brought back there. Be secure, flesh and blood; you have taken possession of both heaven and the kingdom of God in Christ (On the Resurrection of the Flesh, ch. 51, vol. II, col. 869).
Nec in hoc animae integrae et innocuae, quam in lapsae ac maculatae statu describendo infelicior. Originale peccatum admittit, docetque egregie quomodo quam late et primigenia labes serpserit ac omnes infecerit: Anima hominis velut surculus quidam ex matrice Adam in propaginem deducta et genitalibus foeminae foveis commendata, cum omni sua paratura pullulabit, etc. (De Anim. 19). Satanam pronuntias... per quem homo a primordio circumventus ut praeceptum Dei excederet, et propterea in mortem datus, exinde totum genus de suo semine infectum, suae etiam damnationis traducem fecit (De Testim. Anim. 3, t. I, col. 618).
Nor is he less happy in describing the state of the soul fallen and stained than in this, that of the soul whole and innocent. He admits original sin, and teaches admirably how, and how widely, the primal stain crept in and infected all: The soul of man, like a shoot drawn off from the parent stock of Adam into a layer and entrusted to the woman's generative furrows, will sprout with all its equipment, etc. (On the Soul 19). You pronounce the name of Satan... by whom man, circumvented from the beginning so as to transgress the command of God, and therefore given over to death, thereafter made the whole race, infected from his seed, the transmitter of his own damnation also (On the Testimony of the Soul 3, vol. I, col. 618).
Audiamus nunc eumdem Christi ortum in terris quasi novo cantico concinentem: Nove nasci debebat novae nativitatis dedicator... Haec est nativitas nova, dum homo nascitur in Deo, in quo homine Deus natus est, carne antiqui seminis suscepta, sine semine antiquo, ut illam novo semine, id est spiritaliter, reformaret exclusis antiquitatis sordibus expiatam (De Carne Christi, c. 17, t. II, col. 781).
Let us hear the same man now singing of Christ's birth on earth as in a new song: The consecrator of a new birth had to be born in a new way... This is the new birth, when man is born in God, in which man God was born, taking flesh of the ancient seed without the ancient seed, that He might re-form it with a new seed, that is, spiritually, cleansed with the filth of antiquity shut out (On the Flesh of Christ, ch. 17, vol. II, col. 781).
Tertulliano apparuit humanitas et benignitas Salvatoris in carne, verbum caro factum, tanquam omnium fidei mysteriorum principium et finis, novae creationis fastigium et fundamentum, unicum mundi orientis meditullium, unde omnia in nos bona derivantur, quo cuncta quae Deum religant et homines, remeant et connectantur. Hinc Septimii vehemens et acrior impetus quo in admirationem Verbi incarnati rapitur, quo cujuslibet hoc magnum pietatis sacramentum vel leviter impugnantis impios ausus carpit et retundit: quo insanire videtur, prae nimio in Christum natum et passum stupore: Sed jam hic, inquit Marcioni, responde, interfector veritatis; nonne vere crucifixus est Deus? nonne vere mortuus, ut vere crucifixus? nonne vere resuscitatus?... Parce unicae spei totius orbis. Quid destruis necessarium dedecus fidei? Quodcumque Deo indignum est, mihi expedit. Salvus sum, si non confundar de Domino meo. Qui mei, inquit, confusus fuerit, confundar et ego ejus. Alias non invenio materias confusionis, quae me per contemptum ruboris probent bene impudentem et feliciter stultum. Natus est Dei Filius, non
To Tertullian the kindness and benignity of the Saviour appeared in the flesh, the Word made flesh, as the beginning and end of all the mysteries of faith, the summit and foundation of the new creation, the one centre of the rising world, whence all good things are derived to us, whither all the things that bind God and men return and are joined together. Hence that vehement and keener onset of Septimius, in which he is carried away into wonder at the incarnate Word, in which he censures and beats back the impious daring of anyone who attacks, however lightly, this great sacrament of godliness: in which he seems to rave for excess of amazement at Christ born and suffering: But now here, he says to Marcion, answer, murderer of truth: was not God truly crucified? Did He not truly die, as He was truly crucified? Was He not truly raised up?... Spare the one hope of the whole world. Why do you destroy the dishonour necessary to faith? Whatever is unworthy of God is to my advantage. I am saved if I am not ashamed of my Lord. Whoever, He says, is ashamed of Me, I too shall be ashamed of him. Other grounds for shame I do not find, which by my contempt of blushing might prove me well shameless and happily foolish. The Son of God was born; I am not
Editors' notes and page, col. 23
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- running head: 23 PRAEFATIO.
- marginal letters: A ‹abluitur, ut anima emaculetur›; B ‹redigendae. Securi estote›; C ‹Audiamus nunc eumdem›; D ‹impetus quo in admirationem›
- old-edition numerals: (none)
pudet, quia pudendum est. Et mortuus est Dei Filius. Prorsus credibile est, quia ineptum est; et sepultus, resurrexit. Certum est, quia impossibile (De Carn. Chr., cap. 5, t. II, col. 763).
ashamed, because it is shameful. And the Son of God died: it is wholly credible, because it is absurd; and, buried, He rose again: it is certain, because it is impossible (On the Flesh of Christ, ch. 5, vol. II, col. 763).
Haec satis sunto, ut quantum in exponenda fide dogmatica prodesse possit Tertullianus innotescat. Alia perplura sunt dogmata quae, ab eo eadem ubertate asserta ac uberius a doctissimo D. Le Nourry commenta, habes in hujusce tomi decursu iterum in lucem prolata.
Let this suffice to make known how much Tertullian can help in setting out dogmatic faith. There are very many other doctrines which, asserted by him with the same richness and commented on more richly still by the most learned Dom Le Nourry, you have brought to light again in the course of this volume.
Quam egregie recteque Septimius intellexerit veram sinceramque operosae et practicae fidei nostrae notionem, nihil magis nobis ostendit quam amplissima disciplinae liturgicae descriptio, confertaque veterum rituum copia, in omnibus ejus scriptis diffusa. Cum maximi pretii sint quae hanc primorum saeculorum disciplinam atque consuetudines exhibent, singula afferemus quam accurate liturgica documenta, quae in Septimii scriptis memorantur.
How excellently and rightly Septimius understood the true and genuine notion of our working and practical faith, nothing shows us more than the very full description of liturgical discipline, and the crowded abundance of ancient rites, spread through all his writings. Since the things that display the discipline and customs of the first centuries are of the greatest value, we shall set out one by one, as accurately as we can, the liturgical records mentioned in the writings of Septimius.
Et ut a baptismo ordiamur, vetustus hic doctor tradit primo loco laboriosa opera ante baptismum suscipienda, crebras orationes, jejunia, geniculationes et pervigilias, cum confessione saltem occulta omnium retro peccatorum; deinde quae ad collationem baptismi pertineant, trinam immersionem, et trium sanctissimae Trinitatis personarum invocationem, postremo quae subsequantur, nempe unctionem post lavacrum, impositionem manuum et, ut pluribus merito visum est, collationem Spiritus Sancti per confirmationis sacramentum, imo et Eucharistiae participationem (Cf. lib. de Baptismo).
And to begin with baptism, this ancient doctor teaches in the first place the laborious works to be undertaken before baptism: frequent prayers, fasts, kneelings and vigils, with a confession, at least a hidden one, of all past sins; next, what belongs to the conferring of baptism: the threefold immersion, and the invocation of the three persons of the most holy Trinity; lastly what follows, namely the anointing after the washing, the imposition of hands and, as many have rightly judged, the conferring of the Holy Spirit through the sacrament of confirmation, and indeed participation in the Eucharist (cf. the book On Baptism).
Tertullianus peculiarem tractatum de Poenitentia concinnavit, pulchrum adeo ac elegantem, ut eum nonnulli ausi sint ipsi perperam abjudicare; in quo omnes Poenitentiae ante vel post baptismum publice privatimve peractae ritus affectusque apprime describit, uti aliquatenus videre est paulo infra, ubi de exomologesi, quae cum provolvit hominem, magis relevat; cum squalidum facit, magis mundatum reddit; cum accusat, excusat; cum condemnat, absolvit. (De Poenit. c. 9, t. I, col. 1244.)
Tertullian composed a special treatise on Penance, so beautiful and elegant that some have dared wrongly to deny it to him; in it he describes excellently all the rites and dispositions of Penance performed before or after baptism, publicly or privately, as may be seen to some extent a little below, where he speaks of exomologesis, which, when it casts a man down, raises him up the more; when it makes him squalid, renders him the more cleansed; when it accuses, excuses; when it condemns, absolves (On Penance, ch. 9, vol. I, col. 1244).
De Eucharistia disserens Tertullianus tradit Christianos summo mane convenire consuevisse ad mysterium hoc celebrandum; laicos de praesidentium manu sacramentum sumpsisse; in propriis manibus accepisse; in proprias domos intulisse, ut jejuni, sub una specie participarent; recens baptizatos sive infantes, sive adultos, eodem beneficio donatos fuisse.
Discussing the Eucharist, Tertullian relates that Christians were accustomed to assemble at earliest dawn to celebrate this mystery; that the laity took the sacrament from the hand of those presiding; that they received it in their own hands; that they carried it into their own homes, so as to partake fasting, under one species; that the newly baptized, whether infants or adults, were granted the same benefit.
Hierarchiam Ecclesiasticam a laicis distinctam, variis instructam ordinibus, quibus sua sunt munia, suaque propria nomina, apud haereticos disturbatam aut penitus exstinctam, inconcussam vero et ab Apostolis ad usque novissima tempora perenni successione apud Catholicos servatam, Tertullianus passim profitetur, ac praesertim in aureo illo de Praescriptionibus libro, quem forte adhuc catholicus conscripsit, jam vero montanista edidit, in quo haereticos sui temporis suggillat, quod ordinationes eorum temerariae, leves, inconstantes, quippe cum alius hodie
The ecclesiastical hierarchy, distinct from the laity, furnished with various orders, each with its own duties and its own proper names, thrown into confusion or wholly extinguished among the heretics, but kept unshaken among the Catholics by a perpetual succession from the apostles down to the latest times, Tertullian professes here and there, and above all in that golden book On Prescriptions, which he perhaps wrote while still a Catholic but published when already a Montanist, in which he taunts the heretics of his time because their ordinations are rash, light, inconstant, since one man today
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- running head: PRAEFATIO. 24
- marginal letters: A ‹pudet, quia pudendum est›; B ‹maximi pretii sint›; C ‹nem (Cf. lib. de Baptismo)›; D ‹accepisse; in proprias domos›
- old-edition numerals: (none)
episcopus, cras alius: hodie Diaconus, qui cras Lector; hodie Presbyter, qui cras laicus. (Ibid., c. 41, t. II, col. 56, 57.)
is bishop, tomorrow another; today a deacon who tomorrow is a reader; today a presbyter who tomorrow is a layman (ibid., ch. 41, vol. II, col. 56, 57).
Matrimonium, cum Apostolo vocat magnum sacramentum; at juxta moechiam et fornicationem docet reputari conjunctiones occultas, nec prius apud Ecclesiam professas, nec ab episcopo, presbyteris et diaconis monogamis postulatas (De Pudicit., c. 4, t. II, col. 987). Cuique illud notum: Unde sufficiamus ad enarrandam felicitatem ejus matrimonii, quod Ecclesia conciliat et confirmat oblatio et obsignat benedictio, angeli renuntiant, Pater rato habet? (Ad Ux. l. II, c. 9, t. I, col. 1302).
Marriage he calls, with the Apostle, a great sacrament; but he teaches that secret unions, not first professed before the Church nor asked for from the bishop, the presbyters and the once-married deacons, are reckoned next to adultery and fornication (On Modesty, ch. 4, vol. II, col. 987). Everyone knows this: Whence shall we suffice to tell the happiness of that marriage which the Church joins, the oblation confirms and the blessing seals, the angels announce, the Father holds ratified? (To his Wife, book II, ch. 9, vol. I, col. 1302).
Haec demum de prece sive privata, sive publica, de sacris synaxibus, ac Dominica coena Tertullianus habet: Christiani orabant, coelum suspicientes, expansis manibus, in Christi cruci affixi modum ac formam, capite nudo, vultu voceque demissa, ad orientem conversi; ante orationem manus abluere, penulam deponere, plerumque soliti; alii inter orandum assidentes, alii sub conspectu Dei, angelo adhuc orationis stante, stare et ipsis reverentius aestimantes; alternis demum Psalmorum cantibus et hymnis sese recreantes, ac post precem osculum pacis non subtrahentes; sine monitore, qui voce praeiret, sed de pectore atque intimo cordis affectu deprecantes; die solis cum laetitia convenientes; tum sacrorum librorum lectioni vacantes; scripta simul Prophetarum, commentariaque Apostolorum recitantes; admonitionem praesidentis audientes; tum castigationes et censuram divinam excipientes, a communicatione orationis et conventus et omnis sancti commercii delinquentibus relegatis. Episcopi his synaxibus praesidebant, et eorum auctoritate, presbyteri et diaconi, probati electi, seniores nuncupati; a quibus nec de aliorum manu, in tempore victus, etiam antelucanis coetibus, Eucharistiae sacramentum sive sumendum, sive reservandum, ut domi sumerent, excipiebant. Erant et praeter diem solis, jejuniorum et stationum dies, quibus prolixius orabant, genua flectentes cum reliquo humilitatis more, ad aram diutius, accepto corpore Domini, stantes. Erant et horae diei solemniores, nempe tertia, sexta, nona, praeter legitimas orationes quae ingressu lucis et noctis debebantur, cibum et lavacrum praeire solebant, vigiliisque noctis intercidebant; caeterum nihil omnino praescriptum est, nisi omni in tempore et loco orare. Nihil vero celebrius quam cum coena fit quae Agape dicitur; non prius discumbitur quam oratio ad Deum praegustetur; editur, quantum esurientes frugique capiunt; bibitur, quantum pudicis utile est. Post coenam, aqua ad manus abluendas porrigitur, lumina ad usque lucem diei accendebantur; tum remota mensa, unusquisque ad hymnum aliquem, aut desumptum ex Scriptura sancta, aut de proprio ingenio elicitum, in totius consessus et coronae medio canendum, provocatur: tum precibus grates Deo referuntur, et inde disceditur ad eamdem curam modestiae et pudicitiae, qui non tam coenam coenaverint, quam disciplinam. Hanc hostiam de corde devotam, fide pastam, veritate cu-
Finally, this is what Tertullian has concerning prayer, whether private or public, the sacred synaxes and the Lord's Supper: Christians prayed looking up to heaven, with hands outspread after the manner and form of Christ fastened to the cross, with head bare, with face and voice lowered, turned to the east; before prayer they were generally accustomed to wash their hands and lay aside the cloak; some sat during prayer, others, in the sight of God and with the angel of prayer still standing by, judged it more reverent for themselves also to stand; they refreshed themselves at last with alternate singing of psalms and with hymns, and after prayer did not withhold the kiss of peace; they prayed without a prompter to lead with his voice, but from the breast and the inmost affection of the heart; they assembled with gladness on the day of the sun; then they gave themselves to the reading of the sacred books, reciting the writings of the prophets together with the memoirs of the apostles; they heard the admonition of the one presiding; then they received rebukes and the divine censure, offenders being banished from communion in prayer and assembly and in all holy intercourse. Bishops presided at these synaxes, and by their authority presbyters and deacons, chosen men of proven worth, called elders; and from the hand of none but these, at mealtime and in the assemblies before dawn as well, did they receive the sacrament of the Eucharist, whether to be consumed or to be reserved so that they might take it at home. There were also, besides the day of the sun, days of fasts and of stations, on which they prayed at greater length, bending the knee with the rest of the posture of humility, and standing longer at the altar after receiving the body of the Lord. There were also more solemn hours of the day, namely the third, sixth and ninth, besides the prescribed prayers that were due at the coming of light and of night; they used to precede food and the bath, and broke into the vigils of the night; for the rest nothing at all is prescribed except to pray at every time and in every place. But nothing is more frequented than when the supper is held that is called the Agape: they do not recline before prayer to God has first been tasted; they eat as much as hungry and temperate men take; they drink as much as is good for the chaste. After supper water is offered for washing the hands, and lamps were lit until the light of day; then, the table removed, each is called on to sing in the midst of the whole company and circle some hymn, either taken from holy Scripture or drawn from his own wit: then thanks are returned to God with prayers, and they depart thence to the same care for modesty and chastity, as men who have supped not so much on a supper as on discipline. This victim devoted from the heart, fed by faith, tended by truth,
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- running head: 25 PRAEFATIO.
- marginal letters: A ‹episcopus, cras alius›; B ‹pansis manibus, in Christi›; C ‹et conventus et omnis sancti›; D ‹nisi omni in tempore et loco›
- old-edition numerals: (none)
ratam, innocentia integram, castitate mundam, agape coronatam, cum pompa operum bonorum, inter psalmos et hymnos deductam ad Dei altare, omnia a Deo impetraturam, Christiani mactabant.
cared for, whole in innocence, clean in chastity, crowned with the agape, led to the altar of God with a procession of good works amid psalms and hymns, and destined to obtain all things from God, the Christians sacrificed.
Strictius ac festino pede cujusnam sit usus Tertulliani in re morali et ascetica, ut promisimus, carpimus. Illico ac primo explorandum foret quinam qualesve fuerint Christianorum mores. Ea disciplina patientiae divinae agere nos, inquit Noster, satis manifestum esse vobis potest, cum tanta hominum multitudo, pars pene major civitatis cujusque, in silentio et modestia agimus, singuli forte noti magis quam omnes; nec aliunde noscibiles, quam de emendatione vitiorum (Ad Scapul., cap. 2, t. I, col. 700).
More briefly and with hurried step we touch, as we promised, on the use Tertullian has in moral and ascetical matters. Straight away and first one ought to examine who and of what kind were the morals of the Christians. That we live by that discipline of divine patience, says our author, can be clear enough to you, since so great a multitude of men, almost the greater part of every city, we live in silence and modesty, known perhaps more as individuals than all together, and recognizable by nothing else than by the amendment of our vices (To Scapula, ch. 2, vol. I, col. 700).
Jam vero quanta Christianorum charitas quae vel ethnicos in admirationem rapit: Vide, inquiunt, ut invicem se diligant, et ut pro alterutro mori sint parati! Ipsi enim ethnici ad occidendum alterutrum paratiores (Apolog. 39, t. I, col. 471). Quanta conjugum christianorum castitas, et coelibum multorum integritas, et virginum innocentia! Quid enim insigne praeferimus, nisi primam sapientiam, qua frivola humanae manus opera non adoramus; abstinentiam, qua ab alieno temperamus; pudicitiam, quam nec oculis contaminamus; misericordiam, qua super indigentes flectimur; ipsam veritatem, qua offendimus; ipsam libertatem, pro qua mori novimus (lib. I ad Nation., c. 4, t. I, col. 961). Cuinam inauditum est quam invicte Tertullianus cum Christianorum moribus conferat philosophorum praestantissima exempla modestiae, aequanimitatis, fidei, simplicitatis (Apolog., cap. 46)? Caeteras inter Christianorum virtutes maxime emicuit tam sedula quam dura jejuniorum observantia, qua non minus quam aliis virtutibus ab ethnicis discrepabant. Nec iis satis fuit non solum publicis in calamitatibus, sed aliis etiam diebus tam severa austeraque jejuniorum observatione iram Dei placare, sed in sacco etiam, ait Tertullianus, et cinere volutantes, invidia coelum tundimus (Apolog., cap. 40). Huc referenda forent pulcherrima quae in libris specialibus concinnavit Noster de oratione, de patientiae virtute, de vano mulierum cultu et ornamento, de illicita spectaculorum frequentia, de idololatria et variis ejusdem speciebus, de martyrii prae omnibus excellentiori magnanimitate.
And now how great is the charity of Christians, which carries even the heathen away into wonder: See, they say, how they love one another, and how ready they are to die for one another! For the heathen themselves are readier to kill one another (Apology 39, vol. I, col. 471). How great the chastity of Christian spouses, the integrity of many celibates, and the innocence of virgins! For what distinction do we display, if not the first wisdom, by which we do not worship the frivolous works of human hands; abstinence, by which we keep from what is another's; modesty, which we do not defile even with our eyes; mercy, by which we are moved over the needy; truth itself, by which we give offence; liberty itself, for which we know how to die (book I To the Nations, ch. 4, vol. I, col. 961). To whom is it unheard of how unanswerably Tertullian compares with the morals of Christians the most outstanding examples of the philosophers' modesty, equanimity, faith and simplicity (Apology, ch. 46)? Among the other virtues of the Christians there shone out most of all the observance of fasts, as diligent as it was hard, in which they differed from the heathen no less than in their other virtues. Nor was it enough for them to appease the wrath of God by so severe and austere an observance of fasts, not only in public calamities but on other days as well; but, says Tertullian, rolling also in sackcloth and ashes, we beat upon heaven with importunity (Apology, ch. 40). Here should be referred the very beautiful things our author composed in special books on prayer, on the virtue of patience, on the vain dress and adornment of women, on the unlawful frequenting of shows, on idolatry and its various species, on the magnanimity of martyrdom, more excellent than all.
His, coronidis instar, adnectantur selecta ex Tertulliani operibus ascetica documenta.
To these, by way of a finishing flourish, let selected ascetical teachings from Tertullian's works be joined.
Christianus Deum timet, non homines.
The Christian fears God, not men.
— « Nos, qui sub Deo omnium speculatore dispungimur, quique aeternam ab eo poenam providemus, merito soli innocentiae occurrimus, et pro scientiae plenitudine, et pro latebrarum difficultate, et pro magnitudine cruciatus, non diuturni, verum sempiterni, eum timentes, quem timere debebit et ipse, qui timentes judicat: Deum, non proconsulem timentes (In Apolog., cap. 45, t. I, col. 500). »
— "We, who are reckoned up under God, the overseer of all, and who foresee eternal punishment from Him, rightly alone attain to innocence, both because of the fullness of His knowledge, and because of the difficulty of hiding, and because of the greatness of the torment, not long-lasting but everlasting, fearing Him whom he too must fear who judges those who fear: fearing God, not the proconsul (Apology, ch. 45, vol. I, col. 500)."
Deus ad poenitentiam impellit.
God drives us to penance.
— « Bonum est poenitere, an non? Quid revolvis? Deus praecipit. At enim ille non praecipit tantum, sed etiam hortatur. Invitat praemio salutem; jurans, etiam vivo dicens, cupit credi
— "Is it good to repent, or not? Why do you turn it over? God commands it. And indeed He does not only command, but also exhorts. He invites to salvation by a reward; swearing, saying even 'I live', He desires to be believed
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- running head: PRAEFATIO. 26
- marginal letters: A ‹ratam, innocentia integram›; B ‹ethnicos in admirationem›; C ‹(Apolog., cap. 46)? Caeteras›; D ‹tulliani operibus ascetica›
- old-edition numerals: (none)
sibi. O beatos nos, quorum caussa Deus jurat! O miserrimos, si nec juranti Domino credimus (Lib. de Poenit., cap. 4, t. I, col. 1233). »
by Himself. O blessed are we, for whose sake God swears! O most wretched, if we do not believe the Lord even when He swears (book On Penance, ch. 4, vol. I, col. 1233)."
Peccatorem ad se revertentem Deus benigne suscipit.
God kindly receives the sinner returning to Him.
— « Quis ille nobis intelligendus Pater? Deus scilicet, tam Pater nemo; tam pius nemo. Is ergo te filium suum, etsi acceptum ab eo prodegeris, etsi nudus redieris, recipiet, quia redisti: magisque de regressu tuo, quam de alterius sobrietate laetabitur. Sed si poeniteat ex animo.... si porcos, immundum relinquas pecus, si patrem repetas vel offensum, Deliqui, dicens, Pater, nec dignus ego jam vocari tuus. Tantum relevat confessio delictorum, quantum dissimulatio exaggerat. Confessio enim satisfactionis consilium est, dissimulatio contumaciae (Ibidem, cap. 8, t. I, col. 1243).
— "Who is that Father to be understood by us? God, surely: none is so truly Father, none so loving. He, then, will receive you, His son, even if you have squandered what you received from Him, even if you return naked, because you have returned; and He will rejoice more over your return than over another's sobriety. But only if you repent from the heart.... if you leave the swine, that unclean herd, if you seek again your Father, offended though He be, saying: I have sinned, Father, and I am no longer worthy to be called yours. Confession of sins lightens as much as concealment aggravates. For confession is the counsel of satisfaction, concealment that of contumacy (ibid., ch. 8, vol. I, col. 1243).
« Exomologesis prosternendi et humilificandi hominis disciplina est, conversationem injungens misericordiae illicem. De ipso quoque habitu atque victu mandat, sacco et cineri incubare, corpus sordibus obscurare, animum moeroribus dejicere, illa quae peccavit, tristi tractatione mutare; caeterum pastum et potum pura nosse, non ventris scilicet, sed animae caussa: plerumque vero jejuniis preces alere, ingemiscere, lachrymari, et mugire dies noctesque ad Dominum Deum tuum, presbyteris advolvi, et charis Dei adgeniculari, omnibus fratribus legationes deprecationis suae injungere (Ibidem, c. 9, t. I, col. 1242). »
"Exomologesis is a discipline for prostrating and humbling a man, enjoining a manner of life that entices mercy. It gives orders even about dress and food: to lie in sackcloth and ashes, to darken the body with squalor, to cast down the spirit with sorrows, to change by harsh treatment the things in which one sinned; for the rest, to know only plain food and drink, for the sake, that is, not of the belly but of the soul: and generally to nourish prayers with fasting, to groan, to weep, and to cry out day and night to the Lord your God, to roll at the feet of the presbyters and kneel before God's dear ones, to charge all the brethren to be envoys of one's own entreaty (ibid., ch. 9, vol. I, col. 1242)."
Ridenda poenitentia, quae delicias non abjicit.
A laughable penance, which does not cast away luxuries.
— « Adjicito ad sumptum, conquirito altilium enormem saginam, defaecato senectutem vini: cumque quis interrogavit cuinam ea largiaris; deliqui, dicito, in Deum, et periclitor in aeternum perire. Itaque nunc pendeo et maceror et excrucior, ut Deum reconciliem mihi, quem delinquendo laesi (Ibid., cap. 11, col. 1246). »
— "Add to your expense, hunt out an enormous fattening of fowls, strain the old age of your wine: and when someone has asked on whom you are lavishing these things, say: I have sinned against God and am in danger of perishing for ever. So now I hang in suspense and waste away and am in torment, that I may reconcile to myself God, whom I wounded by sinning (ibid., ch. 11, col. 1246)."
Christiano mundus est instar carceris.
To the Christian the world is like a prison.
— « Si recogitemus ipsum magis mundum carcerem esse, exiisse vos e carcere, quam in carcerem introisse, intelligemus. Majores tenebras habet mundus, quae hominum praecordia excaecant; graviores catenas induit mundus, quae ipsas animas hominum constringunt; pejores immunditias expirat mundus, libidines hominum. Plures postremo mundus reos continet, scilicet universum hominum genus. Judicia denique non proconsulis, sed Dei sustinet (Lib. ad Martyr., cap. 2, t. II, col. 622). »
— "If we reflect that the world itself is rather the prison, we shall understand that you have gone out of a prison rather than into a prison. The world has greater darkness, which blinds the hearts of men; the world puts on heavier chains, which bind the very souls of men; the world breathes out worse filth, the lusts of men. Lastly the world holds more prisoners, namely the whole human race. Finally, it awaits the judgements not of the proconsul but of God (book To the Martyrs, ch. 2, vol. II, col. 622)."
Exemplo Christi contemnendae divitiae.
By the example of Christ riches are to be despised.
— « Omni pene in loco de contemnendo saeculo Scripturis dominicis commonetur. Nec major ad pecuniae contemptum exhortatio subjacet, quam quod ipse Dominus in nullis divitiis invenitur; semper pauperes justificat, divites praedamnat. Ita detrimentum patientiae fastidium opulentiae praeministravit: demonstrans per abjectiones divitiarum, laesuras quoque earum computandas non esse (Lib. de Patient., cap. 7, t. I, col. 1260). »
— "In almost every place we are admonished by the Lord's Scriptures to despise the world. Nor does any greater exhortation to contempt of money lie to hand than that the Lord Himself is found among no riches; He always justifies the poor and condemns the rich beforehand. Thus He supplied disdain of wealth in advance to the endurance of loss: showing by His rejection of riches that injuries to them also are not to be counted (book On Patience, ch. 7, vol. I, col. 1260)."
Cur de morte amicorum non dolendum.
Why one should not grieve at the death of friends.
— « Cum constet de resurrectione mortuorum, vacat dolor mentis, vacat et impatientia doloris. Cur ergo doleas, si perisse non credis? Profectio est, quam putas mortem. Non est lugendus, qui antecedit, sed plane desiderandus.
— "Since the resurrection of the dead is certain, grief of mind is idle, and impatience of grief is idle too. Why then should you grieve, if you do not believe he has perished? What you think death is a setting out. He who goes before is not to be mourned, but plainly longed for.
Editors' notes and page, col. 27
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- running head: 27 PRAEFATIO.
- marginal letters: A ‹sibi. O beatos nos›; B ‹cap. 8, t. I, col. 1243)›; C ‹ginam, defaecato senectutem›; D ‹Exemplo Christi contemnendae›
- old-edition numerals: (none)
Id quoque desiderium patientia temperandum. Cur enim immoderate feras abiisse, quem mox subsequeris? Caeterum impatientia in hujusmodi et spei nostrae male ominatur, et fidem praevaricatur. Et Christum laedimus, cum evocatos quosque ab illo, quasi miserandos, non aequanimiter accipimus (Ibidem, cap. 9, col. 1261). »
This longing too must be tempered with patience. For why should you take it without measure that he has gone away whom you will soon follow? Besides, impatience in such matters both bodes ill for our hope and betrays our faith. And we wound Christ when we do not receive with equanimity, as if they were to be pitied, those whom He has called away (ibid., ch. 9, col. 1261)."
Patientiae encomia.
Praises of patience.
— « Satis idoneus patientiae sequester Deus. Si injuriam deposueris penes eum, ultor est; si damnum, restitutor est; si dolorem, medicus est; si mortem, resuscitator est. Quantum patientiae licet, ut Deum habeat debitorem? nec immerito; omnia enim placita ejus tuetur, omnibus mandatis ejus intervenit. Fidem munit, pacem gubernat, dilectionem adjuvat, humilitatem instruit, poenitentiam exspectat, exomologesim adsignat, carnem regit, spiritum servat, linguam fraenat, manum continet, tentationes inculcat, scandala pellit, martyria consummat, pauperem consolatur, divitem temperat, infirmum non extendit, valentem non consumit, fidelem delectat, gentilem invitat, servum Domino, Dominum Deo commendat, foeminam exornat, virum approbat; amatur in puero, laudatur in juvene, suspicitur in sene; in omni sexu, in omni aetate formosa est (Ibidem, cap. 15, col. 1270). »
— "God is a fit enough trustee of patience. If you deposit an injury with Him, He is the avenger; if a loss, He is the restorer; if a pain, He is the physician; if death, He is the raiser to life. How much is granted to patience, that it should have God for its debtor! And not undeservedly; for it guards all His good pleasures, it has a part in all His commands. It fortifies faith, governs peace, aids love, equips humility, waits for penance, seals exomologesis, rules the flesh, preserves the spirit, bridles the tongue, restrains the hand, tramples temptations underfoot, drives away scandals, consummates martyrdoms, consoles the poor man, moderates the rich, does not overstrain the weak nor wear out the strong, delights the believer, invites the Gentile, commends the servant to his master and the master to God, adorns the woman, approves the man; it is loved in the boy, praised in the young man, looked up to in the old; in every sex, in every age it is beautiful (ibid., ch. 15, col. 1270)."
Adversus spectacula et theatra.
Against shows and theatres.
— « Impudicitiam omnem amoliri jubemur. Hoc igitur modo etiam a theatro separamur, quod est privatum consistorium impudicitiae, ubi nihil probatur, quam quod alibi non probatur (Lib. de Spect., cap. 17, t. I, col. 649). »
— "We are commanded to put away all immodesty. In this way, then, we are separated also from the theatre, which is the private council-house of immodesty, where nothing is approved but what is not approved elsewhere (book On the Shows, ch. 17, vol. I, col. 649)."
Scenici semper infames.
Stage-players always disreputable.
— « Arcent scenicos honoribus omnibus simul et ornamentis... Quanta confessio est malae rei, cujus auctores quam acceptissimi sine nota non sunt! » (Ibid., cap. 22, col. 654.)
— "They bar stage-players from all honours and distinctions alike... How great an admission it is of an evil thing, that its authors, however well received, are not without a mark of disgrace!" (ibid., ch. 22, col. 654).
Comoediis Christianis velitum interesse.
Christians forbidden to attend comedies.
— « An ille recogitabit eo tempore de Deo, posito illic, ubi nihil est de Deo?... Pudicitiam ediscet, attonitus in mimos? imo in omni spectaculo nullum magis scandalum occurret, quam ipse ille mulierum et virorum accuratior cultus, ipsa consensio, ipsa in favoribus aut conspiratio aut dissensio, inter se de commercio scintillas libidinum conflabellant. Nemo denique in spectaculo ineundo prius cogitat, nisi videri et videre.... Avertat Deus a suis tantam voluptatis exitiosae cupiditatem (Ibid., cap. 25, col. 656). »
— "Will he think of God at that time, placed there where there is nothing of God?... Will he learn chastity while gaping at the mimes? Nay, in every show no greater scandal will meet him than that very over-careful dress of the women and men; the very sharing of feelings, the very agreement or disagreement in their partisanship, fan among them, through their intercourse, the sparks of lust. Finally, no one going to a show thinks first of anything but to be seen and to see.... May God turn away from His own so great a craving for a ruinous pleasure (ibid., ch. 25, col. 656)."
Verae Christianorum voluptates in hoc saeculo.
The true pleasures of Christians in this world.
— « Jam nunc si putas delectamentis exigere spatium hoc, cur tam ingratus es, ut tot et tales voluptates a Deo contributas tibi satis non habeas, neque recognoscas? Quid enim jucundius, quam Dei Patris et Domini reconciliatio? quam veritatis revelatio? quam errorum recognitio? quam tantorum retro criminum venia? Quae major voluptas, quam fastidium ipsius voluptatis, quam saeculi totius contemptus, quam vera libertas, quam conscientia integra, quam vita sufficiens, quam mortis timor nullus? (Ibid., cap. 29, col. 659). »
— "Now if you think to spend this span of life in delights, why are you so ungrateful as not to hold enough, nor acknowledge, so many and such pleasures bestowed on you by God? For what is more delightful than reconciliation with God the Father and Lord? than the revelation of truth? than the recognition of errors? than pardon for so many past crimes? What greater pleasure than distaste for pleasure itself, than contempt of the whole world, than true liberty, than a clean conscience, than a life content, than no fear of death? (ibid., ch. 29, col. 659)."
Mali sacerdotes Judaeis pejores.
Bad priests worse than the Jews.
— « Proh scelus! Semel Judaei Christo manus intulerunt; isti impii sacerdotes
— "Oh, the crime! The Jews laid hands on Christ once; these impious priests
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quotidie corpus ejus lacessunt. O manus praecidendae! Viderint an jam per similitudinem dictum sit: Si te manus tua scandalizat, amputa eam. Quae magis amputanda, quam in quibus Domini corpus scandalizatur! » (Lib. de Idololatria, cap. 7, t. I, col. 669.)
daily assail His body. O hands to be cut off! Let them see now whether it was said by way of likeness: If your hand causes you to stumble, cut it off (Matt. 5:30). What hands are more to be cut off than those in which the Lord's body is made to stumble! » (Book on Idolatry, chapter 7, vol. I, col. 669.)
Mulier christiana hominibus placere negligit, imo horret.—
The Christian woman takes no care to please men; nay, she shudders at it.—
« Perfectae, id est christianae pudicae, appetitionem sui non tantum non appetendam, sed etiam exsecrandam vobis sciatis: primo, quod non de integra conscientia venit studium placendi per decorem, quem naturaliter invitatorem libidinis scimus. Quid igitur in te excitas malum istud? quid invitas, cujus te profiteris extraneam? tum quod tentationibus viant aperire non debemus, quae nonnunquam (quod Deus a suis abigat) instando perficiunt; certe vel spiritu scandalum permovent (De Cultu Foem. lib. II, cap. 2, t. I, col. 1517). »
« Know that for you, the perfect, that is, the chaste Christian women, to be desired is a thing not only not to be desired but even to be abhorred: first, because the eagerness to please by beauty does not come from a sound conscience, and beauty we know to be by nature an inviter of lust. Why then do you stir up that evil in yourself? Why do you invite that to which you profess yourself a stranger? Next, because we ought not to open a way to temptations, which sometimes (may God drive it away from His own!) by pressing bring about their end; at the least they stir up a stumbling in the spirit (On the Dress of Women, book II, chapter 2, vol. I, col. 1517). »
Fucos adhibere, quale crimen. —
What a crime it is to use paints. —
« Non supergrediendum in ornando corpore ultra, quam quod simplices et sufficientes munditiae concupiscunt, ultra quam Domino placere; in illum enim delinquunt, quae cutem medicaminibus ungunt, genas rubore maculant... Displicet illis nimirum plastica Dei: in ipsis redarguunt, reprehendunt artificem omnium. Reprehendunt enim cum emendant, cum adjiciunt, utique ab adversario artifice sumentes addimenta ista, id est diabolo. » (Ibid., cap. 5, col. 1327.)
« In adorning the body one must not go beyond what simple and sufficient neatness desires, beyond what pleases the Lord; for against Him do they sin who anoint their skin with cosmetics and stain their cheeks with rouge... God's moulding, it seems, displeases them: in their own persons they rebuke and find fault with the Maker of all things. For they find fault when they amend, when they add, taking those additions, of course, from the rival artificer, that is, the devil. » (Ibid., chapter 5, col. 1327.)
Imago mulieris christianae.—
The portrait of the Christian woman.—
« Prodite jam vos, medicamentis et ornamentis exstructae apostolorum.... caput maritis subjicite, et satis ornatae eritis; manus lanis occupate, pedes domi figite, et plus quam in auro placebunt. Vestite vos serico probitatis, bissyno sanctitatis, purpura pudicitiae. Taliter pigmentatae, Deum habebitis amatorem (Ibid., cap. 13). »
« Come forth now, furnished with the cosmetics and ornaments of the apostles.... submit your heads to your husbands, and you will be adorned enough; busy your hands with wool, keep your feet fixed at home, and they will please more than in gold. Clothe yourselves with the silk of uprightness, the fine linen of holiness, the purple of chastity. Painted in such a way, you will have God for your lover (Ibid., chapter 13). »
Christianus voluptates mundi fugere debet.—
The Christian ought to flee the pleasures of the world.—
« Tu peregrinus mundi hujus, civis supernae Hierusalem.... Nihil tibi cum gaudiis saeculi, imo contrarium debes. Saeculum enim gaudebit, vos vero lugebitis. Et felices ait lugentes.... Omnia imaginaria in saeculo et nihil veri (Lib. de Corona militis, cap. 13, t. II, col. 96). »
« You are a pilgrim of this world, a citizen of Jerusalem above.... You have nothing to do with the joys of the age; nay, you owe the contrary. For the world shall rejoice, but you shall mourn (John 16:20). And He calls the mourners blessed (Matt. 5:5).... All things in the world are imaginary and nothing true (Book on the Soldier's Crown, chapter 13, vol. II, col. 96). »
Adversus veritatem nulla praescriptio. —
Against the truth there is no prescription. —
« Veritati nemo praescribere potest; non spatium temporum, non patrocinia personarum, non privilegium regionum. Ex his enim fere consuetudo initium ab aliqua ignorantia vel simplicitate sortita, in usum per successionem corroboratur, et ita adversus veritatem vindicatur. Sed Dominus noster Christus veritatem se, non consuetudinem cognominavit (Lib. de Virginibus veland., cap. 1, t. II, col. 889). »
« No one can set up a prescription against the truth: not length of time, not the patronage of persons, not the privilege of regions. For from these, as a rule, custom, having taken its beginning from some ignorance or simplicity, is strengthened into usage by succession, and so is maintained against the truth. But our Lord Christ called Himself the truth, not custom (Book on the Veiling of Virgins, chapter 1, vol. II, col. 889). »
Non ex personis fides probanda, sed personae ex fide. —
Faith is not to be tested by persons, but persons by faith. —
« Non ex personis probamus fidem, sed ex fide personas; nemo sapiens est, nisi fidelis: nemo major, nisi Christianus: nemo autem christianus, nisi qui ad finem usque perseveraverit (De Praescript. advers. Haeret. cap. 3, t. II, col. 15). »
« We do not test the faith by persons, but persons by the faith; no one is wise unless he is faithful; no one is greater unless he is a Christian; and no one is a Christian unless he has persevered to the end (On the Prescription against Heretics, chapter 3, vol. II, col. 15). »
Non alia quaerenda scientia, quam Jesu Christi. —
No knowledge is to be sought other than that of Jesus Christ. —
« Nobis curiositate opus non est post Christum Jesum, nec inquisitione post Evangelium. Cum credimus, nihil desideramus ultra credere. Hoc enim prius
« We have no need of curiosity after Christ Jesus, nor of inquiry after the Gospel. When we believe, we desire nothing beyond believing. For this first
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credimus, non esse, quod ultra credere debeamus (Ibid., cap. 17, t. II, col. 20). »
we believe, that there is nothing which we ought to believe beyond it (Ibid., chapter 17, vol. II, col. 20). »
De Clericorum continentia.
On the continence of clerics.
« Quanti igitur et quantae in ecclesiasticis ordinibus de continentia censentur, qui Deo nubere maluerunt, qui carnis suae honorem instituerunt, quique se jam illius pudoris filios dicaverunt, occidentes in se concupiscentiam libidinis et totum illud quod intra paradisum non potuit admitti....... Inde apud nos plenius atque instructius praescribitur unius esse matrimonii oportere qui adleguntur in ordinem sacerdotalem (De Exhort. Cast. t. II, c. 7, col. 922, c. 13, col. 930). »
« How many men, then, and how many women in the ranks of the Church are reckoned by their continence, who have preferred to be wedded to God, who have established the honour of their flesh, and who have already dedicated themselves as sons of that purity, slaying in themselves the desire of lust and all that which could not be admitted within paradise....... Hence among us it is prescribed more fully and more carefully that those who are chosen into the priestly order must be men of one marriage (On the Exhortation to Chastity, vol. II, chapter 7, col. 922; chapter 13, col. 930). »
Homo imago Dei per liberum arbitrium. —
Man is the image of God through free choice. —
« Non facie homo ad uniformem Dei expressus est; sed in ea substantia quam ab ipso Deo traxit, id est animae, ad formam Dei respondentis et arbitrii sui libertate et potestate signatus est. Hunc statum ejus confirmavit etiam ipsa lex. Non enim poneretur lex ei qui non haberet obsequium debitum legi in sua potestate: nec rursus comminatio mortis transgressioni adscriberetur, si non et contemptus legis in arbitrii libertatem homini deputaretur... Sed et alias quale erat, ut totius mundi possidens homo, non in primis animi sui passione regnaret, aliorum dominus, sui famulus (Lib. II, advers. Marcion., cap. 5, 6, t. II, col. 290, 291). »
« Man was not modelled in face to the likeness of God; but in that substance which he drew from God Himself, that is, the soul answering to the form of God, he was stamped with the freedom and power of his own choice. This state of his the law itself also confirmed. For a law would not be laid down for one who did not have in his own power the obedience owed to the law; nor again would the threat of death be attached to transgression, if contempt of the law too were not charged to man as within the freedom of his choice... And besides, what sort of thing would it have been that man, possessing the whole world, should not reign first of all over the passion of his own mind, master of others, the slave of himself (Book II against Marcion, chapters 5, 6, vol. II, col. 290, 291). »
Deus amandus ut Pater, timendus ut Dominus. —
God is to be loved as Father, feared as Lord. —
« Justitia Dei plenitudo est divinitatis ipsius, exhibens Deum perfectum, et patrem et dominum: patrem, clementia; dominum, disciplina; patrem, potestate blanda; dominum, severa; patrem, diligendum pie; dominum, timendum necessarie: diligendum, quia malit poenitentiam peccatoris, quam mortem; et timendum, quia nolit peccatores sui jam non poenitentes. Ideo lex utrumque diffinit: Diliges Deum, et timebis Deum. Aliud obsecutori proposuit, aliud exorbitatori. Ad omnia occurrit tibi Deus, idem percutiens, sed et sanans, mortificans, sed et vivificans; humilians, sed et sublimans; condens mala, sed et pacem faciens (Ibid., cap. 13 et 14, col. 300, 301). »
« The justice of God is the fullness of His Godhead itself, showing God perfect, both Father and Lord: Father in clemency, Lord in discipline; Father in gentle power, Lord in stern; Father to be loved dutifully, Lord to be feared of necessity: to be loved, because He prefers the repentance of the sinner to his death; and to be feared, because He does not want His own to be sinners who no longer repent. Therefore the law defines both: You shall love God (Deut. 6:5), and you shall fear God (Deut. 6:13). It set forth one thing for the obedient, another for him who strays. In all things God meets you, the same One smiting but also healing, putting to death but also making alive, humbling but also exalting, creating evils but also making peace (Ibid., chapters 13 and 14, col. 300, 301). »
Hucusque bonum esse ac perutilem Tertulliani usum ex omnibus quae de ejus doctrina congessimus enixe probare voluisse videmur; jam vero crimini nobis merito foret, ni ad pravum usum praecavendum nihil consilii adderemus. At, quemadmodum quantum prodesse queat ejus doctrina statuimus, ita ex ejus erroribus inferendum est quam nocere possint, quam acri judicio ejus scripta secernenda sint. Porro alia communia habet paradoxa cum Montanistis, alia vero adeo sibi propria ut heresiarcha inde evaserit, ac horum errorum asseclas Tertullianistas, ex auctore nuncupatos, protulerit.
Thus far, from all that we have gathered of his teaching, we seem to have wished earnestly to prove that the use of Tertullian is good and highly profitable; but now it would rightly be laid to our charge if we added no counsel for guarding against a wrong use. And just as we have established how much his teaching can profit, so from his errors it must be inferred how much they can harm, and with how keen a judgement his writings must be sifted. Moreover, some paradoxes he holds in common with the Montanists, while others are so much his own that he turned out from them a heresiarch, and brought forth followers of these errors, the Tertullianists, named after their author.
Certum indubitatumque est Tertullianum non solum erroribus ac deliramentis Montanistarum subscripsisse, verum etiam eadem ardentissime propinasse. Istiusmodi sunt omnia quibus suum Paraclitum passim et procaciter venditat; quibus secundas nuptias non solum damnat, sed insuper enormitatem vocat omni crimine majorem; quibus illicitum esse, urgente persecutionis aestu, tum fugere, tum sese pecunia
It is certain and beyond doubt that Tertullian not only subscribed to the errors and ravings of the Montanists, but also most ardently served them up to others. Of this kind are all the passages in which he everywhere and brazenly peddles his Paraclete; those in which he not only condemns second marriages but calls them besides an enormity greater than every crime; those in which [he maintains] that it is unlawful, when the heat of persecution presses, either to flee or to [buy oneself off] with money
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redimere docet. At refugit animus referre injurias quas evomuit doctor ille protervus contra Dei Ecclesiam; quibus Catholicos impetit, quos passim appellat Psychicos, id est animales homines ac carnales. Eosdem arguit quod, agapes celebrando, ventri indulgerent et impudicitiis operam darent, confessoresque in carcere detentos ad intemperantiam compellerent. Praecipuos habes Tertulliani montanistae errores, e quibus ansam arripuit ipse prodendi odium suum, animumque erga Catholicos infensissimum.
[he] teaches [it is unlawful] to redeem [oneself]. But the mind shrinks from recounting the insults which that wanton teacher vomited forth against the Church of God; with which he assails the Catholics, whom he everywhere calls Psychics, that is, animal and carnal men. He charges these same with indulging the belly and giving themselves to lewdness in celebrating the agapes, and with driving the confessors held in prison to intemperance. You have here the chief errors of Tertullian the Montanist, from which he himself seized the handle for betraying his hatred and his most hostile mind towards the Catholics.
Pervenimus ad errores qui Tertulliano haeresiarchae proprii sunt ac peculiares; ac ne in immensum protrahamur, ad Pamelii, Rigaltii, caeterorumque commentatorum notas infra subjiciendas, haec minutatim pensanda remittimus. Notabiliora promere sufficiat. Ac primo loco, virginem Deiparam virginitatem in partu amisisse audet profiteri. Tum de anima, etsi nonnulla benigne explicanda censemus, multa nullo pacto excusanda remanent, uti, exempli caussa, quae solemniora et omni modo corpulentiae debita, ea quoque adesse animae, ipsam ex proprio sexu distingui, vel masculino scilicet vel foeminino; trinam, sicuti et corpora, per longum, latum et profundum, dimensionem habere; corporis humani speciem ac figuram prae se ferre; non esse qualitatis inanis et vacuae, sed quae teneri possit, aerei coloris ac lucidam. Notabiliter insuper errat Tertullianus, cum docet Ecclesiam ibi etiam haberi, ubi sunt duo vel tres, licet laici: ubi tres, Ecclesia est, licet laici! horribilis sane propositio, ex qua funestiora bene multa pro Ecclesia consequuntur.
We come to the errors which are proper and peculiar to Tertullian the heresiarch; and lest we be drawn out without end, we refer these, to be weighed in detail, to the notes of Pamelius, Rigaltius and the other commentators to be set below. Let it suffice to bring out the more notable. And in the first place, he dares to declare that the Virgin Mother of God lost her virginity in giving birth. Then concerning the soul, although we judge that some things are to be explained kindly, many remain that can in no way be excused: as, for example, that the things which are more customary and in every way owed to corporeality are present in the soul also; that it is distinguished by a sex of its own, namely either male or female; that it has, like bodies too, a threefold dimension in length, breadth and depth; that it bears the appearance and shape of the human body; that it is not of an empty and void quality, but such as can be held, of the colour of air and luminous. Besides, Tertullian errs notably when he teaches that the Church is had even where there are two or three, though laymen: where there are three, there is the Church, though they be laymen! A horrible proposition indeed, from which a great many quite deadly consequences follow for the Church.
Silentio praetereo alios errores quos non solus ipse propugnavit, sed et alii ex vetustioribus, caeteroquin in re nondum ab Ecclesia definita: ex. gratia, rebaptizandos esse ab haereticis baptizatos: item eo refertur opinio millenariorum, et descriptio paradisi quem in Apologet. cap. 47, appellat locum divinae amoenitatis, recipiendis sanctorum spiritibus destinatum, et maceria quadam igneae zonae a notitia orbis communis segregatum. Quibus addendum venit quod habet de angelis apostatis, qui filias hominum cognoverunt.
I pass over in silence other errors which not he alone defended, but others also among the more ancient writers, and moreover in a matter not yet defined by the Church: for example, that those baptized by heretics must be rebaptized; likewise to this belongs the opinion of the millenarians, and the description of paradise which in the Apology, chapter 47, he calls a place of divine delight, appointed for receiving the spirits of the saints, and separated from the knowledge of the common world by a kind of wall of a fiery zone. To these must be added what he holds about the apostate angels who knew the daughters of men.
Illud autem portentum aequare videtur, inquit auctor quidam vitae Tertulliani, virum hunc scilicet, sublimi ingenio donatum, fidem conciliare potuisse hujusmodi erroribus, ob visiones mulierum quibus aeque ac sancti Spiritus revelationibus omnimodam fidem praestabat.
But this seems to equal a portent, says a certain author of the life of Tertullian: that this man, namely, gifted with a lofty genius, could have given credence to errors of this kind on account of the visions of women, to which he gave entire credence just as to revelations of the Holy Spirit.
Hinc cum praelaudato auctore concludendum est jam nos a Tertulliano lapso admoneri quam lubrica res sit hominum intellectus, de se nimium praesumens, sibi uni omnia tribuens, nimiumque credens, nec
Hence, with the author praised above, we must conclude that we are now warned by the fallen Tertullian how slippery a thing is the intellect of men when it presumes too much of itself, attributes all things to itself alone, and believes too much, nor
Editors' notes and page, col. 31
Footnotes
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Hæc et alia Tertulliani paradoxa infra reperies cum antidoto Pamelii, et alibi aliis commentatorum notis sanata; ab erroribus quibusdam perperam ipsi imputatis Tertullianum vindicat Lump. Biblioth. histor. critica PP., t. VII, c. 11, p. 709 sqq.
These and other paradoxes of Tertullian you will find below with Pamelius's antidote, and elsewhere remedied by the notes of other commentators; Lumper, Bibliotheca historico-critica of the Fathers, vol. VII, ch. 11, p. 709 ff., clears Tertullian of certain errors wrongly imputed to him.
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Corbiniani Thomæ dissert. final., op. cit., p. 192.
Corbinian Thomas, concluding dissertation, in the work cited, p. 192.
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aliorum, maximeque ipsius Ecclesiae respiciens auctoritatem! quam cito privati cujuslibet ingenium subverti queat! quam pronus ejusdem in errores lapsus! quam vere de Tertulliano in sui Commonitorii cap. 18, pronuntiaverit B. Vincentius Lirinensis: Tertullianus catholici dogmatis, id est universalis ac vetustae fidei parum tenax, ac disertior multo quam felicior, mutata deinceps sententia, fecit ad extremum quod de eo beatus confessor Hilarius quodam loco scribit: Sequenti, inquit, errore detraxit scriptis probabilibus auctoritatem.
regarding the authority of others, and above all of the Church herself! How quickly the genius of any private man can be overthrown! How headlong is its fall into errors! How truly blessed Vincent of Lérins pronounced of Tertullian in chapter 18 of his Commonitorium: Tertullian, holding too loosely to the Catholic dogma, that is, to the universal and ancient faith, and far more eloquent than fortunate, changing his opinion afterwards, did at the last what the blessed confessor Hilary writes of him in a certain place: By his later error, he says, he took away authority from his approved writings.
ARTICULUS III.
ARTICLE III.
DE LITERARIIS TERTULLIANI ANNALIBUS.
ON THE LITERARY ANNALS OF TERTULLIAN.
Modo perpensa, utut fieri licuit, Tertulliani multiplici auctoritate, atque datis, quae ausi sumus ac potiora duximus, de recto ejusdem usu consiliis, jam ex hoc ordine rerum minime declinare videmus, cum quinam fuerint in eo virorum doctorum impensi labores, sive ad codices transcribendos, sive ad editiones proferendas, sive ad textum in recentibus linguis transferendum, sive ad quaedam rei Tertullianae puncta sigillatim enucleanda, in decursu saeculorum, singulis volventibus annis, recensere summatim aggrediamur. Nihil enim magis ostendit quam tot virorum in eumdem auctorem operosa ac indefessa aemulatio, quanti Tertullianum fecerit omnis retro antiquitas ac recensior eruditio, quanta fuerit ejus auctoritas, qualive diligentia ac prudentia quisque ejus scriptis usus fuerit. Praehabitis eadem in re studiis, ac praesertim Car. Traugott Gottlob Schoenemann rara admodum Bibliotheca historico-literaria, libentius, pro more nostro ac jure, utentes, primo de codicibus manuscriptis, quorum notitia ad usque nos pervenerit, pauca libabimus; tum editionum, versionum ac commentationum amplam seriem ad singulos annos, quantum licuerit, referemus.
Having now weighed, as far as could be done, the manifold authority of Tertullian, and having given the counsels which we have ventured upon and judged the better concerning the right use of him, we see that we shall by no means depart from this order of things if we undertake to review in summary which labours learned men have spent on him, whether in transcribing the manuscripts, or in bringing out editions, or in rendering the text into modern languages, or in elucidating one by one certain points of the Tertullian question, in the course of the centuries, year by year as they rolled on. For nothing shows more than the laborious and untiring rivalry of so many men over the same author how highly all past antiquity and more recent learning esteemed Tertullian, how great his authority was, and with what diligence and prudence each made use of his writings. Making use the more willingly, according to our custom and right, of studies already undertaken on the same subject, and especially of the very rare Bibliotheca historico-literaria of Carl Traugott Gottlob Schoenemann, we shall first touch briefly on the manuscript codices whose record has come down to us; then we shall relate, as far as may be, the ample series of editions, translations and commentaries year by year.
§ I. DE CODICIBUS TERTULLIANI.
§ I. ON THE CODICES OF TERTULLIAN.
« Post antiquissima Cypriani, Lactantii, Hilarii, Eusebii, Rufini, Hieronymi, Augustini, Vincentii Lirinensis, de Tertulliani libris, ingenio, auctoritate testimonia, nulla subinde per plura saecula remanent ejus vestigia, obrutusque videtur sub celeberrimo Gelasii papae decreto, qui indistincta ejus opera inter apocrypha amandavit. Excitus tandem ex iis apocryphorum tenebris, rursus in lucem prodiit circa fausta Caroli Magni tempora, cum ex immani barbarorum colluvie emersa renascerentur studia literarum. Quae imprimis floruere Lugduni, in vetusta eruditionis ac eloquentiae Gallicae sede, nec parum favisse archiepiscopi lugdunenses, Leidradus inter quos et Agobardus, memorantur. Porro Tertullianum prae omnibus in deliciis habuisse Agobardus existimandus est, quippe cujus exstant plures manuscripti codices nomen ejus prae se ferentes. Hinc igitur:
« After the most ancient testimonies of Cyprian, Lactantius, Hilary, Eusebius, Rufinus, Jerome, Augustine and Vincent of Lérins concerning Tertullian's books, genius and authority, no traces of him remain thereafter for several centuries, and he seems to have been buried under the very celebrated decree of Pope Gelasius, which banished his works without distinction among the apocrypha. Roused at length from that darkness of the apocrypha, he came forth into the light again about the happy times of Charlemagne, when the study of letters, emerging from the monstrous flood of barbarians, was reborn. These studies flourished above all at Lyons, the ancient seat of Gallic learning and eloquence, and the archbishops of Lyons, among them Leidrad and Agobard, are recorded to have favoured them not a little. Moreover Agobard must be thought to have held Tertullian dear above all, since several manuscript codices of his are extant bearing his name. Hence, then:
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Quæ doctissimæ Schoenemanni notitiæ addenda censuimus, hæc uncinis præfigenda curavimus, cætera novis tantum titulis, aut alio distinximus ordine.
What we judged should be added to Schoenemann's most learned account we have had marked with brackets in front; the rest we have distinguished only by new headings, or by a different order.
(printed under page 20)
Page
- running head: PRAEFATIO. 32
- marginal letters: A aliorum, maximeque ipsius Ecclesiae; B tiplici auctoritate (beside "potiora duximus"); C studiis, ac praesertim; D apocrypha amandavit
- old-edition numerals: (none)
Saeculo nono.
Ninth century.
« 1° Inter ann. 814 et 840. I. Codex Agobardi prior, membranac., literis uncialibus minusculis elegantibus ac nitidis exaratus, 204 fol. in-4° compactus, vetustate nimia lacer ac diuturno udore marginum corrosus ac lancinatus, extat in Biblioth. reg. sub num. 1622. Jam prope manibus absque periculo tractari non poterat, cum nuper eximius ille codex tandem recenti opera resarcitus est, nec salvis tamen pluribus foliorum frustulis pellucidis, in quibus aliquot emicabant grammata quae nunc, margine deficiente, vel obstante opaco linimine, extinguuntur. In 2° folio, sub titulo recentiori manu ac literis quadratis inscripto, haec vetusto caractere leguntur: LIBER OBLATUS AD ALTARE S. STEPHANI EX VOTO AGOBARDI EPI. In eod. fol. verso, HIC SUNT TERTULLIANI LIB. XXIII. Sequitur index iste: AD NATIONES LIB. I. IT. AD NATIONES LIB. II. DE PRAESCRIPTIONE HERETICORUM LIBER I, DE SCORPIACE: DE TESTIMONIO ANIMAE — DE CORONA — DE SPECTACULIS LIS (sic) DE IDOLOLATRIA LA (sic) — DE CENSU ANIMAE — DE ORATIONE — DE CULTU FEMINARUM — IT. DE CULTU FOEMINARUM — AD UXOREM — IT. AD UXOREM — DE EXHORTATIONE CASTITATIS — DE SPE FIDELIUM — DE PARADUSO — DE VIRGINIBUS VELANDIS — DE CARNE ET ANIMA. In altera columna ejusdem folii: DE CARNE XPI DE PATIENTIA — DE PAENITENTIA — DE ANIME SUMMISSIONE — DE SUPERSTITIONE SAECULI — LEGE IN XPO IHY. Porro deficit codex in libro de Carnz Christi, ad haec capitis X verba: item cum praesumant non carnis sed animae nostrae. — Nihil extat de sequentibus libris, nec ullum verbum, de quatuor praecedentibus in indice memoratis. In operimento membranaceo ac rubro, aureis lineis et literis distincto, legitur: JACOB. GOTHOFREDUS. I. C. DOMO PARISIENSIS REGIAE PARISIORUM BIBLIOTHECAE. Hic enim insignis est codex quem primus tractavit Gothofredus, e quo primus duos ad Nationes libros edidit, quemque his editis regiae bibliothecae dono dicavit.
« 1° Between the years 814 and 840. I. The earlier Codex of Agobard, of parchment, written in elegant and neat small uncial letters, bound in 204 leaves in quarto, torn by excessive age and eaten away and lacerated by long dampness of the margins, is extant in the Royal Library under number 1622. It could scarcely be handled any longer without danger, when lately that excellent codex was at last repaired by recent work, though not without the loss of several translucent scraps of the leaves, on which some letters used to shine out which now, the margin failing or an opaque coating standing in the way, are extinguished. On the 2nd leaf, under a title inscribed in a more recent hand and in square capitals, these words are read in an ancient script: BOOK OFFERED AT THE ALTAR OF ST STEPHEN BY THE VOW OF AGOBARD THE BISHOP. On the verso of the same leaf, HERE ARE TERTULLIAN'S XXIII BOOKS. This index follows: TO THE NATIONS BOOK I. ALSO TO THE NATIONS BOOK II. ON THE PRESCRIPTION OF HERETICS BOOK I, ON THE SCORPIACE: ON THE TESTIMONY OF THE SOUL — ON THE CROWN — ON SHOWS LIS (sic) ON IDOLATRY LA (sic) — ON THE ORIGIN OF THE SOUL — ON PRAYER — ON THE DRESS OF WOMEN — ALSO ON THE DRESS OF WOMEN — TO HIS WIFE — ALSO TO HIS WIFE — ON THE EXHORTATION TO CHASTITY — ON THE HOPE OF THE FAITHFUL — ON PARADISE — ON THE VEILING OF VIRGINS — ON FLESH AND SOUL. In the other column of the same leaf: ON THE FLESH OF CHRIST ON PATIENCE — ON PENITENCE — ON THE SUBMISSION OF THE SOUL — ON THE SUPERSTITION OF THE AGE — READ IN CHRIST JESUS. Further, the codex breaks off in the book on the Flesh of Christ, at these words of chapter X: likewise when they presume not of the flesh but of our soul. — Nothing is extant of the following books, not a single word, of the four preceding ones named in the index. On the cover, of red parchment, marked out with gold lines and letters, is read: JACQUES GODEFROY, JURISCONSULT, OF A PARISIAN HOUSE, TO THE ROYAL LIBRARY OF THE PARISIANS. For this is the notable codex which Godefroy first handled, from which he first edited the two books To the Nations, and which, these being edited, he dedicated as a gift to the Royal Library.
« II. Codex Agobardinus, a superiori diversus, in Biblioth. Lugduno-Batava, ab Havercampio laudatus, sed non descriptus. Vide infra Haverc. praefatione ad Apologetic. col. 250 sqq.
« II. An Agobard Codex, different from the one above, in the Leiden Library, praised by Havercamp but not described. See below, Havercamp's preface to the Apology, col. 250 ff.
Saeculo decimo.
Tenth century.
« III. Circa ann. 900. Codex Claudii Puteani, caractere pulcherrimo, elegantibus uncialib. 80 fol. in forma 4° compactus, asservatus in biblioth. regia, olim n° 3971, nunc 1623 notatus, solum Apologetic. libr. continens, quem in manibus habuere ac consuluere D. Nic. Le Nourry et Rigalt.
« III. About the year 900. The Codex of Claude Dupuy, in a most beautiful script, in elegant uncials, bound in 80 leaves in quarto form, kept in the Royal Library, formerly marked no. 3971, now 1623, containing only the book of the Apology, which Dom Nicolas Le Nourry and Rigault had in their hands and consulted.
Saeculo undecimo.
Eleventh century.
« IV. Circa ann. 1000. Codex Petri Pithoei, ex caracterum forma a D. Nicol. Le Nourry et aliis VV. DD. undecimo saeculo adscriptus, olim ex Pithoei schedis RR. Patrum Oratorii Jesu collegio Trecensi dono datus, nunc in biblioth. urbis Montispessulani asservatus, membranac., in-f°, omnia Tertulliani opera continet.
« IV. About the year 1000. The Codex of Pierre Pithou, assigned to the eleventh century from the form of its letters by Dom Nicolas Le Nourry and other learned men, formerly given from Pithou's papers as a gift to the college of Troyes of the Reverend Fathers of the Oratory of Jesus, now kept in the library of the city of Montpellier, of parchment, in folio, contains all the works of Tertullian.
Editors' notes and page, col. 33
Page
- running head: 33 PRAEFATIO.
- marginal letters: A tinet (other column; this column has no letter beside it at top); B VOTO AGOBARDI EPI; C quentibus libris (beside "non carnis sed animae nostrae"); D III. Circa ann. 900 (beside the line ending "carac-")
- old-edition numerals: (none)
- other: the manuscript's spellings in small capitals (HERETICORUM, PARADUSO, ANIME, IHY, LIS (sic), LA (sic)) kept as printed; "1°", "2°", "4°", "n°", "in-f°" kept. Final word "con-" is hyphenated across the column break; next column begins "tinet": per the unit rule the word is set whole here as "continet" (Q1), and the tail "tinet" at the top of col. 34 is not restored there. No page-foot notes on this page.
Cf. Haenel. catalog. p. 245. Eo usus est ad suam editionem Rigaltius.
Cf. Haenel's catalogue, p. 245. Rigault used it for his edition.
« V. Eod. tempore, Codex Harlaeus caracteris elegantia haud Puteano deterior, neque centum annis recentior, judice D. Le Nourry, qui eum accepit ab Achille Harlaeo, Parisiensis senatus praeside, in eoque bonas et malas deprehendit lectiones.
« V. At the same time, the Harlay Codex, no worse than the Dupuy one in elegance of script, nor a hundred years more recent, in the judgement of Dom Le Nourry, who received it from Achille de Harlay, president of the Parlement of Paris, and found in it good and bad readings.
« VI. Eod. temp. Codex Augustae-Taurinensis, cui se offendisse testatur Mabillonius in Itiner. Italic. t. I, p. 8.
« VI. At the same time, the Codex of Turin, which Mabillon testifies in his Iter Italicum, vol. I, p. 8, that he came upon.
« VII. Eod. temp. Codex Colbertinus prior, quem, jubente abbate Colbertino, a Carolo Duchesne, accepit D. Le Nourry, cui ab annis circiter 700 visus est exaratus.
« VII. At the same time, the earlier Colbert Codex, which Dom Le Nourry received from Charles Duchesne at the bidding of the Abbé Colbert, and which seemed to him to have been written about 700 years before.
Saeculo duodecimo.
Twelfth century.
« VIII. Infra ann. 1050. Codex Morbacensis in cujus fine manu recentiore scribitur: Orate pro domno abbate Morbacenci, qui alius non est ac Bartholomaeus de Andelo, anno 1455 monasterio praefectus. Varias ejus lectiones sedulo D. Nic. le Nourry decerpserat cumque 600 vel 700. abhinc annis scriptum ducebat.
« VIII. Below the year 1050. The Murbach Codex, at the end of which is written in a more recent hand: Pray for the lord abbot of Murbach, who is none other than Bartholomew of Andlau, set over the monastery in the year 1455. Dom Nicolas le Nourry had carefully extracted its variant readings, and he reckoned it written 600 or 700 years before.
Saeculo decimo-tertio.
Thirteenth century.
« IX. Codex Colbertinus recentior, delatus ex urbe Tutelensi anno 1687 a D. Stephano Baluzio, notatus in Colbert. bibl. n° 5271, olim in Regia 3973, nunc 1689, haud 400 annis recentior judicio D. Le Nourry. Continet in priori parte Didymi de Spiritu S. tractatum, D. Cypriani epp. et opp., et posteriori parte Apologeticum Tertulliani.
« IX. The more recent Colbert Codex, brought from the city of Tulle in the year 1687 by M. Étienne Baluze, marked no. 5271 in the Colbert library, formerly 3973 in the Royal, now 1689, not 400 years more recent in Dom Le Nourry's judgement. It contains in the first part Didymus's treatise on the Holy Spirit and St Cyprian's letters and works, and in the latter part Tertullian's Apology.
Saeculo decimo quarto.
Fourteenth century.
« Ab annis 1462 ad 1500 saltem referendi sunt codices quos in uberrima Hirsaugiensis abbatiae bibliotheca vidit J. Trithemius, ac meminit libro de Script. ecclesiast., ubi de Tertulliano. Ibidem memoratur adhuc extare liber de Exstasi, qui desideratur.
« To the years 1462 to 1500 at least must be referred the codices which J. Trithemius saw in the very rich library of the abbey of Hirsau, and which he mentions in his book on Ecclesiastical Writers, where he treats of Tertullian. There it is recorded that the book on Ecstasy, which is now wanting, was still extant.
« Anno 1481, pridie idus januarii scribebat Angelus Politianus de Tertulliano epistolam haud secus ac si ejus libros, quotquot etiamnum habemus, in manibus habuisset.
« In the year 1481, on the day before the Ides of January, Angelo Poliziano wrote a letter about Tertullian just as if he had had in his hands as many of his books as we still have.
« X. Ad annum 1492 prodiit codex biblioth. regiae Parisiensis, olim num. 4313-3. nunc n. 2616 prae se ferens, haud amplo volum. 50 fol. membranac. constans, nitida ac eleganti caracterum recentium forma, ad usum equitis cujusdam Bartholomaei Chalci, archigrammatei ducalis Mediolan., transcriptus ab Hieronymo Waradeo; textus optimae notae, licet recentior. Post varias rerum ac dominorum vices, ut constat ex notis primo folio affixis, penes Antonium Faur sub num. 178 fuit.
« X. About the year 1492 there appeared a codex of the Royal Library of Paris, formerly bearing the number 4313-3, now no. 2616, consisting of a volume of no great size, of 50 parchment leaves, in a neat and elegant form of recent letters, transcribed by Girolamo Waradeo for the use of a certain knight, Bartolomeo Calco, ducal chief secretary of Milan; a text of the best quality, though more recent. After various changes of fortune and of owners, as appears from notes attached to the first leaf, it was in the possession of Antoine Faur under number 178.
« Saeculo XV adscribuntur Tertulliani quaedam declamationes, quas in catalogo biblioth. Middlehill sub n. 2377 reperit Haenel ac inseruit in sua mss. biblioth.
« To the fifteenth century are assigned certain declamations of Tertullian, which Haenel found in the catalogue of the Middlehill library under no. 2377 and inserted in his library of manuscripts.
Codices aetatis incertae.
Codices of uncertain age.
« XI. Codex vetus ignotus unde Apologeticus primum exscriptus est.
« XI. An old unknown codex from which the Apology was first copied out.
Editors' notes and page, col. 34
Page
- running head: PRAEFATIO. 34
- marginal letters: A tinet. Cf. Haenel.; B « VIII. Infra ann. 1050.; C Apologeticum Tertulliani.; D constans, nitida ac eleganti
- old-edition numerals: (none)
- other: "tinet" begins the column, completing "con-" at the foot of col. 33 (continet). "Saeculo duodecimo" heading followed by "Infra ann. 1050" kept as printed. Column ends at a paragraph end; lower part of the page blank, no foot notes.
« XII, XIII. Hirsaugiensis et Paterniacensis primi fuerunt ex quibus, Tertullianus, Rhenano obstetricante, prodiit. » Etiam nunc servantur in urbe Schlettstadt, ex ipsamet B. Rhenani biblioth., Tertulliani scripta quaedam mss. membranac. Cf. Haenel. p. 437.
« XII, XIII. The Hirsau and Payerne codices were the first from which Tertullian came forth, with Rhenanus as midwife. » Even now there are kept in the town of Sélestat, from the very library of B. Rhenanus, certain writings of Tertullian in parchment manuscripts. Cf. Haenel, p. 437.
XIV, XV. Gorziensis et Fuldensis, quem posthac Fr. Modius diligentius excussit, plurimum Tertulliano emendando profuerunt.
XIV, XV. The Gorze codex and the Fulda codex, which Fr. Modius later examined more carefully, were of the greatest use for emending Tertullian.
XVI. Gagnaei Codicem, ex quo pleniorem Tertullianum dedit, ignoramus.
XVI. The codex of Gagnay, from which he gave a fuller Tertullian, we do not know.
XVII. Britannicus coenobii Masburiensis a Joh. Lelando cum Gelenio communicatus, plane egregius; qui usquedum non habebantur libros Tertull. praebuit, aliis contra qui jam exstabant, carens.
XVII. The British codex of the monastery of Malmesbury, communicated to Gelenius by John Leland, quite outstanding; it supplied books of Tertullian which until then were not to be had, while lacking, on the other hand, others which were already extant.
XVIII, XXIV. Codices Pamelii; tres Vaticani cardinal. Sirlet jussu in usum ejus collati, duo monasteriorum S. Amandi et S. Bavonis in Belgio; unus Anglicanus, qui penes Joh. Clementem fuit.
XVIII, XXIV. The codices of Pamelius: three Vatican ones, collated for his use by order of Cardinal Sirleto; two of the monasteries of St Amand and St Bavo in Belgium; one English, which was in the possession of John Clement.
XXV. Codex Bongarsii, quo usus est Heraldus.
XXV. The codex of Bongars, which Hérault used.
XXVI. Codex quem Salmasius ad librum de Pallio perpoliendum adhibuisse professus est.
XXVI. The codex which Saumaise declared he had employed for polishing the book on the Pallium.
XXVII, XXVIII. Codices duo membranacei in bibliotheca Lugduno-Batava n. 324, 376 existentes, quibus liber de Pallio comprehenditur, ac usus est Havercampius.
XXVII, XXVIII. Two parchment codices existing in the Leiden library, nos. 324 and 376, in which the book on the Pallium is contained, and which Havercamp used.
Insuper variantes lectiones, quas e variis libris mss. F. Ursinus collegerat, notemus, quas post Wouwerium Rigaltius in usum vocavit.
Let us note besides the variant readings which F. Orsini had collected from various manuscript books, which Rigault brought into use after Wouwer.
« XXIX. Codex Vaticanus, continens cum chronico V. Bedae multa alia e quibus fragmentum Tertulliani de exsecrandis Diis, primo editum ann. 1630 a J. M. Suaresio, bibliothecae Vatic. custos, nec jam abhinc recusum, iterum in hac nostra editione datum T. II, col. 1114. Codex ille, inquit Suaresius, literis longobardicis scriptum ante septingentos vel octogentos annos scriptus videtur.
« XXIX. A Vatican codex, containing with the chronicle of the Venerable Bede many other things, among them the fragment of Tertullian on the gods to be execrated, first edited in the year 1630 by J. M. Suarès, keeper of the Vatican library, and not reprinted since then, given again in this our edition, vol. II, col. 1114. That codex, says Suarès, written in Lombardic letters, seems to have been written seven or eight hundred years ago.
« XXX. Codex Ambrosianus, e quo Muratorius eruit ultimam partem tractatus de oratione, vetustus quidem, eodem judice, at nullibi ab eo descriptus, nec ulli affixus aetati. »
« XXX. The Ambrosian codex, from which Muratori dug out the last part of the treatise on Prayer, old indeed in his judgement, but nowhere described by him, nor fixed to any age. »
Perperam Tertulliani nomine inscribuntur duo codices Parisienses, quorum alius in biblioth. regia num. 1656, alter in bibl. S.-Genovef. num. 694 asservatur, neuter vero vel minimum Tertulliani habet vestigium.
Two Paris codices are wrongly inscribed with Tertullian's name, of which one is kept in the Royal Library, no. 1656, the other in the library of St Geneviève, no. 694; but neither has even the least trace of Tertullian.
§ II. DE SINGULIS EDITIONIBUS, VERSIONIBUS, AC VARIORUM IN TERTULLIANO COMMENTATIONIBUS.
§ II. ON THE SEVERAL EDITIONS, TRANSLATIONS, AND THE COMMENTARIES OF VARIOUS WRITERS ON TERTULLIAN.
Saeculo decimo-quinto.
Fifteenth century.
1483.
1483.
Q. Septimii Florentis Apologeticus adversus gentes. Impressum Venetiis per Bernardinum Benalium. s. a. nota. fol. Charactere eleganti gaudet, literis initialibus minio adpictis. Singulatim quidem hic Tertulliani libellus in bibliotheca Regio-acad. Goett. exstat et memoratur in biblioth. Pinelliana t. I Patr. Lat. n. 683. Sed, ni fallor, ad Lactantianam editionem ab eodem Bern. de Benaliis factam et a Fabricio commemoratam pertinet; quam, quia forte rarior sit, nolim continuo cum Bunemanno in dubium vocare,
The Apology against the Nations of Q. Septimius Florens. Printed at Venice by Bernardino Benali, without note of year, folio. It boasts an elegant type, with initial letters painted in red. This little book of Tertullian exists on its own in the Royal Academic Library at Göttingen, and is recorded in the Pinelli library, vol. I, Latin Fathers, no. 683. But, unless I am mistaken, it belongs to the edition of Lactantius made by the same Bernardino de' Benali and mentioned by Fabricius; which, because it is perhaps rather rare, I would not straightway call into doubt with Bünemann,
Editors' notes and page, col. 35
Page
- running head: 35 PRAEFATIO.
- marginal letters: A « XII, XIII. Hirsaugiensis; B dinal. Sirlet jussu; C liani de exsecrandis Diis; D § II. DE SINGULIS EDITIONIBUS
- old-edition numerals: (none)
- other: § II heading in small capitals spans the column; set once. The foot note (1) at the page foot belongs to col. 36, not this column.
et insunt indicia, quae attentum observatorem advertere possunt in hujus libelli habitu veluti capitum tabula ipsum praecedens, quae sic exscripta est, ut fere in reliquis Tert. Apologetici cum Lactantio editionibus exscribi solet, in dimidia fere parte paginae secundae folii primi; tum ipsius anni notae defectus, vix obvius in hujus loci et typographi editionibus, deinde quod post subscriptionem subjicitur: Sermo de vita aeterna, qui pariter cum sequentibus Lactantii edit. quae Tertulliani Apologeticum adjunctum habent, plerumque prodiit. Possunt haec saltem excitare VV. DD. ut curiosius de his, ubi licet, dispiciant.
and there are indications in the make-up of this little book which can catch the attention of a careful observer: the table of chapters, as it were, preceding it, which is copied out just as it is usually copied in the other editions of Tertullian's Apology with Lactantius, on about half of the second page of the first leaf; then the lack of a note of the year itself, scarcely met with in the editions of this place and printer; and further that after the colophon there is added: A Sermon on Eternal Life, which likewise has mostly appeared with the following editions of Lactantius which have Tertullian's Apology attached. These things can at least rouse learned men to look into them more closely, where they can.
1493.
1493.
Mediolani per Uldericum Scinzinzeler. fol. Q Septimii Flor. Tertulliani Apologeticus adv. gentes. Cat. Bibl. Pinell. p. lat. 682, tom. I.
At Milan, by Ulrich Scinzenzeler, folio. The Apology against the Nations of Q. Septimius Florens Tertullian. Catalogue of the Pinelli Library, Latin Fathers, 682, vol. I.
1494.
1494.
Venetiis, cura et expensis nobilis viri Domini Octaviani Scoti Modoetiensis, 1494, quinto idus octobris per Bouctum Locatellum: Q. Sept. Tertulliani Apologeticus, cum Lactantio.
At Venice, by the care and at the expense of the noble gentleman Messer Ottaviano Scoto of Monza, 1494, on the fifth day before the Ides of October, by Boneto Locatello: The Apology of Q. Septimius Tertullian, with Lactantius.
1500.
1500.
Parisiis, ap. Jo. Petit. 4°. Tertulliani Apologeticus, cum Lactantio, si conjecturae fidere licet.
At Paris, by Jean Petit, quarto. Tertullian's Apology, with Lactantius, if one may trust a conjecture.
Saeculo decimo sexto.
Sixteenth century.
1501 — 1600.
1501 – 1600.
Cum Lactantio iterum iterumque prodiit Tertulliani Apologeticon: 1502, Venet. fol.; 1509, Venet. fol.; 1509, Paris. 4°; 1511, Venet. fol.; 1513, Paris. 4°: Florent. 8°, ap. Phil. Junt. Juntinae exempla seorsum etiam reperias. Vid. Cat. Bibl. Pinell. PP. lat., n. 684.
With Lactantius, Tertullian's Apology appeared again and again: 1502, Venice, folio; 1509, Venice, folio; 1509, Paris, quarto; 1511, Venice, folio; 1513, Paris, quarto; Florence, octavo, by Filippo Giunta. You may also find copies of the Giunta edition separately. See the Catalogue of the Pinelli Library, Latin Fathers, no. 684.
1515.
1515.
Venetiis in aedibus Aldi et Andreae soceri, mense aprili 1515. In fronte: TERTULLIANUS. Praemittuntur praeter Jo. Bapt. Egnatii Ven. ad Gasp. Contarenum Patricium Venet. et philosophum praecipuum epist. dedicatoriam, Hieronymi vita Tertulliani, et capitum tabula.
At Venice, in the house of Aldus and Andrea his father-in-law, in the month of April 1515. On the title: TERTULLIANUS. There are prefixed, besides the dedicatory letter of Giovanni Battista Egnazio of Venice to Gasparo Contarini, a Venetian patrician and an eminent philosopher, Jerome's life of Tertullian and a table of chapters.
1521.
1521.
ED. PRINCEPS BASILEENSIS I. Operum Tertulliani, Bas. apud Froben. fol. « Opera Q. Septimii Florentis Tertulliani, inter latinos Ecclesiae scriptores primi, sine quorum lectione nullum diem intermittebat olim divus Cyprianus, per BEATUM RHENANUM Seletstadiensem e tenebris eruta atque a situ pro virili vindicata, adjectis singulorum librorum argumentis et alicubi conjecturis, quibus vetustissimus auctor nonnihil illustratur. Quorum catalogum proxima pagina reperies. Floruit sub Caes. Severo Pertinace et Antonino Caracalla, valde vicinus apostolorum temporibus, circa annum a Christo passo 160. Quare boni consulenda sunt hujus scripta, si alicubi varient a receptis horum temporum dogmatis, cum omnes synodos antecesserit, apostolicis illis exceptis, quarum in Actis
THE FIRST BASLE EDITIO PRINCEPS of Tertullian's Works, Basle, by Froben, folio. « The Works of Q. Septimius Florens Tertullian, first among the Latin writers of the Church, without reading whom the blessed Cyprian of old let no day pass, dug out of darkness and rescued from neglect to the best of his power by BEATUS RHENANUS of Sélestat, with summaries of the several books added and here and there conjectures, by which the most ancient author is somewhat illuminated. Their list you will find on the next page. He flourished under the Caesars Severus Pertinax and Antoninus Caracalla, very near to the times of the apostles, about the year 160 from the Passion of Christ. Therefore his writings are to be taken in good part if anywhere they vary from the received dogmas of these times, since he preceded all the synods except those apostolic ones, in the Acts of which
Editors' notes and page, col. 36
Footnotes
(1) ‹anchor: Sermo de vita æterna› · call in col 36
Ad verbum inscriptus : Item sermo de vita æterna, caput 47.
Headed, word for word: "Likewise a sermon on eternal life, chapter 47."
(printed under page 22)
Page
- running head: PRAEFATIO. 56 (numeral blurred; reads 56 or 58)
- marginal letters: A et insunt indicia; B mii Flor. Tertulliani Apologeticus; C fol.; 1509, Paris.; D sine quorum lectione
- old-edition numerals: (none)
Lucas commeminit. Gaude, lector, et hunc tibi rarum ac novum thesaurum para, ac vale. » In calce, folio ante indicem proximo: Basileae apud Jo. Frobenium: mense Julio. An. 1521. Opera quae in hoc volumine continentur, quorum catalogum pagina tituli adversa praebet, haec sunt: de Patientia liber; de Carne Christi; de Resurrectione carnis; de Praescriptione haereticorum; Adversus omnes haereses; Adversus Judaeos; Adversus Marcionem libri V; Adversus Hermogenem; Adversus Valentinianos; Adversus Praxeam; de Corona militis; Ad Martyres; de Poenitentia; de Virginibus velandis; de Habitu muliebri; de Cultu foeminarum; ad Uxorem suam libri II; de Fuga in persecutione; ad Scapulam; de Exhortatione castitatis; de Monogamia; de Pallio; Apologeticus adversus gentes.
Luke makes mention. Rejoice, reader, and procure for yourself this rare and new treasure, and farewell. » At the end, on the leaf next before the index: At Basle, by Johann Froben, in the month of July, in the year 1521. The works contained in this volume, whose list the page facing the title supplies, are these: the book on Patience; on the Flesh of Christ; on the Resurrection of the Flesh; on the Prescription of Heretics; Against All Heresies; Against the Jews; Against Marcion, five books; Against Hermogenes; Against the Valentinians; Against Praxeas; on the Soldier's Crown; To the Martyrs; on Penitence; on the Veiling of Virgins; on Women's Apparel; on the Dress of Women; To His Wife, two books; on Flight in Persecution; To Scapula; on the Exhortation to Chastity; on Monogamy; on the Pallium; the Apology against the Nations.
Ceperat edendi Tertullianum consilium Rhenanus, cum forte in codicem vetustum Paterniaci (Paeterlingen) coenobii Transjurani incidisset, mox adjutus etiam codice Hirsaugiensi (Hirschau). Utrumque tamen tam corruptum et mendis plenum, simul scripturam utrobique tam similem deprehendit, ut alter ab altero descriptus videretur, et ni semel vixdum inscripti libri, dum Frobenii praela vacarent, typis excudi coepti essent, omnino ab opere destitutum se fuisse affirmat. Secutus ergo in profligando labore hoc est, ut « quando loca mendosa deprehenderet, et non subvenirent exemplaria, sciens religiose esse tractanda auctorum scripta non secus ac res sacras, nihil mutaret, sed conjecturas, quae tum in mentem forte veniebant, in marginibus adjiceret, quarum nonnullae, inquit, nec mihi multum arrident, verum cupiebam lectorem dubitaturum adjuvare. Quod si non ubique successit, non est idcirco damnandus conatus. » Pergit: « Utinam mihi copia fuisset exemplaris quod in Gorziensi coenobio servatur, id abest ad tertium milliarium ab urbe Mediomatricum, et item ejus quod apud Fuldam exstat vel ejus quod esse Romae ferunt. Sed spatiis iniqui temporis exclusi, non potuimus ea nancisci. Quamquam vereor nihil nostris esse emendatiora, quando codices quibus usi sumus, Hirsaugensis et Paterniacensis, tam constanter per omnia consentiebant, ex diversis allati bibliothecis, et non uno tempore descripti. Sed hujus conferendi laborem aliis committemus. »
Rhenanus had formed the plan of editing Tertullian when he happened upon an old codex of the monastery of Payerne (Peterlingen) beyond the Jura, and soon he was helped also by the Hirsau codex (Hirschau). Yet he found both so corrupt and full of faults, and at the same time the writing in each so alike, that one seemed copied from the other; and he affirms that, had not the barely transcribed books once begun to be set in type while Froben's presses stood idle, he would have abandoned the work altogether. In completing the task, therefore, he followed this course: « when he found faulty passages and the copies gave no help, knowing that the writings of authors must be handled scrupulously no otherwise than sacred things, he changed nothing, but added in the margins the conjectures which happened to come to mind at the time; some of which, he says, do not much please even me, but I wished to help the reader who would be in doubt. And if it has not succeeded everywhere, the attempt is not for that reason to be condemned. » He goes on: « Would that I had had access to the copy which is kept in the monastery of Gorze, which is three miles distant from the city of Metz, and likewise to the one that exists at Fulda, or to the one they say is at Rome. But shut out by the narrow limits of an unkind time, we could not obtain them. Although I fear that they are in no way more correct than ours, since the codices we used, the Hirsau and the Payerne, agreed so constantly in everything, though brought from different libraries and copied at different times. But the labour of collating this one we shall leave to others. »
Praeter argumenta, singulis libris una cum annotatiunculis praemissa, praefixit Rhenanus vitam Tertulliani, itemque disputationem, sub nomine admonitionis ad lectorem de quibusdam Tertulliani dogmatis; subjunguntur vero Definitiones ecclesiasticorum dogmatum, posthac Gennadio adscriptae, et index denique dictionum sententiarumque ac dogmatum. Inscripsit opus principi Stanislao Turzo, Episcopo Olomutzensi. Ab artificio typographico haec editio est satis insignis, tum charactere magno et nitido, tum figuris vel emblematicis, vel mythologicis et historicis ligno impressis, quae partim margines tituli, itemque primae dedicationis, et deinde ipsius textus paginam primam cingunt, partim literis initialibus majoribus accesserunt.
Besides the summaries set before the several books together with brief annotations, Rhenanus prefixed a life of Tertullian, and likewise a discussion under the name of an admonition to the reader concerning certain dogmas of Tertullian; and there are appended the Definitions of Ecclesiastical Dogmas, afterwards ascribed to Gennadius, and finally an index of words, sentences and dogmas. He inscribed the work to Prince Stanislaus Thurzo, Bishop of Olomouc. For its typographical craft this edition is quite remarkable, both for its large and neat type and for its figures, emblematic or mythological and historical, printed from wood, which partly frame the margins of the title, and likewise of the first dedication, and then of the first page of the text itself, and partly have been added to the larger initial letters.
Editors' notes and page, col. 37
Page
- running head: 69 PRAEFATIO. (numeral as printed; blurred, reads 69 or 59)
- marginal letters: A Lucas commeminit; B Ceperat edendi Tertullianum; C quit, nec mihi multum arrident; D nitionis ad lectorem
- old-edition numerals: (none)
- other: "Ceperat" (for coeperat) and "Hirsaugensis" beside "Hirsaugiensi" kept as printed. Column ends at a paragraph end; lower part blank. The foot note (1) at the page foot belongs to col. 38.
1525. 1528. 1536.
1525. 1528. 1536.
Bas. ap. Froben. f. repetitiones primae.
Basle, by Froben, folio: the first reprints.
1539.
1539.
ED. BASILEENSIS II. Basileae. f. Opera Q. Septimii Florentis Tertulliani Carthaginiensis, inter latinos Ecclesiae scriptores primi, sine quorum lectione nullum diem intermittebat olim divus Cyprianus, per Beatum Rhenanum Seletstadiensem e tenebris eruta, atque a situ pro virili vindicata, adjectis singulorum librorum argumentis, et nullibi non conjecturis, ac nuper collatione Gorziensis exemplaris ex Mediomatricibus oblata, non solum longe emendatiora facta, verum etiam pro re nata novis ac retextis annotationibus exposita illustrataque. Quorum catalogum proxima pagina reperies. Floruit sub CESS. Severo Pertinace, et Antonino Caracalla, valde vicinus apostolorum temporibus, circa annum a Christo passo 160. BASILEAE 1539. MENSE MARTIO. De hac secunda editione audiamus, quae ipse Rhenanus literis praefixis, datis Seletstadii sub cal. mart. 1539, scribit: « Iterum damus Tertullianum, sed emendatiorem, quam antehac. Cujus rei caussa, quod collationem ejus codicis, qui Gorziae in Mediomatricibus asservatur diligentia ac dexteritate Huberti Custinei — adjuvante Dominico Florentino sodali peractam, cura jurisconsulti D. Claudii Cautiunculae Ferdinandi Caesaris a consilio, tandem nacti sumus. Nec vero tantum profuit illa, quamquam multum profuit, quantum momenti attulit ad exactiorem castigationem, quod deprehendimus subinde graecissare Septimium figuris et constructionibus graecis utentem. Apparet sane nostrum auctorem in lectione Graecorum veterum qui plurimi id temporis et soli inter sacros interpretes habebantur assidue versatum, ut imbibitam et impressam memoriae Graecorum dialectôn etiam latine scribens interoblivisci nequiret. Nos hujusmodi tropos indicavimus, et quidem saepe crassius, modo apertius; nam voluimus adjuvare studiosos. Jam dedit retexendarum annotationum ansam collationis istius opportunitas, ubi lectio posterior a priore nonnumquam evariat. Hoc quoniam erat indicandum, aliam etiam expositionem mutata verba desiderabant. Non licuit adesse Basilea dum editur opus. Verum Sigismundus Gelenius, homo magni in literis judicii, et eruditione summa praeditus, in recognoscendo opere vicariam operam in officina praestitit, qui merita laude non est fraudandus. » — Hanc novae editionis praefationem excipiunt Proverbia aut Proverbii speciem referentia, quibus passim in scriptis suis utitur Sept. Tertullianus a vulgo maximam partem descripta, tum repetita ex priori editione epistola nuncupatoria et vita Tertulliani. Admonitio de quibusdam Tertulliani dogmatis ad calcem recessit, definitiones eccles. dogmatum penitus omissae sunt. Index novus et prorsus alius est. Ad margines textus dicta et sententiae insigniores diligenter notatae.
THE SECOND BASLE EDITION. Basle, folio. The Works of Q. Septimius Florens Tertullian of Carthage, first among the Latin writers of the Church, without reading whom the blessed Cyprian of old let no day pass, dug out of darkness by Beatus Rhenanus of Sélestat and rescued from neglect to the best of his power, with summaries of the several books added and conjectures everywhere, and now, by the collation of the Gorze copy offered from Metz, not only made far more correct, but also, as occasion required, explained and illustrated with new and reworked annotations. Their list you will find on the next page. He flourished under the Caesars Severus Pertinax and Antoninus Caracalla, very near to the times of the apostles, about the year 160 from the Passion of Christ. BASLE 1539, IN THE MONTH OF MARCH. Of this second edition let us hear what Rhenanus himself writes in the prefatory letter dated at Sélestat about the Kalends of March 1539: « We give Tertullian again, but more correct than before. The reason for this is that we have at last obtained, through the care of the jurisconsult M. Claude Chansonnette, counsellor to Ferdinand Caesar, the collation of the codex which is kept at Gorze near Metz, carried out by the diligence and skill of Hubert Custine with the help of his companion Domenico Fiorentino. Yet that collation did not help so much, although it helped much, as it brought weight to a more exact correction that we discovered Septimius from time to time to be speaking Greek, using Greek figures and constructions. It is clear indeed that our author had been constantly engaged in reading the ancient Greeks, who at that time were held to be most numerous, and alone, among the sacred interpreters, so that even when writing in Latin he could not forget the idiom of the Greeks drunk in and stamped on his memory. We have pointed out turns of this kind, and indeed often rather coarsely, but at least plainly; for we wished to help the studious. Further, the opportunity of that collation gave occasion for reworking the annotations, where the later reading sometimes differs from the earlier. Since this had to be pointed out, the changed words also required another explanation. It was not possible for me to be present at Basle while the work was being printed. But Sigismund Gelenius, a man of great judgement in letters and endowed with the highest learning, rendered service in my stead in the printing house in revising the work, and he is not to be cheated of his deserved praise. » — This preface of the new edition is followed by the Proverbs, or sayings having the appearance of a proverb, which Septimius Tertullian uses here and there in his writings, for the greatest part taken from common speech; then, repeated from the earlier edition, the dedicatory letter and the life of Tertullian. The Admonition concerning certain dogmas of Tertullian has withdrawn to the end; the definitions of ecclesiastical dogmas have been entirely omitted. The index is new and altogether different. In the margins of the text the more notable sayings and sentences are carefully marked.
Editors' notes and page, col. 38
Footnotes
(1) ‹anchor: 1528.› · call in col 38
In Cat. Bibl. Mus. Britt., t. II, laudantur : Opera — cum annot. B. Rhenani et Fr. Junii ! Bas. 1528 f. inepte ! SCHOENEMANN.
In the Catalogue of the British Museum Library, vol. II, there is listed: "Works — with the annotations of B. Rhenanus and Fr. Junius! Basel 1528, folio" — absurdly! SCHOENEMANN.
(printed under page 23)
Page
- running head: PRAEFATIO. 38
- marginal letters: A 1525. 1528. 1536.; B Pertinace, et Antonino Caracalla; C figuris et constructionibus graecis; D opere vicariam operam
- old-edition numerals: (none)
Adnotationibus ad libr. adv. Valentinianos accessit tabula ligno impressa, doctrinam eorum in effigie sistens. Tandem qui singularem libellum superiori editione constituerat, tractatus Adversus omnes haereticos, tanquam particula perperam avulsa libro de Praescriptionibus hic ad corpus suum rediit.
To the annotations on the book Against the Valentinians was added a plate printed from wood, setting out their doctrine in a picture. Finally the treatise Against All Heresies, which in the earlier edition had formed a separate little book, has here returned to its own body, as a small part wrongly torn away from the book On the Prescriptions.
1545.
1545.
ED. PARISIENSIS I.—Parisiis fol. per GAGNAEUM. Accesserunt Gagnaei opera XI libri Tertulliani: de Trinitate lib. I, de Animae testimonio lib. I, de Anima lib. I, de Spectaculis lib. I, de Baptismo lib. I, contra Gnosticos Scorpiacum lib. I, de Idololatria lib. I, de Pudicitia lib. I, de Jejunio adversus Psychicos lib. I, de Cibis Judaicis epistola, de Oratione lib. I; ex quibus de Trinitate et de Cibis Judaicis posthac Novatiano vindicati sunt. Unde vero Gagnaeus nactus sit hos libros, cum ipsius editionem oculis usurpare non contigerit, dicere non habeo, nec reperire quidem potui quemquam, qui hujus editionis notitiam dare operae duxisset; in Cat. Bibl. Thottianae t. I, p. I, p. 62, hoc anno et loco, forma item maxima memoratas invenio editiones duas, unam Tertulliani opera ex recogn. Beati Rhenani, ap. Carolum Guillard, alteram per eumdem ap. Hugonem et haeredes Aemonis a Porta. Utra harum Gagnaei sit, an utraque nescio.
FIRST PARIS EDITION.—At Paris, folio, by GAGNÉE. Through the labours of Gagnée eleven books of Tertullian were added: On the Trinity, one book; On the Testimony of the Soul, one book; On the Soul, one book; On the Shows, one book; On Baptism, one book; the Scorpiace against the Gnostics, one book; On Idolatry, one book; On Modesty, one book; On Fasting against the Psychics, one book; the letter On Jewish Foods; On Prayer, one book; of which On the Trinity and On Jewish Foods were afterwards claimed for Novatian. But where Gagnée obtained these books I cannot say, since it has not been my lot to set eyes on his edition, nor indeed could I find anyone who had thought it worth the trouble to give an account of this edition; in the Catalogue of the Thott Library, vol. I, part I, p. 62, I find two editions recorded for this year and place, likewise in the largest format: one, the works of Tertullian from the recension of Beatus Rhenanus, at Charles Guillard's; the other by the same man at Hugues and the heirs of Aemon a Porta. Which of these is Gagnée's, or whether both are, I do not know.
1550.
1550.
ED. BASILEENSIS III. Basileae. fol. «Q. Septimii Florentis Tertulliani Carthaginiensis Presbyteri, auctoris antiquissimi ac doctissimi scripta, et plura quam ante, et diligentius per industriam bene literatorum aliquot ad complures veteres e Gallicanis Germanicisque bibliothecis conquisitos recognita codices, in quibus praecipuus fuit unus longe incorruptissimus in ultimam usque petitus Britanniam: non omissis accuratis Beati Rhenani annotationibus. Catalogum autem aperiet versa pagina. Accessit et index copiosior, Bas. 1550. In fine: BASILEAE APUD HIER. FROBEN. ET NIC. EPISCOPIUM, ANNO 1550, MENSE MARTIO.» Curavit hanc editionem Sigismundus Gelenius, cujus jam in Rhenani secunda partes laudavimus. Exhibet praeter libros superioribus editt. Basileensibus vulgatos eos quoque, quos Parisiensis recens produxerat, sed e codice Brittannico, in quo singuli isti libri exstabant, ex antehac editis tamen modo illi tres: de Resurrectione carnis, de Praescriptionibus adv. haer. et de Monogamia, reperiebantur. — Praeterea Apologetico accessit commentarius Fran. Zephyrini Florentini, nunc primum editus. Repetita etiam hic invenies Rhenani epistolam nuncupatoriam, vitam Tertulliani ac proverbia et admonitionem de dogmatibus. A
THIRD BASEL EDITION. At Basel, folio. «The writings of Quintus Septimius Florens Tertullian, Presbyter of Carthage, a most ancient and most learned author, both more of them than before and more carefully revised through the industry of some well-lettered men against several old manuscripts sought out from French and German libraries, among which the chief was one by far the most uncorrupted, fetched from farthest Britain: the careful annotations of Beatus Rhenanus not being omitted. The overleaf page will show the list. A fuller index has also been added. Basel 1550. At the end: AT BASEL, BY HIERONYMUS FROBEN AND NICOLAUS EPISCOPIUS, IN THE YEAR 1550, IN THE MONTH OF MARCH.» Sigismund Gelenius saw to this edition, whose part in Rhenanus's second we have already praised. Besides the books published in the earlier Basel editions, it presents also those which the Paris edition had lately brought out, but from the British manuscript, in which each of those books was extant, though of the books previously published only these three were found there: On the Resurrection of the Flesh, On the Prescriptions against Heretics, and On Monogamy. — Besides this, a commentary of Francesco Zefiri of Florence, now published for the first time, was added to the Apology. Here too you will find repeated Rhenanus's dedicatory letter, the life of Tertullian, and the proverbs and the admonition on doctrines. A
Editors' notes and page, col. 39
Footnotes
(1) ‹anchor: corpus suum rediit› · call in col 39
Omnibus Catholicis innotescat necesse est Rhenani animadversiones censoria Inquisitionis Hispanæ virgula notatas fuisse et Romæ a S. Pio Papa V librorum prohibitorum indici inscriptas, propter liberiores hujusce editionis animadversiones super Ecclesiæ leges, ritus et institutiones. EDD.
All Catholics must be made aware that Rhenanus's comments were marked with the censor's stroke of the Spanish Inquisition, and at Rome were entered by St Pius V in the index of prohibited books, because of this edition's over-free comments on the Church's laws, rites and institutions. THE EDITORS.
(printed under page 24)
(2) ‹anchor: Gagnæi opera XI› · call in col 39
XV numerat Pamelius in Ep. dedic. ed. 1579. ad Pont. Ed. præfixa ; perperam. SCHOENEMANN.
Pamelius counts fifteen, in the dedicatory letter to the Pontiff prefixed to the edition of 1579; wrongly. SCHOENEMANN.
(printed under page 24)
Page
- running head: 39 PRÆFATIO. (left column of the page)
- marginal letters: A ‹Adnotationibus ad libr. adv. Valentinianos accessit›; B ‹tione lib. I; ex quibus de Trinitate et de Cibis Ju-›; C ‹antiquissimi ac doctissimi scripta, et plura quam an-›; D ‹exstabant, ex antehac editis tamen modo illi tres : de›
- old-edition numerals: (none)
- other: "editt." printed so (abbreviation, kept); "Brittannico" as printed. Column ends on "A" (start of the next sentence). Whole column is editors' prose (this unit's text).
chartarum ac typorum elegantia inter nitidissimas numerari debet haec editio. In Bibliotheca Baluziana hujus exemplaris Apologeticus cum cod. ms. collatus erat.
respect of the elegance of its paper and type this edition must be counted among the finest. In the Baluze Library the Apology in a copy of this edition had been collated with a manuscript.
1561.
1561.
Parisiis, apud Andr. Wechelum. 4°. Q. Sept. Flor. Tertulliani liber de Praescriptionibus adversus haereticos, cum scholiis Jo. Quintini Hedui.
At Paris, at Andreas Wechel's, quarto. The book of Q. Septimius Florens Tertullian On the Prescriptions against Heretics, with the scholia of Jean Quintin of Autun.
1562.
1562.
ED. BASILEENSIS IV. — Basileae. fol. Repetitio editionis a. 1550. In fine: Bas. in off. Frob. per Hier. Frob. et Nic. Episcopium, mense septembri.
FOURTH BASEL EDITION. — At Basel, folio. A repetition of the edition of the year 1550. At the end: Basel, in the Froben press, by Hieronymus Froben and Nicolaus Episcopius, in the month of September.
1562.
1562.
«VERSIO GALLICA I. Tractat. Tertull. De Praescriptionibus haereticor. per Aubertum de Macere, evulgata Parisiis.»
«FIRST FRENCH VERSION. Tertullian's treatise On the Prescriptions against Heretics, by Aubert de Macère, published at Paris.»
1563.
1563.
«VERSIO GALLICA I. Lib. De Corona Militis per eumdem, ibid.»
«FIRST FRENCH VERSION. The book On the Soldier's Crown, by the same, in the same place.»
1566.
1566.
ED. BASILEO-PARISIENSIS. Parisiis apud Audoënum Parvum, sub intersignio Lilii aurei, via ad D. Jacobum. Accurata Gelenianae repetitio. Tomis duobus 8°. In fine cujusque: Par. excudebat Andreas Wechelus. 1566. Index Gelenianus (ab J. G. confectus quid sibi velit, nescio) ad tomi cujusque contenta est reformatus.
BASEL-PARIS EDITION. At Paris, at Ouen Petit's, at the sign of the Golden Lily, in the street of St James. A careful repetition of Gelenius's edition. In two volumes, octavo. At the end of each: Paris, printed by Andreas Wechel, 1566. Gelenius's index (what "compiled by J. G." means, I do not know) has been reshaped to the contents of each volume.
1572.
1572.
«VERSIO GERMANICA I. Q. S. F. Tertulliani certae, justae et necessariae Praescriptiones adversus omnes haereses in germanicum idioma a Laurent. Alberto Franco translat. et excus. Dilingae.»
«FIRST GERMAN VERSION. The certain, just and necessary Prescriptions of Q. S. F. Tertullian against all heresies, translated into the German tongue by Laurentius Albertus of Franconia, and printed at Dillingen.»
1579.
1579.
ED. PAMELIANA—ANTVERPIENSIS I. fol. «Q. Septimii Flor. Tertulliani Carthaginiensis presbyteri opera, quae hactenus reperiri potuerunt omnia. Jam postremum, ad exemplaria manuscripta collatione facta, quam accuratissime recognita, aliquot etiam libris auctiora; nunc primum in capita, et certo ordine habita, quanto fieri potuit temporum ratione, in quinque tomos distincta, cum Jacobi Pamelii Brugensis, theologi, archidiaconi Audomaropolitani, argumentis et adnotationibus toti operi interjectis; quibus tum loci obscuriores explicantur, tum quidquid ad antiquitatem ecclesiasticam spectat, illustratur. Ab eodem Pamelio recens adjecta Tertulliani vita, Scripturarum citatarum index locupletissimus, aliaque Prolegomena.» Adjutus est auctor novae hujus recensionis, Jacobus Pamelius (a Pamele), imprimis tribus mss. membranaceis codicibus Vaticanis, cardinalis Sirleti, Bibl. tum Vaticanae praefecti, cura jussuque codici excuso comparatis. Habebat etiam libros mss. monasteriorum S. Amandi ac S. Bavonis et Anglicum codicem, qui penes Jo. Clementem anglum erat; nec non Latini Latinii Itali et Jo. Harrisii Angli, ab ipsis cum eo communicatas conjecturas variorumque denique hominum
PAMELIUS'S EDITION—FIRST ANTWERP EDITION. Folio. «All the works of Q. Septimius Florens Tertullian, presbyter of Carthage, that could be found so far. Now at last, a collation having been made against manuscript copies, revised as accurately as possible, and enlarged also by several books; now for the first time divided into chapters, and, arranged in a fixed order following, as far as could be done, the sequence of the times, distributed into five volumes, with the arguments and annotations of Jacques de Pamele of Bruges, theologian, archdeacon of Saint-Omer, inserted throughout the whole work; by which both the more obscure passages are explained and whatever concerns the antiquity of the Church is illustrated. Newly added by the same Pamelius: a life of Tertullian, a very full index of the Scriptures cited, and other Prolegomena.» The author of this new recension, Jacques de Pamele (of Pamele), was helped above all by three parchment manuscripts of the Vatican, compared with the printed text by the care and at the order of Cardinal Sirleto, then Prefect of the Vatican Library. He also had the manuscript books of the monasteries of St Amand and St Bavo, and an English manuscript which was in the keeping of John Clement, an Englishman; and also the conjectures of Latino Latini, an Italian, and of John Harris, an Englishman, communicated to him by themselves, and lastly of various men
Editors' notes and page, col. 40
Footnotes
(1) ‹anchor: Audoënum Parvum› · call in col 40
Male hæc ap. Robert. Steph. prodiisse Sandio dicitur. SCHOEN.
Sandius wrongly says that this appeared from Robert Estienne. SCHOENEMANN.
(printed under page 24)
Page
- running head: PRÆFATIO. 40 (right column of the page)
- marginal letters: A ‹chartarum ac typorum elegantia inter nitidissimas›; B ‹gata Parisiis. »›; C ‹hæreses in germanicum idioma a Laurent. Alberto›; D ‹Pamelio recens adjecta Tertulliani vita, Scripturarum›
- old-edition numerals: (none)
doctorum varias observationes. Quibus adminiculis tantum sane profecit, ut loca innumera castigasse, hiulca supplesse, quaedam etiam superflua, quae ex margine in contextum irrepserant, non injuria rescidisse sibi videretur. Primum etiam in capita libros omnes distinxit, argumentaque nova ad capitum distinctionem comparata et ipsius Tertulliani verbis conscripta addidit. Deinde totum opus in quinque tomos partitum est: quorum primo continentur libri adversus Gentes et Judaeos; secundo Paraenetica; tertio scripta adversus Haereses; quarto Poemata cum Fragmentis operum, quae desiderantur; quinto denique ea quae adversus Ecclesiam scripsit, et aliena quaedam; librorum in singulis partibus eodem quo conscripti putantur, ordine habito. Admonitionem etiam de Tertulliani dogmatibus seu erroribus ea quam Rhenanus conscripserat, longe locupletiorem et ordine alphabetico confectam cum Antidoto, ut vocat, edidit. Ordo vero contentorum hic est: 1° Dedicatio ad Pontif. Max. Gregorium XIII, data Duaci ipsa Exaltationis Crucis die 1579; 2° Dedicatio altera ad Philippum II Hisp. regem script. ib. eod. 14 septembr.; 3° Indices librorum quovis tomo contentorum et auctorum codicumque, qui Tertulliano castigando usui fuere, notitia; tum 4° vita Tertulliani per Pamelium, et 5° Paradoxa Tertulliani cum antidoto Pamelii; 6° Tertulliani jurisconsulti romani legum rescripta; tandem 7° Indices in Tertullianum, cum locor., tum aliorum auctor. ab eo citator., tum rerum.— Qui quarto tomo comprehenduntur, libros poeticos et fragmenta seu indicia potius librorum deperditorum apud alios auctores aut ipsum Tertullianum obvia primus hic Pamelius operibus Tertull. inseruit. Ad poemata quod attinet, in libris adversus Marcionem et carmine de Judicio Domini Tertulliano vindicandis, Ge. Fabricii (in poetis christianis), in carmine de Sodoma vero Sixti Senensis (Bibl. Sanct. lib. IV) auctoritatem sequebatur; Genesin autem et ad senatorem quae cum Sodoma carmine Cypriano olim asseruerat, propter orationis similitudinem, Tertulliano nunc demum adjudicavit et denuo recensuit. Haec excipiunt Graecorum operum fragmenta: ad amicum philosophum de Nuptiarum angustiis seu de Virginitate; de Fato; de mundis et immundis Animalibus; de Circumcisione; de vestibus Aaron: de Trinitate; de censu Animae adversus Hermogenem; adversus Appelletianos; de Paradiso; de Spe fidelium; de Ecstasi lib. sex; adversus Apollonium; Aliorum aliquot et falso inscriptorum. T. V. continentur: de Exhortatione Castitatis; de Monogamia; de Fuga in persecutione, ad Fabium: de Jejuniis adversus Psychicos; de Pudicitia; Novatiani de Trinitate; ejusdem de Cibis judaicis; ejusd. epistolarum de vera Circumcisione et vero Sabbato notulae.
of learning, their various observations. By these aids he made such progress indeed that he might think himself, not without justice, to have corrected innumerable passages, filled out gaps, and also cut away some superfluous matter which had crept from the margin into the text. He was also the first to divide all the books into chapters, and he added new arguments drawn up to match the division of the chapters and composed in Tertullian's own words. Next, the whole work was divided into five volumes: of which the first contains the books against the Gentiles and the Jews; the second the Paraenetic works; the third the writings against the Heresies; the fourth the Poems with the Fragments of works which are lost; the fifth, lastly, what he wrote against the Church, and certain works not his; the books in each part being placed in the same order in which they are thought to have been written. He also published the Admonition on Tertullian's doctrines or errors, the one that Rhenanus had written, far enriched and arranged in alphabetical order, together with an Antidote, as he calls it. The order of the contents is this: 1. The dedication to the Supreme Pontiff Gregory XIII, given at Douai on the very day of the Exaltation of the Cross, 1579; 2. a second dedication, to Philip II, King of Spain, written in the same place in the same year, 14 September; 3. Indexes of the books contained in each volume, and an account of the authors and manuscripts which were of use in correcting Tertullian; then 4. the life of Tertullian by Pamelius, and 5. the Paradoxes of Tertullian with Pamelius's antidote; 6. the rescripts of laws of Tertullian the Roman jurist; finally 7. Indexes to Tertullian, both of the passages and of the other authors cited by him, and of subjects.— The contents of the fourth volume, the poetical books and the fragments, or rather the traces of lost books met with in other authors or in Tertullian himself, Pamelius here inserted for the first time into the works of Tertullian. As for the poems, in claiming for Tertullian the books against Marcion and the poem On the Judgement of the Lord he followed the authority of Georg Fabricius (in the Christian poets), and in the poem on Sodom that of Sixtus of Siena (Bibliotheca Sancta, book IV); but the Genesis and the poem To a Senator, which together with the poem on Sodom he had formerly claimed for Cyprian, he now at last assigned to Tertullian on account of the likeness of style, and edited them afresh. These are followed by fragments of the Greek works: To a Philosopher Friend on the Straits of Marriage, or On Virginity; On Fate; On Clean and Unclean Animals; On Circumcision; On the Vestments of Aaron; On the Trinity; On the Origin of the Soul, against Hermogenes; Against the Apelleians; On Paradise; On the Hope of the Faithful; On Ecstasy, six books; Against Apollonius; and some others, falsely titled. Volume V contains: On the Exhortation to Chastity; On Monogamy; On Flight in Persecution, to Fabius; On Fasts against the Psychics; On Modesty; Novatian's On the Trinity; the same author's On Jewish Foods; and brief notes on the same author's letters on the true Circumcision and the true Sabbath.
Editors' notes and page, col. 41
Footnotes
(a) ‹anchor: ut vocat, edidit› · call in col 41
Prima quidem editio Pamelii ad manus non est, neque typographos et Bibliopolas, apud quos prodiit, indagare potuimus, sed desumta haec sunt ex ed. Par. 1598, cui quae insuper accessere, suo loco commemorantur. SCHOENEM.
Pamelius's first edition is not to hand, nor have we been able to trace the printers and booksellers who issued it; these particulars are taken from the Paris edition of 1598, and what was added to it besides is recorded in its place. SCHOENEMANN.
(printed under page 25)
Page
- running head: 41 PRAEFATIO. (left column of the page)
- marginal letters: A ‹num doctorum varias observationes Quibus admini-›; B ‹tionem etiam de Tertulliani dogmatibus seu erroribus›; C ‹dunlur, libros poeticos et fragmenta seu indicia po-›; D ‹de vestibus Aaron : de Trinitate; de censu Animae›
- old-edition numerals: (none)
- other: in the footnote the page prints "suo lo o" with the c of "loco" not inked; set loco.
1580.
1580.
ED. BARRAEANA.—Parisiis apud Mich. Julianum ad mont. divi Hilarii sub insigni stellae coronatae. «Opera Tertulliani et Arnobii quotquot ab interitu vindicari summorum virorum industria potuerunt, cum veterum exemplarium tum recentiorum collatione restituta, locis Scripturae aucta et illustrata commentariis, quae alias auctoribus subobscuris et difficillimis non mediocrem lucem afferre poterunt. Omnia studio et labore Renati Laurentii de la Barre. Additis indicibus fidissimis et amplissimis.» In fine: «Excudebat Petrus Le Voirrier, regius in Mathematicis Typographus, Anno sal. hum. M. D. LXXX. mense Junio.» Primus Laurentius Barraeus id egit, ut, quae passim in scriptis variis VV. DD. imprimis Beroaldus, Alciatus, Crinitus, Turnebus, Vertranius, Hotomannus, Cujacius, Scaliger ad emendandum explicandumve Tertullianum contulissent, conquireret, et excerpta una cum suis adnotationibus Rhenani commentariis allineret; ubi vero illi deficerent, in libris scilicet post Rhenanum additis, de suo proferret: in eo tamen lectoribus molestus, quod sua nusquam a Rhenani aliorumve distingueret. Rhenani epistolam nuncupatoriam itemque admonitionem de quibusdam Tertulliani dogmatis repeti curavit, vitam Tertulliani de suo addidit, praeterea amplum praefixit autorum, quorum fide annotatt. conscriptae sunt, catalogum. Nuncupavit hanc editionem praeceptori suo De La Bigne Th. D. Quod externam faciem spectat, admodum nitida est editio, adornataque satis commode annotationibus sub textu dispositis diversis quoque typis expressis.
BARRE'S EDITION.—At Paris, at Michel Julian's, by the hill of St Hilary, at the sign of the Crowned Star. «The works of Tertullian and Arnobius, as many as the industry of the most eminent men has been able to rescue from destruction, restored by collation of both old and more recent copies, enlarged with the passages of Scripture and illustrated with commentaries, which will be able to bring no small light to authors otherwise somewhat obscure and most difficult. All by the study and labour of René Laurent de la Barre. With most faithful and most ample indexes added.» At the end: «Printed by Pierre Le Voirrier, royal Printer in Mathematics, in the Year of human salvation 1580, in the month of June.» Laurent de la Barre was the first to set about gathering what learned men, above all Beroaldus, Alciato, Crinito, Turnèbe, Vertranius, Hotman, Cujas and Scaliger, had contributed here and there in various writings to emending or explaining Tertullian, and to smear the excerpts, together with his own annotations, on to the commentaries of Rhenanus; but where those failed, namely in the books added after Rhenanus, to bring forward matter of his own: in this, however, troublesome to readers, that he nowhere distinguished his own from that of Rhenanus or others. He had Rhenanus's dedicatory letter and likewise the admonition on certain doctrines of Tertullian repeated, added a life of Tertullian of his own, and moreover prefixed a full catalogue of the authors on whose authority the annotations were written. He dedicated this edition to his teacher De La Bigne, Doctor of Theology. As regards its outward appearance, the edition is very handsome, and quite conveniently furnished with annotations arranged beneath the text and printed also in a different type.
1582.
1582.
VERSIO GERMANICA I. Libri De Patientia a Luc. Maio, Smalkaldae, in 8°.
FIRST GERMAN VERSION. Of the book On Patience, by Lucas Majus, at Schmalkalden, octavo.
1583.
1583.
ED. PAMELIANA-PARISIENSIS I. — Parisiis sub scuto Basiliensi sol. Pameliana recusa. Huic demum editioni accessisse videntur: Proverbiales Formulae Operis Tertullianici contentae, brevibus scholiis illustratae per Andream Hoyum Brugensem, cui hanc curam ipse Pamelius injunxerat, ut praefixa Hoyi ad Pamelium epistola, data apud Atrebates Kal. Januar. 1583, nos docet. Utrum vero et ejusdem Hoyi in Tertullianum Pamelii op. restitutum Epigramma, quo singulorum librorum, qui hoc quinquepartito opere continentur argumenta ex ordine indicantur, hac demum editione accesserit, an olim jam fuerit vulgatum, nescio. Hujus exemplaris apologeticus cum cod. MS. collatus exstabat in Bibl. Baluziana.
FIRST PARIS EDITION OF PAMELIUS. — At Paris, at the sign of the Basel Shield, folio. Pamelius's edition reprinted. To this edition, it seems, were first added: the Proverbial Formulas contained in the Work of Tertullian, illustrated with brief scholia by André Hoius of Bruges, on whom Pamelius himself had laid this task, as the letter of Hoius to Pamelius prefixed to it, given at Arras on the Kalends of January 1583, informs us. But whether the Epigram of the same Hoius on Tertullian restored by the labour of Pamelius, in which the subjects of the several books contained in this five-part work are indicated in order, was first added in this edition, or had already been published before, I do not know. A copy of this edition with the Apology collated against a manuscript was extant in the Baluze Library.
1584.
1584.
ED. PAMELIANA - ANTVERPIENSIS II. Antverp. apud
SECOND ANTWERP EDITION OF PAMELIUS. At Antwerp, at
Editors' notes and page, col. 42
Footnotes
(a) ‹anchor: mense Junio.› · call in col 42
Inter repetitiones Pamelianas sine editoris nomine Caveus laudat ; perperam. SCHOENEM.
Cave lists it among the reprints of Pamelius without the editor's name; wrongly. SCHOENEMANN.
(printed under page 25)
(b) ‹anchor: accessisse videntur :› · call in col 42
Sandius edit. Parisiensem hujus anni cum Notis Rhenani et Junii F°. laudat; qua fide, affirmare non ausim.
Sandius cites a Paris edition of this year with the notes of Rhenanus and Junius, in folio; how reliably, I would not dare to affirm.
(printed under page 25)
(c) ‹anchor: nos docet.› · call in col 42
Scilicet ex edit. 1598. Paris. mihi in his judicandum fuit, ut semel jam professus sum. SCHOENEM.
That is, in these matters I have had to judge from the Paris edition of 1598, as I have already stated once. SCHOENEMANN.
(printed under page 25)
Page
- running head: PRÆFATIO. 42 (right column of the page)
- marginal letters: A ‹1580.›; B ‹Crinitus, Turnebus, Vertranius, Hotomannus, Cuja-›; C ‹tionibus sub textu dispositis diversis quoque typis›; D ‹quo singulorum librorum, qui hoc quinquepartito›
- old-edition numerals: (none)
Plantin. fol. eadem repetita; in Cat. Bibl. Leidens. (Lugd. Bat. 716.) scribitur: Tertulliani Op. ex emend. Jac. Pamelii cum coll. codicis MS. Agobardi per Jo. Mercerium. Antverp. 1584. f.
Plantin's, folio; the same repeated. In the Catalogue of the Leiden Library (Leiden, 716) it is entered: Works of Tertullian from the emendation of Jacques de Pamele, with the collation of the Agobard manuscript by Jean Mercier. Antwerp, 1584, folio.
1585.
1585.
ED. PAMELIANA PARISIENSIS II.—Parisiis, ap. Mich. Sonnium. f. Q. Sept. Flor. Tertulliani opera omnia, ad exemplaria MSS. collatione recognita, aliquot etiam libris auctiora, ex editione et cum annotationibus Jacobi Pamelii: accedunt ejusdem Tertulliani vita, aliaque prolegomena. Cat. de la Bibl. du Roy. T. I. p. 363. Non succurrit jamjam, ubi laudata invenerim Tertulliani opera cum nott. Jac. Pamelii Paris. apud Mich. Somnium. 1548. quod hinc constat errorem esse typographicum.
SECOND PARIS EDITION OF PAMELIUS.—At Paris, at Michel Sonnius's, folio. All the works of Q. Septimius Florens Tertullian, revised by collation against manuscript copies, enlarged also by several books, from the edition and with the annotations of Jacques de Pamele: there are added the life of the same Tertullian and other prolegomena. Catalogue of the King's Library, vol. I, p. 363. I do not recall at this moment where I found cited the works of Tertullian with the notes of Jacques de Pamele, Paris, at Michel Sonnius's, 1548; which, it is clear from this, is a printer's error.
1594.
1594.
«VERSIO GALLICA II. Lib. De Corona Militis per Florimundum Remond (Louis Richeome) Burdig.»
«SECOND FRENCH VERSION. The book On the Soldier's Crown, by Florimond de Raemond (Louis Richeome), Bordeaux.»
1595.
1595.
Lugduni Batavor. ex off. Plantiniana. 4. (Sic in Cat. Bibl. Leidensis) et 8. (Cat. de la Bibl. du Roi. p. 364. t. I.) Q. Sept. Flor. Tertulliani Liber de Pallio, ex editione et cum notis Francisci Junii.
At Leiden, from the Plantin press, quarto (so in the Catalogue of the Leiden Library) and octavo (Catalogue of the King's Library, p. 364, vol. I). The book of Q. Septimius Florens Tertullian On the Cloak, from the edition and with the notes of François du Jon.
1596.
1596.
ED. HEIDELBERGENSIS. I.— Heidelb. ap. Commelinum, f. a Rhenano, Pamelio, Junio emendata. Laudant Sandius, du Pin, et Cave.
FIRST HEIDELBERG EDITION.— At Heidelberg, at Commelin's, folio, emended by Rhenanus, Pamelius and Junius. Cited by Sandius, du Pin and Cave.
1597.
1597.
ED. PAMELIANA-FRANECKERAE I.—Franeckerae excudebat Aeg. Radaeus ord. Frisiae typ. Q. Septimii Florentis Tertulliani Carthag. Presbyteri, auctoris antiquissimi quae adhuc reperiri potuerunt omnia: ex editione Jacobi Pamelii Brugensis. Quibus seorsim additae sunt annotationes Beati Rhenani Seletstadiensis, auctae censura inquisitionis Hispanicae: itemque castigationes ac notae perspicuae et breves FRANCISCI JUNII Biturigis, tum ex MSS. fide, et Latini Latinii Viterbiensis, aliorumque symbolis comportatae, tum conjecturis gravissimis atque lectissimis accuratae. Communes praeterea indices accesserunt locorum Scripturae sacrae, aliorum auctorum itemque verborum et rerum locupletissimus. Pamelii textum atque ordinem Junius religiosissime servavit, nisi quod tomo quarto fragmenta et indicia deperditorum librorum penitus omisit. Annotationes item Pamelii omnino absunt. Post textum seorsim primum ipsius Junii, deinde Rhenani animadversiones subjectae sunt. Ac istae quidem, quibus etiam Junii, ad Ordines Belgii F. dedicatio; data Lugd. Bat. a. d. Kalend. Martias 1597, cum vita Tertulliani ab ipso recens conscripta praefigitur (de Pamelio enim judicat non vitam eum Tertulliani, sed curiosam illius
FIRST FRANEKER EDITION OF PAMELIUS.—At Franeker, printed by Gillis van den Rade, printer to the States of Friesland. All the works of Q. Septimius Florens Tertullian, presbyter of Carthage, a most ancient author, that could so far be found: from the edition of Jacques de Pamele of Bruges. To which are added separately the annotations of Beatus Rhenanus of Sélestat, enlarged with the censure of the Spanish Inquisition; and likewise clear and brief corrections and notes of FRANÇOIS DU JON of Bourges, gathered both on the authority of the manuscripts and from the contributions of Latino Latini of Viterbo and others, and worked out with most weighty and most choice conjectures. There have been added besides common indexes of the passages of Holy Scripture and of other authors, and a very full one of words and subjects. Junius kept the text and order of Pamelius most scrupulously, except that in the fourth volume he left out entirely the fragments and traces of the lost books. Pamelius's annotations, likewise, are wholly absent. After the text, separately, are placed first the notes of Junius himself, then those of Rhenanus. And before these, indeed, is set Junius's dedication to the Estates of the Federated Netherlands, given at Leiden on the day before the Kalends of March 1597, together with a life of Tertullian lately written by himself (for of Pamelius he judges that he wrote not a life of Tertullian, but a curious
Editors' notes and page, col. 43
Footnotes
(a) ‹anchor: censura inquisitionis Hispanicæ :› · call in col 43
In Catalogo libr. expurgator. Madriti 1584, jussu Card. Gasp. Quiroga Archiep. Toletani. gen. inquis. Hisp. edito. SCHOENEM.
In the Catalogue of expurgated books issued at Madrid in 1584 by order of Cardinal Gaspar Quiroga, Archbishop of Toledo, Inquisitor General of Spain. SCHOENEMANN.
(printed under page 26)
(b) ‹anchor: omnino absunt.› · call in col 43
Perperam laudatur a Fabricio — cum notis Rhenani, Pamelii et Fr. Junii. (Del. SS. pro Ver. Rel. Chr. p 213.) SCHOENEM.
Fabricius wrongly lists it as "with the notes of Rhenanus, Pamelius and Fr. Junius" (Delectus scriptorum pro veritate religionis christianae, p. 213). SCHOENEMANN.
(printed under page 26)
Page
- running head: 43 PRÆFATIO. (left column of the page)
- marginal letters: A ‹Plantin. fol. eadem repetita; in Cat. Bibl. Lei-›; B ‹1594.›; C ‹ED. PAMELIANA-FRANECKERÆ I.—Franeckeræ›; D ‹vavit, nisi quod tomo quarto fragmenta et indicia›
- old-edition numerals: (none)
temporis historiam contexere voluisse). Haec in fronte gerunt: ad Q. S. Fl. Tertulliani opera quae extant omnia castigationes et notae, quam maxime in tam vetustum et gravem scriptorem fieri potuit, perspicuae et breves. In quibus tum omnes ferme omnium saeculi nostri doctissimorum hominum lectiones, emendationes, interpretationesque necessariae ex MSS. fide et conjecturis probabilibus adunantur et adscribuntur suis auctoribus; iis etiam expressis, quae non visae sunt plane rejiculae: tum ex collatione exemplarium loci quam plurimi ad veritatem rerum proprietatemque verborum de penitissimae antiquitatis tenebris proferuntur suppleti, correcti, illustrati atque confirmati. Post Rhenani annotationes accessit variantium lectionum in librum Apologeticum et adversus Judaeos indiculus, quas ex MSS. membranarum praesertim MS. Fuldensis collatione Franciscus Modius Brugensis olim observaverat, et posteaquam diu apud M. Velserum Augustanum delituerant, ab eo cum Gasp. Schoppio Franco, tum juvene, communicatae erant, qui Junio tandem eas transmiserat. Laudat imprimis Junius multas Pamelii emendationes Fuldensis MS. auctoritate esse firmatas. Collatio quidem ipsa ad ed. Barraei 1580, Paris. facta erat nec mutata a Junio, sed paginae tantum novae editionis sunt adscriptae. In Bibl. Leidensi extant duo h. e. exemplaria, unum manu Josephi Scaligeri notatum, alterum cui a Dominico Baudio adscriptae sunt castigationes Josephi Scaligeri ex autographo.
history of his time). These bear on their front: corrections and notes on all the extant works of Q. S. Florens Tertullian, as clear and brief as could possibly be made on so ancient and weighty a writer. In which, on the one hand, almost all the necessary readings, emendations and interpretations of all the most learned men of our age, on the authority of the manuscripts and by probable conjectures, are brought together and ascribed to their authors, those also being set down which did not seem wholly to be rejected; and on the other, from the collation of copies very many passages are brought out of the darkness of the remotest antiquity supplied, corrected, illustrated and confirmed, as to the truth of the matter and the propriety of the words. After the annotations of Rhenanus was added a small list of variant readings on the Apology and the book Against the Jews, which François Modius of Bruges had once noted from the collation of parchment manuscripts, especially the Fulda manuscript, and which, after they had long lain hidden with M. Welser of Augsburg, had been communicated by him to Kaspar Schoppe of Franconia, then a young man, who had at last passed them on to Junius. Junius notes above all that many of Pamelius's emendations are confirmed by the authority of the Fulda manuscript. The collation itself, indeed, had been made against Barre's edition of Paris, 1580, and was not altered by Junius; only the pages of the new edition were written beside it. In the Leiden Library there are two copies of this edition: one annotated by the hand of Joseph Scaliger, the other in which Scaliger's corrections were written in by Dominicus Baudius from the autograph.
1597.
1597.
ED. PAMELIANA-GENEVENSIS I.—Genevae cum not. Pamelii (Sand. Du Pin, Cave).
FIRST GENEVA EDITION OF PAMELIUS.—At Geneva, with the notes of Pamelius (Sandius, Du Pin, Cave).
1598.
1598.
ED. PAMELIANA-PARISIENSIS III.—Parisiis apud Laurentium Somnium ⟨v⟩ia Jacobaea in Circino aureo. M. D. XCVIII. Vide titulum ed. 1579, cui hic insuper addita: «Accessere et loci ex conjectura LATINI LATINII Viterbiensis restituti, et erudita in lib. de Pallio JOANNIS MERCERII Antecessoris Bituricensis Commentaria. Catalogum totius operis inveniet lector post epistolas dedicatorias; et in singulis tomis praef⟨a⟩tiunculas de librorum ordine.» — Lat. Latinii emendationes f. conjecturae post edit. Pamel. a. 1583. conscriptae (Praefatio ipsius d. Romae Kal. Novemb. M. D. LXXXIII.) et seorsim editae erant Romae 1584, per Francisc. Zannetum et repetitae postea sunt accuratius a C. Macro in Latinii Bibl. Sacr. et P⟨r⟩of. p. 191. Codices quidem non habebat, utebatur tamen codicum ab aliis laudatorum varietate;
THIRD PARIS EDITION OF PAMELIUS.—At Paris, at Laurent Sonnius's, in the rue Saint-Jacques, at the Golden Compass, 1598. See the title of the 1579 edition, to which is here added besides: «There have been added also passages restored by conjecture of LATINO LATINI of Viterbo, and the learned Commentaries on the book On the Cloak of JEAN MERCIER, Professor of Law at Bourges. The reader will find a list of the whole work after the dedicatory letters; and in each volume short prefaces on the order of the books.» — The emendations or conjectures of Latino Latini had been written after Pamelius's edition, in the year 1583 (his preface is dated at Rome, on the Kalends of November 1583), and had been published separately at Rome in 1584 by Francesco Zanetti, and were afterwards repeated more accurately by C. Macer in Latini's Bibliotheca Sacra et Profana, p. 191. He did not indeed have manuscripts, but he used the variety of readings of manuscripts cited by others;
Editors' notes and page, col. 44
Footnotes
(a) ‹anchor: perspicuæ et breves (c)› · call in col 44 [the note is lettered (a) but its matter answers the call (c) at "perspicuæ et breves"; col 44 prints calls (c), (a), (b) and only notes (a), (b)]
Quæ breves et perspicuæ ipso Junio visæ sunt animadversiones, eædem et Scaligero castigatione dignissimæ, et Schoenemann meræ hariolationes habitæ sunt. « Doctissimus Gretserus edidit vindicationem quorumdam locorum Tertullianicorum a Francisci Junii Calvinistæ depravationibus. In opp. Gretz. t. V, pars V, p. 505, edit. Ratisbon. 1735. f. » EDD.
The comments that Junius himself thought brief and clear were judged by Scaliger to deserve the sharpest correction, and by Schoenemann to be mere guesswork. "The most learned Gretser published a vindication of certain passages of Tertullian from the corruptions of Francis Junius the Calvinist. In Gretser's Works, vol. V, part V, p. 505, Regensburg edition of 1735, folio." THE EDITORS.
(printed under page 26)
(b) ‹anchor: ed. Barræi 1580, Paris. (a)› · call in col 44 [the note is lettered (b) but its matter answers the call (a) after "Paris."]
Hanc editionem Renatum Laurentium Lutetiæ Parisior. 1580, Barræo auctore edidisse Junius scribit. Tu vide suo loco a nobis dicta. SCHOENEM.
Junius writes that this edition was published by René Laurent at Paris in 1580, Barraeus being its author. See what we have said in its place. SCHOENEMANN.
(printed under page 26)
Page
- running head: PRÆFATIO. 44 (right column of the page)
- marginal letters: A ‹temporis historiam contexere voluisse). Hæc in›; B ‹geticum et adversus Judæos indiculus, quas ex MSS.›; C ‹1597.›; D ‹Novemb. M. D. LXXXIII.) et seorsim editæ erant›
- old-edition numerals: (none)
insunt quoque et P. Ciaconii Toletani quaedam partim ex ingenio, partim ex Cod. Vaticano. Caeterum typo⟨r⟩um et chartae nitore admodum haec eruditis commendatur.
there are in it also some things of P. Chacón of Toledo, partly from his own wit, partly from the Vatican manuscript. For the rest, this edition is much commended to the learned for the elegance of its type and paper.
1599.
1599.
ED. PAMELIANA-HEIDELBERGENSIS II. — Heidelb. apud Commelin. f. Repetita Pameliana Du Pin.
SECOND HEIDELBERG EDITION OF PAMELIUS. — At Heidelberg, at Commelin's, folio. Pamelius's edition repeated. Du Pin.
1599.
1599.
Coloniae apud Arnold. Mylium. 12. Q. Sept. Flor. Tertullianus liber de praescriptionibus adversus Haereticos, ex ed. et cum annotationibus Jacobi Pamelii.
At Cologne, at Arnold Mylius's, duodecimo. Q. Septimius Florens Tertullian, the book On the Prescriptions against Heretics, from the edition and with the annotations of Jacques de Pamele.
1599.
1599.
«VERSIO GALLICA II. Iterum edita lib. De Corona per eumd. Florimund. Ad calcem tract. ejusdem de Antichristo et Antipapissa Johanna.»
«SECOND FRENCH VERSION. The book On the Crown published again by the same Florimond. At the end of the same man's treatise on Antichrist and the Popess Joan.»
SAECULO XVII. 1601 — 1700.
IN THE SEVENTEENTH CENTURY. 1601 — 1700.
1600.
1600.
Parisiis per Ambros. Drouart. 8. Tertulliani liber de Pallio cum interpretatione gallica et notis latinis Edm. Richerii. (Cat. de la Biblioth. du Roy. p. 364.)
At Paris, by Ambroise Drouart, octavo. Tertullian's book On the Cloak, with a French translation and Latin notes by Edmond Richer. (Catalogue of the King's Library, p. 364.)
1601.
1601.
ED. PAMELIANA-HEIDELBERGENSIS III. — Heidelbergae. f. c. notis Pamelii. Sand. Cave. Eamdem hoc anno Genevae prodiisse Dupinius adnotavit.
THIRD HEIDELBERG EDITION OF PAMELIUS. — At Heidelberg, folio, with the notes of Pamelius. Sandius, Cave. Du Pin has noted that the same appeared at Geneva in this year.
1601.
1601.
Coloniae Agripp. in-12. Tres gravissimi perpetuae Catholicae fidei constantiae testes. Tertullianus de praescriptionibus. Vincentius Lirinensis adversus profanas omnium haereseon novationes. Edmundi Campiani oblati certaminis in causa Fidei rationes decem. Catal. Bibl. Regalis Carthusiae S. Martini. Neapoli 1764. f.
At Cologne, duodecimo. Three most weighty witnesses to the perpetual constancy of the Catholic faith: Tertullian, On the Prescriptions; Vincent of Lérins, against the profane novelties of all heresies; Edmund Campion, Ten Reasons for the contest offered in the cause of the Faith. Catalogue of the Library of the Royal Charterhouse of San Martino, Naples 1764, folio.
1602.
1602.
«In librum de Praescriptionibus notas edidit Justus Calvinus in libro Moguntiae edito sub hoc titulo: Praescriptionum adversus haereticos perpetuarum tractatus sex.»
«Justus Calvinus published notes on the book On the Prescriptions in a book published at Mainz under this title: Six Treatises of Perpetual Prescriptions against Heretics.»
1603.
1603.
«Theodori Petreii confessio Tertullianica et Cyprianana in IV libr. digesta. Paris., in-8°.»
«The Confession from Tertullian and Cyprian of Theodor Peeters, arranged in four books. Paris, octavo.»
1603.
1603.
Francof. 8. Jo. a Wower. Emendationes Epidicticae ad Q. S. Fl. Tertulliani opera. «Jo. a Wower lectori: Totus hic libellus non tam in speciem, quam usum paratus emendationes promittit, quibus Tertulliani opera infinitis mendis liberantur, eas exemplo veterum Epidicticas inscripsi; quia specimen et †προχυθέρισμα majoris operis; cui me, quam primum per rerum mearum varietatem licebit, accingam. Beneficium tamen illarum, ne quid erres, non tam mihi, quam Fulvio Ursino, eruditissimo viro, debes; ex ipsius enim libro, qui in Bibliotheca Vaticana asservatur, ea excerpsi, et ne fides mea apud te dubia istius libri usum mihi concessit doct. vir Dominicus Raynaldus, ejusdem Bibl. praef., cujus erga me humanitatem et singulare studium nunquam
Frankfurt, octavo. Jan van der Wouwer, Demonstrative Emendations on the works of Q. S. Florens Tertullian. «Jan van der Wouwer to the reader: This whole little book, prepared not so much for show as for use, promises emendations by which the works of Tertullian are freed from countless faults; I have entitled them Demonstrative, after the example of the ancients, because they are a specimen and preliminary of a larger work, to which I shall gird myself as soon as the variety of my affairs allows. Yet, lest you be in any error, you owe the benefit of them not so much to me as to Fulvio Orsini, a most learned man; for I excerpted them from his book, which is kept in the Vatican Library, and, lest my good faith be in doubt with you, the use of that book was granted me by the learned Domenico Rainaldi, Prefect of the same Library, whose kindness and singular zeal towards me I shall never
Editors' notes and page, col. 45
Page
- running head: 45 PRÆFATIO. (left column of the page)
- marginal letters: A ‹insunt quoque et P. Ciaconii Toletani quædam partim›; B ‹Antichristo et Antipapissa Johanna. »›; C ‹præscriptionibus. Vincentius Lirinensis adversus›; D ‹Francof. 8. Jo. a Wower. Emendationes Epidicticæ›
- old-edition numerals: (none)
satis praedicabo. Quanquam valde voluissem diutius apud me delituissent, donec illis ab ingenio nostro decentior cultus accessisset. Sed jam sponte currentem incitavit nescio quis clamor, ut haec publicare festinarem, quo satisfieret curiositati illorum, qui pati non poterant, hunc exilem et fugientem gloriolae splendorem ad me pertingere.»
sufficiently proclaim. Though I should very much have wished that they had lain hidden longer with me, until a more seemly dress had come to them from my own wit. But some clamour or other spurred me, already running of my own accord, to hasten to publish them, so as to satisfy the curiosity of those who could not bear that this slight and fleeting gleam of a little glory should reach me.»
1605.
1605.
Cracoviae, in off. Andr. Petriconii. Q. Sept. Flor. Tertulliani de Praescriptionibus adversus omnes haereticos liber, distinctus in capita et brevibus notationibus, ex Jacobi Pamelii commentariis illustratus.
At Kraków, in the press of Andrzej Piotrkowczyk. The book of Q. Septimius Florens Tertullian On the Prescriptions against all Heretics, divided into chapters and illustrated with brief notes from the commentaries of Jacques de Pamele.
1607.
1607.
ED. PAMELIANA-FRANECKERAE. III. — Franeckerae f. repetita ed. a. 1597. Sand. Genevae f. c. not. Pamelii. Du Pin.
THIRD FRANEKER EDITION OF PAMELIUS. — At Franeker, folio; the edition of the year 1597 repeated. Sandius. At Geneva, folio, with the notes of Pamelius. Du Pin.
1608.
1608.
ED. PAMELIANA-PARISIENSIS IV. — Puris. f. repetitio Pamelianae, Paris. 1598. Sand. Fabr. Cave. Cat. Bibl. Barber. Mus. Britt.
FOURTH PARIS EDITION OF PAMELIUS. — At Paris, folio, a repetition of Pamelius's edition, Paris 1598. Sandius, Fabricius, Cave, Catalogue of the Barberini Library, British Museum.
1609.
1609.
ED. PAMELIANA-ANTVERPIENSIS III. — Apud Commelin. f. Repetitio Pamelianae. Antv. 1583. Fabric.
THIRD ANTWERP EDITION OF PAMELIUS. — At Commelin's, folio. A repetition of Pamelius's edition, Antwerp 1583. Fabricius.
1610.
1610.
ED. PAMELIANA-PARISIENSIS V. — Parisiis. f. eadem laudante Oudino p. 218. T. I. Comment. de SS. Rom.
FIFTH PARIS EDITION OF PAMELIUS. — At Paris, folio; the same, as cited by Oudin, p. 218, vol. I of the Commentary on the Writers of the Church.
1612.
1612.
Francofurti ad Moenum, typis Richterianis. Joannis a Wower emendationes epidicticae ad Q. Sept. Flor. Tertulliani opera. Cat. de la Bibl. du Roy. p. 365.
At Frankfurt on the Main, in Richter's type. Jan van der Wouwer's demonstrative emendations on the works of Q. Septimius Florens Tertullian. Catalogue of the King's Library, p. 365.
1612.
1612.
«VERSIO GALLICA II. Tract. Praescriptionum, Brossaeo interprete, Paris. in-8°.»
«SECOND FRENCH VERSION. The treatise of the Prescriptions, with Brossé as translator, Paris, octavo.»
1613.
1613.
Lutetiae Parisiorum. Ex off. Plantiniana, apud Hadrian. Perier, via Jacobea. Q. Septimii Flor. Tertulliani Apologeticus. Desiderius Heraldus ex antiquis libris emendavit, commentario libro illustravit, et duos digressionum libros, quibus ejusdem Tertulliani et aliorum scriptorum plurima loca qua emendantur, qua explicantur et illustrantur, adjecit. M. Minucii Felicis Octavius. Desiderius Heraldus MS. Reg. ope emendavit et notas addidit (Minucii F. libro peculiaris tamen titulus praefigitur, quem suo loco vide). In emendando hoc Tertulliani libro usus est Heraldus duobus codd. MSS. altero Puteani patris per filios tamen ipsi communicato, altero Jacobi Bongarsii. Illum etsi jam olim adhibuerat Jacobus Pamelius, tamen aliorum librorum praesidio destitutus, non spicilegium, sed messem integram Heraldo reliquisse videbatur. Praeter codices istos adhibuit etiam librum Cujacii manu notatum, quem Bongarsii cura nactus erat; unde, quae ex re esse viderentur laudato auctoris nomine deprompsit. «In Commentario nostro,» inquit, «hoc temperamentum sequi studuimus,
At Paris, from the Plantin press, at Adrien Périer's, in the rue Saint-Jacques. The Apology of Q. Septimius Florens Tertullian. Didier Hérault emended it from old books, illustrated it with a book of commentary, and added two books of digressions, in which very many passages of the same Tertullian and of other writers are partly emended, partly explained and illustrated. The Octavius of M. Minucius Felix. Didier Hérault emended it with the help of the King's manuscript and added notes (to the book of Minucius Felix, however, a title of its own is prefixed, which see in its place). In emending this book of Tertullian Hérault used two manuscripts, one of the elder Dupuy, communicated to him, however, through his sons, the other of Jacques Bongars. Though Jacques de Pamele had already used the former long before, yet, lacking the support of other books, he seemed to have left Hérault not a gleaning but a whole harvest. Besides those manuscripts he also used a book annotated by the hand of Cujas, which he had obtained through Bongars's care; from it he drew out whatever seemed to the purpose, citing the author's name. «In our Commentary,» he says, «we have tried to follow this measure
Editors' notes and page, col. 46
Page
- running head: PRÆFATIO. 46 (right column of the page)
- marginal letters: A ‹satis prædicabo. Quanquam valde voluissem diutius›; B ‹repetita ed. a. 1597. Sand. Genevæ f. c. not. Pamelii.›; C ‹Francofurti ad Moenum, typis Richterianis. Joan-›; D ‹emendantur, qua explicantur et illustrantur, adjecit.›
- old-edition numerals: (none)
ut neque ea quae mediocriter eruditis satis clara sunt, illustraremus, id est, soli accenderemus facem, neque ea quae homines, alioquin eruditos, sed aliis scientiis occupatos morari possint, prorsus inexplicita omitteremus. Libri istius ea mixtura est, ut non modo ad humanioris eruditionis studiosos, sed ad theologos praecipue et jureconsultos adeo ipsos ejus lectio pertineat; argumentum autem, et quae in eo disputantur, ea sunt, ut omnium qui a saeculi fermento sibi cavere volunt, manibus libellus hic versari debeat. Haec igitur fecerunt, ut nonnulla quae absque caussa hac forent, prorsus omisissem, quandoque attigerim, sed attigerim tantum, et quantum ad lucem satis esset. Sed et quia morem istum inolevisse videmus, ut dictionis aut ritus alicujus et moris veteris occasione homines paulo longius excurrant saepissime, et multa tractent, quae ad scriptorem, quem prae manibus habent illustrandum, faciant plane nihil; et consuetudini satis faceremus, et incommoda tamen, quae inde sequuntur, effugeremus, placuit ea quae erant praeter τὸ ἔργον in alios libros rejicere; quibus ideo Digressionum nomen dedimus. Atque eorum priore, quae ad humaniorem literaturam pertinebant, complexi sumus; posteriore quae ad rituum ecclesiasticorum illustrationem.» Epistola dedicatoria ad Nic. Brulardum, Franciae Cancellarium, propter temporum istorum casus lectu digna. Data est Lutetiae Paris. a. d. Kal. Decembr. 1613. Hujus libri exemplo, quod Bibl. Regio Ac. possidet, varietas lectionis Codicis MS. Baliol. Oxon. adscripta est.
to neither illustrate those things which are clear enough to the moderately learned, that is, light a torch for the sun, nor to leave wholly unexplained those which might detain men otherwise learned but occupied with other branches of knowledge. Such is the mixture of this book that its reading concerns not only students of humane learning, but above all theologians and even jurists themselves; while its subject, and the questions disputed in it, are such that this little book ought to be in the hands of all who wish to guard themselves from the leaven of the world. These considerations, then, brought it about that some things which, but for this reason, I should have omitted altogether, I have at times touched on, but only touched on, and as far as was enough for light. And again, since we see that this custom has grown up, that on occasion of some expression, or of some ancient rite and custom, men very often run out a little too far and treat of many things which do nothing at all for the writer whom they have in hand to illustrate, so that we might both satisfy the custom and yet avoid the inconveniences that follow from it, we decided to throw what lay outside the task itself into other books, to which we have therefore given the name of Digressions. In the former of these we have included what belonged to humane letters; in the latter what bore on the illustration of the rites of the Church.» The dedicatory letter to Nicolas Brûlart, Chancellor of France, is worth reading on account of the events of those times. It is dated at Paris on the day before the Kalends of December, 1613. In the copy of this book which the Royal Library of the Academy possesses, the variant readings of the Balliol manuscript at Oxford have been written in.
1614.
1614.
Parisiis apud Jo Libertum. 8°. Q. Sept. Flor. Tertulliani liber de Pallio, ex editione et cum interpretatione notisque criticis et historicis Theodori Marcilii. Cat. de la Bibl. du Roy. T. I. p. 364. n. b. n. 462. Ibid. n. 465. et Cat. d'une Bibl. à Utr. 776. T. I. p. 557. sic quoque laudatur: Satyra de pallio c. interpretatione familiari sive glossaria et notationibus reliquis Theodori Marcilii.
At Paris, at Jean Libert's, octavo. The book of Q. Septimius Florens Tertullian On the Cloak, from the edition and with the translation and critical and historical notes of Théodore Marcile. Catalogue of the King's Library, vol. I, p. 364, n. b., no. 462. Ibid., no. 465. And in the Catalogue of a Library at Utrecht, 776, vol. I, p. 557, it is cited thus as well: The Satire On the Cloak, with a familiar translation or glossary and other notes of Théodore Marcile.
1616.
1616.
ED. PAMELIANA-PARISIENSIS VI. — Paris. f. Pameliana Paris. repetita. Sand. Cave.
SIXTH PARIS EDITION OF PAMELIUS. — At Paris, folio. Pamelius's Paris edition repeated. Sandius, Cave.
1617.
1617.
ED. PAMELIANA-COLONIAE I. — Coloniae Agripp. fol. apud Antonium Hierat. eadem ac superior. Sand. Fab. Cave. Mus. Britt.
FIRST COLOGNE EDITION OF PAMELIUS. — At Cologne, folio, at Anton Hierat's; the same as the preceding. Sandius, Fabricius, Cave, British Museum.
1620.
1620.
«HERM. RATHMANI Theosophia priscorum patrum Tertulliani et Cypriani fidei antiquae et vitae vere christianae certa et salutaria tradens documenta, e monumentis eorum propriis reddita et recitata verbis.»
«The Theosophy of the ancient fathers Tertullian and Cyprian, by HERMANN RATHMANN, delivering sure and saving teachings of the ancient faith and of the truly Christian life, rendered from their own writings and recited in their own words.»
1622.
1622.
«In libr. de Praescriptionibus notas edidit Albaspinoeus annexas ipsius observationum Ecclesiasticar. libb. II. Paris., 1622. Helmstad., 1672.»
«L'Aubespine published notes on the book On the Prescriptions, attached to the two books of his Ecclesiastical Observations. Paris, 1622; Helmstedt, 1672.»
1622.
1622.
Lutetiae Parisiorum, sumpt. b. Hier. Drouart via
At Paris, at the expense of Hiérosme Drouart, b., in the street
Editors' notes and page, col. 47
Page
- running head: 47 PRAEFATIO. (left column of the page)
- marginal letters: A ‹duimus, ut neque ea quae mediocriter eruditis satis›; B ‹veteris occasione homines paulo longius excurrant›; C ‹ta est.›; D ‹fol. apud Antonium Hierat. eadem ac superior. Sand.›
- old-edition numerals: (none)
- other: the page prints "Albaspi-noeus" with the oe ligature (misprint for Albaspinaeus); kept as printed.
Jacobaea, sub scuto solari. Q. Sept. Flor. Tertulliani liber de Pallio. Claudius Salmasius recensuit, explicavit, notis illustravit. Notarum liber titulo peculiari gaudet. Ac de his satis quidem constat; id modo notare juvat, praeter veteres editiones cod. manu exaratum satis vetustum et optimae notae inspexisse Salmasium ejusque scripturam (quae cum prima et secunda Rhenani in omnibus fere consentiret) ubique fideliter expressam exhibuisse. Dedicavit librum editor patri Benigno Salmasio in sup. Divionensi curia regio consiliario. Contra hanc Salmasii editionem eodem a. Rhedonis ap. Ivonem Halecium typographum juratum prodiit ANTONII KERKOETII Aremorici (Dionys. Petavii ex S. I.) animadversorum liber ad Claudii Salmasii notas in Tertullianum de Pallio. Cui opposita confutatio animadversorum Antonii Kerkoetii ad Claudii Salmasii notas in Tertullianum de Pallio, auctore Francisco Franco I. C. Middelburgi 1623, et cum mox iterum prodiisset: Antonii Rerkoetii Aremorici Mastigophorus secundus, sive Elenchi confutationis, quam Claudius Salmasius sub ementito nomine Animadversis Kerkoetianis opposuit, Pars secunda, Parisiis 1623, responsum est eodem anno, Parisiis Refutatione utriusque Elenchi Cerco Petaviavi, auctore Francisco Franco I. C. et contra denuo emissus: Mastigophorus tertius f. Elenchi confutationis Salmasianae Pars III, ibid. eod. a. Ad Tertullianum ex hac conviciorum mutuorum colluvie parum fructus redundavit.
in the rue Saint-Jacques, at the sign of the Sun. The book of Q. Septimius Florens Tertullian On the Cloak. Claude Saumaise revised, explained, and illustrated it with notes. The book of notes has a title of its own. And about these things there is indeed general agreement; it is worth noting only this, that besides the old editions Saumaise examined a manuscript written by hand, fairly old and of the best quality, and presented its text faithfully reproduced throughout (which agreed in almost everything with Rhenanus's first and second editions). The editor dedicated the book to his father Bénigne Saumaise, royal councillor in the high court of Dijon. Against this edition of Saumaise there appeared in the same year at Rennes, at Yves Halecius's, sworn printer, the book of remarks of ANTOINE KERKOETIUS of Armorica (Denis Petau, of the Society of Jesus) on the notes of Claude Saumaise on Tertullian's On the Cloak. Against it was set a Confutation of the remarks of Antoine Kerkoetius on the notes of Claude Saumaise on Tertullian's On the Cloak, by Franciscus Francus, jurisconsult, Middelburg 1623; and when there had soon appeared again: The second Mastigophorus of Antoine Kerkoetius of Armorica, or the second Part of the Refutation of the Confutation which Claude Saumaise set under an assumed name against Kerkoetius's Remarks, Paris 1623, it was answered in the same year at Paris by a Refutation of both Refutations, a tail for the Petavian, by Franciscus Francus, jurisconsult; and there was sent out against it once more: The third Mastigophorus, or Part III of the Refutation of the Salmasian Confutation, in the same place and year. Little fruit flowed over to Tertullian from this sewer of mutual abuse.
1624-1630.
1624-1630.
«EDITIO LA CERDAE IMPERFECTA. Q. Sept. Flor. Tertulliani presb. Carthag. opera, argumentis, explicationibus, et notis illustrata, authore J. LUD. DE LA CERDA Soc. JESU, cum indice locupletissimo, Parisiis, sumptibus Mich. Sonnii, via Jacobaea, sub scuto basileensi, tom. I, ann. 1624; t. II, ann. 1630. Quorum prior libros sexdecim complectitur, eo scilicet ordine, de Pallio lib. I; Apologetic. lib. II; de Testimonio Animae, lib. III; Ad Scapulam, lib. IV; de Poenitent. lib. V; de Orat. lib. VI; ad Martyras lib. VII; de Patient. lib. VIII; de Spectaculis, lib. IX; de Idololatria, lib. X; de habitu muliebr., lib. XI; de Cultu foeminar., lib. XII; ad Uxorem, lib. XIII et XIV; de Coron. militis, lib. XV; de Veland. Virgin., lib. XVI. Nihil de editoris opera, nec de Tertulliano praevium occurrit; praemittitur tantum epistola nuncupatoria Clariss. Heroi D. Ant. de la Cerda, Atanconis, Poci, Olmillorum toparchae, Piozii ejusque arcis despotae, Moecenati ac fratri suo amantissimo. I° tomo altera praefigitur dedicatio Excell. Dynast. Gaspari de Guzman, Comiti de Olivares, etc.; quae litterae unice in laudibus patronorum ita occupantur, ut vix semel Tertulliani nomen in iis appelletur. In I° tom. quinque, libri seqq. continentur: De Praescriptionibus adversus haereticos lib. I. De Baptismo adversus Quintillam lib. II. De Anima lib. III. De Carne Christi adversus haereses quatuor lib. IV. De Resurrectione Carnis lib. V. Caeteri Tertulliani libri desiderantur, dolendumque est imperfectam remansisse hanc editionem
«THE UNFINISHED EDITION OF LA CERDA. The works of Q. Septimius Florens Tertullian, presbyter of Carthage, illustrated with arguments, explanations and notes, by J. LUIS DE LA CERDA of the Society of JESUS, with a very full index, at Paris, at the expense of Michel Sonnius, in the rue Saint-Jacques, at the sign of the Basel Shield, vol. I, in the year 1624; vol. II, in the year 1630. Of which the former contains sixteen books, namely in this order: On the Cloak, book I; the Apology, book II; On the Testimony of the Soul, book III; To Scapula, book IV; On Penitence, book V; On Prayer, book VI; To the Martyrs, book VII; On Patience, book VIII; On the Shows, book IX; On Idolatry, book X; On Women's Dress, book XI; On the Adornment of Women, book XII; To his Wife, books XIII and XIV; On the Soldier's Crown, book XV; On the Veiling of Virgins, book XVI. Nothing appears beforehand about the editor's work or about Tertullian; there is prefixed only a dedicatory letter to the most illustrious Hero Don Antonio de la Cerda, lord of Atanzón, Poce and the Olmillos, master of Piozo and its castle, his patron and most loving brother. Before volume I another dedication is placed, to the most excellent Lord Gaspar de Guzmán, Count of Olivares, etc.; and these letters are so wholly occupied with the praises of the patrons that the name of Tertullian is scarcely mentioned once in them. In volume I five books, as follows, are contained: On the Prescriptions against Heretics, book I; On Baptism against Quintilla, book II; On the Soul, book III; On the Flesh of Christ against four heresies, book IV; On the Resurrection of the Flesh, book V. The other books of Tertullian are lacking, and it is to be regretted that this edition remained unfinished
Editors' notes and page, col. 48
Page
- running head: PRÆFATIO. 48 (right column of the page)
- marginal letters: A ‹Jacobæa, sub scuto solari. Q. Sept. Flor. Tertulliani›; B ‹opposita confutatio animadversorum Antonii Kerkoe-›; C ‹« EDITIO LA CERDÆ IMPERFECTA. Q. Sept.›; D ‹præmittitur tantum epistola nuncupatoria Clariss.›
- old-edition numerals: (none)
iniquo supercilio plerumque despectam. In utroque tom. edito textus capitibus a Pamelia editione acceptis, nec non et quam plurimis sectionibus distinguitur. Cuique libro praemittitur breve argumentum nimis jejunum; singulis vero capitibus titulus, summarii instar, locupletior: singulis autem sectionibus subjicitur explicatio in qua textus παραφραστικῶς evolvitur, completoque capite subeunt amplissimae notae, eo uberiores quo amplius crescit opus, in verborum et orationis illustratione plurimae, pauciores in rerum ac dogmatum indagatione, in utroque parumper prolixae, neutiquam vero omnino superfluae. Ad calcem tom. I. adduntur in libr. de Pallio exercitationes in quibus Salmasii liber ad strictos judicis apices defertur, in quibusdam probatur, in multis damnatur, in omnibus doctissime pensatur. Haec laudare juvat quibus concludit Rev. Auctor: « Mihi saepe contigit prae meditanti ejus lectiones, gaudere, quod Scripturam sacram ita integram habeamus et incorruptam, ut nemini sit dubitandi locus, quod nisi esset, et Salmasio vel alteri traderetur, quot commutarent, delerent, transferrent, cum in uno Tertulliano ita sint variae circa litteram lectiones. — Raro in biblioth. refertissimis occurrunt duo isti Lacerdae tomi, rarius secundo primus sociatur. Unde multas ineunte admiserunt mendas fabricatores catalogorum biblioth., imo et patristicae bibliograph. auctores peritissimi. Sic enim in cat. biblioth. Barberinae t. I et II. ad ann. 1624 referuntur. Sic falso asserunt Oudinus, comm. de Script. Eccl. t. I, p. 218, Tertull. opera omnia, et Fabricius in del. s. s. de vera relig. christ. p. 213, pleraque duobus voluminibus a. 1624 et totidem iterata via a. 1630 prodiisse. De Oudini errore jam admonuit Ittig. hist. eccles. II saecul. p. 69 et de errore Fabricii Schoenemann. Bibl. Patr. latin. t. I, p. 36. » Sic doctiss. Schoenemann, errorum istius modi rigidus exactor, erravit et ipse in describendo quem non viderat tom. I, in quo XIII libros tantum contineri, haud ita firmus asserit.
regarded for the most part with a disdainful brow. In each of the two volumes published the text is divided into the chapters taken over from the edition of Pamelius, and also into a great many sections. Each book is preceded by a brief argument, too meagre; each chapter, however, by a fuller title in the manner of a summary; and beneath each section is placed an explanation in which the text is unfolded by way of paraphrase; and when the chapter is complete there follow very ample notes, the more abundant the more the work grows, very many in the elucidation of words and expression, fewer in the investigation of matters and doctrines, in both respects somewhat prolix, but by no means wholly superfluous. At the end of Vol. I are added exercises on the book De Pallio, in which Salmasius's book is brought to the strict points of a judge's scrutiny: in some things it is approved, in many condemned, in all most learnedly weighed. It is pleasing to quote the words with which the Reverend Author concludes: « It has often befallen me, while pondering its readings, to rejoice that we have Sacred Scripture so whole and uncorrupted that there is no room for anyone to doubt; for were it not so, and were it handed over to Salmasius or another, how much would they change, delete, transpose, when in Tertullian alone there are such various readings concerning the letter. — Rarely in even the best-stocked libraries are these two volumes of La Cerda found; more rarely still is the first joined to the second. Hence the makers of library catalogues, and indeed the most skilled authors of patristic bibliography, have admitted many errors at the outset. For thus in the catalogue of the Barberini library vols. I and II are referred to the year 1624. Thus Oudin, Comm. de Script. Eccl. vol. I, p. 218, falsely asserts that Tertullian's complete works, and Fabricius, in Del. s. s. de vera relig. christ. p. 213, that most of them, appeared in two volumes in 1624 and were reissued in as many in 1630. Of Oudin's error Ittig, Hist. eccles. II saecul. p. 69, has already given warning, and of Fabricius's error Schoenemann, Bibl. Patr. latin. vol. I, p. 36. » So the most learned Schoenemann, a strict exactor of errors of this kind, himself erred in describing Vol. I, which he had not seen, in which, with no great confidence, he asserts that only XIII books are contained.
1625.
1625.
EDITIO PRINCEPS libror. ad Nationes.
The first edition of the books To the Nations.
Genevae, ap. Petr. et Jac. Chouet, in-4°. Q. Sept. Flor. Tertulliani libri duo ad Nationes, ad exemplar Agobardi, Lugdunensis episcopi, cum notis, labore et studio Jacobi Gothofredi. — Ipsa haec editio ad manus non est. De cod. qui Agobardi dicitur, antiquissimo sane et horum librorum quidem haud dubie unico, quem fidei suae diligentiaeque testem Regiae Bibl. Parisiensi postea donavit editor, Rigaltius in proxima Tertulliani editione scribit, paginas complures adeo foede fuisse vetustatis injuria, seu potius barbarorum incuria corrosas corruptasque, ut lacunae saepenumero etiam in sua editione occurrant, de quibus sine codicis integrioris ope explendis prorsus desperat. Sunt autem, pergit, et praeter lacunas, alia quae ipsius antiquarii manus haud raro peccavit, quorum certe nonnulla conjecturis nostris emendari videantur. Sed iis tamen absque veteris scripturae vestigiis male credi non diffitemur, neque id nobis permisimus,
Geneva, by Pierre and Jacques Chouet, in quarto. Q. Sept. Flor. Tertulliani libri duo ad Nationes, after the exemplar of Agobard, bishop of Lyons, with notes, by the labour and study of Jacques Godefroy. — This edition itself is not to hand. Of the codex said to be Agobard's, very ancient indeed and without doubt the only one of these books at least, which the editor afterwards gave to the Royal Library of Paris as a witness of his fidelity and diligence, Rigault writes in his next edition of Tertullian that a good many pages had been so foully eaten away and corrupted by the injury of age, or rather by the neglect of barbarians, that gaps frequently occur even in his edition, of filling which without the help of a more complete codex he utterly despairs. "But there are also," he goes on, "besides the gaps, other things in which the copyist's own hand not seldom erred, some of which at least might seem able to be emended by our conjectures. But we do not deny that these are ill trusted without traces of the ancient writing, nor have we permitted ourselves this,
Editors' notes and page, col. 49
Page
- running head: 49 PRAEFATIO.
- marginal letters: A ‹iniquo supercilio plerumque›; B ‹omnibus doctissime pensatur›; C ‹p. 213, pleraque duobus›; D ‹nus non est. De cod.›
- old-edition numerals: (none)
- other: last word 'permi-' completed as 'permisimus' from the first line of col. 50 ('sinus'). The Greek adverb is barely legible at this resolution (looks like παραρρχτικῶς); set as παραφραστικῶς, UNSURE. 'Mihi' read where the scan shows 'Mibi' (low resolution; not recorded as misprint). 'iterata via' kept as printed; probably for 'vice'. Whole column is editors' text (unit rule).
nisi locis admodum paucis, nunquam supressa libri veteris scriptura. Dicitur nonnunquam haec editio a. 1624 facta; unde utriusque anni notam diversis exemplaribus inscriptam esse suspicamur. Utrum vero et quomodo ab hac Genevensi editione diversa sit, quae eodem anno (1625) Aureliopoli impressa circumfertur, dicere non ausim. Hujus ed. exemplari in Bibl. Leidensi quaedam sunt adscripta a Salmasio.
except in very few places, without ever suppressing the writing of the old book." This edition is sometimes said to have been made in 1624; whence we suspect that the date of either year was inscribed in different copies. But whether, and how, the edition said to have been printed in the same year (1625) at Aureliopolis differs from this Genevan edition, I should not dare to say. In a copy of this edition in the Leiden Library certain things are written in by Salmasius.
1626.
1626.
Lugd. f. Tertull. de Pallio cum comm. de la Cerda.
Lyons, folio. Tertullian, On the Pallium, with La Cerda's commentary.
1628, 1629.
1628, 1629.
Lutetiae, typis Rob. Stephani apud viduam Olivarii Varennaei. 8°. Q. Sept. Flor. Tertulliani libri IX. ex codice MS. Agobardi in Bibl. Reg. obvio emendati et observationibus illustrati. — Nic. Rigaltius, cujus nomen hic siletur, horum opusculorum editione futuris suis egregiis de Tertulliano meritis praeludere voluit. Sunt autem libelli isti novem sequentes: de Oratione; ad Uxorem l. 2: de Cultu foeminarum l. 2; de Exhortatione Castitatis; de Corona; de Praescriptione haereticorum et Scorpiace. Codex Agobardi libros XXIV complexus fuerat, nempe, praeter novem illos, etiam librum I et II ad Nationes, nec non de Testimonio animae, de Spectaculis, de Idololatria, de Censu animae, de Carne Christi: et quae hodie Tertulliani scripta desideramus, de Spe fidelium, de Paradiso, de Animae submissione et de Superstitione saeculi. Inscripsit haec Tertulliani Rigaltius Card. Armando duci Richelio.
Paris, from the press of Robert Estienne, at the house of the widow of Olivier de Varennes. Octavo. Q. Sept. Flor. Tertullian's nine books, emended from the manuscript codex of Agobard found in the Royal Library and illustrated with observations. — Nicolas Rigault, whose name is here passed over in silence, wished by the edition of these little works to prelude his future signal services to Tertullian. These nine little books are the following: On Prayer; To his Wife, 2 books; On the Apparel of Women, 2 books; On the Exhortation to Chastity; On the Crown; On the Prescription of Heretics; and the Scorpiace. The codex of Agobard had contained twenty-four books, namely, besides those nine, also books I and II To the Nations, as well as On the Testimony of the Soul, On the Shows, On Idolatry, On the Census of the Soul, On the Flesh of Christ: and those writings of Tertullian which we lack today, On the Hope of the Faithful, On Paradise, On the Submission of the Soul, and On the Superstition of the Age. Rigault dedicated these works of Tertullian to Cardinal Armand, Duke of Richelieu.
1630.
1630.
« Fragmentum ex libris Tertulliani de execrandis gentium Diis, erutum e Biblioth. Vaticana, studio Joseph. Mar. Suarezii. Rom., 1630. Paris., eod. ann. 8°. »
"A fragment from the books of Tertullian On the Accursed Gods of the Gentiles, brought out of the Vatican Library by the study of Joseph Maria Suarez. Rome, 1630. Paris, the same year, octavo."
1632.
1632.
« Joh. Crojus specimen conjecturarum in quaedam loca Origenis, Irenaei, Tertulliani, et Epiphanii edidit Oxon. in-8°. »
"John Croy published a specimen of conjectures on certain passages of Origen, Irenaeus, Tertullian and Epiphanius, Oxford, in octavo."
1634.
1634.
ED. RIGALTIANA I. Lutetiae, sumptibus Mathurini Du Puis, via Jacobaea, sub signo Coronae. f. « Q. Sept. Flor. Tertulliani Opera ad vetustissimorum exemplarium fidem locis quam plurimis emendata, Nicolai Rigaltii I. C. observationibus et notis illustrata. Cum indice glossario styli Africani. » — Quid nova hac omnium Tert. operum recensione, quae et nunc etiam principatum tenet, effecerit, aut efficere saltem voluerit Rigaltius, ipsius puto verbis, etiamsi paulo plenioribus, audire sit pretium. « Tertulliani, » inquit,
FIRST RIGAULT EDITION. Paris, at the expense of Mathurin Du Puis, in the rue Saint-Jacques, at the sign of the Crown. Folio. "The Works of Q. Sept. Flor. Tertullian, emended in very many places according to the trustworthiness of the most ancient exemplars, illustrated with the observations and notes of Nicolas Rigault, jurisconsult. With an index-glossary of the African style." — What Rigault accomplished, or at least wished to accomplish, by this new recension of all Tertullian's works, which even now still holds the first place, it is worth while, I think, to hear in his own words, even if somewhat full. "Of Tertullian," he says,
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<!-- note: footnote calls removed: (a) after "1628, 1629"; (b) after "de Cultu foeminarum l. 2;". Page-foot notes (this unit's own notes, for the notes layer): (a) In Cat. de la B. du R. p. 364. titulus ita concipitur: « Tert. libri IX. seu tractatus varii locis quam plurimis emendati, ex bibliotheca regia editi, ex recensione et cum observationibus Nicolai Rigaltii, 1628. » Anni nota sic quoque diversimode passim exscribitur, ut in exemplaribus sic eam reperiri necesse sit. Diserte enim in editione Opp. Tert. Rigaltiana a. 1641, dedicatio Rigaltii ad ducem Richelium ex novem libror. editione a. MDCXXIX. repeti dicitur. SCHOENEM. — (b) Nempe libellos de Habitu muliebri et Cultu foeminarum codicis laudati auctoritate in unum duorum librorum tractatum redegit. SCHOENEM. Last word "in-" completed as "inquit" (next column's top not seen; UNSURE). First word "simus" completes "permi-" of col. 49. "librum I et II" partly smudged. Whole column editors' prose (this unit's text). -->
Editors' notes and page, col. 50
Footnotes
(a) ‹1628, 1629› · call in col 50
In Cat. de la B. du R. p. 364. titulus ita concipitur: « Tert. libri IX. seu tractatus varii locis quam plurimis emendati, ex bibliotheca regia editi, ex recensione et cum observationibus Nicolai Rigaltii, 1628. » Anni nota sic quoque diversimode passim exscribitur, ut in exemplaribus sic eam reperiri necesse sit. Diserte enim in editione Opp. Tert. Rigaltiana a. 1641, dedicatio Rigaltii ad ducem Richelium ex novem libror. editione a. MDCXXIX. repeti dicitur. SCHOENEM.
In the Cat. de la B. du R. [Catalogue of the King's Library], p. 364, the title is framed thus: "Tertullian's nine books, or various treatises, emended in a great many places, published from the royal library, from the recension and with the observations of Nicolas Rigault, 1628." The note of the year is thus also copied in different ways here and there, so that it must be found so in the copies. For it is expressly said in the Rigault edition of Tertullian's works of the year 1641 that Rigault's dedication to the Duke of Richelieu is repeated from the edition of the nine books of the year 1629. SCHOENEMANN.
(printed under page 29)
(b) ‹foeminarum l. 2;› · call in col 50
Nempe libellos de Habitu muliebri et Cultu foeminarum codicis laudati auctoritate in unum duorum librorum tractatum redegit. SCHOENEM.
That is, on the authority of the manuscript cited he brought the little books On Women's Dress and On the Apparel of Women together into one treatise in two books. SCHOENEMANN.
(printed under page 29)
Page
- running head: PRAEFATIO. 50
- marginal letters: A ‹simus, nisi locis admodum paucis›; B ‹nomen hic siletur, horum opusculorum›; C ‹« Fragmentum ex libris Tertulliani›; D ‹principatum tenet, effecerit›
- old-edition numerals: (none)
- misprints kept as printed: supressa (for suppressa)
- other: text placed 2026-10-24 (filter re-test of 2026-10-19) and read against the page in QA Q6 (2026-10-25). First word 'simus' completes 'permi-' of col. 49 and is set there. Last word 'in-' set whole as 'inquit,' (col. 51 is a marked gap; completion not seen, UNSURE). 'librum I et II' partly smudged on the scan. Whole column is editors' text (unit rule).
Editors' notes and page, col. 51
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Editors' notes and page, col. 52
Footnotes
(a) ‹Septimio posteriorum decretis› · call in col 52
His verbis excusat Rigaltius liberiores opiniones quas in annotationibus suis aliquoties inseruit cum in Cyprianum, tum in Tertullianum; verum nescio utrum eo satisfactum fuerit omnibus; fatendum est enim, quaedam esse loca in quibus satis testatur se ex sua potius quam auctoris mente loqui et in quibus etiam aberrat a re, ut annotationes scribat aliquando hodierno Ecclesiae usui parum consentaneas. Haec Dupinius et paulo post: Illi (Rigaltio) exprobratur quod conjecturis fuerit audacior nec satis adcuratus ad Auctorem suum antiquis manuscriptis recognoscendum et tandem suas, aut aliorum contextui conjecturas nulla manuscriptorum nixus auctoritate. EDD.
With these words Rigault excuses the freer opinions which he inserted now and then in his annotations, both on Cyprian and on Tertullian; but I do not know whether everyone was satisfied by this; for it must be admitted that there are some places in which he shows plainly enough that he is speaking from his own mind rather than the author's, and in which he even strays from the matter, so that he sometimes writes annotations little in keeping with the present usage of the Church. So Dupin, and a little after: He (Rigault) is reproached with having been too bold in conjectures and not careful enough in revising his author from the ancient manuscripts, and finally [with having put] his own or others' conjectures into the text, resting on no authority of the manuscripts. THE EDITORS.
(printed under page 30)
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Editors' notes and page, col. 53
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Editors' notes and page, col. 54
Footnotes
(a) ‹1646 — 48 — 50› · call in col 54
Ita jam Ceillier p. 526. T. II, et Cat. Bibl. Chigianae v. Ambianas. Sed variant in annorum indicio VV. DD. Fabric. (Del. p. 213.) 1646 et 48, Dupinius 1648 et 50, profert; quare utrumque sequi placuit. Male Sandius quasi repetitam a. 1650 hanc editionem laudat, nisi negligentius hoc scripserit, cum diversas editiones significare vellet factas, a. 1648. P. Georgii et a. 1650, aliam Rigaltianae sc. repetitionem. SCHOENEM.
So already Ceillier, vol. II, p. 526, and the Catalogue of the Chigi Library under "Ambianas". But learned men differ in giving the years: Fabricius (Del. p. 213) gives 1646 and 48, Dupin 1648 and 50; for which reason it seemed best to follow both. Sandius wrongly cites this edition as if reprinted in 1650, unless he wrote this rather carelessly when he meant to indicate different editions, made in 1648, that of P. Georges, and in 1650, another, namely a reprint of Rigault's. SCHOENEMANN.
(printed under page 31)
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Editors' notes and page, col. 55
Footnotes
(a) ‹praemittenda notatos.› · call in col 55
Quales? equidem nec dicto loco reperire potui, nec e specialiori, ad quem inde remittit lectores, praefatione certior factus sum: quoniam vero in ista hujus editionis virtutes ad sex imprimis capita refert (et tribus quidem reliquas carere diserte affirmat, nec quartam eis concedere videtur), scil.: quod textu sit emendatior, Scripturae S. loca in ipso textu diverso charactere sint discreta, ad marginem non capita solum libri SS. a. Tertull. laudati sed versus etiam singuli ad originale denuo collati, adscripti, Argumenta, quibus aliae editt. laborent, libris praefixa plana et brevia — haec ipsa defectuum nomine declarasse Morellum suorum sane bonorum cognitione satis beatum, puto. SCHOENEM.
What [defects] are these? For my part I could not find them in the place named, nor was I informed of them by the more particular preface to which he refers the reader from there; but since in that preface he reduces the virtues of this edition chiefly to six heads (and he expressly says the other [editions] lack three of them, and does not seem to grant them the fourth), namely: that it is more correct in its text; that the passages of Holy Scripture are distinguished in the text itself by a different type; that in the margin not only the chapters of the books of Holy Scripture cited by Tertullian but also the individual verses are noted, collated afresh with the original; and that plain and brief Arguments, which the other editions lack, are set before the books — I think Moreau, plainly well pleased with the knowledge of his own merits, declared these very things under the name of defects. SCHOENEMANN.
(printed under page 32)
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Editors' notes and page, col. 56
Footnotes
(a) ‹De Operis inscriptione› · call in col 56
Omniloquium, inquit, hoc opus inscripsi: tum quod nullam prorsus in eo sententiam vel lineam ex hoc solo opere, magnam in omni causa dicendi, Tertulliani praetermiserim: tum quod scribendive copiam cuicumque oratori, scriptorique prospexerim. SCHOEN.
I entitled this work Omniloquium [Speech on all things], he says, both because I have left out of it no sentence or line of Tertullian at all, which from this one work [gives] great [resource] in every cause for speaking; and because I have provided every orator and writer with abundance [of matter for speaking] or writing. SCHOENEMANN.
(printed under page 32)
(b) ‹imposita expositione› · call in col 56
Adriserant Parisienses imagines Augustini (cucullati) et Tertulliani (c. Pallio) aere impressas et titulo operis generali praefixas cum subscriptione: Duo in Africa ingenii monstra totiusque Doctrinae et Eloquentiae Genii de palma certantes. — Cachinnus ipsis insultasse, Morellus inquit. Hinc vero incumbere sibi existimat Tertulliano conformari et sicut ille pro Pallio suo, pro Augustini Bardocucullo et sacco apologeticum scribere. SCHOENEM.
The Parisians had laughed at the engraved portraits of Augustine (in a cowl) and of Tertullian (with the pallium), set before the general title of the work with the caption: "Two prodigies of genius in Africa, and Geniuses of all Learning and Eloquence, contending for the palm." — Moreau says they mocked them with guffaws. From this he thinks it his duty to take Tertullian as his model and, as Tertullian [wrote] for his Pallium, to write an apology for Augustine's hooded cloak and sackcloth. SCHOENEMANN.
(printed under page 32)
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1686.
1686.
Cantabrigiae, ex off. Jo. Hayer imp. Henr. Dickinson et Rich. Green. 12. Q. S. Fl. Tert. Apologeticus et ad Scapulam liber, accessit M. Minucii Felicis Octavius. — Apologeticus ad edit. Heraldi, capit. argumentis ex ed. Lacerdae additis, liber ad Scapulam ad ejusdem La Cerdae ed. exscripti sunt.
Cambridge, from the press of Jo. Hayer, at the expense of Henr. Dickinson and Rich. Green. 12[mo]. Q. S. Fl. Tertullian's Apologeticus and the book To Scapula; added is the Octavius of M. Minucius Felix. — The Apologeticus was copied from Herault's edition, with the chapter arguments added from La Cerda's edition; the book To Scapula from the same La Cerda's edition.
1695.
1695.
Ed. Pamelio-Rigaltiana Priorii III. — Repetita est h. a. editio Rigaltio-Prioriana (Ceillier).
The Pamelius-Rigault edition of Prieur, III. — The Rigault-Prieur edition was repeated in this year (Ceillier).
1699.
1699.
« E. Sal. Cypriani Diatriba academica qua expenditur illud Tertulliani: Haereticorum Patriarcha Philosophi, in-4°. Helmst. »
"E. Sal. Cyprian, an academic diatribe in which that saying of Tertullian is weighed: The philosophers are the patriarchs of the heretics, in quarto. Helmstedt."
SAECULO XVIII.
EIGHTEENTH CENTURY.
1701.
1701.
Ed. Veneta I. — Venetiis. f. Q. S. Fl. T. op. c. variorum notis selectis ad voluminis calcem. — Fabricius (Del. p. 215) ex Pfaffii Origg. jur. Eccl. p. 244, non admodum emendatam esse narrat.
The first Venice edition. — Venice. Folio. The works of Q. S. Fl. T[ertullian], with select notes of various [scholars] at the end of the volume. — Fabricius (Del., p. 215), from Pfaff's Origines juris ecclesiastici, p. 244, reports that it is not very correct.
1701.
1701.
« Sal. Cypriani Commentat. de Doctrina Tertulliani Evangelica inter ejusd. dissert. varii argumenti. Coburg. »
"Sal. Cyprian, a commentary on the evangelical doctrine of Tertullian, among the same author's dissertations on various subjects. Coburg."
1702.
1702.
« Joh. Croyi conjectur. in quaedam loca Tertull. Oxon., in-fol. »
"Joh. Croius, conjectures on certain passages of Tertullian. Oxford, in folio."
1702.
1702.
Amsterd. chez Thom. Lombrail, 8. Apologétique de Tertullien, ou Défense des Chrétiens contre les accusations des Gentils, traduite en français par Louis Giry, avec le texte latin à côté; édition augmentée d'une Dissert. critique touchant Tertullien et ses ouvrages. — Versio haec Ludovici Giry (in Senatu regio Paris. advocati, 1665), ab anno inde 1636, aliquoties prodiit absque textu latino.
Amsterdam, at Thom. Lombrail's, 8vo. The Apologetic of Tertullian, or Defence of the Christians against the accusations of the Gentiles, translated into French by Louis Giry, with the Latin text alongside; edition enlarged by a critical dissertation concerning Tertullian and his works. — This version of Louis Giry (advocate in the royal Parlement of Paris, 1665) had appeared several times from the year 1636 onward without the Latin text.
1703.
1703.
« Anonymi Dissertatio, qua ut verum genuinumque Tertulliani opus vindicatur catalogus haereseon libro praescriptionum subjectus. — Mémoires de Trévoux, fév. 1703, p. 133 (auctore P. Tournemine?) »
"Dissertation by an anonymous author, in which the catalogue of heresies appended to the book of Prescriptions is defended as a true and genuine work of Tertullian. — Mémoires de Trévoux, February 1703, p. 133 (by Fr. Tournemine?)."
1704.
1704.
« Jo. Joach. Zentgrav. Exercit. de Lapsu Tertulliani ad Montanistas, Argent. in-4°. »
"Jo. Joach. Zentgrav, an exercise on Tertullian's lapse to the Montanists, Strasbourg, in quarto."
1705.
1705.
« Adam Rechembergii Dissert., an Haereticorum Patriarchae Philosophi ex illo Tertulliani advers. Hermogenem, cap. VIII. Lips., in-4°. »
"Adam Rechenberg, a dissertation on whether the philosophers are the patriarchs of the heretics, from that passage of Tertullian Against Hermogenes, chapter VIII. Leipzig, in quarto."
1708.
1708.
Venetiis, 4, sex tomis, Tertullianus praedicans per Michaelem Vivien. — Fabricius mentionem facere de eo dicit. — Ephémérides Paris. (Journal des Sav.), 1708, Febr., p. 408. Sed nullam ibi libri mentionem invenire potui.
Venice, 4to, in six volumes, Tertullianus praedicans, by Michael Vivien. — Fabricius says that mention is made of it in the Paris Ephemerides (Journal des Savants), 1708, February, p. 408. But I could find no mention of the book there.
1710.
1710.
« Versio anglica I. Tertulliani, simul et Justini ac Minucii felicis Apologett. et Vincentii Lirinensis commonitorii, cum prolegomenis ac notis, auctore Reevio. Lond., II in 8°. »
"The first English version of the Apologies of Tertullian, together with those of Justin and Minucius Felix, and of the Commonitorium of Vincent of Lérins, with prolegomena and notes, by Reeves. London, II [volumes] in octavo."
Editors' notes and page, col. 59
Page
- running head: 59 PRAEFATIO.
- marginal letters: A ‹1686. / Cantabrigiae›; B ‹1701. (first)›; C ‹Giry, avec le texte latin›; D ‹« Adam Rechembergii›
- old-edition numerals: (none)
- other: editors' prose (bibliography of editions), set as this unit's text per unit rules. Small capitals set in ordinary case. "Croyi" printed with a damaged final letter (CROYI.); "felicis" lower-case as printed. In the 1708 entry the printed punctuation runs "facere de eo dicit. — Ephémérides"; English joins the reference to the sentence.
1711.
1711.
« J. Henningi Bohmeri Dissertationes Juris ecclesiastici antiqui ad Plinium Secundum et Tertullianum. Lips., in-8°. »
"J. Henning Böhmer, Dissertations on ancient ecclesiastical law, on Pliny the Younger and Tertullian. Leipzig, in octavo."
1713.
1713.
Patavii, 4. Tertulliani liber de Oratione completus cum notis Guid. Panciroli et Ludovici Antonii Muratorii. — In Muratorii Anecdotis, t. II, p. 1, 56. Ex Codice Biblioth. Ambrosianae Mediolani. Notas Guidonis Panciroli jurisconsulti olim celeberrimi Regiensis, ex Comm. plenioribus in omnia T. opera in bibliotheca P. Joh. Bapt. Cattanei, Franciscani, tum latentibus, ut salivam popularibus suis moveret ad delicias istas tamdiu neglectas in lucem proferendas edidit.
Padua, 4to. Tertullian's book On Prayer, completed, with the notes of Guido Panciroli and of Ludovico Antonio Muratori. — In Muratori's Anecdota, vol. II, p. 1, 56. From a codex of the Ambrosian Library at Milan. He published the notes of Guido Panciroli, once a most celebrated jurist of Reggio, taken from his fuller commentaries on all the works of T[ertullian], which then lay hidden in the library of Fr. Joh. Bapt. Cattaneo, a Franciscan, in order to make his countrymen's mouths water for bringing to light those delicacies so long neglected.
1714.
1714.
« Laur. Brorson de Infantariis apud Tertullianum ad Nationes, Lib. I, cap. II, Hafn., in-4°. »
"Laur. Brorson, on the 'infant-killers' in Tertullian, To the Nations, Book I, chapter II, Copenhagen, in quarto."
1714-1715.
1714–1715.
« Versio gallica II Apologetici cura Vassoulti, cum notis. Paris., in-4°, apud Colombat, bis edita anno 1714 et seq. In utraque praemittitur egregia de christ. Relig. Apologetis ac in spec. de Tertulliano; notae haud contemnendae, praesertim historicae. »
"The second French version of the Apologeticus, edited by Vassoult, with notes. Paris, in quarto, at Colombat's, published twice, in the year 1714 and the following. In both there is prefixed an excellent [dissertation] on the apologists of the Christian religion, and in particular on Tertullian; the notes are not to be despised, especially the historical ones."
1715.
1715.
Tertulliani poemata inter opp. vett. poetar. latinor. edita cur. Mich. Maittaire. Lond. 2. in-f°
Tertullian's poems, among the works of the ancient Latin poets, edited by Mich. Maittaire. London, 2 [volumes], in folio.
1715.
1715.
« D. Nicol. Le Nourry Dissert. in Tertull. Apologetic. duos ad nationes libr. et unum ad Scapulam in apparatu ad Biblioth. Max. PP. II, p. 1574-1590. Paris., in-fol. »
"Dom Nicol. Le Nourry, a dissertation on Tertullian's Apologeticus, the two books To the Nations and the one To Scapula, in the Apparatus to the Bibliotheca Maxima Patrum, II, pp. 1574–1590. Paris, in folio."
1715.
1715.
« Augusti Heumanii Emendatio libri Tertullianei de Praescriptionibus, in actis Eruditor. Lipsiens. anno 1715, p. 299-305. »
"August Heumann, an emendation of Tertullian's book On Prescriptions, in the Acta Eruditorum of Leipzig for the year 1715, pp. 299–305."
1717.
1717.
« Anonymi expositio de: Caligata militia in libr. de idololatria, cap. XIX (nouveau recueil des pièces fugitives de l'abbé Archimbaud, t. IV, p. 116 119. Paris). »
"An anonymous author's exposition of 'the booted soldiery' in the book On Idolatry, chapter XIX (New collection of fugitive pieces of the Abbé Archimbaud, vol. IV, pp. 116–119. Paris)."
1718.
1718.
Lugduni Bat. apud Isaac Severinum. Q. S. Fl. T. Carth. Praesb. Apologeticus ad Codices MStos et editiones veteres summa cura recognitus, castigatus, emendatus, ut et perpetuo Commentario, in quo non modo variorum auctorum, sed et plura S. Scripturae loca strictius vel uberius explicantur, elucidantur, et illustrantur, studio et industria Sigeberti Havercampi V. D. ministri, qui praeter Argumenta capitum, indices etiam locupletissimos tres adjecit; cum figuris et nummorum typis (praefixa etiam effigie Tertulliani cum epigrammate). — Praestantissima hujus libri Tertullianei editio. Quippe editori antiquarum rerum cognitione abundantissimo et curiosissimo simul obtigerat apparatus valde locuples. Etenim, praeter editiones fere omnes, adhibuit Codices Membran. Biblioth. Lugd. Bat, duos, quorum alter, p. 321, alter,
Leiden, at Isaac Severinus's. The Apologeticus of Q. S. Fl. T[ertullian], presbyter of Carthage, revised, corrected and emended with the greatest care against manuscript codices and the old editions, and also with a running commentary, in which not only [passages] of various authors but also many passages of Holy Scripture are explained, elucidated and illustrated, more briefly or more fully, by the study and industry of Sigebert Havercamp, minister of the Word of God, who besides the chapter arguments also added three very full indexes; with figures and engravings of coins (with a portrait of Tertullian also prefixed, with an epigram). — The most excellent edition of this book of Tertullian. For an editor most abundantly learned in antiquities, and at the same time most diligent, had come by a very rich apparatus. Indeed, besides almost all the editions, he used two parchment codices of the Leiden library, of which one, p. 321, the other,
Editors' notes and page, col. 60
Page
- running head: PRAEFATIO. 60
- marginal letters: A ‹1711. / « J. Henningi Bohmeri›; B ‹1714.›; C ‹logetic. duos ad nationes / in apparatu›; D ‹editiones veteres summa cura›
- old-edition numerals: (none)
- other: editors' prose (bibliography), set as this unit's text. Small capitals set in ordinary case. "p. 321" uncertain: last digit may be 4 (blurred). Column ends mid-sentence at "alter,". "ut salivam" printed "ut. salivam" (stray point, read as type speck). "p. 116 119" printed without dash.
p. 376. Cat. Bibl. Lugd. B. memoratur, tum variantes Lectiones Codicis Fuldensis a Modio exscriptas et cum editione Junii, a. 1597, primum vulgatas, ex isto autem tempore nulli fere nisi Gothofredo cognitas et a Nic Rigaltio demum in usum vocatas, sed ita ut quae ipsi placuerint inde desumpserit, neque ullam reliquarum, quae satis multae erant, in notis suis mentionem fecerit, quare satis fecundum Havercampio spicilegium superesset; praeterea Collationem Codicis Agobardini, diversi ab illo, ex quo magna scriptorum reliquorum Tertulliani pars olim fuit excitata, sed notae satis bonae et nulli ante ipsum editorum Tert. inspecti. Collatio vero facta a Josia Mercero (Agobardi), 1625, ad exemplar ed. Pamelianae extat in Bibl. Lugd. B. p. 71; eamdem a Paulo Colomesio ad oram ed. Rigaltianae descriptam possidebat Franc. Fabricius, Lugdunus Theologus, qui Havercampii usibus illam cessit. Quoniam autem aliquantum jam operae processerant, antequam ea subministraretur, priorem IX capp. diversitas, ut et integra MS. membr. secundi L. B. collatio, quae opusculo jam ad extremum progresso obvenerat, addendorum loco praemissae sunt. Nactus erat insuper Jos. Scaligeri aliquot conjecturas edit. Junii adscriptas, aliasque emendationes ex vestutis Codd. ejusdem editionis exemplari a Petro Scriverio adjectas. His tamen copiis Havercampius Rigaltianum textum confirmavit magis quam novam recensionem procudit in explicandis vero verbis illustrandisque, quae ad historiam, ritus et religiones antiquas pertinent, insigni doctrina, eaque cum judicio temperata, est versatus, illud imprimis detexisse gaudet, quod bis idem hoc scriptum hic illic paullum in verbis et oratione immutatum Tert. in publicum emiserit. Promittit et reliquos, quos adversus Gentes variis titulis composuit Tertullianus, libros, notulis et aliorum illustratos, in his libros ad Nationes innumeris locis emendatos, una cum Prolegomenis eruditis, in quibus omnino de vita et scriptis ejus uberius disputaturus sit: quae cur lucem non adspexerint ignoramus. Nummi et alia aere expressa, pro more, quem tunc ad unum omnes eruditi sequebantur, ornatui potius quam usui sunt. Ab illis vero ducta dedicationis occasio ad Gualterum Blockium gazophylacii ornatissimi possessorem.
p. 376 of the Catalogue of the Leiden Library, is recorded; then the variant readings of the Fulda codex, copied out by Modius and first made public with the edition of Junius in the year 1597, but from that time known to almost no one except Godefroy, and at last brought into use by Nic. Rigault, yet in such a way that he took from them what pleased him and made no mention in his notes of any of the rest, which were a good many, so that a fairly rich gleaning remained for Havercamp; besides this, a collation of the Agobard codex, a different one from that from which a great part of Tertullian's other writings was once brought forth, but of quite good note and examined by none of the editors before him. This collation, made by Josias Mercier (of the Agobard [codex]) in 1625 against a copy of the Pamelius edition, is extant in the Leiden Library, p. 71; the same, copied by Paul Colomiès into the margin of the Rigault edition, was owned by Franc. Fabricius, theologian of Leiden, who gave it up for Havercamp's use. But since the work had already advanced somewhat before it was supplied, the variants of the first IX chapters, as also the entire collation of the second Leiden parchment manuscript, which came to hand when the little work was already near its end, were placed in front in the guise of addenda. He had moreover obtained some conjectures of Jos. Scaliger written into [a copy of] Junius's edition, and other emendations from old codices added by Peter Scriverius to a copy of the same edition. With these resources, however, Havercamp confirmed Rigault's text rather than forging a new recension; but in explaining and illustrating the words that bear on history and on ancient rites and religions he dealt with remarkable learning, and that tempered with judgement; he is especially glad to have discovered that T[ertullian] put this same writing out to the public twice, slightly changed here and there in words and style. He also promises the other books which Tertullian composed against the Gentiles under various titles, illustrated with his own little notes and those of others, among them the books To the Nations emended in countless places, together with learned prolegomena in which he was to discuss Tertullian's life and writings fully and at length: why these have not seen the light we do not know. The coins and other things engraved in bronze serve for ornament rather than use, after the custom which all the learned to a man then followed. From them, however, was taken the occasion of the dedication to Walter Block, owner of a most richly furnished cabinet of treasures.
1719.
1719.
« Anonymi adnotationes in librum de Oratione Tertul. — (Mémoires de Trévoux, ann. 1719, p. 1202. — Journal des savants, ann. 1719, déc., p. 663.) »
"An anonymous author's annotations on Tertullian's book On Prayer. — (Mémoires de Trévoux, year 1719, p. 1202. — Journal des Savants, year 1719, December, p. 663.)"
1721.
1721.
« Laur. Magalotti lettera sopra un passo di Tertulliano (in lettere scientifice ed erudite del comte Magalotti, p. 192-198. Firenze, in-4°.) »
"Laur. Magalotti, a letter on a passage of Tertullian (in the scientific and learned letters of Count Magalotti, pp. 192–198. Florence, in quarto.)"
1722.
1722.
« Versio anglica I. libr. Praescription., cura Joseph Berty, cum notis. Oxon., in-12. »
"The first English version of the book of Prescriptions, edited by Joseph Berty, with notes. Oxford, in duodecimo."
1722.
1722.
« Arn. Greve Tertulliani Testimonium de Ἀποθεώσει Christo a Tiberio decreta defensum. Vitemb., in 4°. »
"Arn. Greve, Tertullian's testimony on the deification decreed for Christ by Tiberius, defended. Wittenberg, in quarto."
Editors' notes and page, col. 61
Page
- running head: 61 PRAEFATIO.
- marginal letters: A ‹p. 376. Cat. Bibl. Lugd. B.›; B ‹mesio ad oram ed. Rigaltianae›; C ‹eaque cum judicio temperata›; D ‹« Anonymi adnotationes / Tertul.›
- old-edition numerals: (none)
- other: editors' prose (bibliography), set as this unit's text. Column opens mid-sentence (continuing "alter," of col. 60). "Nic Rigaltio" printed without point. No punctuation printed after "procudit"; English supplies the break. Greek word Ἀποθεώσει is poorly printed; accents read as best seen (†). Small capitals set in ordinary case.
1722.
1722.
« Chph. A. Heumanni Epistolae quibus emendantur atque illustrantur caput I et II Apologetici in ejus Poecile, t. I, p. 25-33, 197-212. Halae, in-8°. »
"Chph. A. Heumann, Letters in which chapters I and II of the Apologeticus are emended and illustrated, in his Poecile, vol. I, pp. 25–33, 197–212. Halle, in octavo."
1724.
1724.
« Joh. Laur. Mosheim Comment. chronolog. hist. de aetate Apologetici Tertulliani et initio persecutionis christianorum sub Severo. Helmst., in-4°, et in ejus dissert. ad Histor. eccles. pertinent. t. I. »
"Joh. Laur. Mosheim, a chronological and historical commentary on the date of Tertullian's Apologeticus and on the beginning of the persecution of the Christians under Severus. Helmstedt, in quarto, and in his dissertations pertaining to Church history, vol. I."
1729.
1729.
« Versio gallica IV, tract. de Praescription. prodiit. Paris. in-12 (Journal des savants, t. LXXXVIII, p. 499). V. Versio. eod. anno prodiisse memorant Ephemerides trivultianae, mense mart. »
"The fourth French version, of the treatise On Prescriptions, appeared. Paris, in duodecimo (Journal des Savants, vol. LXXXVIII, p. 499). The Ephemerides of Trévoux, in the month of March, record that a fifth version appeared in the same year."
1729.
1729.
« Locus in Tertulliani libro de Praescriptionibus advers. Haer., cap. XLIX. Joh. Harduini cura, interpretatus (Mémoires de Trévoux, an. 1729, m. mai, p. 842). »
"A passage in Tertullian's book On the Prescriptions against Heretics, chapter XLIX, interpreted by the care of Joh. Hardouin (Mémoires de Trévoux, year 1729, month of May, p. 842)."
1730.
1730.
« D. Remig. Cellerii O. S. B. Hist. générale des aut. ecclésiast., etc., t. II. »
"Dom Remig. Ceillier, O.S.B., General history of the ecclesiastical authors, etc., vol. II."
1733.
1733.
« Anonymi observationes in Tertullianum et Cyprianum in Miscellan. observat. in auct., vol. III, t. I. Amstelodam., in-8°, p. 45-54. »
"An anonymous author's observations on Tertullian and Cyprian, in the Miscellaneae observationes in auctores, vol. III, part I. Amsterdam, in octavo, pp. 45–54."
1733.
1733.
« IV. Versio gallica libr. ad martyres edita a Caubere. Paris, in 8°. »
"The fourth French version, of the book To the Martyrs, published by Caubère. Paris, in octavo."
1735.
1735.
« Joh. Henr. Blumembachii de Senatusconsulto Q. Septimio Florente Presbytero et jureconsulto Tertullianis liber, Lipsiae, in-4°. »
"Joh. Henr. Blumenbach, a book on the decree of the Senate and on the Tertullians, Q. Septimius Florens the presbyter and the jurist, Leipzig, in quarto."
1738.
1738.
« Joh. Wuill. Hofmanni dissertatio Q. Septimii Flor. Tertulliani, quae supersunt, omnia in Montanismo Scripta videri, Vitembergae, in-4°. »
"Joh. Wilh. Hofmann, a dissertation [arguing] that all the surviving writings of Q. Septimius Flor. Tertullian appear to have been written in his Montanism, Wittenberg, in quarto."
1739.
1739.
« Chph. A. Heumanni observationes criticae ad posteriora Apologetici capita in Miscell. Groning., t. II, fasc. 3, p. 479—485. »
"Chph. A. Heumann, critical observations on the later chapters of the Apologeticus, in the Miscellanea Groningana, vol. II, fascicle 3, pp. 479–485."
1741.
1741.
« Chr. Loereri Progr. librum Tertulliani de Poenitentia ipsi vindicans. Altenb. 1741. »
"Chr. Loerer, a programme claiming the book On Penitence for Tertullian himself. Altenburg, 1741."
1743.
1743.
« Just. Car. Wiesenhauer Disputatio de Jure consulto et Q. Sept. Flor. Tertulliani. Hildesiae. »
"Just. Car. Wiesenhauer, a disputation on the jurist and on Q. Sept. Flor. Tertullian. Hildesheim."
1744.
1744.
Ed. Veneta II. — Venetiis, typis Gasparis Gerardi. f. Q. S. Fl. Tert. Opera. — Recusa Priorii editio, vide tit. ed. 1675; in hac vero novissima editione Veneta additur Sigeberti Havercampi Commentarius in Apologeticum. — Splendidum artis opus. Notae textui subjiciuntur. Apologeticus c. comm. Havercampi a mendis quibusdam expurgato, ut ibi additur, peculiari titulo ornatus est adjectaque in calce Jo. Laur. Moshemii Disquisitio chronologico-critica de vera aetate apolog. a Tertulliano conscripti; initioque persecutionis Severi: inscripta viro clariss. Sigeb. Havercampo.
The second Venice edition. — Venice, printed by Gaspar Gerardi. Folio. The works of Q. S. Fl. Tertullian. — Prieur's edition reprinted, see the title of the edition of 1675; but in this newest Venice edition is added Sigebert Havercamp's Commentary on the Apologeticus. — A splendid work of the [printer's] art. The notes are placed beneath the text. The Apologeticus, with Havercamp's commentary "purged of certain faults", as is there added, is furnished with a title of its own, and at the end is added Jo. Laur. Mosheim's chronological-critical inquiry into the true date of the apology written by Tertullian, and into the beginning of Severus's persecution: dedicated to the most illustrious Sigeb. Havercamp.
Editors' notes and page, col. 62
Page
- running head: PRAEFATIO. 62
- marginal letters: A ‹1722. / « Chph. A. Heumanni›; B ‹« Locus in Tertulliani libro›; C ‹« Joh. Henr. Blumembachii›; D ‹« Just. Car. Wiesenhauer›
- old-edition numerals: (none)
- other: editors' prose (bibliography), set as this unit's text. Small capitals set in ordinary case. "Chph. A. Heumanni" (1722) printed "CHPH. AHEUMANNI" run together; set with the space as in 1739. Column ends with the word split "Haver-" at the break; next column's first line not seen, so the visible part is set (presumably Havercampio). "Wuill." as printed.
— Dolendum est tot operarum vitiis hanc editionem esse maculatam.
— It is to be regretted that this edition is stained with so many printers' faults.
1744.
1744.
« J. Mart. Chladen de Stationibus vett. Christianorum. Commentarius ad illustr. maxime Tertullianum comparatus, Lips. 1744. »
"J. Mart. Chladenius, on the stations of the ancient Christians. A commentary prepared chiefly to illustrate Tertullian, Leipzig, 1744."
1752.
1752.
« D. Corbiniani Thomae. O. S. B. observationes et notae in tractatum de Praescriptionibus. Salisburg, in 8°. »
"Dom Corbinian Thomas, O.S.B., observations and notes on the treatise On Prescriptions. Salzburg, in octavo."
1753.
1753.
« J. E. Imm. Walch de Apostolorum literis authenticis a Tertulliano commemoratis. Jen. 4. »
"J. E. Imm. Walch, on the authentic letters of the apostles mentioned by Tertullian. Jena, 4to."
1755.
1755.
« D. Corbiniani Thomae. O. S. B. observationes et notae in libr. Tertulliani de Baptismo et Poenitentia, Salisburg, in-8°. »
"Dom Corbinian Thomas, O.S.B., observations and notes on Tertullian's books On Baptism and On Penitence, Salzburg, in octavo."
1756.
1756.
« Versio italica 1. Tertulliani opera omnia catholica et moralia italico sermone reddita a domina Selvatica Bargini, nobili Pisana, habentur typis edita Romae apud Nicolaum et Marcum Pagliarini. Nonnulla alia opera, scilicet adversus Judaeos; de Praescriptionibus; contra Hermogenem, ab eadem illustri foemina in italicum sermonem translata, edenda promittuntur: num autem edita sint, ignoro. In Florentinis literasiis foliis legitur a Cl. V. Bottari italico sermone reddita ea opuscula quorum versionem D. Bargini omiserat (Lumper ex Argelato et Paitonio de Volgarizatori bibliotheca). »
"The first Italian version. All the catholic and moral works of Tertullian, rendered into Italian by Signora Selvatica Bargini, a noblewoman of Pisa, are to be had printed at Rome by Nicola and Marco Pagliarini. Some other works, namely Against the Jews, On Prescriptions and Against Hermogenes, translated into Italian by the same illustrious lady, are promised for publication: but whether they have been published I do not know. In the Florentine literary sheets one reads that those little works whose translation Signora Bargini had left out were rendered into Italian by the most distinguished Bottari (Lumper, from Argelati and Paitoni, De volgarizzatori bibliotheca)."
1756.
1756.
« J. Ge. Geret Pr. in quemdam Tertulliani de terrarum motibus locum. Onold., in-4°. »
"J. Ge. Geret, a programme on a certain passage of Tertullian concerning earthquakes. Ansbach, in quarto."
1757.
1757.
« Joh. Aug. Noesselti Dissert. de vera aetate ac doctrina scriptorum quae supersunt Q. Septimii Flor. Tertulliani, Halae. Ejusd. III, diss. ad Hist. Eccl. pertin. 1817. »
"Joh. Aug. Noesselt, a dissertation on the true date and doctrine of the surviving writings of Q. Septimius Flor. Tertullian, Halle. In the same author's dissertations pertaining to Church history, III, 1817."
1758—59.
1758–59.
« Aug. Heumanni appendix ad varias annotationes in Tertullianum, cum analysi accuratiore libri de Praescriptionibus in act. Eruditor. lipsiens. Supplem., t. VI., sect. 5. »
"Aug. Heumann, an appendix to various annotations on Tertullian, with a more exact analysis of the book On Prescriptions, in the Supplements to the Acta Eruditorum of Leipzig, vol. VI, section 5."
1758.
1758.
« Chr. W. Franc. Walch de Pompis Satanae ad Tertull. de spectaculis, Gotting., in-4°. »
"Chr. W. Franc. Walch, on the pomps of Satan, on Tertullian On the Shows, Göttingen, in quarto."
1759.
1759.
« C. Ge. Sam. Bernhold Progr. Tertulliani Apologeticus ab iniquiore reprehensione vindicatus. Erlang., in-4°. »
"C. Ge. Sam. Bernhold, a programme: Tertullian's Apologeticus defended against an unjust censure. Erlangen, in quarto."
1762.
1762.
« Jo. Dan. Van Hoven. spec. annot. ad Tertull. in Musaeum critic. II, 26. »
"Jo. Dan. van Hoven, a specimen of annotations on Tertullian, in the Museum criticum, II, 26."
1764.
1764.
« C. A. Beger Ep. quo sensu Tertullianus Deum dixerit corpus, Lipsiae, in-4°. »
"C. A. Beger, a letter on the sense in which Tertullian called God a body, Leipzig, in quarto."
1766.
1766.
« Er. Wernsdorf de veste Palmata ad Tertulliani Apologet., c. 50. Wittemb., in-4°. »
"Er. Wernsdorf, on the palm-embroidered robe, on Tertullian's Apologeticus, chapter 50. Wittenberg, in quarto."
Editors' notes and page, col. 63
Page
- running head: 63 PRAEFATIO.
- marginal letters: A ‹campo. — Dolendum est›; B ‹et notae in libr. Tertulliani de Baptismo›; C ‹1756. (second)›; D ‹Tertull. de spectaculis›
- old-edition numerals: (none)
- other: editors' prose (bibliography), set as this unit's text. Column opens "campo." completing "Haver-" at the foot of col. 62 (so col. 62's word is Havercampo, not Havercampio). Name printed CHLADEN (Chladenius). "Walch" (1753) printed WALCH with the genitive letters damaged (WALCII). Small capitals set in ordinary case.
1769-76.
1769–76.
Ed. Halensis I. — Halae ap. Salam, ap. Jo. Chr. Hendel., 6 voll., Q. S. Fl. Tert. Opera recensuit Jo. Salomo Semler. — Ab initio seorsim quinque libri adversus Marcionem prodierunt, quibus tanquam tomo primo reliqui, quatuor voluminibus, sunt adjecti, sextus indices cum glossario Tertulliani praebet. Editionem librorum adversus Marcionem haud quidem alia de causa aggressus erat Semlerus, quam ut Academicis studiis libro prae aliis Tertulliani insigni et forma descriptioneque facto parabiliori inserviret, nec operum edendorum consilium rationem semel initam mutavit. Textum reduxit Rhenanianum, editionis primae, sed suo partim ingenio, partim suffragantibus editt. reliquis emendatum, varietate in dubiis, rarius conjecturis subscriptis. Ad manus erant praeter Rhenani primam, Parisiensis Gagnaei, an 1566, in-8. Pameliana 1597. Franekerana Franc. Junii ejusdem loc. et com. Rigaltii prima cum Veneta novissima, praeterea Lat. Latinii Bibl. sacra et prof. et Wowerii Notae Epidicticae, an. 1603, tom. II, complectitur plerasque scriptiones polemicas: de praescriptionibus haeret. adversus Hermogenem, Valentinianos, Praxean, Judaeos, contra gnosticos adv. psysichos, t. III, exhibet libr. de velandis virginibus, de habitu muliebri, de cultu foeminarum, ad uxorem I, II, de exhortatione castitatis, de monogamia, de fuga in persecutione, ad Scapulam, de Resurrectione carnis, de carne Christi; tom. IV, de oratione integrum ex cod. Ambros. supplementis a Muratorio in Anecd. propositis, de Testimonio animae, de Poenitentia, ad Martyres, de Patientia, de Spectaculis, de Idololdtria, de Baptismo, de Anima, de Corona militis, de Pudicitia, tom. V, Apologeticum, ad Nationes I, II, de Pallio cum I Semleri Dissert. in Tert. de varia et incerta ejus librorum indole; Sextus denique cum praefatione Semleri Indices locorum S. S. in Tert. opp. occurrentium, rerum et sententiarum memorabilium, latinitatis Tertullianeae, qui perpetui commentarii vicem sustinere possit. A tomo inde quarto omnem editionis curam gessit, praefatus etiam est Christ. Godofred. Schützius, Celeb. nunc Acad. Ienens. litt. hum. et Eloqu. Professor, qui cum jam superioribus voluminibus operam in colligenda lectionum varietate navasset et hic ab incepto nihil descivit, nisi quod potiores tantum eligendas varietates lectionis censeret, inutilibus, quo etiam Franc. Junii hariolationum partem refert, omissis. Ubi Rhenani ed. deficeret, Pamelianam secutus antiquam ubique lectionem, nisi, cum omnino ferri non posse videretur, expressit. In libris vol. V, comprehensis Apologeticum ex Havercampi, de Pallio ex Salmasii emendatione, libros ad Nationes ex Rigaltii Auctoritate proposuit. Utinam vero cum reliquis Cl. Semleri in Tertull. dissertationibus, novae luci facem praeferentibus, et ista, quam Schützius promiserat historiam operum et editt. Tertulliani, accessisset! — Non curiose satis Censor Goett. huic editioni propriam esse inquit descriptionem librorum per capita, quippe quae a Pamelii inde temporibus semper obtinuit.
The first Halle edition. — Halle, at Sala's, at Jo. Chr. Hendel's, 6 volumes: the works of Q. S. Fl. Tertullian, edited by Jo. Salomo Semler. — At the start the five books Against Marcion came out separately, and to them, as to a first volume, the rest were added in four volumes; the sixth gives the indexes with a glossary of Tertullian. Semler had undertaken the edition of the books Against Marcion for no other reason than to serve academic studies with a book of Tertullian's that is outstanding above the others, made more readily obtainable in its format and layout; and he did not change the plan, once adopted, of editing the works. He brought back the text of Rhenanus, that of the first edition, but emended partly by his own judgement and partly with the support of the other editions, with the variants in doubtful places, and more rarely conjectures, set beneath. He had at hand, besides Rhenanus's first [edition], that of Gagny at Paris, in the year 1566, in octavo; Pamelius's of 1597; the Franeker edition of Franc. Junius from the same place, and with commentary; Rigault's first, with the newest Venice [edition]; and besides these Lat. Latinius's Bibliotheca sacra et profana, and Wouwer's Notae epidicticae, of the year 1603. Volume II contains most of the polemical writings: On the Prescriptions of Heretics, Against Hermogenes, the Valentinians, Praxeas, the Jews, Against the Gnostics, Against the Psychics; vol. III presents the books On the Veiling of Virgins, On Women's Dress, On the Apparel of Women, To his Wife I, II, On the Exhortation to Chastity, On Monogamy, On Flight in Persecution, To Scapula, On the Resurrection of the Flesh, On the Flesh of Christ; vol. IV, On Prayer, complete from the Ambrosian codex with the supplements set out by Muratori in the Anecdota, On the Testimony of the Soul, On Penitence, To the Martyrs, On Patience, On the Shows, On Idolatry, On Baptism, On the Soul, On the Soldier's Crown, On Modesty; vol. V, the Apologeticus, To the Nations I, II, On the Cloak, with Semler's first dissertation on Tertullian, on the varied and uncertain character of his books; the sixth, finally, with Semler's preface, the indexes of passages of Holy Scripture occurring in Tertullian's works, of notable matters and sayings, and of Tertullian's Latinity, which could serve in place of a running commentary. From the fourth volume onward the whole charge of the edition was borne, and the preface also written, by Christ. Gottfried Schütz, now celebrated Professor of humane letters and of eloquence at the Academy of Jena, who, having already in the earlier volumes devoted his work to collecting the variety of readings, departed in nothing from the undertaking here either, except that he judged that only the more important variant readings should be chosen, the useless ones being left out, to which class he also assigns a part of Franc. Junius's guesswork. Where Rhenanus's edition failed, he followed that of Pamelius and everywhere reproduced the ancient reading, except where it seemed wholly unbearable. In the books comprised in vol. V he set out the Apologeticus according to Havercamp's emendation, On the Cloak according to Salmasius's, and the books To the Nations on the authority of Rigault. Would that, with the other dissertations of the celebrated Semler on Tertullian, which carry a torch before a new light, there had also come that history of the works and editions of Tertullian which Schütz had promised! — The Göttingen reviewer says, not carefully enough, that the division of the books into chapters is peculiar to this edition, since it has always prevailed from the time of Pamelius onward.
Editors' notes and page, col. 64
Page
- running head: PRAEFATIO. 64
- marginal letters: A ‹1769-76.›; B ‹conjecturis subscriptis. Ad manus›; C ‹monio animae, de Poenitentia›; D ‹das varietates lectionis›
- old-edition numerals: (none)
- other: editors' prose (bibliography), set as this unit's text; one printed paragraph after the date line. Small capitals set in ordinary case. The running-head numeral is badly printed (reads like "C4"); taken as 64. "an 1566" printed without point. "tom. II, complectitur" runs on after the list of editions without a sentence break in print; the English begins a new sentence there.
1770.
1770.
« J. Chr. Wernsdorf Progr. de Ecclesia, Columbae domo simplici, ad loc. Tertulliani advers. Valentinianos, cap. III, Helmst., in-4°. »
"J. Chr. Wernsdorf, a programme on the Church, the simple house of the Dove, on a passage of Tertullian Against the Valentinians, chapter III, Helmstedt, in quarto."
1772.
1772.
« H. A. Zeibich Prog. de Tertulliani sententia de Columba in Christum devolante, Gerae, in-4°. »
"H. A. Zeibich, a programme on Tertullian's view of the dove flying down upon Christ, Gera, in quarto."
1774.
1774.
« Engelb. Kluppfel. Mens Tertulliani de indissolubilitate matrimonii in infidelitate contracti conjuge alterutro ad fidem Christi confesso. Frib., in-4°. »
"Engelb. Klüpfel, Tertullian's mind on the indissolubility of a marriage contracted in unbelief, when one or the other spouse has confessed the faith of Christ. Freiburg, in quarto."
1776.
1776.
« Chr. F. Rossleri Bibliothek d. Kirchenvaeter in Ubersetqungen u. auszügen, a. 1. f., t. III. Lips. »
"Chr. F. Rössler, Library of the Church Fathers in translations and extracts, a. 1. f., vol. III. Leipzig."
1776—77.
1776–77.
« Jo. Daniel. Schumann Obss. in veterib. Ecclesiae Scriptoribus saec. III et IV de interpollationibus quibusdam codicis, N. T. Tertulliano perperam afflictis conjectura. Hannov. in-4°. »
"Jo. Daniel. Schumann, observations on the ancient writers of the Church of the IIIrd and IVth centuries: a conjecture on certain interpolations of the codex of the N[ew] T[estament] wrongly fastened on Tertullian. Hanover, in quarto."
1780.
1780.
Ed. Wirceburgensis. Wirceburgi in off. libr. Staheliana: Q. S. F. Tertulliani opera omnia, t. I, II, etiam sub tit.: Opera omnia SS. PP. latinorum, vol. I, II. Editor celeb. Oberthur secutus est editionem Halensem, sed ita ut compararet editionem Pamelianam, Paris, 1608, recusam et variantes illius lectiones partim in calce subjiceret, partim, raro tamen et circumspecte, illam emendaret. Quod fecit in volumine secundo, ut ipse fatetur paullo liberius, substituendo, vel ex Parisina editione, vel ex varietatibus lectionum ab Halensi editore collectis, hinc inde vel voculas alias, vel, rarius tamen, integras etiam sententias. Praeterea ordinem librorum chronologicum ex Noesselti auctoritate adoptavit, hac tamen cautela, ut libros contra Marcionem, non aliis interjectos, prouti viri illius Chronologia exigebat, sed conjunctos una serie, seque immediate excipientes publicaret. Addidit etiam Carmina Tertulliano olim tribui solita, contra Marcionem scilicet, de judicio Domini, de Genesi, de Sodoma, de Ligno vitae, a Pamelio praetermissum, et ad senatorem.
The Würzburg edition. — Würzburg, at the Stahel bookshop: the complete works of Q. S. F. Tertullian, vols. I, II, also under the title: Complete works of the holy Latin Fathers, vols. I, II. The celebrated editor Oberthür followed the Halle edition, but so as to compare the Pamelius edition reprinted at Paris in 1608, and partly to set its variant readings at the foot, partly, though rarely and circumspectly, to emend [the Halle text] by it. This he did in the second volume, as he himself admits, somewhat more freely, substituting here and there, either from the Paris edition or from the variants collected by the Halle editor, now other small words, now, though more rarely, even whole sentences. Besides this he adopted the chronological order of the books on Noesselt's authority, with this caution, however, that he published the books Against Marcion not with others put between them, as that man's chronology required, but joined in one series, following one another immediately. He also added the poems once commonly attributed to Tertullian, namely Against Marcion, On the Judgement of the Lord, On Genesis, On Sodom, On the Tree of Life (passed over by Pamelius), and To a Senator.
1780.
1780.
« In Collect. Poetar. Vett., edit. Pisauris, t. V, Prodierunt carmina omnia Tertulltano ascripta. »
"In the Collection of the ancient poets, published at Pesaro, vol. V, all the poems ascribed to Tertullian came out."
1780.
1780.
« Chr. God. Schutz explicatio loci Tertulliani (de Praescriptionibus XVI-XVII), de eversione stomachi aut cerebri ex congressione scripturarum. Jen., in-f°. »
"Chr. Gottfr. Schütz, an explanation of a passage of Tertullian (On Prescriptions XVI–XVII), on the upsetting of the stomach or of the brain from disputation over the Scriptures. Jena, in folio."
1780.
1780.
« Versio anglica I. Tertulliani libri. ad Scapulam op. D. Dalrymple. Edimb. »
"The first English version of Tertullian's book To Scapula, the work of D. Dalrymple. Edinburgh."
1781.
1781.
« D. P. Domin. Schram O. S. B. analysis opp. Tertulliani in suo magno opere, t. III. »
"Dom P. Domin. Schram, O.S.B., an analysis of the works of Tertullian in his great work, vol. III."
1783.
1783.
« Jos. Ant. Cantova de Septimio et S. Epiphanio dissertt. II° Theol. critic. in quibus anthropomorphismo neutrum laborasse ostenditur. Mediol., in-8°. »
"Jos. Ant. Cantova, on Septimius and St Epiphanius, two theological-critical dissertations in which it is shown that neither suffered from anthropomorphism. Milan, in octavo."
Editors' notes and page, col. 65
Page
- running head: 65 PRAEFATIO.
- marginal letters: A ‹1770. / « J. Chr. Wernsdorf›; B ‹« Jo. Daniel. Schumann›; C ‹ipse fatetur paullo liberius›; D ‹« Chr. God. Schutz›
- old-edition numerals: (none)
- other: editors' prose (bibliography), set as this unit's text. Small capitals set in ordinary case. "Kirchenvaeter" spells out the printed æ. "a. 1. f." read as printed, sense uncertain (†). "Schutz" printed without umlaut.
1784.
1784.
« Chr. God. Schutz Prog. de Regula fidei apud Tertullianum. Jen. »
"Chr. Gottfr. Schütz, a programme on the rule of faith in Tertullian. Jena."
1784.
1784.
In Assisi 8. Osservazioni sopra l'Analisi de libro delle prescrizione di Tertulliano. — Praecedit cum versione italica textus latinus Pamelii ex ed. Franeckerana, 1597 (mendose scriptum 1697), et Variantibus LL. Rigaltii ad Venetam, 1744, Liber ille, ad quem haec observationes spectant, prodierat Ticini, 1783, 8°, de utroque Oelrichsius noster, ut puto, lectores monebit.
At Assisi, 8vo. Observations on the Analysis of the book of the prescription of Tertullian. — There precedes, with an Italian version, the Latin text of Pamelius from the Franeker edition of 1597 (wrongly written 1697), and the variant readings of Rigault, against the Venice [edition] of 1744. That book to which these observations refer had come out at Pavia in 1783, 8vo; our Oelrichs, I think, will inform readers about both.
1785.
1785.
« H. Chr. Ballenstedt. Tertullians Geistes faehigkeiten, Religions Kenntnisse u. Theologie. E. Vershuc. in-8°, Abhadll. Helmst. in 8°. »
"H. Chr. Ballenstedt, Tertullian's gifts of mind, religious knowledge and theology. An essay, in octavo; Treatises, Helmstedt, in octavo."
1790.
1790.
« C. Chr. Birch dissert. quosdam ex Q. Sept. Fl. Tertulliani collectos atque illustratos locos theologicos sistens. Havn. in-4°. »
"C. Chr. Birch, a dissertation presenting certain theological passages collected and illustrated from Q. Sept. Fl. Tertullian. Copenhagen, in quarto."
1791.
1791.
« J. Ge. Arn. Oelrichs commentarii de Scriptoribus Ecclesiae latinae priorum VI Saeculorum, cura Arn. Herm. H. Heeren, in-8°. »
"J. Ge. Arn. Oelrichs, commentaries on the writers of the Latin Church of the first VI centuries, edited by Arn. Herm. H. Heeren, in octavo."
1792.
1792.
« Versio hispanica Apologetae Religionis christianae antiquae, interprete Em. Ximenes de Urieta, Madrid. in-4°. »
"A Spanish version of the Apologist of the ancient Christian religion, translated by Em. Ximenes de Urieta, Madrid, in quarto."
1792—97.
1792–97.
« Ch. Troggott. Gotlieb Schoenemann in Biblioth. historico-literaria PP. latinor., t. I, p. 2-53. »
"Ch. Traugott Gottlieb Schoenemann, in the Bibliotheca historico-literaria of the Latin Fathers, vol. I, pp. 2–53."
1797.
1797.
« Versio germanica apologetici sub titulo: Des Q. Sept. Flor. Tertullianus vertheidigung D. Christl. Sache gegen d. heiden. A. d. L. Francof., in-8°. auct. J. F. Kleuker. »
"A German version of the Apologeticus under the title: Q. Sept. Flor. Tertullian's defence of the Christian cause against the heathen. From the Latin. Frankfurt, in octavo, by J. F. Kleuker."
1799.
1799.
« D. Gotfred. Lumper O. S. B. histor. Theol. de vita, scriptis atque doctrina SS. PP., t. VI, de vita et scriptis Tertulliani. »
"Dom Gottfried Lumper, O.S.B., theological history of the life, writings and doctrine of the holy Fathers, vol. VI, on the life and writings of Tertullian."
SAECULO XIX.
NINETEENTH CENTURY.
1803-1820.
1803–1820.
« Joh. Matth. Schroeckhii Christl. Kirchengesch. Lips. XXXV, d. 3, 317. »
"Joh. Matth. Schröckh, Christian Church history. Leipzig, XXXV, d. 3, 317."
1820.
1820.
« G. H. Scharfenberg. comment. acad. de Justino, Tertulliano et Cypriano adv. Judaeos disputantibus. Lund. Goth. 4°.
"G. H. Scharfenberg, an academic commentary on Justin, Tertullian and Cyprian disputing against the Jews. Lund, 4to.
1821.
1821.
Tertull. opp. Mediol. (J. A. Moehler., ex opere posthumo Patrologie oder christliche litteraergeschichte II.)
Tertullian's works, Milan. (J. A. Möhler, from the posthumous work Patrology, or Christian literary history, II.)
1822.
1822.
« Versio gallica IV. Apologet. Tertulliani, interprete D. Meunier, prior. S. Martini in campis in suburbio cabillonensi, optimae notae ac majoris famae digna, diu post. auct. obitum edita. »
"The fourth French version of Tertullian's Apologeticus, translated by D. Meunier, prior of Saint-Martin-des-Champs in the suburbs of Chalon, of the best quality and worthy of greater fame, published long after the author's death."
1823.
1823.
« J. A. Coenen Commentat. de Tertulliano, Christianorum et Relig. Christ. advers. gentes Apologeta
"J. A. Coenen, a commentary on Tertullian, apologist of the Christians and of the Christian religion against the Gentiles
Editors' notes and page, col. 66
Page
- running head: PRAEFATIO. 66
- marginal letters: A ‹1784. / « Chr. God. Schutz›; B ‹1790.›; C ‹1797.›; D ‹Justino, Tertulliano et Cypriano›
- old-edition numerals: (none)
- other: editors' prose (bibliography), set as this unit's text. Small capitals set in ordinary case. Column ends with the word split "Apolo-" (next column's first line not seen; presumably Apologeta). The 1820 entry has no closing quotation mark printed. "Liber ille" follows a comma in print. "faehigkeiten", "litteraergeschichte", "Oelrichsius" spell out printed ligatures. "Moehler" reading somewhat uncertain (damaged type).
— in Annal. Acad. Rheno-traject. Ann. 1823-1824. »
— in the Annals of the Academy of Utrecht, years 1823–1824."
1825.
1825.
« A. Neander Antignostikus, Geist des Tertullianus und Einleitung in dessen Schriften, mit archaeologischen und dogmenhistorischen Untersuchungen. Berl., in-8°. »
"A. Neander, Antignostikus: the mind of Tertullian and introduction to his writings, with archaeological and historical-dogmatic inquiries. Berlin, in octavo."
1825.
1825.
« Versio gallica V. Apologet. et Praescription. adv. haer. interprete de Gourcy, Paris, in-8°, accuratis argumentis, exiguis ac paucioribus in textum, frequentioribus in lectiones varias notis adornata. »
"The fifth French version, of the Apologeticus and of the Prescriptions against Heretics, translated by de Gourcy, Paris, in octavo, furnished with careful arguments and with notes, slight and rather few on the text, more frequent on the variant readings."
1827.
1827.
« Tertulliani Apologetici edit. nov. cum varr. Lectt. Jos. Ign. Ritter. Eberfeld, in-8°. »
"A new edition of Tertullian's Apologeticus with variant readings, Jos. Ign. Ritter. Elberfeld, in octavo."
1827.
1827.
« A. Rdph. Gebser Biblioth. lat. Veterum Poetar. Christianor. Jenae. Praeter primum tomum nihil ulterius prodiit. »
"A. Rudolph Gebser, Latin library of the ancient Christian poets. Jena. Beyond the first volume nothing further appeared."
1827.
1827.
« Versio gallica VI. Apologetici Tertull. auct. J. Fr. Allard human. liter. olim professor. nec hujus conditionis immemore, sive in praevia dissert. de laudibus Tertulliani, quem Tullio et Demosthene longe eloquentia praestantiorem habet; sive in notis ad calcem rejectis, quas, Septimii plerumque oblitus, in quoslibet obvios novatores pugnaciter immittit. »
"The sixth French version of Tertullian's Apologeticus, by J. Fr. Allard, formerly professor of humane letters, and not forgetful of that calling, whether in the preliminary dissertation on the praises of Tertullian, whom he holds far superior in eloquence to Tully and Demosthenes, or in the notes thrown back to the end, which, mostly forgetting Septimius, he launches combatively against any innovators he meets."
1827-1829.
1827–1829.
« Ed. Hallensis II. Halae Magdeburgicae apud Joh. Christ. Hendei, iterum prodiit in tom. VI, ed. Semler. Vid. supra.
"The second Halle edition. At Halle in Magdeburg, at Joh. Christ. Hendel's: Semler's edition came out again in VI volumes. See above.
1829.
1829.
« Fr. Munter Primordia Ecclesiae Africanae, Havniae, in-4°, p. 128. »
"Fr. Münter, The beginnings of the African Church, Copenhagen, in quarto, p. 128."
1829.
1829.
« In collectione selecta SS. Ecclesiae Patrum complectente exquisitissima eorum opp. cura A. B. Caillau et M. N. S. Guillon, prodiere libri Tertulliani, fere omnes exceptis tantum sex partim editis, nempe de Anima, de Fuga in pers., de Pudicitia, de Jejunio, de Exhortat. castit. de Monogamia. tom. VI, VII. »
"In the select collection of the holy Fathers of the Church, comprising their choicest works, edited by A. B. Caillau and M. N. S. Guillon, the books of Tertullian came out, almost all, only six, partly published, being excepted, namely On the Soul, On Flight in Persecution, On Modesty, On Fasting, On the Exhortation to Chastity, On Monogamy. Vols. VI, VII."
1832.
1832.
« Versio gallica I. Libri de Testimonio animae, qui et ipse caeteris Tertull. scriptis elegantia praestantior haud imparem nactus est primum interpretem, in Annall. Philosophiae Christianae, ann. 1832, mense Junio, fascic. 24, ubi interpretis anonymi nomen, iniquo jure lectoribus absconditum, merito deinceps in indice detegitur, D. nempe Melch. du Lac de Montvert. »
"The first French version of the book On the Testimony of the Soul, which, being itself superior in elegance to the rest of Tertullian's writings, has found in its first translator one not unequal to it, in the Annales de philosophie chrétienne, year 1832, month of June, fascicle 24, where the name of the anonymous translator, unjustly hidden from the readers, is rightly disclosed afterwards in the index: namely M. Melch. du Lac de Montvert."
1834.
1834.
Tertulliani libri de Praescriptionibus adv. haeret. de Baptismo, de Poenitentia, de Oratione, seorsim editi sunt, praemissa praefatione germanica, sumptibus ac typis Aloys. Attenkover, 1834, in-8°.
Tertullian's books On the Prescriptions against Heretics, On Baptism, On Penitence and On Prayer were published separately, with a German preface prefixed, at the expense and with the type of Aloys. Attenkover, 1834, in octavo.
1838.
1838.
C. Jos. Hesele Turtullian als Apologet. in Drey et all. Tubinger Theolog. quartals Schrift. — P. I, p. 30.
C. Jos. Hesele, Tertullian as apologist, in Drey and others, Tübinger theologische Quartalschrift. — Part I, p. 30.
1839.
1839.
Bibliotheca PP. ecclesiasticorum latin. selecta, ad
The select library of the Latin ecclesiastical Fathers, according to
Editors' notes and page, col. 67
Page
- running head: 67 PRAEFATIO.
- marginal letters: A ‹geta — in Annal. Acad.›; B ‹« A. Rdph. Gebser›; C ‹1829. (first)›; D ‹Junio, fascic. 24›
- old-edition numerals: (none)
- other: editors' prose (bibliography), set as this unit's text. Column opens "geta", completing "Apolo-" at the foot of col. 66 (Apologeta). Running head printed cropped ("AEFATIO."). Small capitals set in ordinary case. The 1827-1829 entry has no closing quotation mark printed. "Munter", "Tubinger" printed without umlaut.
optimorum libror. fidem edita, curante E. G. Gersdorf. in medium posuit ac publici juris fecit libros Tertull. fere omnes, in duas classes distinctos, et suos tom. scilicet I° Libr. Apologeticos, ad Martyres, de Spectacul. de Idolol. Apologet. ad Nat. lib. II, de Testim. Anim. de Corona mil. de Fuga in persec. Scorpiace, ad Scapul. 2° Libr. ad ritus et mores Christianor. pertinentes de Orat., de Patient., de Baptismo, de Poenit., ad Ux. lib. II, de Cultu foem. lib. II, de Exhort. cast., de Monog., de Pudicit., de Jejuniis, de Virginib. veland., de Pallio. — Prodiit haec editio selecta Lips. 1839. 2. tom. in-12, recens. E. F. Leopold. Phil. D. AA. m. in gymn. Annaberg. Praecept. ordin. Laudanda sane et recensio, ob textus castitatem, et editio ob chartar. et typor. nitorem, nullo vero commentario, lectionum tantum varietate adornata.
the faith of the best books, published under the care of E. G. Gersdorf, set forth and made public almost all the books of Tertullian, divided into two classes, each in its own volume: namely, 1st, the apologetic books: To the Martyrs, On the Shows, On Idolatry, the Apologeticus, To the Nations, two books, On the Testimony of the Soul, On the Soldier's Crown, On Flight in Persecution, Scorpiace, To Scapula; 2nd, the books pertaining to the rites and morals of the Christians: On Prayer, On Patience, On Baptism, On Penitence, To his Wife, two books, On the Apparel of Women, two books, On the Exhortation to Chastity, On Monogamy, On Modesty, On Fasting, On the Veiling of Virgins, On the Cloak. — This select edition came out at Leipzig in 1839, 2 volumes in duodecimo, the text established by E. F. Leopold, Doctor of Philosophy and Master of Arts, regular teacher in the gymnasium at Annaberg. Truly praiseworthy both the recension, for the purity of its text, and the edition, for the elegance of its paper and type; it is furnished, however, with no commentary, only with the variant readings.
1839.
1839.
« E. F. Leopold Ueber die Ursachen der verdorbenen latinitat bei dec schriftstellern nach dem Zeitalter d. K. Augustus, hauptsaechlich bei den Kirchenvaetern, mit besonderer berücksichtigung des Tertullian inserta V. S. V. Iligenii Zeitschrift. f. d. histor. Theol., vol. VIII, p. 1 e. sqq. Lips. »
"E. F. Leopold, On the causes of the corrupted Latinity among the writers after the age of the emperor Augustus, chiefly among the Church Fathers, with particular regard to Tertullian; inserted in the Zeitschrift für die historische Theologie of V. S. V. Illgen, vol. VIII, p. 1 and following. Leipzig."
1842.
1842.
« Novissimam ac amplissimam, quae hactenus prodierit, Tertulliani operum fere universorum versionem Gallicam nuperrime edidit D. De Genoude, in sua chrestomathia Patristica, cui titulus: les Pères de l'Eglise traduits en français, t. XII, Paris, in 8°. Hujus autem versionis, quae duos et viginti praecipuos Tertulliani libros continet, auctor est H. Denain de Septimii nostri studiosis bene meritus, notarum tamen omnino expers, et omnis commentarii mole expeditus, elegans potiusquam fidissimus interpres, qui africanae loquelae asperitatem splendenti ornavit sermone, egregiaque interdum et ad vivum expressa interpretatione recreavit. »
"The newest and fullest French version of almost all the works of Tertullian that has appeared so far was very recently published by M. de Genoude in his patristic chrestomathy entitled: The Fathers of the Church translated into French, vol. XII, Paris, in octavo. The author of this version, which contains twenty-two of Tertullian's principal books, is H. Denain, who has deserved well of the students of our Septimius; [he is] wholly without notes, however, and freed from the bulk of any commentary, a translator elegant rather than most faithful, who has adorned the roughness of the African speech with a splendid style, and at times refreshed it with an excellent rendering drawn to the life."
1843.
1843.
His igitur deductis per multa retro saecula literariis Tertulliani annalibus finem qualemcumque imponet haec nova PARISIENSIS EDITIO, quam post tot aliorum et tantorum labores ideo confidenter aggredimur, quod nihil nisi alienum ac mutuatum praestamus. Ut enim ex iis quae hactenus opera Tertulliani elucidarunt nihil duximus omittendum; ita nihil novi, vel inauditi adserendum libenter profitemur. Equidem in hoc nostro, quodcumque sit, opere describendo lectorem diu morari noluimus; quaenam tamen huic editioni accesserint additamenta, qualisve textus recensio potior habeatur, undenam petierimus perpetuos commentarios, paulo fusius dicendi animus est ac necessitas incumbit.
These literary annals of Tertullian, then, having been brought down through many past centuries, this new PARIS EDITION will put some sort of end to them; and we undertake it, after the labours of so many and such great men, with confidence for this reason, that we offer nothing but what is others' and borrowed. For as we have thought that nothing should be left out of what has so far shed light on the works of Tertullian, so we gladly declare that nothing new or unheard-of is to be put forward. Indeed we have not wished to detain the reader long in describing this work of ours, whatever it may be; yet what additions have come to this edition, which recension of the text is held the better, and from where we have sought the running commentaries, we have a mind, and are under the necessity, to tell somewhat more fully.
ARTICULUS IV.
ARTICLE IV.
De nova editione Parisiensi.
On the new Paris edition.
Coalescit haec editio postea ex tribus partibus seorcim ordinandis ac describendis, nempe tum ex prolegomenis quibusdam, tum ex plurimis appendicibus
This edition, then, grows together out of three parts, to be arranged and described separately: namely, partly out of certain prolegomena, partly out of very many appendices
Editors' notes and page, col. 68
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- running head: PRAEFATIO. 68
- marginal letters: A ‹optimorum libror. fidem edita›; B ‹nitorem, nullo vero commentario›; C ‹autem versionis, quae duos et viginti›; D ‹ni elucidarunt nihil duximus›
- old-edition numerals: (none)
- other: editors' prose (bibliography and Article IV), set as this unit's text. Column opens mid-sentence (continuing the 1839 entry from col. 67) and ends mid-sentence at "appendicibus". Running head printed cropped ("AEFATIO."). "et recensio": the "et" is damaged type, read from sense. "hauptsaechlich", "Kirchenvaetern" spell out printed æ. Small capitals set in ordinary case.
inter quas hinc et inde decurrit integer Tertulliani textus, varietate lectionum ac multo commentario illustratus.
between which, on this side and that, runs the whole text of Tertullian, illustrated by variety of readings and by much commentary.
In primo limine conservare ac typis inamandare religioni duximus TERTULLIANI VITAM PER VIGINTI ET QUATUOR ANNOS a Pamelio concinnatam, brevibus tantum hic illic respersis annotationibus, ac sedulo recensa consularium fastuum serie, in praecedentibus editionibus mire disturbata, truncatis, inauditisve nominibus horrida, nec etiam nunc purgata labe quadam perpetua, unius nempe anni anterioritate, quae e vetusta consularium Fastuum chronotaxi in Pamelianam recensionem inoffenso pede transmissa, hinc absque magno rerum tumultu ejici nequivisset.
On the very threshold we held it a duty of conscience to preserve and commit to type the LIFE OF TERTULLIAN THROUGH TWENTY-FOUR YEARS, put together by Pamelius, with only brief annotations scattered here and there, and with the series of the consular fasti carefully revised, which in the preceding editions was strangely disordered, bristling with names truncated or unheard of, and not even now cleansed of a certain constant blemish, namely an anteriority of one year, which, having passed with unhindered step from the old chronological table of the consular Fasti into Pamelius's recension, could not have been cast out of it without great upheaval of the matter.
In his igitur Pamelianis annalibus manent plura imperfecta, hiulca, conjectanea, erronea; quibus resarciendis necessarium subsidium praestat eruditissima J. Aug. Noesselt DISSERTATIO DE VERA AETATE AC DOCTRINA SCRIPTORUM QUAE SUPERSUNT Q. SEPTIMII TERTULLIANI, ex historia theolog. critica de vita, scriptis ac doctrina SS. Patrum D. Lumper excerpta; quorum opus commune ut libenter edimus, lectoribus pergratum fore rati, ita penes utrumque stare nonnullas eorum subdubias opiniones contestamur.
In these annals of Pamelius, then, many things remain imperfect, gaping, conjectural, erroneous; for the mending of which a necessary aid is furnished by the most learned DISSERTATION ON THE TRUE AGE AND DOCTRINE OF THE WRITINGS OF Q. SEPTIMIUS TERTULLIAN WHICH SURVIVE by J. Aug. Noesselt, excerpted from D. Lumper's critical theological history of the life, writings and doctrine of the holy Fathers; and while we gladly publish their joint work, judging that it will be most welcome to readers, so we declare that some of their somewhat doubtful opinions rest with each of them.
Quae subinde occurrunt TERTULLIANI PARADOXA cum antidoto Pamelii, PROVERBIALESQUE FORMULAE ⟨a⟩ Beato Rhenano et Andrea Hoyo Brugensi explanatae, eas ut in caeteris, sic et in nostra editione habes, nec inficias ibimus nos potius praescriptioni cuidam ac priorum editionum exemplo, quam patenti commodo locum fecisse.
The PARADOXES OF TERTULLIAN which come next, with Pamelius's antidote, and the PROVERBIAL FORMULAE explained by Beatus Rhenanus and Andreas Hoius of Bruges, you have in our edition as in the others; nor shall we deny that we made room for them rather out of a kind of prescription and the example of the earlier editions than for any evident benefit.
Data deinde Apologetica, iterum et quae de propria ejus aetate ac specialius de Severianae persecutionis initio disquisivit J. Laur Mosheim, ab editione Veneta secunda detraximus.
Next, the apologetic pieces, and again what J. Laur. Mosheim investigated concerning his own age and more particularly concerning the beginning of the Severan persecution, we have taken from the second Venetian edition.
At nihil plen⟨i⟩us, integrius et amplius usquam de Tertulliano elaboratum est, quam quod publici juris fecit in suo tantae molis ae doctrinae Apparatu D. NICOL. LE NOURRY monachus Bened. e congreg. S. Maur.; qui tres quidem libros tantum indagaturus, inde laxatis velis, in altissimam totius Tertulliani doctrinam invehitur, loca scopulis, offendiculisve invia confidenter inquirit ac tuto illustrat, suum tanto doctori fidelissimum restituit sensum, suam in multis criminibus falso imputatis caussam vindicat, vera indigitat, errores increpat, conspuit spuria, verosimilia conjicit, nec ulli audaciori figmento, vel favente optimi editoris auctoritate, tetricus censor et asper indulget. Porro eo alacrius in lucem iterum proferemus, quo rarius, et quaestu difficilius est amplissimum illud rei patristicae trium priorum saeculorum armarium.
But nothing fuller, more complete and more ample has been worked out anywhere concerning Tertullian than what DOM NICOLAS LE NOURRY, Benedictine monk of the Congregation of St Maur, made public in his Apparatus of so great bulk and learning; who, setting out to investigate only three books, then with sails let out sails into the deepest doctrine of the whole of Tertullian, confidently searches out places made impassable by rocks or stumbling-blocks and safely illustrates them, restores to so great a doctor his own most faithful sense, vindicates his cause in many charges falsely imputed, points out what is true, rebukes errors, spits upon the spurious, conjectures what is likely, and, a stern and harsh censor, indulges no bolder fiction, even one favoured by the authority of the best editor. Moreover we shall bring it to light again the more eagerly, the rarer and the harder to obtain is that most ample armoury of the patristic matter of the first three centuries.
Haec sunt quae utiliora duximus praevia Tertulliani nostri limina ac pene dicam Propylea. Quae cum pertransieris, tutiori pede penetralibus ipsis succedes. Quo jam te mecum pervenisse videaris velim, ut, aedificii praecipui tantisper oblitus, continuo remotissimas invisamus appendiculas. Quinque ergo reperies in calce repositas, coronidis instar, diversi argumenti appendices. Quarum prima habet CARMINA sive genuina, sive supposititia, quae Tertulliani nomine circumferuntur, exiguo quidem, utpote exigui momenti, commentario illustrata. Secunda autem fragmentum quoddam exhibet diu per multa saecula in codicibus vaticanis obrutum, tandem annum circa 1630 a Joh. Maria Suaresio, biblioth. vatic. custode, editum, iterumque a duobus saeculis oblivio obrutum aut despectum. Tertia autem nonnulla deprehendit quae graeco ore Septimius dixit, transtulit, aut exaravit, atticismi forsan peritior quam latinae urbanitatis. Quarta demum quae penitus amissa desiderantur opera recenset, aut eorum spicas decerpit, aut spuria resecat. Tandem Quinta suppeditat eximias D. CORBINIANI THOMAE ADNOTATIONES in duobus Septimii de Baptismo et Poenitentia libris, opimas sane ac uberrima substantia confertas, paulo tardius nobis transmissas quam ut suo loco succedant, tempore tame⟨n⟩ sat opportun⟨o⟩ ut egregium operi pene absoluto finem imponant ac
These are the forecourts of our Tertullian, and, I might almost say, the Propylaea, that we judged the more useful. When you have passed through them, you will advance with surer step into the inner sanctuary itself. Whither I would have you seem already to have arrived with me, so that, forgetting for a while the principal building, we may straightway visit the most remote little annexes. You will find, then, five appendices of diverse argument placed at the end, as a kind of colophon. Of these the first contains the POEMS, whether genuine or supposititious, which are carried about under Tertullian's name, illustrated by a commentary that is slight indeed, as befits their slight importance. The second presents a certain fragment long buried through many centuries in the Vatican manuscripts, at last published about the year 1630 by Joh. Maria Suaresius, keeper of the Vatican library, and for two centuries again buried in oblivion or despised. The third gathers some things which Septimius spoke, translated or wrote down with a Greek tongue, being perhaps more skilled in Atticism than in Latin urbanity. The fourth, lastly, reviews the works which are wholly lost and missed, and either gleans their ears or cuts away the spurious. Finally the fifth supplies the excellent ANNOTATIONS OF DOM CORBINIANUS THOMAS on the two books of Septimius On Baptism and On Penitence, rich indeed and packed with most abundant substance, sent to us a little too late to take their own place, yet at a time opportune enough to put a fine end to a work almost completed, and
Editors' notes and page, col. 69
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- running head: 69 | PRAEFATIO. (left half of the page head; the right column's number is cut off)
- marginal letters: A ‹inter quas hinc et inde decurrit integer Tertulliani›; B ‹ptis ac doctrina SS. Patrum D. Lumper›; C ‹tis velis, in altissimam totius Tertulliani›; D ‹na, sive supposititia, quae Tertulliani nomine circum-›
- old-edition numerals: (none)
- other: 'plen⟨i⟩us': the i is printed damaged, looking like f. 'FORMULAE ⟨a⟩': the preposition is damaged in the type. 'tame⟨n⟩ sat opportun⟨o⟩': damaged type at line end. 'in· multis' carries a stray dot, not set. 'J. Laur Mosheim' prints no point after Laur. The column ends mid-sentence on 'ac'; the sentence does not continue at the top of the facing column 70 (which begins 'effusas'), so it presumably continues at the head of col 71 on the next page. In the English, 'with sails let out' renders 'laxatis velis'.
effusas nobis incumbat agere grates benevolentissimo V. J. B. Malou, professori Theol. Dogmaticae in Univers. Lovaniensi et ejusdem Acad. Biblioth., cujus ope ac comitate haec grati accepimus munuscula, quibus et tu, candide lector, grato similiter animo utere, amato, et fruere.
it falls to us to give our outpoured thanks to the most kind V. J. B. Malou, professor of Dogmatic Theology in the University of Louvain and [librarian] of the Library of the same Academy, by whose help and courtesy we have gratefully received these little gifts; and do you too, candid reader, use, love and enjoy them with a likewise grateful mind.
Nunc tandem redeuntibus ad operum Tertulliani corpus, tria iterum secernenda occurrunt: textus nempe, variae lectiones, et commentarii. Porro integerrimam, castissimamque textus recensionem propalare enixe cupientes, praeeuntibus VV. CC. Lumpero, Schoenemann, Walchio, qui omnium optimam duxerunt Edition. Pamelio-Rigaltianam Priori, ann. 1664, hunc habuimus editionis novae fontem pene omnem et unicum; nec tamen accuratam caeterarum editionum collationem negligentes, septem praecipuas, nempe Rhenani, Pamelii, Rigaltii, Parisiensem, Venetam, Halensem et Stahelianam continuis manibus, nostra dum oriretur, habuimus. Quibus accessit, pro omnibus in ea editis libris, splendida ac recentissima recensio, studio E. P. Leopoldi Lipsiae data, ut bibliothecae Patrum, curante E. G. Gersdorf, insereretur.
Now at last, as we return to the body of Tertullian's works, three things again present themselves to be distinguished: namely the text, the variant readings, and the commentaries. Further, earnestly desiring to bring forth a most complete and most chaste recension of the text, following the lead of the most illustrious men Lumper, Schoenemann and Walch, who judged Priorius's Pamelio-Rigaltian edition of the year 1664 the best of all, we took this as almost the whole and only source of the new edition; yet not neglecting an accurate collation of the other editions, we had seven principal ones, namely those of Rhenanus, Pamelius, Rigaltius, the Paris, the Venetian, the Halle and Stahel's, continually in our hands while ours was coming into being. To these was added, for all the books published in it, the splendid and most recent recension produced at Leipzig by the zeal of E. P. Leopold, to be inserted in the library of the Fathers under the care of E. G. Gersdorf.
Quinimo eas fere omnes Tertulliani recensiones cum Priorii textu repraesentandas curavimus: continuos enim subnexuimus variantium lectionum indiculos, ex optimis codicibus, editisve voluminibus quam diligentissime collectos. Hinc si manu tantummodo obvia quaelibet folia evolvas, hinc inde velim excitatos videas codices Agobardinos, Lugduno-batavos, Fuldenses, Vaticanos Pamelianos, Ambrosianos, Wouwerianos, Latinianos, Gelesianos, ac identidem passim editiones Rhenani, Pamelii, Rigaltii, Franeckerae, Parisiorum, Venetam, Halensem, Wiceburgensem, Lipsiensem, Leopoldi, etc. Erunt fortasse qui longa nostra in his perlegendis fastidia dedignati, mirabuntur ac forte dolebunt nosmet in delicatulas ac molestas tricas misere impegisse ac lectores perperam adduxisse. Erunt autem et alii plures et aequiores, qui cum audiendus sit post tot saecula redivivus Tertullianus, vesana librariorum ac correctorum recentium licentia miris modis disturbatus, nihil esse inane ac insulsum ex iis vel minimis quae tanti viri vocem puram putam elicere queant, nobiscum merito arbitrabuntur. Atqui rem paulo attentius consideranti saepe saepius illud accidet, ni fallor, quod ei ex vocula quadam, in lectionibus variantibus timide rejecta, lux amplior forsan quam ex abundantiori nota suboriatur.
Indeed, we have taken care that almost all those recensions of Tertullian should be represented together with Priorius's text: for we have subjoined continuous little indexes of variant readings, gathered as diligently as possible from the best manuscripts or printed volumes. Hence, if you but turn with your hand any leaves you come upon, I would have you see summoned here and there the manuscripts of Agobard, of Leiden, of Fulda, Pamelius's Vatican ones, the Ambrosian, Wouwer's, Latinius's, Gelenius's, and again and again throughout the editions of Rhenanus, Pamelius, Rigaltius, of Franeker, of Paris, the Venetian, the Halle, the Würzburg, the Leipzig, Leopold's, etc. There will perhaps be some who, disdaining our long tediousness in reading these through, will wonder and perhaps grieve that we have wretchedly run ourselves into dainty and troublesome trifles and have wrongly led the readers into them. But there will also be others, more numerous and fairer, who, since Tertullian, brought back to life after so many centuries, is to be heard, after being disordered in astonishing ways by the mad licence of copyists and of recent correctors, will rightly judge with us that nothing is empty and insipid of those things, even the least, which can draw out the pure and unmixed voice of so great a man. And indeed, to one who considers the matter a little more attentively it will very often happen, unless I am mistaken, that from some little word, timidly rejected among the variant readings, a fuller light may perhaps arise for him than from a more copious note.
Quibus nihilominus adminiculis necesse erat addantur doctissima ac felicissima interpretum et commentatorum ad Tertullianum explicandum tentamina. Nec solas nec omnes Parisiensis notas usurpavimus; omissis nonnullis quibus vel plerumque brevissima lectione varia suppletum est, vel quibus obnitebatur recta fides catholica, alias ex iisdem fontibus ac Priorius, nempe praecipue e Pamelii uberrima copia hausimus. Quam frequentius licuit, speciales quorumdam librorum adnotationes, pleniores plerumque ac penitius auctoris sensum introspicientes, prae omnibus colligendas duximus. Hinc praeter animadversiones Corbiniani Thomae in libr. Baptismi et Poenitentiae modo laudatas, magnam partem perpetui in Apologeticam Havercampi commentarii, remota sedulo indigesta quadam classicorum auctorum professoria et haeretica ructatione, accepimus. Hinc in arduo Pallii libro acutissimi Salmasii proverbiales elucubrationes transcribendas curavimus. Hinc primi post Muratorium, egregias ejus ac Panciroli notas in Orationis librum dimidia parte adauctum ex ejusdem rarissimis Anecdotis deprompsimus. Hinc demum excitata a Semlero in D. Irenaeum, aliosque Patres lite impia de eorum scriptorum origine, palmare ejus argumentum susdeque vertendum fore arbitrati sumus, dummodo, attentis hinc et inde Tertulliani et Irenaei locis similibus sole clarius ostenderimus ⟨n⟩on sol⟨u⟩m opera Irenaei graeca sed et eorum veterem lati⟨n⟩am interpretationem
Nevertheless it was necessary that to these aids should be added the most learned and most felicitous attempts of interpreters and commentators to explain Tertullian. We have used neither the notes of the Paris [edition] alone nor all of them; omitting some in which either, for the most part, a very brief variant reading was supplied, or to which the right Catholic faith was opposed, we have drawn others from the same sources as Priorius, namely chiefly from Pamelius's most abundant store. As often as was allowed, we thought that the special annotations on certain books, generally fuller and looking more deeply into the author's sense, should be gathered before all others. Hence, besides the animadversions of Corbinianus Thomas on the books of Baptism and Penitence just praised, we have taken a great part of Havercamp's continuous commentary on the Apologetic, carefully removing a certain undigested, professorial and heretical belching-up of classical authors. Hence in the difficult book of the Pallium we have had the proverbial elucubrations of the most acute Salmasius transcribed. Hence, the first after Muratori, we have drawn from his most rare Anecdota his excellent notes and those of Pancirolus on the book of Prayer, enlarged by half. Hence, finally, when an impious dispute had been raised by Semler against St Irenaeus and other Fathers about the origin of their writings, we judged that his prize argument would be turned upside down, provided that, by attending to similar passages of Tertullian and Irenaeus on this side and that, we showed more clearly than the sun that not only the Greek works of Irenaeus but also their ancient Latin translation
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Editors' notes and page, col. 70
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- running head: PRAEFATIO. 70
- marginal letters: A ‹effusas nobis incumbat agere grates›; B ‹cessit, pro omnibus in ea editis libris›; C ‹aequiores, qui cum audiendus sit›; D ‹penitius auctoris sensum introspicientes›
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