Ambrose, On Virginity

IN LIBRUM DE VIRGINITATE ADMONITIO.

Admonition on the book On Virginity.

Huncce tractatum a libro tertio De virginibus, quicum hactenus eum editiones omnes conjunxerant, separavimus; iis, ut opinamur, adducti momentis, quae non magis distinctionis hujus necessitatem palam faciant, quam tam apertae ac simul tandiu non deprehensae confusionis incutiant admirationem. Enimvero in cunctis omnino manuscriptis idem ille tertius liber De virginibus, his ipsis quibus eum terminavimus, verbis finitur: nec non distincta commentatio non solum ubique incipit in eum modum: Nobile apud veteres, etc.; verum etiam ipsa in plerisque ex iisdem illis codicibus proximam post librum De viduis sedem obtinet. Deinde ipsemet Ambrosius memorato libro De virginibus finem postquam de sancta Pelagia, ejusque matre ac sororibus egisset, abs se imponendum satis indicaverat, ibi locutus in illa verba: Jam ad finem orationis vela pandenti, etc. (lib. III, De virgin. c. 7, num. 32); quod profecto nunquam dixisset, si disputationem aliam ea parte quae jam eodem libro pertractata fuerat, multo longiorem subtexere constituisset.

This treatise we have separated from the third book On Virgins, with which all editions had hitherto joined it, moved by considerations which, as we think, do not so much make plain the necessity of this distinction as strike one with wonder at a confusion so open and at the same time so long undetected. For in absolutely all the manuscripts that same third book On Virgins ends with the very words with which we have ended it; and the separate treatise not only everywhere begins in this manner: “Noble among the ancients”, etc., but also in most of those same codices itself holds the place next after the book On Widows. Then Ambrose himself, in the said book On Virgins, after he had treated of Saint Pelagia and her mother and sisters, had indicated clearly enough that he was about to put an end to it, speaking there in these words: “Spreading now my sails towards the end of the discourse”, etc. (book III On Virgins, ch. 7, no. 32); which he would surely never have said, if he had resolved to append another disputation much longer than the part that had already been treated in the same book.

Ad haec minime obscura est cum in argumento, tum in dicendi ratione discrepantia; neque enim toto hoc opere Marcellinam sororem usquam alloquitur, sed ubique ferme virgines, interdum tamen etiam viduas, universim compellat. Postremo locus quidam e libro De viduis, quem constat libris De virginibns posteriorem esse, aperte indicatur in hac opella (lib. De viduis, cap. 8, num. 46); quod cum non fugerit Romanos editores, mirum sane est quemadmodum absurdam illam diversorum operum compactionem non adverterint. Ut vero eadem fiat clarior, paulo attentius singulas hujus operis partes discutiamus.

In addition to this, there is a by no means obscure discrepancy both in subject matter and in manner of speaking; for in this whole work he nowhere addresses his sister Marcellina, but almost everywhere addresses virgins in general, and at times widows too. Lastly, a certain passage from the book On Widows, which is agreed to be later than the books On Virgins, is plainly referred to in this little work (book On Widows, ch. 8, no. 46); and since this did not escape the Roman editors, it is truly astonishing that they did not notice that absurd joining together of different works. But that the same may become clearer, let us examine the several parts of this work a little more attentively.

Exorsus a celeberrimo illo Salomonis judicio, vir sanctus mysticam ejus intelligentiam declarat (cap. I. num, 1 et seq.) Attamen ut fateamur quod res est, primae huic parti cum reliqua lucubrationis serie non multum intercedit cognationis. Postea Jephte sacrificio, quod sibi neutiquam probari profitur, eleganter descripto (cap. 2, num. 5 et seq.), subdit mirari se quod virginis neci qui se opponeret (cap. 3. num. 10), inventus non sit: sibi vero quod virginis nuptias illicitas prohibuerit, nemo non obtrectet. Hinc tam suam, quam virginalis instituti defensionem aggressus (num. 11), factum quidem suum potissimum tuetur exemplo Praecursoris: virgineam vero conditionem inde attollit (num. 14, 15 et seq), quod Christus virgines quibus redivivus primum appareret, elegerit. Deinde perstrictis quam modestissime criminatoribus suis, rem ipsam intensius urget (cap. 5, num. 24 et seq.), demonstrans (cap. 6 et 7), nihil se quod improbum, aut novum, aut inutile esset, persuasisse. Mox ad objectas difficultates pulchre respondet (cap. 7, num. 35 et seq.); sed eam prae caeteris qua negabatur (num. 39 et seq.) virginum tenerioris aetatis admittenda consecratio, summa diluens cum prudentia, tandem pronuntiat solos annos obstare neutiquam debere: cum et pueri pro Christo sanguinem constanter effuderint (cap. 8, num. 42 et seq.), et Christus ipse accessum ad se voluerit patere infantibus, ac tandem in ipsis Ecclesiae incunabulis eumdem turbae, hoc est cujuslibet sexus atque aetatis multitudo, secutae fuerint. Inde, veluti e renata quando et ubi Christus inquiri debeat a virginibus, expositione quorumdam e Canticis versiculorum aperit (num. 45), et postquam ad eam viduam quam abs se in alio libro, De viduis nimirum, perstrictam dicit (num. 46), reconciliationis causa vertit sermonem, ignavos doctores ac plus aequo remissos vitandos monet (num. 47 et 50). Eamdem prosecutus (num. 48 et seq.) Canticorum expositionem, docet quid animam, ut Christum quaerat, et ipsa quaeratur a Christo (cap. 9 et seq.), necnon ut eumdem intus excipiat, retineatque, praestare oporteat. Virtutibus autem quae expetendae, ac simul vitiis, quae fugienda illic indicantur, scite admodum patefactis (cap. 15 et seq.), coercendorum quatuor animae motuum quos ab Ezechiele volantis currus specie adumbratos Plato est imitatus, rationem tradit. Spondet animam hac via certo perventurum ad Christum, qui cum in Evangelio eadem die quae sacra erat principibus apostolorum, publice recitato, ascendisse in scapham Petri, illumque ad laxanda retia impulisse, lectus fuisset: eam ob rem quid sit in altum ducere, quidve apostolos laborare, perspicuum facit (cap. 19, num. 121 et seq.). Denique prosperam sibi piscationem ex praesentia Bononiensis episcopi fore auguratus, atque virgines sicut et viduas ut se apostolicis retibus includant, cohortatus (cap. 20, num. 129), Petri ac Pauli quibus etiam Joannem addit, commendatione opus coronat (num. 130 et seq.).

Beginning from that most celebrated judgement of Solomon, the holy man sets out its mystical meaning (ch. 1, no. 1 and following). Yet, to confess the truth, this first part has no great kinship with the rest of the course of the work. Then, having elegantly described the sacrifice of Jephthah, which he declares by no means meets with his approval (ch. 2, no. 5 and following), he adds that he wonders that no one was found to oppose himself to the death of a virgin (ch. 3, no. 10), while everyone carps at him because he has forbidden a virgin an unlawful marriage. Hence, undertaking the defence both of himself and of the virginal way of life (no. 11), he defends his own act chiefly by the example of the Forerunner; and he extols the virginal state on the ground (no. 14, 15 and following) that Christ chose virgins to whom He would first appear when risen again. Next, having censured his detractors as modestly as possible, he presses the matter itself more intently (ch. 5, no. 24 and following), showing (chs. 6 and 7) that he had urged nothing that was wicked, or new, or useless. Presently he answers the objections raised with fine skill (ch. 7, no. 35 and following); but above all, clearing away with the greatest prudence the objection by which the consecration of virgins of a tenderer age was denied to be admissible (no. 39 and following), he at last declares that years alone ought by no means to be an obstacle, since boys too have steadfastly shed their blood for Christ (ch. 8, no. 42 and following), and Christ Himself willed that access to Him should lie open to infants, and finally, in the very cradle of the Church, crowds, that is, a multitude of every sex and age, followed Him. Thence, as if from the matter arising, he discloses by the exposition of certain verses from the Canticles when and where Christ ought to be sought by virgins (no. 45); and after he turns his discourse, for the sake of reconciliation, to that widow whom he says he had censured in another book, namely On Widows (no. 46), he warns that slothful teachers and those more lax than is right are to be shunned (nos. 47 and 50). Pursuing the same exposition of the Canticles (no. 48 and following), he teaches what the soul must do in order to seek Christ and itself be sought by Christ (ch. 9 and following), and also to receive Him within and hold Him fast. Then, having very skilfully laid open the virtues that are to be desired and at the same time the vices that are to be shunned, as they are indicated there (ch. 15 and following), he gives the method of restraining the four motions of the soul which, foreshadowed by Ezekiel under the figure of a flying chariot, Plato imitated. He promises that by this way the soul will surely come to Christ; and since the Gospel had been read, publicly recited on the same day that was sacred to the chief of the apostles, [telling] that Christ had gone up into Peter's boat and urged him to let down the nets, he therefore makes clear what it is to put out into the deep, and what it is for the apostles to toil (ch. 19, no. 121 and following). Finally, having foretold a prosperous fishing for himself from the presence of the bishop of Bologna, and having exhorted virgins, and widows as well, to enclose themselves in the apostolic nets (ch. 20, no. 129), he crowns the work with the praise of Peter and Paul, to whom he adds John also (no. 130 and following).

Quae dicta sunt hactenus, ea liquido demonstrant hanc lucubrationem libro De viduis postponi, atque a libris De virginibus avelli oportuisse. At vero quem ei titulum inscribere debeamus, in promptu non est. Videtur sane detractum ex autographo exemplari folium cum praeposterae illi conjunctioni causam praebuisse, tum scriptoribus antiquariis licentiam, ut pro sua quisque libidine inscriptionem ei praefigerent. Hinc ii quibus eumdem tractatum proxime post tres libros De virginibus libuit collocare, illum libri quarti De virginibus: quibus vero hunc ipsum rejicere post librum De viduis potius fuit, libri secundi De viduis titulo praenotarunt. Sed cum librum unicum De viduis Ambrosio tribuat Hieronymus (epist. 50, Apol. adv. Jovinian.), neque de viduis nisi paucis aliquot locis strictim atque obiter hoc in opere disseratur, non potest ei haec imponi nomenclatio. Rursus vero eumdem inscribi non magis licet librum quartum De virginibus; non solum enim Hieronymus (ead. Apolog. pag. 392, col. 2), tres tantum libros sub hoc titulo Ambrosianos agnoscit, sed etiam totidem abs se compositos ipsemet testatur Ambrosius lib. De viduis, cap. 1, num. 1. Qua in dubitatione nihil satius visum nobis est, quam ut ipsum De virginitate inscriberemus, rati scilicet ita satis et eum ab aliis ejusdem materiae distingui tractatibus, et argumenti rationem designari: nec etiam multum aberrari a manuscriptis, quippe cum in eorum plerisque desinat in haec verba: Explicit sancti Ambrosii De virginitate: nam quod addunt idem codices liber quartus, de suo addunt.

What has been said so far shows clearly that this work ought to be placed after the book On Widows, and to be torn away from the books On Virgins. But what title we ought to give it is not readily apparent. It seems indeed that a leaf removed from the autograph copy both gave occasion for that preposterous joining and gave the copyists licence to prefix a title to it, each according to his own fancy. Hence those who chose to place this same treatise immediately after the three books On Virgins marked it with the title of the fourth book On Virgins, while those who preferred to put it after the book On Widows marked it with the title of the second book On Widows. But since Jerome ascribes a single book On Widows to Ambrose (Letter 50, Apology against Jovinian), and since nothing is discussed about widows in this work except briefly and in passing in a few places, this name cannot be imposed on it. On the other hand, it is no more permissible to entitle the same the fourth book On Virgins; for not only does Jerome (in the same Apology, p. 392, col. 2) acknowledge only three books by Ambrose under this title, but Ambrose himself testifies that he composed that number, in the book On Widows, ch. 1, no. 1. In this uncertainty nothing seemed better to us than to entitle it On Virginity, judging, namely, that in this way it is sufficiently distinguished from other treatises on the same subject and the character of its argument is indicated; and that we do not depart much from the manuscripts either, since in most of them it ends with these words: “Here ends Saint Ambrose On Virginity”; for when the same codices add “fourth book”, they add it of their own accord.

Constat porro tam ex ipsa elocutionis forma (cap. 5, num. 24), quam e Scripturae quae lecta in Ecclesia palam fuerat, citatitionibus (cap. 3, num. 14, et cap. 19, num. 21), hunc librum pro concione pronuntiatum esse. Illum tamen una eademque actione absolutum minime putamus, cum praeter eum sermonem qui in Natali Apostolorum (cap. 19, num. 121), tertio nimirum Kal. Julias, habitus fuit, alius ut minimum non obscure notari possit. Nec minus etiam certum videtur opere De viduis posteriorem hunc librum esse, ac proinde anno, ut verisimillimum est, 378, idque exacto mense Junio, elucubratum.

It is evident, moreover, both from the very form of the diction (ch. 5, no. 24) and from the citations of the Scripture that had been read publicly in the church (ch. 3, no. 14, and ch. 19, no. 21), that this book was delivered as a sermon to the people. We do not think, however, that it was completed in one and the same delivery, since besides the sermon which was given on the Feast of the Apostles (ch. 19, no. 121), namely on the third day before the Kalends of July, at least one other can be discerned without obscurity. Nor does it seem any less certain that this book is later than the work On Widows, and was therefore composed in the year, as is most probable, 378, and that at the end of the month of June.

(1) ‹LIBER UNUS› · printed under col 279

Script. circa ann. 378.

Written about the year 378.

(2) ‹petentis utriusque› · printed under col 279

Mss. duo, cum parentis utriusque. Rursus post pauca mss. omnes, Eventu conventus, etc.

Two mss., "cum parentis utriusque" [since … of each parent]. Again, a little after, all the mss., "Eventu conventus", etc.

(3) ‹conventa materno› · printed under col 279

Sic omnes mss. et edit. Amerb., Eras. ac Gill. in corpore: Eras. autem et Gill. in marg. ac Rom. edit. in corp., commota matern⟨o⟩.

So all the mss. and the edition of Amerbach, and Erasmus and Gillot in the body [of the text]; but Erasmus and Gillot in the margin, and the Roman edition in the body, "commota materno" [stirred by maternal (feeling)].

(4) ‹majestate divina› · printed under col 279

Mss. complures, majestatem divinam. Non male, si referatur ad interrogabat; idem enim erit, ac Deum non consulebat, ut prophetae solent.

Several mss., "majestatem divinam" [the divine majesty]. Not badly, if it is referred to "interrogabat"; for it will be the same as "he did not consult God, as prophets are accustomed to".

Ubi Salomonis judicium inter duas mulieres latum historico modo enarravit, addit hoc ipsum idcirco litteris mandatum esse, uti noscamus vel reconditissima in lucem promi. Deinde ad mysterium conversus, falsam matrem de tentatione, veram de fide, machaeram de verbo Dei exponit. Denique ad historiam Jephte lectorem parat.

Having narrated in the manner of a history the judgement of Solomon given between two women, he adds that this very thing was committed to writing for this reason, that we may know that even the most hidden things are brought to light. Then, turning to the mystery, he expounds the false mother of temptation, the true one of faith, the sword of the word of God. Finally he prepares the reader for the history of Jephthah.

(5) ‹quae ficta sunt› · printed under col 280

Omnes edit. et pauci mss., quae facta sunt; at reliqui melius, quae ficta sunt; ut de simulata matre intelligantur.

All the editions and a few mss., "quae facta sunt" [which were done]; but the rest better, "quae ficta sunt" [which were feigned], so that they may be understood of the pretended mother.

(6) ‹non tractare de› · printed under col 280

In mss. aliquot ante verbum tractare deest negatio, forsan non male. Infra vero post duos versus, ubi edit. et mss. nonnulli, posteritatem suam; ultimae edit. Paris posteriorem suam, mss. plerique exhibent, potestatem suam. Non tam commode.

In some mss. the negative is missing before the word "tractare", perhaps not badly. But below, two lines further on, where the editions and some mss. have "posteritatem suam" [its offspring], the latest Paris editions "posteriorem suam", most mss. show "potestatem suam" [its power]. Not so fittingly.

Nuncupatum a Jephte in pugna votum, reatus ejusdem adepta victoria, et filiae occursus memorantur, in

The vow pronounced by Jephthah in battle, the guilt he incurred when victory had been won, and the meeting with his daughter are related, in […]

(7) ‹votum› · printed under col 281

Cod. bene multi, plerumque virtus incerta votum, etc.: sed alii atque edit., melius, ut in contextu.

A good many codices, "plerumque virtus incerta votum", etc. [often uncertain valour … a vow]; but others and the editions, better, as in the text.

(8) ‹immolaret Deo› · printed under col 281

Nonnulli mss., domus suae occurrisset ostium, immolaret Deo.

Some mss., "should have met [him at] the door of his house, he would sacrifice to God".

(9) ‹sed refugit› · printed under col 281

Plures mss., effectum rei non prodidisset, quae refugit, etc.

Several mss., "had not disclosed the carrying out of the deed, which shrank from", etc.

solvendo tamen voto fides non improbanda. Cur Deus cum Abrahae sacrificium prohibuisset, Jephte parricidium non impedierit, disputatur.

[…] yet his faithfulness in paying the vow is not to be disapproved. It is discussed why God, when He had forbidden the sacrifice of Abraham, did not prevent the parricide of Jephthah.

(10) ‹conveniebat officium› · printed under col 281, running on under col 282

Omnes edit., quia omnis promissio muneris conveniebat officio; plures mss., quia ad omnes promissi muneris conveniebat officium; alii magis congrue, quia omnis promissi... officium; ubi vox officium idem significat atque solutio sive promissi exsecutio.

All the editions, "quia omnis promissio muneris conveniebat officio"; several mss., "quia ad omnes promissi muneris conveniebat officium"; others more fittingly, "quia omnis promissi … officium"; where the word "officium" means the same as the payment or carrying out of the promise.

(11) ‹qui prohibeat invenitur› · printed under col 282

Negatio non ante verba invenitur et invidetur, in edit. omnibus perperam legebatur, quam nos ex mss. omnium fide sustulimus. Iterum autem hoc loco mss. nonnulli ab aliis abeunt, quod, pro pater integritatem filiae vovit, exhibent, integritatem filia novit.

The negative "non" before the words "invenitur" and "invidetur" was wrongly read in all the editions; we have removed it on the authority of all the mss. Again, in this place some mss. depart from the others, in that instead of "pater integritatem filiae vovit" [the father vowed his daughter's integrity] they show "integritatem filia novit" [the daughter knew integrity].

Miratur sanctus vir quod cum Jephte parricidium nemo prohibuerit, aliqui virginitatis votum impleri prohibeant: quin etiam ipsemet accusetur, quod ne virgo sacra nuberet, vetuerit. Id officii sui fuisse non tantum Baptistae exemplo et Scripturae praeceptis, sed etiam ipsis gentilium institutis probat: ac demum praedicat ex eo virginitatem, quod virgines resurgentem Christum primae viderint.

The holy man wonders that, whereas no one forbade the parricide of Jephthah, some forbid a vow of virginity to be fulfilled; and indeed that he himself is accused because he forbade a sacred virgin to marry. He proves that this was his duty not only by the example of the Baptist and the precepts of Scripture, but even by the very institutions of the gentiles; and finally he extols virginity on the ground that virgins were the first to see Christ risen.

(12) ‹et judicis viduarum› · printed under col 283

Plerique mss., Patres orphanorum et judices viduarum.

Most mss., "Patres orphanorum et judices viduarum" [fathers of orphans and judges of widows].

(13) ‹violentia fit› · printed under col 283

Gellius lib. I, cap. 12: « Capi autem, inquit, virgo vestalis propterea dici videtur, quia pontificis maximi manu prehensa ab eo parente in cujus potestate est, veluti bello capta abducitur. » De vestalibus plura reperies lib... De virginibus, cap. 4, num. 15.

Gellius, book 1, ch. 12: "A Vestal virgin," he says, "seems to be said to be 'taken' for this reason, that, grasped by the hand of the chief pontiff, she is led away from the parent in whose power she is, as if taken in war." You will find more on the Vestals in the book … On Virgins, ch. 4, no. 15.

(14) ‹quamvis adhuc ista nutaret› · printed under col 283, running on under col 284

Mss. non pauci, quamvis adhuc ista notaretur: unus... mutaret: reliqui ac. edit. magis scite, ut in contextu. Non inutile porro fuerit quae hic de virginibus Dominicae resurrectionis testibus dicuntur, cum iis quae habentur lib. VI Expos. Evang. sec. Lucam, pag. 1387, num. 14, contendere, nec non subjectam eidem loco observationem consulere. Interim adverte Ambrosium aut labi memoria, quando contra expressum Marci cap. XVI, vers. 9, testimonium Christum Magdalenae secundo tantum loco apparuisse affirmat: aut piae illorum opinioni subscribendum esse, qui, ut Estius ait, Dei Genitricem hic in Maria volunt significatam. Quid vero si duas Magdalenas exstitisse hoc loco innuat sanctus doctor? Confer haec cum ultimo cap. in Luc. et nodum solve.

Not a few mss., "quamvis adhuc ista notaretur" [although she was still censured]; one … "mutaret" [changed]; the rest and the editions more skilfully, as in the text. It will not be useless, moreover, to compare what is said here about virgins as witnesses of the Lord's resurrection with what is found in book 6 of the Exposition of the Gospel according to Luke, p. 1387, no. 14, and also to consult the observation appended to that same place. Meanwhile, note that either Ambrose slips in memory when, against the express testimony of Mark ch. 16, v. 9, he affirms that Christ appeared to the Magdalene only in the second place; or else one must subscribe to the pious opinion of those who, as Estius says, would have the Mother of God meant here by Mary. But what if the holy doctor here hints that there were two Magdalenes? Compare this with the last chapter on Luke, and untie the knot.

Magdalenae dubitantis occasione virgines ad fidem

On the occasion of the doubting Magdalene, virgins to faith […]

(14) continued from col 283, set in n283

(15) ‹virginitas facit› · printed under col 284

Omnes edit., Videte quod meritum! Non sola carnis virginitas virginem facit: omnes mss. ut in textu, nisi quod pro meritum, corrupte plures exhibent meritorum.

All the editions, "See what merit! Not virginity of the flesh alone makes a virgin"; all the mss. as in the text, except that for "meritum" several corruptly show "meritorum".

(16) ‹quia nutabat› · printed under col 284

Mss. aliquot: quia dubitabat.

Some mss.: "quia dubitabat" [because she doubted].

(17) ‹foris est, plorat› · printed under col 284

Plerique mss., qui foris est plorat: nam qui, etc. Iterum post pauca, flevit: quae non credidit, fraude, etc.

Most mss., "qui foris est plorat: nam qui", etc. [he who is outside weeps; for he who …]. Again, a little after, "flevit: quae non credidit, fraude", etc. [wept; she who did not believe (thought it taken away) by fraud].

(18) ‹quae nutabat› · printed under col 284

Mss. non pauci, quae notabatur. Non incommode; idem enim est ac reprehendebatur, quod quidem post vocem convicium est apte ponitur. Haec autem refer ad lib. X in Luc. num. 161.

Not a few mss., "quae notabatur" [who was censured]. Not unfittingly; for it is the same as "was being reproved", which indeed is aptly placed after the words "convicium est". Refer this, however, to book 10 on Luke, no. 161.

cohortatur: et quae de Christi cum ipsa colloquio leguntur apud Joannem Evangelistam, spiritali sensu jucundissime percurrit.

[…] he exhorts; and he runs through, most delightfully, in a spiritual sense, what is read in John the Evangelist about Christ's conversation with her.

(19) ‹semper dilectus› · printed under col 285

Ita mss. complures: alii vero, cunctaeque edit. praetermittunt vocem dilectus.

So several mss.; but others, and all the editions, omit the word dilectus [beloved].

(20) ‹Maria› · printed under col 285

Hunc textum neque in Graecis evangelistae cod. neque in Latinis ullis reperire est. Haec autem refertur ad lib. X in Luc. num. 161.

This text is to be found neither in the Greek codices of the evangelist nor in any Latin ones. This, however, is referred to Book 10 on Luke, num. 161.

(21) printed under col 285; its call is in col 286, set in n286 (22) printed under col 285; its call is in col 286, set in n286

(23) printed under col 285 and continued under col 286; its call is in col 286, set in n286

Redit a digressione ad suam defensionem, et sibi objecta non tantum agnoscit, verum etiam ulterius intendit, cupere etiam nupturas ad virginitatis studium revocare sponte professus.

He returns from the digression to his own defence, and not only acknowledges the charges made against him but presses them further, declaring of his own accord that he desires to call back even those about to marry to the pursuit of virginity.

(21) ‹me ipsum defensatum venio› · printed under col 285

Mss. nonnulli, defensatum veni; quidam, defensatum invenio.

Some mss., "defensatum veni" [I came to defend]; certain ones, "defensatum invenio".

(22) ‹Utinam convincerer› · printed under col 285

Quatuor mss., utinam non vincerer.

Four mss., "utinam non vincerer" [would that I were not overcome].

(23) ‹praevaricatores› · printed under cols 285–286

Mss. nonnulli, praedicatores; etsi non omnino insulse, minus tamen concinne. Praevaricator enim ille dicitur, qui eum quem vituperare atque accusare creditur, tacite fraudulenterque laudat ac defendit: quo sensu dictionem hanc Tullius in Philip. 2 non ita longe ab initio adhibuit: unde hunc locum Ambrosius noster videtur imitatus.

Some mss., "praedicatores" [heralds]; not altogether foolishly, yet less aptly. For he is called a praevaricator who secretly and deceitfully praises and defends the man he is believed to be censuring and accusing: in which sense Tully used this expression in the second Philippic, not very far from the beginning; and our Ambrose seems to have imitated that passage.

(24) ‹sponsum eligere› · printed under col 286

De hac facultate eligendi sponsi jam monuimus in epist. ad Sisin. aliquid esse dicturos.

On this freedom of choosing a bridegroom we have already given notice, in the letter to Sisinnius, that we would say something.

(25) ‹qui enim non nubunt› · printed under col 286

Mss. aliquot, non nubunt, neque nubentur.

Some mss., "non nubunt, neque nubentur" [do not marry, nor will they be given in marriage].

Ad virginitatem provocare nec improbum esse, nec novum, nec inutile: quorum primo capite paucis absoluto, alterum scilicet novum non esse Christi sententia, judicio apostolorum, ac puerulorum, exemplo docet: tum damnandas non esse nuptias monens, earum tamen multas et graves molestias declarat: utque neutram harum conditionum quisquam traducat, prudenter suadet.

That to call to virginity is neither wicked, nor new, nor useless: having dealt with the first of these heads in a few words, he teaches the second, namely that it is not new, by the sentence of Christ, the judgement of the apostles, and the example of little children; then, warning that marriage is not to be condemned, he nevertheless sets out its many and heavy troubles; and he prudently urges that no one should disparage either of these states.

(26) ‹ab uxore› · printed under col 287

Quidam mss., alieni ab uxorio, etc.

Certain mss., "alieni ab uxorio", etc.

(27) printed under col 287; its call is in col 288, set in n288 (28) begins under col 287 and continues under col 288; its call is in col 288, set in n288

(27) ‹bonum conjugium› · printed under col 287

Non pauci mss., vincula sunt, sed tamen vincula; etsi vincula charitatis. Bonum, etc.

Not a few mss., "they are bonds, but still bonds; although bonds of charity. Good", etc.

(28) ‹adversarios interpretes› · printed under cols 287–288

Marcionem, Manichaeum ac Tatianum, eo quod nuptias condemnarent, condemnatos ab Ecclesia jam alibi observavimus.

We have already observed elsewhere that Marcion, Manichaeus and Tatian were condemned by the Church because they condemned marriage.

(29) ‹Multos ager fructus habet› · printed under col 288

Rom. edit. sola, Multi agri fructus habent.

The Roman edition alone, "Multi agri fructus habent" [many fields have fruits].

(30) ‹adulter uxoris› · printed under cols 288–289

Per legem Juliam de Adult. coercendis licebat patri filiam et quemlibet ejus adulterum ubicunque in hoc flagitio deprehensos interficere: marito quoque idem jus erat, sed sub certa personarum ad locorum definitione. Quod autem ad praelia in uxoris alienae raptorem excitata, quis nescius est famosissimum illud bellum quo Europa atque Asia inter se toto decennio collisae sunt, quodque nonnisi Trojani regni ac totius gentis excidio sedari potuit; non ob aliam causam quam ob Helenam a Paride raptam susceptum esse, de quo praeter Homerum vide Dictyn Cretensem ac Daretem Phrygium historicos, licet in multis non minus ipsomet Homero fabulosos.

By the Julian law on the restraint of adulteries a father was permitted to kill his daughter and any adulterer of hers, if caught in this crime, wherever it was; the husband too had the same right, but under a fixed definition of persons and places. As to battles stirred up against the ravisher of another man's wife, who does not know that that most famous war, in which Europe and Asia clashed with each other for a whole ten years, and which could be settled only by the destruction of the Trojan kingdom and of the whole nation, was undertaken for no other cause than the carrying off of Helen by Paris? On which, besides Homer, see the historians Dictys of Crete and Dares the Phrygian, though in many things they are no less fabulous than Homer himself.

Tertium caput aggresssus, nempe virginitatem non esse inutilem, negat ullum hinc reipublicae afferri damnum; quin imo ubi maxime ille status floreat, ibi copiosissimam civium esse frequentiam docet: quod ut secus esset, hunc tamen eo non improbandum; cum in uxoribus caste viventibus id non culpetur. Postquam vero eorum qui juventuti nuptias hinc fieri difficiliores objiciebant, demonstravit inanitatem, iis qui virgines serius velandas esse contendebant, respondet hic episcopi requiri prudentiam: at solam aetatem considerandam non esse martyrum exemplis, ac puerorum ad Christum accedentium, probat.

Taking up the third head, namely that virginity is not useless, he denies that any harm is brought on the commonwealth by it; indeed he teaches that where that state most flourishes, there the throng of citizens is most numerous; and that, even were it otherwise, this state would still not be disapproved on that account, since the same is not blamed in wives who live chastely. After he has shown the emptiness of the objection of those who alleged that marriage was made harder for young men by it, he answers those who contended that virgins should be veiled later that the prudence of the bishop is required here; but he proves by the examples of the martyrs, and of the children coming to Christ, that age alone is not to be considered.

(30) continued from col 288, set in n288

(31) ‹quantas Alexandrina› · printed under col 289

Cod. Reg. et Fisc., Dicite quantas Alexandrina.

Cod. Reg. and Fisc., "Dicite quantas Alexandrina" [Say how many the Alexandrian …].

(32) printed under col 289; its call is in col 290, set in n290 (33) begins under col 289 and continues under col 290; its call is in col 290, set in n290

(32) ‹sed virtutis aetatem› · printed under col 289

Mss. Fisc., dicimus: sed virtutem animi.

The Fisc. mss., "dicimus: sed virtutem animi" [we say: but the virtue of the mind].

(33) ‹sequantur ad regnum› · printed under cols 289–290

Mss. non pauci, si puelle nobiles: melius alii atque edit..., nubiles. Verum cum duodecimo anno virgines viro maturae vulgo putentur, aliquid difficultatis hinc nasci potest quod tantula aetate contentus fuerit sanctus antistes; quandoquidem non ita multo post ad virginum consecrationem Punica Synodus III, can. 4, annos 25 plenos assignavit. quod tempus postea Leo primus in antiquo Pontificali, et Majorianus imperator Constit. 8, usque ad quadragenariam aetatem ampliarunt. Attamen meminisse oportet duas consecrationes quas †Lanoc. primus a nobis in Praefatione ad lib. de Virginibus jam laudatus, Leo primus epist. ad rustic. Narb. et Galsius epist. ad episc. Lucaniae clare distinguunt, olim exstitisse, solemnem scilicet ac privatam. Itaque nihil pugnabit, si can. Carth. et Leonis Majorianique constitutionem de priori intelligamus, de posteriori vero et hunc Ambrosii locum, et alium Hieronymi epist. ad Marcellam Asellae duodenis tantum annis natae consecrationem referentis: quibus addi etiam posset Basilii testimonium ad professionem virginitatis non ultra 16 aut 17 annos epist. can. conc. 18 exigentis. Quod si contendas Ambrosiana verba etiam de solemni consecratione accipi debere, non admodum repugnabimus, cum semper in Ecclesiae potestate fuerit, justis de causis ac pro temporum necessitate suam mutare disciplinam. Mirare interim easdem illas adversus virginitatem objectiones nostra memoria renovatas fuisse ab haereticis, quas Ambrosius in hoc opere tam prudenter atque invicte confutavit.

Not a few mss., "si puelle nobiles" [if noble girls]; better, others and the editions, "nubiles" [marriageable]. But since virgins are commonly thought ripe for a husband in their twelfth year, some difficulty can arise from the holy bishop's being content with so small an age; seeing that not very long afterwards the third Punic Synod, can. 4, assigned twenty-five full years for the consecration of virgins; which time Leo I afterwards, in the ancient Pontifical, and the emperor Majorian, Constitution 8, extended to the fortieth year. Yet it must be remembered that there were formerly two consecrations, which †Lanoc. [perhaps Innocent] I, already cited by us in the Preface to the books On Virgins, Leo I in the letter to Rusticus of Narbonne, and Gelasius in the letter to the bishops of Lucania clearly distinguish: namely the solemn and the private. So there will be no conflict if we understand the canon of Carthage and the constitution of Leo and Majorian of the former, but of the latter both this passage of Ambrose and another of Jerome, in the letter to Marcella, which relates the consecration of Asella when only twelve years old; to which could also be added the testimony of Basil, who in the canonical letter, can. 18, requires for the profession of virginity no more than 16 or 17 years. But if you contend that Ambrose's words must be taken of the solemn consecration as well, we shall not greatly resist, since it has always been in the Church's power, for just causes and according to the need of the times, to change her discipline. Meanwhile, wonder that those same objections against virginity, which Ambrose refuted so prudently and invincibly in this work, have been renewed by heretics within our memory.

Aetatem omnem quaerendo Christo habilem esse supra docuit, hic nullum locum ad id opportunum non esse ostendit. Cur occidente sole aegri afferantur ad Christum, is autem quaeratur orto jam

Above he taught that every age is fit for seeking Christ; here he shows that there is no place that is not suited to it. Why the sick are brought to Christ at sunset, while He is sought when […]

(34) ‹corporis fugitantem› · printed under col 291

Ita edit. omnes ac mss. nonnulli; alii vero aliquot, et jejuno solo quodam siti, corporis fugitantem delicias, etc.; unus, et jejuno solo, quod in appetitu corporis, etc.; alius, et jejuno solo, qua jam petulantiam corporis fugitantes, etc. In reliquis autem nihil sani.

So all the editions and some mss.; but some others, "et jejuno solo quodam siti, corporis fugitantem delicias", etc.; one, "et jejuno solo, quod in appetitu corporis", etc.; another, "et jejuno solo, qua jam petulantiam corporis fugitantes", etc. In the rest, however, there is nothing sound.

(35) printed under col 291; its call is in col 292, set in n292 (36) begins under col 291 and continues under col 292; its call is in col 292, set in n292

die? ubi et de jactantia vitanda praecipitur. Ad sequendum per diem Christum exhortatio; eum vero nec in plateis, ubi vulnerari ac spoliari dicitur Sponsa, reperiri.

[…] day has already risen? where instruction is also given on avoiding boastfulness. An exhortation to follow Christ by day; but that He is not found in the streets, where the Bride is said to be wounded and stripped.

(35) ‹gratia reconciliationis accipiat› · printed under col 291

Omnes edit. ac mss. aliquot, gratiam reconciliationis accipiat. In Ecclesia, etc., melius; autem reliqui, gratia reconciliationis, etc. Idem enim est ac si scripsisset in reconciliationis testimonium accipiat quod sum dicturus, nimirum in Ecclesia, etc.

All the editions and some mss., "gratiam reconciliationis accipiat. In Ecclesia", etc., better; but the rest, "gratia reconciliationis", etc. For it is the same as if he had written: let her receive what I am about to say as a testimony of reconciliation, namely "In the Church", etc.

(36) ‹ubi non oportet quaesisse› · printed under cols 291–292

Adverte periculum eorum qui presbyteros aut doctrina ecclesiastica destitutos, aut saecularibus cupiditatibus corruptos, aut denique innata quadam animi mollitie nimium indulgentes consulunt; ex his enim quisquis quaerit viam salutis, haud dubie quaerit ubi non oportet. Obiter autem monemus ab hoc loco in mss. non paucis lacunam esse, quae ferme per tres integras columnas hiat.

Note the danger of those who consult priests who are either destitute of the Church's teaching, or corrupted by worldly desires, or, finally, too indulgent from a certain inborn softness of mind; for whoever seeks the way of salvation from these, without doubt seeks where he ought not. In passing, moreover, we point out that from this place there is a gap in not a few mss., which yawns for about three whole columns.

(37) ‹exemplo Ecclesiae illius› · printed under col 292

Rom. edit. sola, exemplo illius: sed sublatam vocem Ecclesiae supervacaneam non esse, satis declarant sequentia.

The Roman edition alone, "exemplo illius"; but what follows shows clearly enough that the word Ecclesiae, which it removed, is not superfluous.

(38) ‹non, inquam, in se, filiae› · printed under col 292

Non, inquam, in se, filiae, isthaec etiam Rom. edit. resciderat contra caeterarum ac mss. omnium fidem.

"Non, inquam, in se, filiae": these words too the Roman edition had cut out, against the authority of the other editions and of all the mss.

Quaerendum Christum id montibus aromatum atque in deserto: hujus fecunditas, exposito cur flos atque lilium dicatur Christus, describitur: et induci in domum vini, ordinarique in se charitatem cupere narratur Ecclesia.

That Christ is to be sought on the mountains of spices and in the desert: the fruitfulness of the latter is described, after it has been explained why Christ is called a flower and a lily; and the Church is said to desire to be brought into the house of wine and to have charity set in order in her.

Ut Christi mereamur in nos adventum. Spiritum sanctum invocari debere; illum enim non semper venire, neque ad omnes: sed ad eam animam quae ita terrestrem exuerit tunicam, ut ipsam postea non resumat. Pedum lotio quid significet; et quod dicit Sponsa, quomodo inquinabo illos? Denique spiritales animae pedes hoc loco intelligendos esse demonstratur.

That we may merit Christ's coming to us, the Holy Spirit must be invoked; for He does not always come, nor to all, but to the soul that has so put off the earthly tunic that it does not afterwards take it up again. What the washing of the feet signifies, and what the Bride says: how shall I defile them? Finally it is shown that the spiritual feet of the soul are to be understood in this place.

(39) ‹terrenis sordibus inquinentur› · printed under col 295

Omnes edit. cum paucis mss., cave iterum corporeae cupiditatis illuviem, ne lutulenti actus sordibus inquinentur; alii multo plures ac potiores ut nos in textu.

All the editions, with a few manuscripts: beware again of the filth of bodily desire, lest [your] muddy acts be defiled with dirt; others, many more and better, as we [have it] in the text.

(40) ‹Christus foris pulsat› · printed under col 295

Mss. non pauci, fores pulsat.

Not a few manuscripts: knocks at the doors.

Bonum esse ad accessum Christi trepidare ac festinare: cum non cum venerit solum, sed et prius quam veniat, solitum deferre mercedem, ut myrrha digiti ac manus fluant, hoc est, ut credamus Christum non vidisse corruptionem, cum sit unguentum effusum nomen ejus. Hoc unguentum quod semper fragrabat apud Patrem, in tempore Filius effudit; sed exinanitum fuit in Judaeis, et a gentilibus collectum, cumque etiamnum fluat quotidie, diligenter excipiendum est, ut animam nostram totam penetret.

That it is good to tremble and to hasten at the approach of Christ, since not only when He has come but even before He comes He is wont to bring a reward, so that the fingers and hands flow with myrrh; that is, so that we believe that Christ did not see corruption, since His name is ointment poured out. This ointment, which was ever fragrant with the Father, the Son poured out in time; but it was emptied out among the Jews and gathered up by the Gentiles, and since it still flows daily, it must be diligently received, that it may penetrate our whole soul.

(41) ‹aperuit os, exinanivit unguentum› · printed under col 295

Ita plerique mss.; nonnulli autem ac edit., aperuit os, exivit unguentum.

So most manuscripts; but some, and the editions: He opened His mouth, the ointment went forth.

(42) ‹consepeli in te Christum› · printed under cols 295–296

Paris. quaedam edit., sed consepeli te in Christum, perperam. Infra vero ubi omnes edit. ac mss. aliquot, Claude integritatis clave, etc., alii habent partim, claude ostium integritatis; claude loquendi verecundiam abstinentia gloriandi; partim, claude integritatis clave loquendi verecundiam, abstinentiam gloriandi. Neutra tamen harum lectionum satis commoda,

A certain Paris edition: but bury yourself in Christ; wrongly. But below, where all the editions and some manuscripts [have] Close with the key of integrity, etc., others have, partly: close the door of integrity; close the modesty of speaking by abstinence from boasting; partly: close with the key of integrity the modesty of speaking, the abstinence from boasting. Neither of these readings, however, is suitable enough,

(43) ‹vocem non excitas psalmis› · printed under col 297

De psalmis domi privatim decantandis intelligimus, cum publica psalmodia id temporis in Ecclesia Mediolanensi adhuc non videatur fuisse instituta. Vel certe per vocem psalmis signari possunt alii quilibet cantici pii atque spiritales, ad quos nos exhortatur sanctus Apostolus.

We understand [this] of psalms to be sung privately at home, since public psalmody does not seem to have been instituted yet at that time in the Church of Milan. Or certainly by the word psalms any other pious and spiritual songs may be signified, to which the holy Apostle exhorts us.

Omnibus et maxime virginibus Christum exspectandum: si vero ille tardaverit, quod semper animae fit socordia, surgendum et donorum ab eo jam acceptorum contemplatione invocandum Spiritum sanctum: extemplo enim Sponsum responsurum. Quid sit quod caput ac cincinnos suos humidos dicat, quo loco inseritur a capillorum cincinnis dehortatio. Deinde ubi animum rursus ad servandam innocentiam, et capiendum ex actibus ac fide odorem spiritalem impulit, spondet eam sic placituram, accessurumque ad ipsam Christum neque se illi nisi tentationis causa subducturum; atque adeo tentatores esse spernendos.

That all, and virgins most of all, must wait for Christ; but if He delays, which always happens through the soul's sloth, one must rise and, in contemplation of the gifts already received from Him, invoke the Holy Spirit; for the Bridegroom will answer at once. What it means that He calls His head and His locks wet; at which place a dissuasion from [curled] locks of hair is inserted. Then, having again urged the soul to preserve innocence and to take a spiritual fragrance from deeds and from faith, he promises that she will thus be pleasing, and that Christ will come to her, and will not withdraw Himself from her except for the sake of testing; and therefore that tempters are to be despised.

(44) ‹in eo guttarum noctis› · printed under col 297

Rom. edit. sola, Cincinni autem mei guttarum noctis.

The Roman edition alone: But my locks [are] of the drops of the night.

(45) ‹offenditur enim› · printed under cols 297–298

Amerb. et Eras., offunditur enim; Gill. ac Rom. cum paucis mss., offertur enim; alii mss. denique, offenditur enim, etc. Non incommode, idem quippe est atque occurrit. Quid autem si legas ostenditur? Certe hanc lectionem duceremus multo potiorem, si quod aliud praesidium ei adesset praeter conjecturam.

Amerbach and Erasmus: for it is poured over; Gill. and the Roman [edition], with a few manuscripts: for it is offered; other manuscripts, finally: for it is stumbled against, etc. Not unsuitably, for it is the same as it comes in the way. But what if you read it is shown? We would certainly count this reading much the better, if it had any other support besides conjecture.

(46) ‹turbata consurgas› · printed under col 298

Mss. aliquot, consurgas in terram, orationibus praeparas mentem.

Some manuscripts: you rise to the ground, you prepare your mind with prayers.

(47) ‹evangelizare verbum Dei› · printed under col 299

Rom. edit. sola, regnum Dei. Rursus vero eadem cum aliis, et mss. aliquot, tu rursus explora; ubi mss. nonnulli, extrorsus explora, et alii melius, exi, etc.

The Roman edition alone: the kingdom of God. Again, the same [edition] with the others, and some manuscripts: search again yourself; where some manuscripts [have] search outside, and others, better, go out, etc.

(48) ‹exi, rursus explora› · printed under col 300

Quidam mss., exi, extrorsus explora.

Certain manuscripts: go out, search outside.

Discendum nobis esse ab Ecclesia quo pacto Sponsus teneri queat, vinculis scilicet charitatis et suppliciorum beneficio; introducendum etiam eum in interiorem domum, sed virtute prius exornatam. Per quam fenestram manum mittere dicatur Sponsus, et quemadmodum fenestrae virgini sint parandae? Eam quoque januae suae silentii seras apponere debere, quod magno suo malo Eva non fecit. Tunc mortificationis ac resurrectionis myrrham sudaturam: si modo virgo illa talis fuerit, qualis esse jubetur ab Apostolo; sed Christum inquiri velle, atque odio habere garrulitatem.

That we must learn from the Church by what means the Bridegroom can be held, namely by the bonds of charity and by the benefit of sufferings; and that He must be brought into the inner house, but one first adorned with virtue. Through what window the Bridegroom is said to put in His hand, and how the windows are to be prepared by the virgin. That she too must set the bolts of silence on her door, which Eve, to her great hurt, did not do. That then she will exude the myrrh of mortification and of resurrection, if only that virgin be such as she is commanded to be by the Apostle; but that Christ wishes to be sought, and holds talkativeness in hatred.

(48) continued from col 299: printed under col 300, set in n299

(49) ‹Nihil tetrum habeat› · printed under col 300

Pauci mss., nihil terrenum habeat.

A few manuscripts: let it have nothing earthly.

(50) ‹cito verbum excidit› · printed under col 300

Rom. edit. sola, cito verbum excipit.

The Roman edition alone: quickly [she] takes up a word.

(51) ‹voce querula, gressu lubrica, facilis auditu› · printed under col 301

Ita vet. edit. ac plures mss.; Rom. autem edit. et mss. nonnulli, facilis aditu.

So the old editions and most manuscripts; but the Roman edition and some manuscripts: easy of access.

Sponsam inveniri a custodibus coelestis Jerusalem in quam illi ingrediendum, et qua ratione. Ejusdem civitatis lumen, muri, portae, ac cives explicantur. Quomodo intelligatur anima spoliari a sanctis angelis: quomodo etiam quae Christum in foro et plateis mysticis quaesitum invenerit, ab eisdem angelis vulneretur. Quibus jungitur alia pallii utiliter ablati expositio.

That the Bride is found by the watchmen of the heavenly Jerusalem, into which she must enter, and by what means. The light, walls, gates and citizens of that city are explained. How the soul is to be understood to be stripped by the holy angels; how also she who has found Christ, having sought Him in the mystical market-place and streets, is wounded by those same angels. To which is joined another explanation of the cloak profitably taken away.

(52) ‹intrat in eam omne commune› · printed under col 301

Commune, Scripturae usu, idem est atque impurum, ut jam alibi adnotavimus.

Common, in the usage of Scripture, is the same as unclean, as we have already noted elsewhere.

(53) ‹docet evangelista› · printed under cols 301–302

Fuere inter haereticos tam veteres quam novos, qui Apocalypsim a Joanne evangelista scriptam negarent: e quibus nonnulli etiam eo devenerunt impudentiae, ut eam Cerintho attribuerent, cujusmodi fuerunt †Alogiani, quos refutavit Epiphanius. Exstiterunt quoque inter Catholicos, qui eumdem librum aut alteri Joanni ejusdem cum evangelista aetatis ascriberent, aut crederent merito dubitari posse, utrum illius auctor dici debeat evangelista. Verum tamen quidquid in contrarium afferunt, infirmum est, si universo Patrum antiquorum agmini opponatur. Etenim pro communi opinione stant, Justinus, Dial. cum Tryph., Irenaeus, lib. IV et V, nec non apud Eusebium, Hist. Ecl. lib. III, cap. 23: Clemens Alex. item eodem lib. cap. 25, universalis consensus; iterum apud eumdem lib. V. cap. 18 et 28, Apollonius, et tandem lib. VI, cap. 25, Origenes, queis accedit Tertullianus adversus Marcionem. Cum his atque aliis omnibus concinit Ambrosius noster hic sicut et in Psal. I, n. 54: in Psal. XL. n. 26, et alibi.

There were among the heretics, old and new alike, those who denied that the Apocalypse was written by John the evangelist; of whom some even came to such a pitch of impudence as to attribute it to Cerinthus, of which kind were the Alogians, whom Epiphanius refuted. There were also among Catholics some who either ascribed the same book to another John of the same age as the evangelist, or believed that it could rightly be doubted whether the evangelist ought to be called its author. Yet whatever they bring forward to the contrary is weak, if it is set against the whole host of the ancient Fathers. For on the side of the common opinion stand Justin, Dialogue with Trypho, Irenaeus, books IV and V, and also, in Eusebius, Ecclesiastical History book III, chapter 23, Clement of Alexandria; likewise in the same book, chapter 25, the universal consent; again in the same [author], book V, chapters 18 and 28, Apollonius; and finally book VI, chapter 25, Origen; to whom Tertullian, Against Marcion, is added. With these and all the others our Ambrose agrees, here as also on Psalm 1, n. 54; on Psalm 40, n. 26, and elsewhere.

(54) ‹in portis angelos duodecim› · printed under col 302 (the call in the text is printed (52))

Mss. aliquot, angulos duodecim, non solum contra reliquorum atque edit. omnium, sed etiam sacri textus auctoritatem.

Some manuscripts: twelve corners, against the authority not only of the rest and of all the editions, but also of the sacred text.

(55) ‹immaculatam animae geritis castitatem› · printed under col 302

Non pauci mss., immaculatam animam geritis castitate; nonnulli, et immaculato animo geritis castitatem, caeteri ac edit. nobis consentiunt.

Not a few manuscripts: you bear an immaculate soul by chastity; some: and you bear chastity with an immaculate mind; the rest, and the editions, agree with us.

(56) ‹aliud adolescentiae› · printed under col 302

Ita edit. vet. et mss. omnes, tribus exceptis, ubi legitur: aliud adolescentiae. Circumforanea illa quae, etc. Rom. autem edit. hoc tantum recessit ab aliis, quod pro adolescentiae. reposuit adolescentulae.

So the old editions and all the manuscripts, except three, in which one reads: another of youth. Those wandering [things] which, etc. But the Roman edition departed from the others only in this, that for adolescentiae it put adolescentulae.

(57) ‹judex ille divini juris sedet› · printed under col 303

Nonnulli mss., divino jure sedet.

Some manuscripts: sits by divine law.

(58) ‹tanquam irrationabilium› · printed under cols 303–304

Edit. ac pauci mss., irrationabilium. Rom., irrationalium, animalium cursus; alii, magno numero,.... currus.

The editions and a few manuscripts: irrationabilium. The Roman [edition]: irrationalium, the course of animals; others, in great number: .... currus.

Ad quaerendum Deum animam excitat, explicatoque cur ea feminino vocabulo dicatur, monet divinum favorem esse implorandum, ut eadem ab illo gubernetur instar cujusdam currus; illi enim quatuor motus esse tanquam totidem equos, a quibus raptatur; quos docet ratione ac prudentia moderandos.

He rouses the soul to seek God, and, having explained why it is called by a feminine word, he warns that the divine favour must be implored, so that the soul may be governed by Him like a kind of chariot; for it has four motions, as it were so many horses, by which it is swept along; and he teaches that these must be governed by reason and prudence.

(59) ‹pabulum coeleste reperiat› · printed under col 305

Tres mss., ut vindemiet myrrham, fidem capiat odoris, pabulum coeleste reperiat.

Three manuscripts: that He may gather the vintage of myrrh, may take the faith of fragrance, may find heavenly pasture.

(60) ‹consono opere congregatum› · printed under col 305

Mss. complures, consono ore congregatum.

Many manuscripts: gathered with harmonious mouth.

(61) ‹intenta tamen meditatione› · printed under col 305

Mss. aliquot, sed nitenti tamen meditatione.

Some manuscripts: but yet by striving meditation.

(62) printed under col 305; its call is in col 306 (Salva me, Domine, et salvabor), set in n306

Verbum in hortum nucis quae tentationis figura est, invitatur; ut fidei ac virtutum odores capiat, melque manducet. In Christo omnibus omnia suppetere: ac proinde exemplo hemorrhoissae mulieris accedendum ad ipsum cum firma fide, cujus mirabiles effectus praedicantur. Adjiciendam fidei humilem quoque confessionem; nec eis qui Christo detrahunt, respondendum; sed ejusdem mulieris more dicendum: Non laboravi, etc. Postremo ad conciliandam feminae confitenti auctoritatem Petri et Pauli exempla ad eamdem virtutem pertinentia proponuntur.

The Word is invited into the garden of nuts, which is a figure of temptation, that He may take the fragrances of faith and of the virtues, and eat honey. In Christ all things are at hand for all; and therefore, after the example of the woman with the flow of blood, one must approach Him with firm faith, whose wonderful effects are proclaimed. To faith must be added also a humble confession; no answer is to be made to those who disparage Christ, but one must say, after the manner of the same woman: I have not laboured, etc. Finally, to win authority for the woman who confesses, examples of Peter and Paul pertaining to the same virtue are set forth.

(62) ‹Salva me, Domine, et salvabor› · printed under col 305

Salva me, Domine, et salvabor, in mss. pluribus omittuntur.

The words Save me, O Lord, and I shall be saved are omitted in several manuscripts.

(63) ‹Dic soli Verbo› · printed under col 306

Paris. quaedam edit., Dic solo verbo. Pessime.

A certain Paris edition: Say by a word alone. Very badly.

(64) ‹Ecclesiae firmamentum› · printed under cols 306–307

Quidam mss., fundamentum. Non male: unde ii etiam e catholicis qui illa Christi Domini verba, super hanc petram aedificabo Ecclesiam meam, a Patribus de Petro unquam intellecta eunt inficias, vel ex hoc solo sancti doctoris loco revinci possunt: hic enim ad eum alludi manifestum est.

Certain manuscripts: foundation. Not badly: whence even those among the Catholics who deny that those words of Christ the Lord, upon this rock I will build My Church, were ever understood by the Fathers of Peter, can be refuted by this one passage of the holy doctor alone: for it is plain that it is alluded to here.

(64) continued from col 306, set in n306

(65) ‹contemplationemque corporis› · printed under cols 307–308

Rom. edit, contentionemque corporis: melius aliae ac mss., contemplationemque corporis; id est, considerationem corporeae fragilitatis ac vilitatis. Est autem saburra, cujus continuo post mentio fit, arena in fundo navium posita, ne illae aut nimium fluctuent, aut alteram in partem inclinentur. Quod vero subjungitur de apibus, id non obscure petitum fuit ex illo Virgilii, lib. IV. Georg.: ..... Et saepe lapillos, / Ut cymbae instabiles fluctu jactante saburram, / Tollunt: his sese per inania nubila librant.

The Roman edition: and the strain of the body; better the others and the manuscripts: and the contemplation of the body; that is, the consideration of bodily frailty and worthlessness. Now saburra (ballast), which is mentioned immediately after, is sand placed in the bottom of ships, lest they either toss too much or lean over to one side. And what is added about the bees was plainly taken from that [passage] of Virgil, Georgics book 4: ..... And often, as unsteady skiffs take up ballast when the wave tosses them, they lift little stones: with these they balance themselves through the empty clouds.

(66) ‹supra mundum charitas› · printed under col 308

Supra mundum charitas, in mss. plerisque desiderantur.

The words above the world charity are lacking in most manuscripts.

Cavendam jactantiam suadet cum aliis exemplis, tum potissimum apiculae: habere enim animam nostram suos volatus, quibus mundo facta superior, Deo aeternisque virtutibus jungatur. Has supra mundum esse docet exemplo Christi, ad cujus atque apostolorum imitationem animam urget. Ne tamen videatur exemplar sublimius, hortatur ut fiat Christi discipula, quo oratione adjuvetur: interim diligentiam adhibeat, ac vitia varia relinquat foris.

He urges that boasting be guarded against, by other examples and above all by that of the little bee: for our soul has its own flights, by which, made superior to the world, it is joined to God and to the eternal virtues. He teaches by the example of Christ that these are above the world, and urges the soul to the imitation of Him and of the apostles. Yet, lest the model seem too lofty, he exhorts her to become a disciple of Christ, so that she may be helped by [His] prayer; meanwhile let her apply diligence, and leave her various vices outside.

(65) continued from col 307, set in n307

(66) printed under col 308; its call is in col 307 (supra mundum charitas), set in n307

(67) ‹Ergo non pigrescamus› · printed under col 308

Omnes edit., non pigrescamus deserere terrena; ea est, etc.; mss. vero nonnulli, non pigrescamus sede terrena; ea est, etc.; reliqui multo plures ut in contextu.

All the editions: let us not be slow to abandon earthly things; such is, etc.; but some manuscripts: let us not grow sluggish in an earthly seat; such is, etc.; the rest, far more numerous, as in the text.

(68) ‹Ac ne forte philosophica› · printed under cols 308–309

Platonem hoc loco designari non inficiabitur, cui libuerit hunc locum et quae lib. II de Abraham c. 8, num. 54, disputantur, inter se comparare. Sed et ante Ambrosium Justinus martyr Orat. Paraen. eumdem philosophum prophetarum libros, et hunc imprimis Ezechielis locum perlegisse testatus, adjicit: Ἔνθεν ὁρμώμενος ὁ μεγαλόφωνος Πλάτων μετὰ πολλῆς παῤῥησίας βοᾷ λέγων, Ὁ μὲν δὴ μέγας ἐν οὐρανῷ Ζεὺς πτηνὸν ἅρμα ἐλαύνων.

Anyone who cares to compare this passage with what is argued in book 2 On Abraham, ch. 8, no. 54, will not deny that Plato is meant in this place. But before Ambrose, Justin Martyr too, in the Hortatory Address, testifying that this same philosopher had read through the books of the prophets, and this passage of Ezekiel in particular, adds: Starting from this, the grand-voiced Plato cries out with great boldness, saying: Great Zeus in heaven, driving a winged chariot.

Quod a poetis animae currus, equi et alae attribuuntur, id petitum a propheta Ezechiele. Hujus quatuor animalium formas quibus quatuor exprimuntur evangelistae, quatuor etiam cardinalium virtutum figuras esse ostenditur. David etiam de animae alis pulchre dixisse. Accendit ergo nos ad volatum sanctus antistes, et quae fugienda moneat Icari lapsus, nobis aperit. Deinde volandi difficultate proposita, docet si actus nostri sibi consenserint, fore ut videamus Christum in throno, qui nos dirigat: cum vero legatur modo montem solitus ascendere, modo navim; hac ansam nactus, navis ac piscationis Petri mysticam enodat sententiam.

That the chariot, horses and wings which the poets attribute to the soul were taken from the prophet Ezekiel. It is shown that the forms of his four living creatures, by which the four evangelists are expressed, are also figures of the four cardinal virtues. That David too spoke beautifully of the wings of the soul. The holy bishop therefore kindles us to flight, and discloses to us what the fall of Icarus warns us to shun. Then, having set forth the difficulty of flying, he teaches that if our acts agree with one another, we shall see Christ on the throne, Who directs us; and since we read that He was accustomed now to go up a mountain, now into a ship, taking this as his occasion, he unfolds the mystical meaning of Peter's ship and fishing.

(68) continued from col 308, set in n308

(69) ‹ecce spiritus surgens› · printed under col 309

Ita mss. fere ad unum: edit. vero, spiritus urgens; LXX, πνεῦμα ἐξαῖρον, id est, spiritus auferens, procellosus ac violentus; nihil tamen vetat quin Ambrosius verterit, spiritus urgens, cum post ἐξαῖρον subintelligere potuerit ἑαυτὸν, hoc est, attollens se ipsum. Rursus autem ubi nos cum mss. plerisque, et ignis refulgens, et lumen in circuitu ejus, ubi mss. tantum exhibent: et ignis refulgens, et lumen in eo, et in medio sicut similitudo, etc.; ubi lacuna est minime dubia. Porro edit. a lectione nostra tantum discrepant, quod pro et lumen in circuitu ejus sicut lumen, praeferunt, et lumen in eo, et in medio sicut lumen. Sed neutrum a propheticis verbis multum dissidet.

So the manuscripts almost to one; but the editions: a pressing wind; the Septuagint, πνεῦμα ἐξαῖρον, that is, a wind carrying off, stormy and violent; yet nothing prevents Ambrose from having rendered a rising wind, since after ἐξαῖρον he could have understood ἑαυτόν, that is, lifting itself up. Again, where we with most manuscripts [read] and a shining fire, and light round about it, [other] manuscripts show only: and a shining fire, and light in it, and in the midst as it were the likeness, etc.; where the lacuna is beyond doubt. Further, the editions differ from our reading only in that for and light round about it like the light they give and light in it, and in the midst like the light. But neither departs much from the prophet's words.

(70) printed under cols 309–310; its call is in col 310 (quae allis potius nata), set in n310

(70) ‹quae allis potius nata› · printed under cols 309–310

Mss. aliquot, quae aliis potius nota; melius alii et edit., qua aliis potius nata, etc.; quam sententiam iisdem verbis reperies in psal. XXXV, col. 768, n. 7.

Some manuscripts: which, known rather to others; better the others and the editions: which, born rather for others, etc.; and this thought you will find in the same words on Psalm 35, col. 768, no. 7.

(71) ‹a militiae honoribus› · printed under col 310

Militia non solum de castrensi intelligitur, sed etiam de forensi professione. Symmachus lib. VII, epist. 124: Fungetur militia in scriniis litterarum, etc. Imo vero etiam ad significandum quodlibet munus eam dictionem solemus adhibere, cujus exempla passim occurrunt.

Militia (service) is understood not only of the military profession but also of that of the courts. Symmachus, book 7, letter 124: He will discharge service in the bureaux of letters, etc. Indeed we are accustomed to use that expression to signify any office whatever, and examples of it occur everywhere.

(72) ‹gravitas dictorum absit› · printed under col 310

Paris. quaedam edit, ac mss. nonnulli, gravitas dictorum obsit; melius aliae, ac plures mss... absit; hic enim gravitas idem est atque auctoritas seu veritas, quam poetis abrogat Ambrosius. Iterum, ubi omnes edit. ac mss. aliquot, declarare voluerunt prudentium maturitati, non pauci mss. legunt, declarare voluerunt prudentiam maturitate, etc., non satis recte. Postremo Gill. in marg. et Rom. edit in corpore cum mss. nonnullis habent volatus per coelum, ubi vet. edit. ac multo plures mss., rectius, volatus per saeculum.

A certain Paris edition and some manuscripts: weight of statement is a hindrance; better the others and more manuscripts: ... is absent; for here gravitas is the same as authority or truth, which Ambrose denies to the poets. Again, where all the editions and some manuscripts [have] they wished to declare to the maturity of the prudent, not a few manuscripts read: they wished to declare prudence by maturity, etc., not rightly enough. Lastly Gillot in the margin and the Roman edition in the text, with some manuscripts, have flights through heaven, where the old editions and many more manuscripts, more correctly, [have] flights through the world.

(73) ‹refluentibus pennis› · printed under col 310

Quidam mss., cupiditatibus mundi revehentibus... resoluta calorum pernicie.

Certain manuscripts: the desires of the world carrying back ... dissolved by the ruin of the heats.

(74) ‹discordantibus internis animalibus› · printed under cols 310–311

Omnes edit., discordantibus in terris animalibus; mss, autem nonnulli, discordantibus. In quaternis animalibus vitae, etc. Elegantius reliqui ut in textu.

All the editions: when the living creatures are at discord on earth; but some manuscripts: at discord. In the fourfold living creatures of life, etc. The rest, more elegantly, as in the text.

(74) continued from col 310, set in n310

(75) ‹agitator animalium› · printed under col 311

Mss., aliquot, nostrarum agitator est animarum.

Some manuscripts: he is the driver of our souls.

(76) ‹de mari elevet› · printed under col 311

Edit., de mari verrat; mss. partim... erueret, partim... elevet. De Stephano autem non solum hoc loco, sed etiam Hexaem. lib. V, cap. 6, num. 16, et in Lucam lib. V, num. 75, disputatur. Caeterum quod subditur post pauca, minister altaris, id sane aperte significat diaconos non ut Ecclesiae facultates atque eleemosynas tantum administrarent, quemadmodum in Trullana synodo contra Neocaesariensem, atque adeo universam Patrum traditionem constitutum est, sed ut altaris veri ministri censerentur, sicut jam alibi animadvertimus.

The editions: should sweep from the sea; the manuscripts partly ... should dig out, partly ... should raise. Of Stephen, moreover, there is discussion not only in this place but also in the Hexaemeron, book 5, ch. 6, no. 16, and on Luke, book 5, no. 75. As for what is added a little after, minister of the altar, this indeed plainly signifies that the deacons were not only to administer the resources and alms of the Church, as was laid down in the Trullan synod against the [synod] of Neocaesarea, and indeed against the whole tradition of the Fathers, but were to be reckoned true ministers of the altar, as we have already remarked elsewhere.

(77) ‹levi daret salutem vulnere› · printed under col 312

Mss. aliquot, et levigaret salutem vulnere; alii nonnulli. et levigaret saltem vulnera: melius reliqui, et edit. ut in textu.

Some manuscripts: and would lighten salvation by a wound; some others: and would lighten at least the wounds: better the rest and the editions, as in the text.

(77) printed under col 312; its call is in col 311 (levi daret salutem vulnere), set in n311

(78) ‹cum Judaeis credebat› · printed under col 312

Nonnulli mss., in altum poterat. Quando poterat? Quando cum Judaeis credebat. Quia etiam, etc.: mendose.

Some manuscripts: into the deep he could. When could he? When he believed with the Jews. Because even, etc.: faultily.

(79) ‹custodit, et exaltat› · printed under col 312

Ita edit. Amerb. atque Eras. cum mss. multo pluribus, nisi quod in illis habetur, custodiet et exaltabit. Gill. vero et Rom. cum aliis nonnullis mss., quia altum; edit., altos, super altum custodit et exaltat: edit., custodiet et exaltabit.

So the editions of Amerbach and Erasmus with very many more manuscripts, except that in them is found: will guard and will exalt. But Gillot and the Roman [edition], with some other manuscripts: because the deep; editions: the deep ones, He guards above the deep and exalts: editions: will guard and will exalt.

(80) ‹quae timent Dominum› · printed under col 312

Nonnulli mss., hoc est fides alta, et quae timent; alii non pauci, est fidei altae aquae, qui unus, quae timent, etc. Melius edit. omnes ut in contextu.

Some manuscripts: that is, deep faith, and which fear; others, not a few: the deep waters of faith are, which one [has]: which fear, etc. Better all the editions, as in the text.

Hortatur virgines ut subeant retia sapientiae, id est regnum coelorum, quo ducere jubetur Petrus. Alia ejusdem praecepti datur acceptio, ut cor viri per altum intelligamus atque Ecclesiam: mox proponitur et tertia de ipso Christo; unde et respondet idem apostolus incassum per noctem se laborasse. Quomodo etiamnum eadem Christus ac Petrus dicant. Denique subjungitur exhortatio ut si pretium quod Christo debemus, totum solvere minus liceat, saltem nos ejus beneficio non indignos exhibeamus; ne queratur frustra sanguinem se profudisse, ac locum subiisse corruptionis.

He exhorts virgins to enter the nets of wisdom, that is, the kingdom of heaven, whither Peter is bidden to put out. Another understanding of the same precept is given, that by the deep we should understand the heart of a man and also the Church: soon a third is set forth too, concerning Christ Himself; whence also the same apostle answers that he had laboured through the night in vain. How Christ and Peter still say the same things. Finally an exhortation is added that, if we may not pay the whole price which we owe to Christ, we should at least show ourselves not unworthy of His benefit; lest He complain that He shed His blood in vain and underwent the place of corruption.

(81) ‹non erat in corde viri› · printed under col 313

Vet edit., aqua alta non erat in corde viri; elegantius Rom. cum mss. omnibus, ut nos supra.

The old editions: deep water was not in the heart of a man; more elegantly the Roman with all the manuscripts, as we [have it] above.

(82) ‹ad vigilias convenerunt› · printed under col 313

Hic cognoscimus apostolorum quorum festum eodem semper die celebratum est, natalem diem nunquam non maxima cum solemnitate cultum fuisse; quandoquidem inde a primis Ecclesiae saeculis non sine vigiliis ac jejunio praemissis observabatur. Non tamen jejunium illud tantam quantam quadragesimale obligationem induxisse existimamus, cum eos a quibus illud fractum fuerat, molliuscule castiget Ambrosius.

Here we learn that the feast day of the apostles, whose feast has always been celebrated on one and the same day, was never kept except with the greatest solemnity; since from the first centuries of the Church it was observed not without vigils and a fast going before. Yet we do not think that that fast imposed as great an obligation as the Lenten one, since Ambrose rebukes rather gently those by whom it had been broken.

(83) ‹Ergo dicunt ei› · printed under col 313

Aliquot mss., Nolite deficere; ut proficiat, laborate. Apostoli ergo, etc.

Some manuscripts: Do not fail; that it may profit, labour. The apostles therefore, etc.

(84) printed under cols 313–314; its call is in col 314, set in n314

(84) ‹qui penetravit inferna› · printed under cols 313–314

Apertis verbis sanctus antistes sententiam suam de Christi ad inferos descensu promit: quem quidem cum pro articulo fidei habendum negent nonnulli, de illo nobis ad tractatum in Symbolum Apost. nonnihil disputare necessum erit.

In plain words the holy bishop sets out his opinion on Christ's descent to the underworld; and since some deny that it is to be held as an article of faith, we shall need to discuss it somewhat at the treatise on the Apostles' Creed.

(85) ‹aptus ad hoc piscandi genus› · printed under col 314

Eusebium Bononiensem episcopum hic significari auctor est Baronius ad an. 377; nec vero quidquam ejus officit opinioni, cum sanctus ille vir Aquileiensi concilio an. 381 simul cum Ambrosio interfuerit. Quod vero idem cardinalis subjungit hunc ipsum Eusebium esse cui Ambrosianus tractatus de Institutione virginis dedicatur, id quidem majori indiget examine, ac proinde in Praefatione ad eumdem tractatum pag. seq. discutietur. Porro beati Eusebii festum VI Kal. Octob. notatur in fastis ecclesiasticis.

Baronius, at the year 377, holds that Eusebius, bishop of Bologna, is meant here; nor does anything stand in the way of his opinion, since that holy man took part in the council of Aquileia in the year 381 together with Ambrose. But what the same cardinal adds, that this same Eusebius is the one to whom Ambrose's treatise On the Instruction of a Virgin is dedicated, requires closer examination, and will therefore be discussed in the Preface to that treatise on the following page. Further, the feast of blessed Eusebius is noted in the church calendars on the sixth day before the Kalends of October.

Petit preces, piscationem suam cognoscens prosperam esse non posse sine favore Dei, cui gratias quod sibi auxilium mittere sit dignatus, agit. Suis se retibus non uti significat, sed Petri et Pauli, a quibus optat virgines vivificari. Quam utile Joanni fuerit omnia pro Christo deseruisse, cujus persona quo fuit vilior, eo major illi haberi debet auctoritas. Quantum etiam illud quod Moysi ac Eliae piscatores a Christo sociantur. Horum cum Moyse jucunda instituitur collatio.

He asks for prayers, knowing that his fishing cannot prosper without the favour of God, to Whom he gives thanks because He has deigned to send him help. He indicates that he uses not his own nets but those of Peter and Paul, by whom he desires the virgins to be given life. How profitable it was to John to have left all things for Christ: the meaner his person was, the greater the authority that ought to be accorded him. How great a thing it is, too, that fishermen are joined by Christ with Moses and Elijah. A pleasing comparison of them with Moses is drawn.

(86) ‹disputationum recessus› · printed under col 315

Mss. non pauci, dispositionum recessus.

Not a few manuscripts: recesses of the dispositions.

(87) ‹invitat exemplo› · printed under cols 315–316

Fuerunt Eusebio teste, lib. III Hist. Eccles., cap. 30, qui coelibatum Pauli negatum a Clemente Alexandrino contenderent: qua in opinione Clementi socium aliqui conjunxerunt etiam Ignatium epist. ad Philadephios. Horum auctoritate moti catholicorum nostrae memoriae nonnulli dubiam hac de re tulerunt sententiam: sed imprimis complures heterodoxi cupide hanc ad oppugnandam vituperandamque coelibis vitae conditionem arripuerunt. Verumtamen licet insuper quosdam Paulinarum epistolarum locos, puta ex I Cor. IX, et ad Philipp. IV, 5, male intellectos proferant, nihil hi contra alia ejusdem Apostoli clarissima testimonia, et communem universae traditionis consensum valent. Certe nunquam eorum opinioni favisse Ambrosium abunde significat hic ejus textus. Adi quoque super hac materia Baron. ad an. 57; Bellarm. lib. I de Cleric. cap. 20; Pamel. in Tertul. de Monog. adnot. 13; Leon. Allatium de Methodiis, et interpretum turmam in locos Apostoli controversos.

There were those, on the testimony of Eusebius (Ecclesiastical History, book 3, ch. 30), who maintained that Paul's celibacy was denied by Clement of Alexandria; and in this opinion some have joined Ignatius too to Clement as his companion, in the letter to the Philadelphians. Moved by the authority of these, some Catholics of our own time have given a doubtful opinion on this matter; but above all many heterodox writers have eagerly seized on it to attack and disparage the state of celibate life. Yet, although they further bring forward certain passages of the Pauline letters, badly understood, for example from 1 Cor. 9 and Phil. 4:5, these carry no weight against the other very clear testimonies of the same Apostle and the common consent of the whole tradition. Certainly this text of his shows abundantly that Ambrose never favoured their opinion. See also on this matter Baronius at the year 57; Bellarmine, book 1 On Clerics, ch. 20; Pamelius on Tertullian On Monogamy, note 13; Leo Allatius On the Methodii; and the crowd of interpreters on the disputed passages of the Apostle.

(88) ‹homines elevavit› · printed under col 316

Lina laxavit, fidem vinxit: plicavit retia homines elevavit, isthaec in mss. pluribus desiderantur.

He let down the lines, he bound faith fast: he folded the nets, he lifted up men: these words are lacking in several manuscripts.

(89) ‹mobili mentes statione› · printed under col 316

Mss. non pauci, mobili mentis statione.

Not a few manuscripts: in the unsteady station of the mind.

(90) ‹plebeia conditio› · printed under col 316

Sic edit. omnes; mss. vero partim, divina locutus est. Obsequii plebeia conditio: partim, divina locutus est obsequia. Plebeia conditio. Neutrum satis commode.

So all the editions; but the manuscripts partly: he spoke divine things. The plebeian condition of compliance: partly: he spoke divine compliances. Plebeian condition. Neither is suitable enough.

(87) continued from col 315, set in n315

(88) printed under col 316; its call is in col 315 (homines elevavit), set in n315 (89) printed under col 316; its call is in col 315 (mobili mentes statione), set in n315 (90) printed under col 316; its call is in col 315 (plebeia conditio), set in n315

(91) ‹divinitatis assumentis ascita› · printed under col 316

Mss. aliquot., ab hujus divinitate assumentis adscita: nonnulli alii, ad jus divinitatis ad usum mentis adsciti: aptius reliqui, atque editi, quos hic sequimur.

Some manuscripts: taken up by the Godhead of Him who assumed it; some others: of those taken up into the right of the Godhead for the use of the mind: more fitly the rest, and the printed [editions], which we follow here.

(92) ‹in diversis virtutibus› · printed under col 316

Pauci mss., in diversis aetatibus. Haud ita male.

A few manuscripts: in diverse ages. Not so badly.