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PL 2 · cols. 1163–1166
Appendix I: Carmina Tertulliano adscripta, Ad senatorem ex Christiana religione ad idolorum servitutem conversum
Editors' preface
<!-- full_width: printed across the page above cols 1163–1164: the editors' ARGUMENTUM (Pamelius; editors' matter, not Tertullian's), then the work's title. Set fresh by QA Q1 from the images of cols 1163 and 1164. -->
ARGUMENTUM LIBRI AD SENATOREM, EX CHRISTIANA RELIGIONE AD IDOLORUM SERVITUTEM CONVERSUM; PER JACOBUM PAMELIUM.
Argument of the book To a Senator who was converted from the Christian religion to the service of idols; by Jacobus Pamelius.
Senatorem graviter increpat, quod antea Christianus et consul, Isidis seu Matris Deum sacerdos fieri non sit veritus; hortatur itaque ut saltem in senectute resipiscat. Porro cum etiam hic quaedam sint Tertullianica, ego illi ascribere malui quam B. Cypriano.
He sharply rebukes a senator because, having formerly been a Christian and a consul, he did not fear to become a priest of Isis or of the Mother of the Gods; and so he urges him to come to his senses at least in old age. Moreover, since here too some things are Tertullianic, I have preferred to ascribe it to him rather than to blessed Cyprian.
AD SENATOREM Ex Christiana religione ad idolorum servitutem conversum.
To a Senator converted from the Christian religion to the service of idols.
CAPUT PRIMUM.
Chapter I.
Cum te diversis iterum vanisque viderem Inservire sacris, priscoque errore teneri; Obstipui monitus; quia carmina semper amasti, Carmine respondens, properavi scribere versus; Ut te corriperem, tenebras praeponere luci. Quis patiatur enim, te Matrem credere magnam Posse Deam dici, rursusque putare colendam, Cujus cultores infamia turpis inurit? Namque sacerdotes tunicis muliebribus iidem Interius ritum cultu interiore fatentur; Idque licere putant, quod non licet; unde per orbem Leviter incedunt, mollita voce loquentes, Lapsatosque tenent extenso pollice lumbos, Et proprium mutant vulgato crimine sexum. Cumque suos celebrant ritus, his esse diebus Se castos memorant; at si tantummodo tunc su⟨n⟩t, Ut perhibent, casti; reliquo jam tempore quid sunt? Sed quia coguntur saltem semel esse pudici, Mente fremunt, lacerant corpus, funduntque cruorem. Quale sacrum est vero, quod fertur nomine sanguis?
When I saw you once again serving divers and vain rites and held fast by the ancient error, I was astounded, and, being admonished, since you have always loved poems, answering in a poem I hastened to write verses, to rebuke you for preferring darkness to light. For who could bear that you believe the great Mother can be called a goddess, and think her once more to be worshipped, whose worshippers a base infamy brands? For the priests, these same men in women's tunics, profess an inner rite by a more inward cult; and they think lawful what is not lawful; whence throughout the world they walk effeminately, speaking with softened voice, and hold their drooping loins with outstretched thumb, and change their proper sex by a notorious crime. And when they celebrate their rites, they declare that on these days they are chaste; but if they are chaste only then, as they claim, what are they for the rest of the time? But because they are compelled to be modest at least once, they rage in mind, lacerate the body and pour forth blood. What sort of sacred rite is it truly, that goes by the name of blood?
CAPUT II.
Chapter II.
Nunc etiam dicis, quod te non fecerit aetas, Sed tua religio calvum, caligaque remota Gallica, sit pedibus molli redimita papyro. Res miranda satis dejectaque culmine summo. Si quis ab Isiaco consul procedat in urbem, Risus oris erit: quis te non rideat autem, Qui fueris consul, nunc Isidis esse ministrum? Quodque pudet primo, te non pudet esse secundo: Ingeniumque tuum turpes damnare per hymnos
Now too you say that it was not age but your religion that made you bald, and that, with the Gallic boot put away, your feet are bound with soft papyrus. A thing marvellous enough, and cast down from the highest summit. If any consul should come forth from the Isiac [temple] into the city, there will be laughter on every mouth: and who indeed would not laugh at you, that you who were consul are now a minister of Isis? And what brings shame in the first place, it does not shame you to be in the second: and to condemn your talent through base hymns
Editors' notes and page, col. 1163
Footnotes
(81) ‹anchor: Obstipui monitus› · call in col 1163
(printed under page 586) (81) Obstipui monitus, etc. Est haec phrasis non modo Cyprianica, qua alibi dixit: mens obstipuit, sed et Tertullianica, sicuti supra videre est lib. de Judic. Domini, cap. II, ubi legitur: Obstipuere quidem plures, patuisse sepulcra. Castigavimus autem monitus, pro motus.
(81) I was stunned at the warnings, etc. This phrase is not only Cyprian's, who said elsewhere the mind was stunned, but Tertullian's too, as can be seen above in the book On the Judgement of the Lord, chapter 2, where we read: "Many indeed were stunned that the tombs had opened." We have, however, corrected to monitus ("warnings") in place of motus ("movements").
(printed under page 586)
(82) ‹anchor: Namque sacerdotes› · call in col 1163
(printed under page 586) (82) Namque sacerdotes, etc. Emendavimus iidem pro idem, et paulo post: reliquo jam tempore quid sunt, pro corpore. Atqui de sacerdotibus Isidis et ipsa Iside supra non semel satis dictum est. Hic illis tribuit tunicas muliebres, mutatum sexum, lacerationem corporis ac fusionem cruoris, calvitiem et pedes Gallicana papyro redemitos, denique cum sistro faciem caninam.
(82) For the priests, etc. We have emended to iidem ("the same men") in place of idem, and a little later to reliquo jam tempore quid sunt ("what are they the rest of the time?") in place of corpore. Enough has already been said above, more than once, about the priests of Isis and Isis herself. Here he assigns them women's tunics, a changed sex, the laceration of the body and the shedding of blood, baldness and feet bound with Gallic papyrus, and finally a dog's face with the sistrum.
(printed under page 586)
(83) ‹anchor: Se castos memorant› · call in col 1163
(printed under page 586) (83) His esse diebus se castos memorant, etc. De Castis Isidis sacris vide infra Tertullianum tom V, lib. de Jejuniisadv. Psychicos. Est ante etiam ille versus obscurus, et forte mendosus: Quale sacrum est vero, quod fertur nomine sanguis?
(83) They declare that on these days they are chaste, etc. On the Chaste rites of Isis see Tertullian below, volume V, the book On Fasting, against the Psychics. Before this, too, stands that obscure and perhaps corrupt line: "What sort of rite is it truly, that goes by the name of blood?"
(printed under page 586)
(84) ‹anchor: caligaque remota› · call in col 1163
(printed under page 586) (84) Caligaque remota, etc. De militia caligata vide supra tom. II, lib. de Idolol. cap. 19, num. 147. Atqui corripitur etiam a in ablativo qui sequitur: Gallica, sit pedibus molli redimita papyro. Castigavimus vero recens: Consul procedat in urbem, pro orbem. Et mox Haec non humilitas, pro Haec tua humilitas.
(84) And the boot put away, etc. On booted soldiering see above, volume II, the book On Idolatry, chapter 19, number 147. Yet the a is shortened even in the ablative that follows: "Gallic, let it be bound on the feet with soft papyrus." We have newly corrected: Consul procedat in urbem ("should a consul advance into the city"), in place of orbem ("the world"). And soon after, Haec non humilitas ("this is not humility"), in place of Haec tua humilitas ("this your humility").
(printed under page 586) (85) Sedet aeternumque sedebit infelix Theseus, (continues)
(85) Unhappy Theseus sits, and will sit for ever, (continues)
(printed under page 586)
Page
- running head: 1163 AD GENUINA TERTULLIA[...] (cut off at image edge)
- marginal letters: A CAPUT PRIMUM. / Cum te diversis; B Et proprium mutant vulgato crimine sexum; C Si quis ab Isiaco consul procedat in urbem; D beside the Commentarius notes (81) Obstipui monitus
- old-edition numerals: (none)
Respondente tibi vulgo et lacerante senatu,
while the common people answer you and the senate tears you to pieces,
Teque domo propria pictum cum fascibus ante,
and that you, who were painted in your own house with the fasces before you,
Nunc quoque cum sistro faciem portare caninam.
now also bear a dog's face along with the sistrum.
Haec non humilitas sed humilitatis imago est.
This is not humility but an image of humility.
Aedibus illa tuis semper monumenta manebunt.
Those monuments will always remain in your house.
Rumor ei ad nostras pervenit publicus aures,
A public rumour, alas, has reached our ears,
Te dixisse: Dea, erravi, ignosce, redivi.
that you said: Goddess, I went astray, forgive me, I have returned.
Dic mihi si valeas, cum talis saepe rogares,
Tell me, if you can, when you often made such entreaties
Et veniam peteres; quae tecum verba locuta est?
and asked for pardon, what words did she speak with you?
Vere mente cares, sequeris qui mente carentes.
Truly you lack a mind, you who follow those who lack a mind.
Haec iterum repetis, nec te delinquere sentis.
You repeat these things again, and do not perceive that you are sinning.
Quid mereare vide; minus esses forte notandus,
See what you deserve: you would perhaps be less to be censured,
Si tantum hoc scires, et iu hoc errore maneres,
if you knew only this and remained in this error;
At cum vericolae penetraveris ostia legis,
but since you have entered the doors of the law that worships the truth,
Et tibi nosse Deum paucis accesserit annis;
and it has come to you within a few years to know God,
Cur linquenda tenes, aut cur retinenda relinquis?
why do you hold what should be left, or why do you leave what should be retained?
Nilque colis, dum cuncta colis; nec corde retractas
And you worship nothing while you worship everything; nor do you consider in your heart
Vera quid a falsis, quid ab umbris lumina distent.
how true things differ from false, how lights differ from shadows.
Philosophum fingis, cum te sententia mutet;
You feign the philosopher, though your opinion changes you;
Nam tibi si stomachum popularis moverit aura;
for if the popular breeze should stir your stomach,
Et Judaeus eris, totusque incertus haberis.
you will be a Jew as well, and you are held to be wholly uncertain.
Indulge dictis, sapientia non placet alta;
Pardon my words: lofty wisdom does not please.
Omne quod est nimium, contra cadit, unum operantur
Everything that is excessive turns out the contrary way; one and the same effect is wrought
Et calor et frigus; sic hoc, sic illud adurit;
by both heat and cold: this one burns, and so does that;
Sic tenebrae visum, sic sol contrarius aufert;
so darkness takes away sight, so too does the sun facing one;
Et pariter laedunt gelidum fervensque lavacrum;
and an icy bath and a boiling one harm alike;
Esca alitur corpus, corpus corrumpitur esca;
by food the body is nourished, by food the body is corrupted;
Vimque suam minuit, si quid protenditur ultra.
and anything diminishes its own force if it is stretched beyond [measure].
Denique si sedeas, requies est magna laboris:
In short, if you sit, it is a great rest from toil;
Si multum sedeas, labor est. Maro namque poeta
if you sit much, it is toil. For the poet Maro
Pro poena posuit: Sedet, aeternumque sedebit
set it down as a punishment: He sits, and will sit for ever,
Iufelix Theseus; semper nocet utile longum,
unhappy Theseus. What is useful always does harm when prolonged:
Prandia longa nocent, jejunia longa fatigant;
long meals do harm, long fasts weary;
Editors' notes and page, col. 1164
Footnotes
(85) ‹anchor: Iufelix Theseus› · call in col 1164
(printed under page 586)
Page
- running head: …NA TERTULLIANI OPERA 1164 (left part cut off at the image edge)
- marginal letters: A Respondente tibi vulgo; B Cur linquenda tenes; C Denique si sedeas; D (83) His esse diebus (in the editor's commentary)
- old-edition numerals: 1107 after operantur
- misprints kept as printed: iu (for in, "et iu hoc errore"); Iufelix (for Infelix, "Iufelix Theseus")
Sic nimium sapere stultum facit improba secta.
Thus a wicked sect makes being over-wise a folly.
Me dea sic docuit, moderamen amabile, dixit.
So the goddess taught me; "moderation is lovable," she said.
Sed tu nec sectam modo, nec moderamina curas,
But you care now neither for the sect nor for moderation;
Mens autem stabilis nullo pervertitur aestu,
yet a stable mind is overturned by no surge,
Ipsaque simplicitas nunquam mala cogitat ulla.
and simplicity itself never thinks any evil things.
Hinc sincera fides aeterna fide fruetur;
Hence sincere faith shall enjoy an eternal faithfulness;
Et contra dolus longo cruciabitur igni.
and guile, on the contrary, shall be tormented with a long fire.
Elige quid velis, ut digna piacula vites.
Choose what you will, so that you may escape the penalties you deserve.
Sic tamen hanc veniam mereatur creditor, inquam;
Yet let the believer so earn this pardon, I say:
Ut leve crimen erit, si nolis noscére vera;
as it will be a light offence if you are unwilling to know the truth,
Non leve crimen erit, si cognita vera relinquas.
it will be no light offence if you abandon the truth once known.
Sed te correctum forsan matura senectus
But you, set right, perhaps ripe old age
Editors' notes and page, col. 1165
Footnotes
<!-- Page 587 has two Commentarius blocks. The upper one, under the end of this unit (seen in the column images), holds the end of note (85) and note (86), which belong to this unit. The rendered foot holds notes (87)-(92), all on the poem De Jona / De Ninive (next unit). --> (printed under page 587)
(85) (continued) etc. Istud Virgilianum est ex VI Aeneidos. Prorsus autem lego: Nec casibus imputet ullis.
(printed under page 587) (86) Corrige delictum fidamine, etc. Fidamen pro fiducia seu spe magis haud dubie Tertullianicam phrasin sapit quam Cyprianicam.
(86) Correct the offence by trust, etc. Fidamen in place of fiducia or spe ("trust" or "hope") undoubtedly savours more of Tertullian's phrasing than of Cyprian's.
(printed under page 587) (87) Cinerum senio signata. Ita correxi, pro quo erat in v. c. cinerum senios ignara. Conjecturam meam confirmat aperte alter ejusdem Tertulliani versus de Sodomis, ubi sic: Tota rogus regio est, hinc atro horrore favillae. Inde situ cano cineres incendia signant. Sic enim obiter lego ex vestigiis v. c. in quo: hinc de situ; vulgo est: Hincque situ.
(87) Marked by the age of the ashes. So I have corrected it; in its place the old manuscript had cinerum senios ignara. My conjecture is plainly confirmed by another line of the same Tertullian on Sodom, which runs: "The whole region is a pyre; hence, in black horror of the embers, the ashes, by their hoary decay, mark the fires." For so I read in passing from the traces of the old manuscript, which has hinc de situ; the common reading is Hincque situ.
(printed under page 587) (88) Facti mortem maris. Intelligit mare Mortuum, de quo ipsemet in carmine de Sodomis: Nec mare vivit ibi, mors est maris, illa quieti.
(88) The death of the sea that was made. He means the Dead Sea, of which he himself says in the poem on Sodom: "Nor does the sea live there; that stillness is the sea's death."
(printed under page 587) (89) Pene alios ignes. Placet haec emendatio, ducta conjectura P. Pithoei: accedit enim prope ad vestigia scripturae v. c. in quo: Pane alio ignes superis decesserat imbris.
(89) Almost other fires. This emendation, taken from a conjecture of P. Pithou, is satisfactory, for it comes close to the traces of the writing in the old manuscript, which has: "Pane alio ignes superis decesserat imbris."
(printed under page 587) (90) Justique fuerant. Varias recipit conjecturas; dubium enim est an auctor scripserit justique forem, vel justi fines, ut censet idem Pithoeus: statim scripsi, transgressa Ninive pro quo v. c. transgressi Ninivitae.
(90) And of the just they had been. This admits various conjectures, for it is doubtful whether the author wrote justique forem or justi fines ("the bounds of the just"), as the same Pithou thinks. Immediately after I have written transgressa Ninive ("Nineveh, having transgressed"), where the old manuscript has transgressi Ninivitae ("the Ninevites, having transgressed").
(printed under page 587) (91) At bonus. V. c. at boni.
(91) But the good. The old manuscript has at boni.
(printed under page 587) (92) Mente prophetam. Forte prophetas, ut conjungatur, cum voce praesagos.
(92) In mind, the prophet. Perhaps prophetas ("prophets"), so that it may agree with the word praesagos ("foreseeing").
(printed under page 587)
Page
- running head: 1165 APPENDIX I. — DE JONA [printed "APPENDIX" with damaged type, as "APPBNDIX"]
- marginal letters: A ‹Sic nimium sapere› (letter printed between the columns, beside "In meli..." of col 1166); B ‹Non leve crimen erit›; C ‹Carmen hoc, nunquam antea› (next unit); D ‹imperite opus descriptum› (next unit)
- old-edition numerals: 1108 after ‹igni.› (before "Elige")
- other: Only the first 12 verse lines of col 1165 belong to this unit (Ad senatorem); the poem continues at the top of col 1166. Below them, after the across-page title "CARMEN DE JONA ET NINIVE, CUM ADNOTATIONIBUS FRANCISCI JURETI." (read across cols 1165–1166), col 1165 holds the editors' ARGUMENTUM (editors' matter, not Tertullian's), which belongs to the next unit (Carmen de Jona et Ninive) and is NOT set here. Foot: upper Commentarius notes (85 end), (86) for this unit; lower Commentarius (87)–(92) for De Jona. "Virgilianum'est" in (85): a stray mark between the words, set without it. "Me dea" in line 2: the e looks like c at this resolution ("Mc"); set as Me, UNSURE whether damaged type. "noscére" set with the accent as printed.
In melius revocat satiatum erroribus istis: Tempus enim mutat mala, digerit omnia tempus. Tunc igitur cum te consulta reduxerit aetas, Disce Deo servare fidem, ne forte bis unum Incurras lapsum, quia vere dicitur illud: Qui pedis offensi lapidem vitare secundo Nescit, et incantus iterum vexaverit artus, Imputet ipse sibi, nec casibus imputet ullis. Corrige delictum fidamine, corrige mentem. Suffecit peccare semel, desiste vereri: Non erit in culpa, quem poenitet ante fuisse.
calls back to better things, sated as you are with these errors: for time changes evils, time sets all things in order. Then therefore, when a deliberate age has brought you back, learn to keep faith with God, lest perhaps you incur one and the same fall twice, since that saying is truly spoken: He who does not know how to avoid a second time the stone his foot has struck, and heedlessly has bruised his limbs again, let him blame himself, and let him not blame any mishaps. Correct the offence by trust, correct the mind. It has been enough to sin once; cease to fear: he will not be at fault who repents of having been so before.
Editors' notes and page, col. 1166
Footnotes
(86) ‹anchor: Corrige delictum fidamine› · call in col 1166
(printed under page 587)
(87) ‹anchor: Et cinerum senio signata› · call in col 1166
(printed under page 587)
(88) ‹anchor: facti mortem maris› · call in col 1166
(printed under page 587)
(89) ‹anchor: Pene alios ignes› · call in col 1166
(printed under page 587)
(90) ‹anchor: justique fuerant› · call in col 1166
(printed under page 587)
(91) ‹anchor: At bonus› · call in col 1166
(printed under page 587)
(92) ‹anchor: mente, prophetam› · call in col 1166
(printed under page 587)
Page
- running head: [cut off at left] l. — DE JONA ET NINIVE. 1166
- marginal letters: A In melius revocat; B Non erit in culpa; C inscribebatur in v. c. (editors' prose); D Ni prius admoneat
- old-edition numerals: (none)
- other: the column continues with Post Sodomum (another unit); not set here