PL 2 · cols. 1107–1146

Appendix I: Carmina Tertulliano adscripta, Adversus Marcionem libri quinque

Book I

cae Patrum. Carmen tandem ad Senatorem, quod inter Cypriani Opera, tomo III, legitur, ante Constantini tempora conscriptum arbitratur Alixius, a viris doctis omnino Tertulliano abjudicatur. Quod autem spectat librum Gennadii de definitionibus fidei et dogmatum ecclesiasticorum, olim Tertulliano adscriptum, nemo eruditorum hodie eidem adjudicat, cum ibi multa reperiantur saeculo tertio posteriora eidemque haud convenientia.

[Library] of the Fathers. Finally, the poem To a Senator, which is read among the Works of Cyprian, volume III, and which Alixius judges to have been composed before the times of Constantine, is denied to Tertullian altogether by learned men. As for the book of Gennadius On the Definitions of the Faith and of the Church's Dogmas, once ascribed to Tertullian, no scholar today assigns it to him, since many things are found in it that are later than the third century and not at all suited to him.

De supposititiis Tertulliani operibus consulendi sunt Natalis Alexandri Hist. eccles. saec. II; D. Rem. Ceillier, Histoire des écrits ecclésiastiques; Dupin, Biblioth. eccl. t. I, p. 252; Tillemont, Mém. Ecclés. t. III, ad vit. Tertull. art. 14; P. Allix, Dissert. de Vita et scriptis Tertul. X, 31; Walchii, Biblioth. Patrist. cap. 4, § 46; cap. 7, § 70. P. Alixius, in Dissert. praefata, carmen de Judicio ait esse Verecundi, e⟨p⟩iscopi Africani, qui circa medium saecul. VI floruit. Libros contra Marcionem idem suspicatur post Hieronymi tempora exaratos.

On the spurious works of Tertullian one should consult Natalis Alexander, Hist. eccles., century II; Dom Remi Ceillier, Histoire des écrits ecclésiastiques; Dupin, Biblioth. eccl., vol. I, p. 252; Tillemont, Mém. Ecclés., vol. III, on the life of Tertullian, art. 14; P. Allix, Dissert. de Vita et scriptis Tertul. X, 31; Walch, Biblioth. Patrist., ch. 4, § 46; ch. 7, § 70. P. Allix, in the aforesaid Dissertation, says that the poem On the Judgement is by Verecundus, an African bishop, who flourished about the middle of the sixth century. He likewise suspects that the books against Marcion were written after the times of Jerome.

Prodiere multoties opera Tertulliani poetica, nempe ut et plures poetae Christiani in Ge. Fabricii Poetar. vetust. opp. Christ. Basileae. 1564; Mich. Maittarii Opp. et fragmm. vett. Poetar. Latinor. Lond. 1715. — In Collect. Pisaur, omn. poemat. Latinor. Pesaur, 1766., t. V, p. 1. 16. Carmen de Jona et Ninive cum castigationibus Francisci Jureti in Biblioth. PP. t. VIII, et Lips. 1681. in-8, ad calcem Paulini Petrocorii ed. Daumianae 1681. Tertulliani demum omnia opera poetica edid Andreas Rivinus, ac post Pamelium, Junium, Barthium, breves notas addidit. Goth. 1651. — Non tanti momenti visa fuere haec poemata, quam ut ea amplis adornaremus commentariis; Pamelii igitur adnotationes, utcumque exiguas et leves, satis fuit edidisse. Edd.

The poetical works of Tertullian have appeared many times, namely, like several Christian poets as well, in Georg Fabricius, Poetar. vetust. opp. Christ., Basel, 1564; in Michael Maittaire, Opp. et fragmm. vett. Poetar. Latinor., London, 1715. — In the Pesaro Collection of all the Latin poems, Pesaro, 1766, vol. V, pp. 1, 16. The poem On Jonah and Nineveh, with the emendations of François Juret, in the Biblioth. PP., vol. VIII, and at Leipzig, 1681, in octavo, at the end of Daum's edition of Paulinus of Périgueux, 1681. Finally, Andreas Rivinus published all the poetical works of Tertullian and, after Pamelius, Junius and Barth, added brief notes; Gotha, 1651. — These poems did not seem of such moment that we should adorn them with ample commentaries; it was therefore enough to have printed the annotations of Pamelius, slight and light though they are. The Editors.

ADVERSUS MARCIONEM LIBRI QUINQUE.

FIVE BOOKS AGAINST MARCION.

AD LECTOREM.

TO THE READER.

Adversus Marcionem poemata quae sequuntur, omitti placuerat; non tantum quod parum digna Tertulliano videantur, sed praesertim quod ea minime esse Tertulliani Septimius ipse testetur. Plane indigna esse tam excellentis ingenii viro satis indicat stylus, toties violatae prosodiae reus, toties rebus tractandis impar, toties telis in hostem stringendis hebes et inficetus. Denique ipse Tertullianus principio suarum adversus Marcionem disputationum, unde adserendis versibus istis argumenta video peti, manifeste praefatur iterum ac tertio curatum abs se opus; earum vero curarum poeticam fuisse ullam non tradit, imo nullum fuisse poeticam significat, qui primum se opusculum quasi properatum pleniore postea compositione rescidisse ait. Nam si quid versibus in Marcionem praeluserat, id properatum quidem dici potuit et praelusum; sed quod pleniore postea compositione rescidit, si poesis fuit, poesi pleniore rescindi debuit; non rhetorica dissertatione, non disputatione di⟨a⟩lectica: etenim diverso scribendi genere diversa manserit ejusdem argumenti tractatio; partes egerit suas poeta, suas dialecticus, suas rhetor. Quae de Virginibus velandis, quae de Corona, quae de Spectaculis Graeco stylo vulgaverat, edidit postea Latino. Latiuis autem Graeca non rescidit, sed Graecis addidit Latina. Quod si Graeca rescindere voluisset, sane posterioribus quoque Graecis priora illa retractando reformasset. Ita quidquid scriptionis adversus Marcionem suae rescidit, disputatio fuit, non poema.

It had been decided to omit the poems Against Marcion which follow; not only because they seem little worthy of Tertullian, but chiefly because Septimius himself testifies that they are by no means Tertullian's. That they are plainly unworthy of a man of so excellent a genius the style shows well enough, so often guilty of violated prosody, so often unequal to the matters to be treated, so often blunt and witless in the weapons it draws against the enemy. Finally, Tertullian himself, at the beginning of his disputations against Marcion, whence I see arguments sought for claiming these verses for him, plainly says in his preface that the work was prepared by him a second and a third time; but he does not record that any of those preparations was poetical; rather he indicates that none was poetical, since he says that he cut down his first little work, as having been hurried, by a fuller composition afterwards. For if he had made some prelude in verse against Marcion, that could indeed be called hurried and a prelude; but what he afterwards cut down by a fuller composition, if it was poetry, ought to have been cut down by fuller poetry; not by a rhetorical dissertation, not by a dialectical disputation: for in a different kind of writing the treatment of the same argument would have remained a different one; the poet would have played his own part, the dialectician his, the rhetorician his. The works On the Veiling of Virgins, On the Crown and On the Spectacles, which he had published in a Greek style, he afterwards put out in Latin. Yet he did not cut down the Greek by the Latin, but added Latin to the Greek. And if he had wished to cut down the Greek, he would surely have reshaped those earlier works by reworking them in later Greek ones too. Thus whatever of his writing against Marcion he cut down was a disputation, not a poem.

Editors' notes and page, col. 1107

Page

running head: 1107 AD GENUINA TERTULLIA[NI …] (cut off at the image edge)
marginal letters: A ‹cae Patrum. Carmen tandem›; B ‹Patrist. cap. 4, § 46›; C ‹Adversus Marcionem poemata quae sequuntur›; D ‹Nam si quid versibus in Marcionem›
old-edition numerals: (none)
other: The first two paragraphs are editors' matter (the close of the editors' notice on the supposititious works), continued from col. 1106, i.e. the lines begin OUTSIDE 1107-1146; they may belong to the preceding unit (settle step to decide). The column opens with the second half of a word split at the break ("cae", i.e. Bibliothe-cae) which is omitted here and should stand whole at the end of col. 1106; "saecul." at the foot continues into col. 1108 ("VI floruit"). Title ADVERSUS MARCIONEM / LIBRI QUINQUE and the caption AD LECTOREM are printed full_width across the page; only their left halves are visible in this column's images ("ADVERSUS MA", "LIBRI QUINQ", "AD LECTORE"), completed from layout: confirm on the page. AD LECTOREM is editors' matter (not Tertullian's). "e⟨p⟩iscopi" and "di⟨a⟩lectica": letters damaged in the type.
misprints kept as printed: "Latiuis" (for Latinis; turned n); "nullum" (for nullam, ‹imo nullum fuisse poeticam›); "edid" (for edidit, col. 1108 upper text set here).
running head: 1107 AD GENUINA TERTULLIANI OPERA. 1108
marginal letters: A ‹cae Patrum. Carmen tandem›; B ‹Patrist. cap. 4, § 46›; C ‹Adversus Marcionem poemata›; D ‹Nam si quid versibus›
old-edition numerals: (none)
other: whole page is editors' prose (end of the Appendix preface; the AD LECTOREM admonition). Column opens on the tail of a word split at the previous column break ("…cae Patrum", probably Bibliothe-cae); only the visible part set, English supplies [Library]. e⟨p⟩iscopi and di⟨a⟩lectica: damaged type. "supposititiis" read at modest resolution: UNSURE. Small-caps "ii"/"vi" set as II/VI. The paragraph "De supposititiis…" runs from the upper left column into the upper right column and is set whole here. Full-width title ADVERSUS MARCIONEM / LIBRI QUINQUE. checked on the full page and set once, as one caption.

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Disputationem properatam, nec satis absolutam, pleniore postea disputatione rescidit, et prioris exilitatem posterioris abundantia mersit. Haec de primo ac secundo foetu dixisse sufficiat: nisi hoc etiam adjecisse profuerit, quod in editione tertii Septimius necessario de tribus illis praefandum sibi esse duxit, ne quem varietas operis in disperso reperta confunderet. Quae verba fidem sane faciunt iis quae supra diximus, trium scilicet adversus Marcionem curarum nullam fuisse poeticam. Nam, si ulla fuisset, ea utique de reliquarum conditione excipienda fuerat, quam styli diversitas ab omni confusione vindicabat. Illud etiam observandum, quod primam illam foeturam se rescidisse ait Septimius, nec in vulgus exisse eam queritur; ut jam credibile non sit ejus superfuisse quicquam praeter ea quae ipse in secundam pleniorem transfudit. Transfudisse autem poetica si credimus, hoc etiam fateamur necesse est sic disjectum fuisse poetam, ut jam membra ejus inveniri nequeant ulla; imo, si quid poeticum in praeclaris istis disputationibus notabitur, qualis ea forte Ponti, quae praefationem sequitur, descriptio, ejus vestigium in totis quinque Carminum libris non apparet. Postremo, quod omnem adimat dubitationem, si prima foetura versus in Marcionem fudit Septimius, eam cum rescidit, versus ipse suos pessum dedit; et frusta quaerimus. Secundum vero non fuisse poeticam tertia declarat, quam de secundae emendatione et amplificatione compositam Septimius profitetur. Sic igitur

A hurried disputation, and not sufficiently finished, he cut down afterwards by a fuller disputation, and drowned the thinness of the former in the abundance of the latter. Let it suffice to have said this of the first and second offspring: unless it be useful to add this as well, that in the edition of the third Septimius thought it necessary to say something by way of preface about those three, lest the variety of the work, found scattered about, should confuse anyone. These words certainly confirm what we said above, namely that none of the three preparations against Marcion was poetical. For if any had been, it would surely have had to be excepted from the condition of the rest, since the difference of style would have freed it from all confusion. This too is to be observed, that Septimius says he cut down that first offspring, and does not complain that it went out to the public; so that it is no longer credible that anything of it survived except what he himself poured into the fuller second. And if we believe he poured poetry into it, we must also confess that the poet was so torn apart that no limbs of his can now be found; rather, if anything poetic is to be noticed in those excellent disputations, such as perhaps that description of Pontus which follows the preface, no trace of it appears in the whole five books of the Poem. Lastly, to remove all doubt: if Septimius poured out verses against Marcion in the first offspring, when he cut it down he himself sent his own verses to ruin; and we look for them in vain. That the second was not poetical the third declares, which Septimius professes was composed out of the emendation and enlargement of the second. So then

Editors' notes and page, col. 1108

Page

running head: [AD GENUI]NA TERTULLIANI OPERA. 1108
marginal letters: A ‹VI floruit. Libros contra Marcionem›; B ‹adornaremus commentariis›; C ‹Disputationem properatam›; D ‹credibile non sit ejus superfuisse›
old-edition numerals: 1053 after ‹fuisse›; 1054 after ‹quam›
other: First two paragraphs are editors' matter (close of the editors' notice on the supposititious works, signed EDD.), continuing from col. 1107; may belong to the preceding unit. The third paragraph continues the editors' AD LECTOREM (editors' matter, not Tertullian's) from col. 1107. The last word is split at the column break: "igi-" (surely igitur), set as visible part; not completed because col. 1109's top image was not in hand when this was written — complete on receipt. "frusta" is printed (Q2a: set back as printed; misprint for frustra, translated "in vain").
running head: 1107 AD GENUINA TERTULLIANI OPERA. 1108
marginal letters: A ‹vi floruit. Libros contra›; B ‹adornaremus commentariis›; C ‹Disputationem properatam›; D ‹credibile non sit ejus›
old-edition numerals: 1053 after ‹fuisse›; 1054 after ‹quam›
other: editors' prose (AD LECTOREM admonition, continued from c1107_a; split at the left column's end "non poema."). The upper right column's text (vi floruit … Edd.) is set in c1107_a in reading order. Column ends on a word split at the break, "igi-" (probably igitur); next column not seen, so only the visible part is set; English "So, there[fore]" to be joined on receipt.
misprints kept as printed: "frusta" (for frustra); "Secundum" (for Secundam, with curam understood; agreeing with poeticam).
Q3a: the split word is now set whole as "igitur" (col. 1109 opens with "tur", checked on the page), English "So then"; the "visible part" remarks above are superseded.

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absolvimus: Versus istos qualescunque Tertulliani nomine fuisse a Fabricio, sola manuscripti codicis nescio cujus auctoritate adducto, inscriptos. Quod quam leve ac frivolum haberi debeat, praesertim cum neminem codicis illius notorem satis idoneum Fabricius dederit, sciunt hujusmodi rerum periti, quornm manibus versata quaesitissimi auctoris exemplaria vetera nihil poeticum renuntiavere. Sed nec veterum scriptorum quisquam inter

we conclude: these verses, such as they are, were inscribed with the name of Tertullian by Fabricius, led solely by the authority of some manuscript codex or other. How slight and frivolous this ought to be held, especially since Fabricius has given no sufficiently competent voucher for that codex, those skilled in such matters know, through whose hands the old copies of this most sought-after author have passed and have reported nothing poetic. But neither has any of the ancient writers among

Libros hos quinque qui primus inter poetarum veterum ecclesiaticorum opera Christiana in lucem edidit Georgius Fabricius, eos esse existimat (in quo et ego non dissentio) quorum facit mentionem Tertullianus initio libri primi adversus Marcionem in haec verba: « Si quid retro gestum est nobis adversus Marcionem, jam hinc viderit. Novam rem aggredimur ex vetere. Primum opusculum quasi properatum, pleniore postea compositione rescideram. Hanc quoque nondum exemplariis suffectam, fraude tunc fratris dehinc apostatae amisi, qui forte descripserat quaedam mendosissime, et exhibuit frequentiae. » Quod ipsum de hoc opere verissimum cum Fabricio confiteor; qui conqueritur, quot pene verba, tot fuisse menda, quot versus, tot maculas, addens, quanquam plurimos errores sustulerit e vestigiis antiquae scriptionis (vides fuisse illi ms. exemplar a Joanne Heroldo secum communicatum), tamen in reliquiis, inquit, lector videbit quantum adhuc supersit quod emendatione indigeat. In quo nos etiam aliquid conatos ex adnotationibus nostris deprehendet lector, et eramus plusc⟨u⟩lum aliquis facturi, si ad manum fuisset codex aliquis ms. Addit idem: « Tertulliani hoc opus imperfectum esse, rem declarare. Nam impetum suum, inquit, secutus, donec emendationis tempus daretur, multa contra praecepta metrica fecit; quorum aliqua excusationem temporis habent, aliqua possunt excusari grammaticorum

These five books, which Georg Fabricius first brought to light among the Christian works of the ancient ecclesiastical poets, he judges (and in this I too do not dissent) to be those which Tertullian mentions at the beginning of the first book Against Marcion in these words: "If anything has been done by us formerly against Marcion, let it now see to itself from here. We undertake a new thing out of an old. The first little work, as having been hurried, I had cancelled afterwards by a fuller composition. This too, before it had been supplied with copies, I lost through the fraud of a brother, then later an apostate, who happened to have copied out certain parts most faultily, and showed them to the crowd." I confess with Fabricius that this is most true of this very work; he complains that there were almost as many faults as words, as many blemishes as verses, adding that although he had removed very many errors from the traces of the ancient writing (you see that he had a manuscript copy shared with him by Johann Herold), yet in what remains, he says, the reader will see how much still remains that needs emendation. In this the reader will find from our annotations that we too have attempted something, and we would have done a little more, if some manuscript codex had been at hand. The same writer adds: "The thing itself declares that this work of Tertullian is unfinished. For, following his impulse," he says, "until time should be given for emendation, he did many things against the rules of metre; some of which have the excuse of the time, some can be excused by the grammarians'

Editors' notes and page, col. 1109

Page

running head: 1109 APPENDIX I. — ADV. MARC[IONEM …] (cut off at the image edge)
marginal letters: A ‹tur absolvimus: Versus istos›; B ‹Libros hos quinque qui primus›; C ‹ritur, quot pene verba›; D ‹tionis tempus daretur›
old-edition numerals: (none)
other: The column opens with "tur", the end of "igi-tur" split at the break from col. 1108; it is omitted here, and c1108's "igi-" should be completed to "igitur" on receipt (English there "Thus, then," is already correct). First paragraph: close of the editors' AD LECTOREM (editors' matter), continued in col. 1110's top band. READING ORDER: 1109 top band → 1110 top band → the full-width block (LIBER PRIMUS / DE DEO UNIC[O …] / ARGUMENTUM LIBRI PRIMI, EX IPSO TE[…] / LIBRI QUINTI AUSPICIUM. / four verses "Primus erit referens …" / the italic editors' line "Adjecit istud titulo …") → 1109 lower → 1110 lower. Only the left halves of the full-width block are visible here, so the block is set whole in c1110 (after the top band) and NOT here. Second paragraph: Pamelius's preface to the poems (editors' matter, not Tertullian's), continuing in col. 1110 lower ("figuris; …"). "rescideram" is printed (page check, settle round 2): it is Tertullian's own word; the intended word is "resciderant"/"resciderat" in Tertullian (Adv. Marc. I.1); set as printed, no misprint. "plusc⟨u⟩lum": a damaged letter. "aliquis" (for aliquid?) set as printed; UNSURE. Foot "Commentarius" notes (1)–(2) excluded (pass 2).
misprints kept as printed: "quornm" (for quorum); "ecclesiaticorum" (for ecclesiasticorum) (Q3a).
Q3a: c1108 now sets "igitur" whole (English "So then"); the completion above is done.

PL 2:1110

poetas Christianos Tertullianum connumeravit. Caeterum, haec poemata, quamvis inaequali versificatore male depexa, non adeo spernimus, ut in iis esse boni aliquid negemus: imo plerisque locis utiliter cum Septimianis Marcionibus committi et componi affirmamus. Itaque et hic conspici patimur tanquam appendices. At quia certum nescimus auctorem, damus nomen Incerti. ED. VENET.

numbered Tertullian among the Christian poets. For the rest, these poems, although badly combed out by an uneven versifier, we do not so despise as to deny that there is anything good in them: nay, we affirm that in most places they may usefully be set against and compared with Septimius's books against Marcion. Therefore we allow them to be seen here too, as appendices. But since we do not know the author for certain, we give them the name of an Unknown. THE VENICE EDITOR.

LIBER PRIMUS DE DEO UNICO.

BOOK ONE: ON THE ONE GOD.

ARGUMENTUM LIBRI PRIMI, EX IPSO TERTULLIANO, AD LIBRI QUINTI AUSPICIUM.

ARGUMENT OF THE FIRST BOOK, FROM TERTULLIAN HIMSELF, AT THE OPENING OF THE FIFTH BOOK.

Primus erit referens inimici ex ordine verba, / Quae refuga illicite molitus protulit amens; / Hinc etiam carnis spes et victoria Christi, / Et species breviter falsarum dicta viarum.

The first will be the one relating in order the words of the enemy, which the deserter, having lawlessly contrived them, put forth in his madness; / hence also the hope of the flesh and the victory of Christ, / and the forms of the false ways, briefly told.

Adjecit istud titulo, brevis instar argumenti, sicuti etiam primi libri adversus Marcionem. Pamelius, qui solus totum hocce carmen adnotavit, opuscula ista metrica Tertulliano nec abjudicanda existimavit. EDD.

He added this to the title, in the manner of a brief argument, as also to the first book against Marcion. Pamelius, who alone annotated this whole poem, judged that these metrical little works should not be denied to Tertullian either. THE EDITORS.

figuris; aliqua festinationi auctoris tribuenda sunt, qui cogitaverit opus suum quasi delineatum sub incudem, ut dicitur, revocare. Qualia sunt quod caesuram libenter facit, item quod ablativum primae declinationis corripit, item quod collisionibus non usitatis indulget. Imitandi itaque gratia non proponuntur haec carmina, sed agnoscendi propter pietatem, quae in isto viro singularis et gravis fuit, et studium quod in res sacras ad doctrinam universae posteritatis collocavit. » Hactenus ille. Si quis licentiam poetarum veterum Christianorum, atque adeo Auctoris nostri desideret nosse exactius, legat Vener. Bedae librum de Arte metrica. PAM.

figures; some are to be attributed to the haste of the author, who had intended to bring his work, as if only sketched out, back under the anvil, as the saying goes. Such are these: that he readily makes a caesura, likewise that he shortens the ablative of the first declension, likewise that he indulges in unusual elisions. These poems, then, are not put forward for the sake of imitation, but to be recognized for the piety, which was singular and weighty in this man, and the zeal which he devoted to sacred things for the instruction of all posterity." Thus far he. If anyone wishes to know more exactly the licence of the ancient Christian poets, and so of our Author, let him read the Venerable Bede's book On the Art of Metre. PAMELIUS.

CAPUT PRIMUM.

CHAPTER I.

Impietas profunda mali, mens invida vitae, / Seductos homines spe potsquam cepit inani, / Nudavit, suadendo nefas sibi credere falsum, / Non impune quidem; facti nam protinus ille / Ut reus, et tanti sceleris temerarius auctor / Accepit maledicta merens. Sic postea demens / Amplius aggressus, desperatissimus hostis, / Infudit mentes hominum caligine mersas; / Oblitos Dominum, docuit spem linquere certam, / Idola vana sequi, turbam sibi fingere divum; / Sortes, auguria, stellarum nomina falsa, / Nascentum geneses constringere, posse videre / Exstorum inspiciis, resque exspectare futuras;

Impiety, the depth of evil, a mind envious of life, after it had captured men led astray by an empty hope, stripped them bare, persuading them to believe a wicked falsehood for themselves; not indeed with impunity; for at once that one, as guilty of the deed and the reckless author of so great a crime, received curses, as he deserved. So afterwards, in his madness, attacking further, the most desperate enemy flooded the minds of men, sunk in darkness; them, forgetful of the Lord, he taught to abandon a sure hope, to follow vain idols, to fashion for themselves a crowd of gods; lots, auguries, the false names of the stars, to bind fast the nativities of those being born, to be able to see by inspections of entrails, and to await things to come;

Editors' notes and page, col. 1110

Footnotes

(1) ‹anchor: mens invida vitae› · call in col 1110

Impietas profunda mali, mens invida vitae, etc. Caput hoc inscripsimus: « De prima hominis seductione, deinde et ad idololatriam per diabolum; » tum enim more Tertullianico malum appellat. Castigavimus vero paulo post posse videre, pro videri.

Impietas profunda mali, mens invida vitae ("Impiety, depth of evil, mind envious of life"), etc. We have headed this chapter: "On the first seduction of man, and then on his being led into idolatry by the devil"; for here, in Tertullian's manner, he calls the devil malum, "the evil one". A little further on we have corrected posse videre for videri.

(printed under page 559)

(2) ‹anchor: Idola vana sequi› · call in col 1110

Idola vana sequi, etc. Idolum, Beda teste libro de Arte metrica, medio correpta semper, Ecclesiastici, fortassis indulgentes consuetudini vulgi, usurparunt: atque adeo est contra fidem vetustae lectionis, quod quidam in Prudentio, Sedulio et Aratore loca aliquot ita mutarint, ut producatur.

Idola vana sequi ("to follow vain idols"), etc. The Church's writers, as Bede witnesses in his book On the Art of Metre, always used idolum with the middle syllable short, perhaps indulging the usage of the common people; and so it goes against the authority of the old reading that some have altered a number of places in Prudentius, Sedulius and Arator so as to make it long.

(printed under page 559)

(3) ‹anchor: Nascentum geneses constringere› · call in col 1110

Nascentum geneses constringere, etc. Adversus Genethliacos, qui nascentum geneses, id est ortus, constringere nituntur ad certos eventus; plures locos habes supra.

Nascentum geneses constringere ("to bind fast the nativities of those being born"), etc. Against the casters of nativities, who strive to bind the nativities of those being born, that is, their births, to fixed outcomes; you have several passages above.

(printed under page 559)

Page

running head: [APPENDIX I.] — ADV. MARCIONEM. 1110
marginal letters: A ‹poetas Christianos Tertullianum›; B ‹figuris; aliqua festinationi›; C ‹CAPUT PRIMUM. (beside the blank line above it)›; D ‹Sortes, auguria, stellarum›
old-edition numerals: 1055 after ‹inani›
misprints kept as printed: "potsquam" (for postquam).

PL 2:1111

Terribilis magicae refugarum audacia ductos, Confictam molem mirantes, spernere vitam, Impulit in praeceps, scelerata insania mersos, Sanguine gaudentes, homicidia saeva minari, Corpore in alterius tunc carnis vulnus amare, Ardentes etiam, calida dulcedine captos, Foedera naturae transcendere, corpora munda Complexu infando sexum maculare virilem; Femineos usus vulgi contamine mixtos Illicitos; castosque sinus, generique dicatos, In coitum obscoenum pro luxu suasit haberi, Talia, praeterito grassatus tempore gessit, Per latebras animae, sepis manante veneno. Non quia culparent homines, nam sponte secuti, Ille dolo suasit, homo libertate peregit.

Those led by the audacity of the deserters' terrible magic, marvelling at a fabricated mass, he drove headlong to despise life; sunk in wicked madness, rejoicing in blood, [he drove them] to threaten savage murders, then to love the wound of flesh upon another's body; burning too, captured by a hot sweetness, [he drove them] to overstep the covenants of nature, to defile with unspeakable embrace the pure bodies of the male sex; the uses of women, mingled unlawfully in the pollution of the crowd, and chaste bosoms dedicated to offspring, he persuaded to be held for obscene intercourse for the sake of indulgence. Such things he did, ranging abroad in time past, through the hiding places of the soul, as the venom of the seps flowed. Not that men could blame [him], for they followed of their own accord: he persuaded by guile, man carried it out by freedom.

CAPUT II.

Chapter II.

Haec dum continuo per saecula perfidus halat, Consiliumque suum seductis cordibus infert; Sperans, heu! scelerisque viam, se stultus habere, Ignarus qualis maneat sententia facti. Turba prophetarum tectis sapientia verbis Spiritu deque Dei praesaga voce loquentum Publice non audens Dominum maledicere nude, Secreto ingenio sperans se posse latere; Tandem lux animae carnis captiva tenetur, Desperatorum certat spes fortior hoste, Ipse figurato, renovator corporis ipse; Gloria vera Patris, Dei Filius, unicus Auctor,

While the faithless one breathes out these things continually through the ages, and brings his counsel into seduced hearts, hoping, alas, fool that he is, to have a road for crime, unaware of what sentence awaits the deed. The throng of prophets speaking in wisdom with veiled words and with presaging voice from the Spirit of God; not daring publicly to curse the Lord openly, hoping by secret contrivance that he could lie hidden; at length the light of the soul is held captive by the flesh, the hope of the despairing strives, stronger than the foe, He Himself the Shaper, He Himself the renewer of the body; the true glory of the Father, the Son of God, the only Author,

Editors' notes and page, col. 1111

Footnotes

Variae lectiones. (printed under page 560) (¹) ‹anchor: not in crop› · call in col 1111 or 1112 (call not visible in the page-foot crop) Patefit. Pam. Oberth.

Patefit ("is laid open"): Pamelius, Oberthür.

Commentarius. (printed under page 560)

(4) ‹anchor: Refugarum› · call in col 1111 or 1112 (call not visible in the page-foot crop)

Refugarum, etc. Similiter infra, cap. 6. / Terribilis refuga attribuit fera munera mortis, / accipiens refugam pro transfuga, sicuti etiam Prudentius Peristephanos. Et rursum lib. II, initio, refugis spirantibus, et cap. 4, refugarum immane tropaeum, ac lib. V, quae refuga, etc., protulit amens.

Refugarum ("of the runaways"), etc. Likewise below, ch. 6: "The dread runaway dealt out the cruel gifts of death", taking refuga for transfuga, "deserter", as Prudentius also does in the Peristephanon. And again at the start of Book II, refugis spirantibus, "the runaways breathing", and in ch. 4, refugarum immane tropaeum, "the monstrous trophy of the runaways", and in Book V, quae refuga, etc., protulit amens, "which the runaway, out of his mind, brought forth".

(printed under page 560)

(5) ‹anchor: Audacia ductos› · call in col 1111 or 1112 (call not visible in the page-foot crop)

Audacia ductos, etc., Haud aliter paulo post, scelerata insania mersos, et cap. seq., tectis sapientia verbis; item, patientia poenae, denique cap. 7, magicae dementia plenos, ac cap. 9, sua parte relicta, etc.: sapientia fecit et arte, ac, sua gloria vestit, et frequentissime his libris quinque, corripiens ablativos in a, qui a veteribus produci solent, more Christianorum poetarum, sicuti tradidit Beda, lib. de Arte metrica.

Audacia ductos ("led by daring"), etc. In the same way a little later, scelerata insania mersos, "sunk in wicked madness", and in the next chapter tectis sapientia verbis, "wisdom in veiled words"; again patientia poenae, "endurance of punishment"; then in ch. 7 magicae dementia plenos, "full of the madness of magic"; and in ch. 9 sua parte relicta, "his own part abandoned", etc.; sapientia fecit et arte, "made by wisdom and skill"; and sua gloria vestit, "clothes with his glory"; and very often in these five books he shortens ablatives in -a, which the ancients usually made long, after the manner of the Christian poets, as Bede has recorded in his book On the Art of Metre.

(printed under page 560)

(6) ‹anchor: Contamine› · call in col 1111 or 1112 (call not visible in the page-foot crop)

Contamine, etc. Eadem voce utitur infra, lib. IX, cap. 4, plebem contamine plenam, pro re contaminata, sive spurcitia et ignominia.

Contamine ("with defilement"), etc. He uses the same word below, Book IX [as printed], ch. 4, plebem contamine plenam, "a people full of defilement", for a thing defiled, that is, filth and disgrace.

(printed under page 560)

(7) ‹anchor: Sepis manante veneno› · call in col 1111 or 1112 (call not visible in the page-foot crop)

Sepis manante veneno, etc. Seps, inquit Epiph., Haeres. 36, est reptile quadrupes, stellioni simile, cujus morsus detrimentum pro nihilo reputantur, sputum autem in cibum aut potum ejaculatum, statim mortem sumentibus inducit. Unde aptissima est comparatio cum serpente diabolo, qui per pomi vetiti sumptionem, veneno infecit hominem. Atqui ibi, non quia culparent homines, etc., obscurum est illud, culparent, nisi subintelligatur diabolum.

Sepis manante veneno ("with the seps's flowing venom"), etc. The seps, says Epiphanius, Heresies 36, is a four-footed reptile like the gecko, whose bites are reckoned to do no harm at all, but whose spittle, spat into food or drink, brings death at once on those who take it. Hence the comparison with the devil, the serpent, who poisoned man through the eating of the forbidden fruit, is most apt. But in the words there, non quia culparent homines, etc., the verb culparent, "they blamed", is obscure unless diabolum, "the devil", is understood.

(printed under page 560)

(8) ‹anchor: perfidus halat› · call in col 1111 or 1112 (call not visible in the page-foot crop)

Haec dum continuo per saecula perfidus halat, etc. Titulum huic capiti dedimus, de Christo hominis lapsi redemptore. Halat vero hic accipitur pro halitu inficere et corrumpere. Atqui est hic locus mutilus ad versum illum: Turba prophetarum, etc., cum sequenti, quasi voluerit dicere auctor: Quanquam speraret hostis humani generis se sceleris viam perpetuo retenturum apud homines, primum per prophetarum verba impeditum, et cum nihilominus quod publice non audebat, secreto pergeret attentare, venisse Christum redemptorem.

Haec dum continuo per saecula perfidus halat ("while the faithless one breathes these things out unceasingly through the ages"), etc. We have given this chapter the title On Christ, the Redeemer of fallen man. Halat is taken here to mean "to taint and corrupt with his breath". But the passage is mutilated at the line Turba prophetarum, "the throng of prophets", etc., and the one after it, as though the author meant to say: although the enemy of the human race hoped to keep the road of sin open among men for ever, he was first hindered by the words of the prophets; and when he nonetheless went on attempting in secret what he dared not do openly, Christ the Redeemer came.

(printed under page 560)

(9) ‹anchor: Spiritu deque Dei› · call in col 1111 or 1112 (call not visible in the page-foot crop)

Spiritu deque Dei, etc. Non hic modo, sed frequenter postea in libris carminum corripit, ut litteram ancipitem in fine versuum. Tale est illud lib. II, infra, c. 5: « Pignusque suo de spiritu fudit, » ac, « de spiritu vita; » et lib. IV, cap. 2: « Nullus locus ambitu claudit. » Quale quid et ab aliis poetis Christianis usurpari annotat Beda. Ejusdem farinae est quod e in fine corripitur in voce publice, et i paulo post in illo, Dei filius. Atqui ad phrasim Tertullianicam jam antiquatam pertinet: Dominum maledicere, tum hic, tum infra, cap. 6. Item, figurator mox accipitur pro eo qui figuram indidit, sicuti etiam infra, cap. 4: / Quique figuravit carnem spiramine vivam. / Et alicubi supra.

Spiritu deque Dei ("and from the Spirit of God"), etc. Not only here but often later in these books of verse he shortens a syllable, as a letter of doubtful quantity, at the end of lines. Such is the line below, Book II, ch. 5: "and poured out the pledge from his own Spirit", and "life from the Spirit"; and Book IV, ch. 2: "No place encloses him in its circuit." Bede notes that something of the kind is used by other Christian poets too. Of the same stamp is the shortening of final e in the word publice, and, a little later, of i in Dei filius. But Dominum maledicere, "to curse the Lord", both here and below in ch. 6, belongs to Tertullian's phrasing, now obsolete. Again, figurator is taken just after for the one who gave a shape, as also below, ch. 4: "and who shaped flesh living by his breath". And somewhere above.

(printed under page 560)

(10) ‹anchor: miscetur in unum› · call in col 1111 or 1112 (call not visible in the page-foot crop)

Et Deus et renovatus homo miscetur in unum, etc. Veram de incarnatione Christi et duabus ejus naturis divina et humana sententiam, habes supra, lib. adv. Praxean, cap. 27.

Et Deus et renovatus homo miscetur in unum ("both God and renewed man are joined into one"), etc. You have the true teaching on Christ's incarnation and his two natures, divine and human, above, in the book Against Praxeas, ch. 27.

(printed under page 560)

(11) ‹anchor: quae ceperat ipse› · call in col 1111 or 1112 (call not visible in the page-foot crop)

Omnia cum revocata videt, quae ceperat ipse, etc. Inscriptionem huic capiti fecimus: De haereseon aspersione per diabolum.

Omnia cum revocata videt, quae ceperat ipse ("when he sees everything he had taken called back"), etc. We have given this chapter the heading: On the sprinkling of heresies by the devil.

(printed under page 560)

(12) ‹anchor: Mersam jam surgere carnem› · call in col 1111 or 1112 (call not visible in the page-foot crop)

Mersam jam surgere carnem, etc. Istud ad baptismi caeremonias pertinet, de quibus supra latius, lib. de Baptismo, sicuti et illud: Signori populos, ad confirmationis sacramentum, de quo etiam ibidem, cap. 8, ac lib. de Praescript. adv. haer., cap. 40.

Mersam jam surgere carnem ("the flesh, once plunged, now rising"), etc. This refers to the ceremonies of baptism, treated more fully above in the book On Baptism; as Signori populos, "that the peoples are sealed", refers to the sacrament of confirmation, of which see also the same work, ch. 8, and On the Prescription of Heretics, ch. 40.

(printed under page 560)

Page

running head: 1111 AD GENUINA TERTULLIA[NI] (cut off at image edge)
marginal letters: A Terribilis magicae refugarum; B beside the gap between "Ille dolo suasit" and CAPUT II.; C Gloria vera Patris; D in the footnotes, beside "(6) Contamine"
old-edition numerals: 1056 after infert; (before Sperans)
calls (4) to (9) are printed in this column's text (after refugarum, ductos, contamine, veneno, halat, Dei).
misprints kept as printed: "figurato" (for figurator, as Commentarius note 9 reads; the English renders figurator).

PL 2:1112

Judex et Dominus venit, rex inclytus orbis, Oppressis veniam dare promptus, solvere vinctos, Cujus amicitia auxilio, patientia poenae, Et Deus et renovatus homo miscetur in unum. Virgo sancta parit, patuit nova janua vitae; Dicta prophetarum factis impleta probantur; Templa sacerdotes linquunt; stellae quoque ductu Mirantur Dominum, tantum secernere partum. In vinum vertuntur aquae, memorabile visu; Lumina redduntur caecis, jussuque trementes Daemones expulsi clamant, Christumque fatentur. Omnia sanantur verbo jam tabida membra, Jam graditur claudus, surdus spem protinus audit, Dat dextram mancus, loquitur magnalia mutus; Fit mare tranquillum jussu, ventique quiescunt. Omnia cognoscunt Dominum; confunditur hostis, Jamque triumphatus ferus armis paret iniquis.

Judge and Lord came, the renowned King of the world, ready to grant pardon to the oppressed and to loose the bound, Whose friendship is for help and Whose patience for punishment, and God and renewed man are mingled into one. A holy virgin gives birth, a new gate of life lay open; the sayings of the prophets are proved fulfilled by deeds; priests leave their temples; by the guidance of a star, too, they marvel at the Lord, discerning so great a birth. Waters are turned into wine, a thing memorable to see; light is restored to the blind, and, trembling at His command, the demons that are cast out cry aloud and confess Christ. All limbs now wasted are healed by a word; now the lame man walks, the deaf man at once hears hope, the maimed man gives his right hand, the mute man speaks great things; the sea becomes calm at His command, and the winds are still. All things acknowledge the Lord; the enemy is confounded, and now, triumphed over, the savage one submits with his wicked arms.

CAPUT III.

Chapter III.

Omnia cum revocata videt quae ceperat ipse Cladis in interitum, mersam jam surgere carnem, In coelos hominem devicta morte levari, Signari populos, effuso pignore sancto, Mirandae virtutis opus, invisaque facta; Audit extremas flammarum in gurgite poenas A Domino sibi perpetuas, tenebrasque paratas, Irrevocata Dei sententia, nudus, inermis, Damnatus, victus, periturus morte perenni, Jam reus, et nullam veniam se certus habere;

When he sees all things recalled which he himself had seized for the ruin of destruction, the drowned flesh now rising, man lifted into the heavens with death vanquished, peoples sealed, the holy pledge being poured out, a work of wondrous power and deeds unseen before; he hears that extreme punishments in a whirlpool of flames, everlasting ones, and darkness have been prepared for him by the Lord, by the irrevocable sentence of God, he being naked, unarmed, condemned, conquered, about to perish by everlasting death, now guilty, and certain that he has no pardon;

Editors' notes and page, col. 1112

Page

running head: …INA TERTULLIANI OPERA. 1112 (cut off at the left edge of the image)
marginal letters: A Judex et Dominus venit; B Omnia cognoscunt Dominum; C Jam reus, et nullam; D cere, tum hic, tum infra (in the commentary, not set)
old-edition numerals: 1057 after ipse (printed at the head of the line Cladis in interitum)

PL 2:1113

Protinus extremum nefas ausus, spargere passim Auribus horrendum verbum, neque voce loquendum Abjectos a plebe Dei, sine luce vagantes, Inventos sine mente viros, terrena sequentes, Aggressus pravi pravos docet esse magistros.

straightway, having dared the utmost wickedness, to scatter everywhere a word horrible to the ears and not to be uttered by the voice, having accosted men cast out from the people of God, wandering without light, men found to be without mind, following earthly things, he teaches the depraved to be teachers of what is depraved.

CAPUT IV.

Chapter IV.

Praedicat his duos esse patres, divisaque regna; Esse mali caussam Dominum, qui condidit orbem, Quique figuravit carnem spiramine vivam, Quique dedit legem, et vatum qui voce locutns; Hunc negat esse bonum, justum tamen esse fatetur, Crudelem, durum, belli cui saeva voluptas, Judicio horrendum, precibus mansuescere nullis. Esse alium suadens, nulli qui cognitus unquam, Qui non est usquam, falsum sine nomine numen, Constituens nihil, et nulla praecepta locutus; Hunc ait esse bonum, nullum qui judicat, aeque Sed spargit cunctis vitam, non invidet ulli. Judicium negat esse reis, dulcique cruentum Circumfert miseris mixtum cum melle venenum. Surgere posse negat carnem, cui caussa ruinae Ipse fuit, quam contemptam spoliavit inique: Propterea maledictus habet sine fine dolorem; Hostis huic semper, vario quia vulnere vitam Nititur excutere, et de qua ruit ipse salutem. Inque hoc et Christum terris venisse repente, Sed nulla socium carnis compagine factum, Spiritus at forma, et fictum sub imagine corpus, Fallere vult homines, quod non est, esse videri.

He preaches to these that there are two fathers and divided kingdoms; that the cause of evil is the Lord Who founded the world, and Who fashioned flesh living by breath, and Who gave the law, and Who spoke by the voice of the prophets; this One he denies to be good, yet admits Him to be just, cruel, harsh, One Whose savage pleasure is war, terrible in judgement, softened by no prayers. Urging that there is another, who was never known to anyone, who is nowhere, a false deity without a name, establishing nothing and having spoken no precepts, this one he says is good, who judges no one, but scatters life to all alike and begrudges no one. He denies that there is judgement for the guilty, and carries round to the wretched a bloody poison mixed with sweet honey. He denies that the flesh can rise again, for whose ruin he himself was the cause, which, once despised, he wickedly despoiled: therefore, accursed, he has pain without end; ever its enemy, because with manifold wounds he strives to shake out its life, and the salvation from which he himself fell. And in this [he preaches] also that Christ came suddenly to the earth, but was made a partner of flesh by no bond of union, a spirit, but a form and a body feigned under an image; that He wishes to deceive men, to seem to be what He is not.

CAPUT V.

Chapter V.

Hoc docet ergo Deum, caligine ludere suasos, Mentiri, nefas, aut hominem se dicere falso. Portatur, graditur, vestitur, rite quiescit, Tractatur, patitur, suspenditur et sepelitur; Omnia sunt hominis quae sancto in corpore versans, A Patre vero Deo missus, qui cuncta creavit,

This, then, he teaches: that God mocks with darkness those He has persuaded, that He lies (a wickedness), or falsely calls Himself a man. He is carried, walks, is clothed, duly rests, is handled, suffers, is hung up and is buried; all things belong to a man which He, dwelling in a holy body, sent indeed from God the Father, Who created all things,

Editors' notes and page, col. 1113

Footnotes

Variae lectiones. (printed under page 561)

(13) ‹anchor: Extremum nefas ausus› · call in col 1113 (call not in crop; the numeral on the scan looks like "15", but the sequence requires 13)

Extremum nefas ausus, etc. Peculiare est Tertulliano nefas ultima brevi, tum hic, tum in illo, cap. 5: / Mentiri nefas aut hominem se dicere falso. / Cui simile est initio cap. seq., duos esse patres, quale quid de littera i in fine dictionum correpta adnotavit Beda ex Prudentio, Sedulio et Fortunato. Atqui mox castigavimus: / Aggressus pravi, pravos docet esse magistros, / pro decet.

Extremum nefas ausus ("having dared the uttermost wickedness"), etc. It is peculiar to Tertullian to make the last syllable of nefas short, both here and in the line in ch. 5: "To lie, a wickedness, or falsely to call himself man." Like it is duos esse patres, "that there are two fathers", at the start of the next chapter, the kind of thing Bede noted from Prudentius, Sedulius and Fortunatus about the letter i shortened at the end of words. But a little after we have corrected: "Having set upon them, the perverse one teaches that there are perverse masters", docet for decet.

(printed under page 561)

(14) ‹anchor: duos esse patres› · call in col 1113 or 1114 (call not visible in the page-foot crop)

Praedicat his duos esse patres, divisaque regna, etc. Caput hoc inscripsimus: De haeresibus Marcionis, utpote istis, « Praedicat his duos esse patres » id est, deos; « esse mali caussam Dominum; judicium negat esse reis; » contra quae infra est liber de Judicio Dei, « surgere posse negat carnem », denique « Christum, fictum sub imagine corpus », de quibus omnibus in genere latius supra dicto, lib. de Praescript. adv. haer., c. 51, haer. 17, et peculiariter de singulis librum V adv. Marc. Atqui paulo post castigavimus, « falsum sine nomine numen, » pro nomen.

Praedicat his duos esse patres, divisaque regna ("he preaches to them that there are two fathers, and divided kingdoms"), etc. We have headed this chapter On the heresies of Marcion, namely these: "he preaches to them that there are two fathers", that is, gods; "that the Lord is the cause of evil; he denies that there is judgement for the guilty", against which there is the book below, On the Judgement of God; "he denies that the flesh can rise"; and finally "Christ, a body feigned under an image". On all these in general see what was said more fully above, On the Prescription of Heretics, ch. 51, heresy 17, and on each in particular the five books Against Marcion. A little later we have corrected "a false godhead without a name", numen for nomen.

(printed under page 561)

(15) ‹anchor: caligine ludere suasos› · call in col 1113

Hoc decet ergo Deum, caligine ludere suasos, etc. Titulum huic capiti imponimus: Confutatio haereseos de ficto Christi corpore. Quod argumentum tractavit latius supra auctor, lib. de Carne Christi. Hic vero castigavimus « quae sancto in corpore versans », pro versis. « A patre vero Deo missus », etc., pro eo quod erat, Deo vero, maxime cum et a Tertulliano et ab aliis Christianis poetis corripi soleat o in fine dictionis, etiam adjectivorum.

Hoc decet ergo Deum, caligine ludere suasos ("is it fitting, then, for God to mock with a mist those he has persuaded?"), etc. We give this chapter the title Refutation of the heresy of Christ's feigned body, a subject the author treated more fully above in the book On the Flesh of Christ. Here we have corrected "busied in his holy body" (versans for versis), and "sent from the Father, God indeed" (A patre vero Deo missus), etc., where it used to read Deo vero, chiefly because both Tertullian and other Christian poets commonly shorten o at the end of a word, even in adjectives.

(printed under page 561)

(16) ‹anchor: Irrita merces› · call in col 1113 or 1114 (call not visible in the page-foot crop)

Irrita merces, etc. Pertinet hoc ad mercedem operum, de qua supra non semel; in sequentibus alludit ad cap. 15 prioris Epist. ad Cor.

Irrita merces ("a vain reward"), etc. This concerns the reward of works, spoken of above more than once; in what follows he alludes to ch. 15 of the First Epistle to the Corinthians.

(printed under page 561)

(17) ‹anchor: in fossa ruistis› · call in col 1113 or 1114 (call not visible in the page-foot crop)

Atqui illud, in fossa ruistis, recte interpretatur Fabricius, in defossa, in sentes latentes.

But the words in fossa ruistis, "you have rushed into a ditch", Fabricius rightly interprets as in defossa, "into hidden pits", into concealed thorn-brakes.

(printed under page 561)

(18) ‹anchor: Ah! tabidi rictus› · call in col 1113 or 1114 (call not visible in the page-foot crop)

Ah! tabidi rictus, etc. Inscriptionem huic capiti fecimus: Adversus haeresin de Deo malorum auctore, contra quam habes supra, lib. II adv. Marc. Necessario autem castigavimus tabidi, pro tacidis, maxime quod illud draconis epithetum sit.

Ah! tabidi rictus ("Ah, the wasting gape"), etc. We have given this chapter the heading Against the heresy that God is the author of evils, against which see above, Against Marcion Book II. We have necessarily corrected tabidi for tacidis, chiefly because it is an epithet of the dragon.

(printed under page 561)

Footnotes

(²) ‹anchor: Artificem mundi, cujusve› · call in col 1114 Cujusne Oberth.

Cujusne ("whose ... ?"): Oberthür.

Commentarius. (printed under page 561)

(19) ‹anchor: errore copertae› · call in col 1114

Copertae pro coopertae, sicuti etiam infra lib. II, cap. 1: « Hastae mucrone coperto; » ac lib. V, cap. (continues)

Copertae for coopertae, "covered", as also below, Book II, ch. 1: "with the spear's point covered"; and Book V, ch. (continues)

(printed under page 561)

Page

running head: …X I. — ADV. MARCIONEM. 1114 (start of head cut off at the left edge)
marginal letters: A Perfecit proprie; B Exsultat, manibusque; C Jucundos flores; D beside footnote (15), "tum tractavit latius" (in the Commentarius, not set)
old-edition numerals: 1059 after grata,

PL 2:1115

Factoremque tamen gnari culpare verentur. Nec quisquam tantum, nisi vos nova porta gehennae, Ingrati eligitis Dominum maledicere vestrum. Haec vobis per Marcionem, Cerdone magistro, Terribilis refuga adtribuit fera munera mortis; Nec venit in mentem quod vos, a nomine Christi Seductos, ad Marcionis tulit infima nomen. Dicite, de multis quid vobis displicet unum? Quidve Deus fecit quod non sit laude vehendum? Aut illud, quod vos, nimium patientia larga Indignos, dulcem permittit cernere lucem? Qui legitis vera, et concisa ea falsa docetis, Quae sunt postque futura, prius haec facta probatis: Aut incredibile quid differt credere vestrum?

And yet, knowing [Him], they fear to blame the Maker. Nor does anyone go so far, except you, new gate of Gehenna, who ungratefully choose to curse your Lord. These things the terrible renegade assigned to you through Marcion, with Cerdo as teacher: the savage gifts of death. Nor does it come to your mind that, having led you away from the name of Christ, he brought you to the base name of Marcion. Say, of the many things, what one thing displeases you? Or what has God made that is not to be extolled with praise? Or is it this, that patience, all too generous, permits you, unworthy as you are, to behold the sweet light? You who read things true, and teach them as false once you have cut them down; who prove that things which are yet to come were done before: or what incredible thing does your believing put off?

CAPUT VII.

Chapter VII.

Nec mirum si vos versutus cepit inermes, Persuadeus duos esse patres, damnatus ab uno, Esse deos, qui principio seduxerat omnes. Postea multiplici manantem vulnere pestem Distribuit multis, et inemendabile crimen. Infandos omni magicae dementia plenos, Persuasit sese virtutem dicere summam; Fingere cum meretrice, nefas peragrare, volare, Namque Valentino Deus est insanus, et aevo Triginta tribuit coelos, patremque Profundum; Bis docuit tingui, transducto corpore flamma.

Nor is it a wonder if the crafty one caught you unarmed, persuading you that there are two fathers, he who was condemned by the One, that there are gods, he who in the beginning had led all astray. Afterwards he distributed to many a plague flowing from manifold wounds, and a crime past amending. Men unspeakable, full of every madness of magic, he persuaded to call themselves the supreme Power; to feign with a harlot, to go through wickedness, to fly. For to Valentinus the madman is God, and to the aeon he assigned thirty heavens, and a father, Depth; he taught that men be dipped twice, the body being passed through flame.

Editors' notes and page, col. 1115

Footnotes

Variae lectiones. (printed under page 562) (³) ‹anchor: Persuasit› · call in col 1115 Pervasit Pam. Obert.

Pervasit ("pervaded"): Pamelius, Oberthür.

(printed under page 562) (⁴) ‹anchor: Bis docuit tingui› · call in col 1115 Tingi Obert.

Tingi ("to be dipped"): Oberthür.

(printed under page 562)

(20) ‹anchor: Cerdone magistro› · call in col 1115 (call not visible in the page-foot crop)

Cerdone magistro, etc. De Cerdonis magistri Marcionis haeresibus vide dicti lib. de Praescript. advers. haer., cap. 51, haer. 16.

Cerdone magistro ("with Cerdo as master"), etc. On the heresies of Cerdo, Marcion's master, see the book already named, On the Prescription of Heretics, ch. 51, heresy 16.

(printed under page 562)

(21) ‹anchor: Nec mirum si vos› · call in col 1115 (call not visible in the page-foot crop)

Nec mirum si vos versutus cepit inermes, etc. Castigavinus: Nec mirum, pro nimirum. Est autem notatu dignum quod haeresin vocet inemendabile crimen, quippe cum experientia quotidiana id verissimum esse comperiamus in eis qui semel haeretici fuerint.

Nec mirum si vos versutus cepit inermes ("no wonder if the crafty one caught you unarmed"), etc. We have corrected Nec mirum for nimirum. It is worth noting that he calls heresy an incurable crime, since daily experience shows us this is most true of those who have once been heretics.

(printed under page 562)

(22) ‹anchor: magicae dementia plenos› · call in col 1115 (call not visible in the page-foot crop)

Infandos omni magicae dementia plenos, etc. Alludit ad Simonem Magum, de quo, quod virtutem sese summam dixerit, vide dicti lib de Praescript. advers. haer., cap. 46, haer., 1: simul etiam de Helena ejus meretrice, lib. de Anima, cap. 34. De volatu autem ejus vide Egesippum de excidio. Hieros., lib. II, cap. 2, et B. Maximum serm. de SS. Petro et Paulo.

Infandos omni magicae dementia plenos ("unspeakable men full of every madness of magic"), etc. He alludes to Simon Magus; on his calling himself the supreme Power see the book named, On the Prescription of Heretics, ch. 46, heresy 1; and also, on Helen, his harlot, the book On the Soul, ch. 34. On his flight see Hegesippus, On the Destruction of Jerusalem, Book II, ch. 2, and Blessed Maximus's sermon on Saints Peter and Paul.

(printed under page 562)

(23) ‹anchor: Namque Valentino› · call in col 1115

Namque Valentino, etc. De hoc vide dictum librum, cap. 49, haer. 12, et integrum librum adversus Valentinianos.

Namque Valentino ("for to Valentinus"), etc. On him see the said book, ch. 49, heresy 12, and the whole book Against the Valentinians.

(printed under page 562)

(24) ‹anchor: transducto corpore flamma› · call in col 1115

Bis docuit tingui, transducto corpore flamma, etc. Intelligit haereticos quosdam qui bis baptizarent, semel in aqua, semel in igne, quorum tamen alibi nullam mentionem reperi; praeterquam quod Philastrius, quanquam adhuc subobscure, lib. de Haeres., Herminianis et Seleucianis attribuere videatur quod non in aqua, sed in igne baptizarent, praetextu illius Joannis Baptistae, Matth. III: « Ipse vos baptizabit in spiritu et igne. » Substituimus autem more Tertullianico tingui pro tingi.

Bis docuit tingui, transducto corpore flamma ("he taught that men are dipped twice, the body passed through flame"), etc. He means certain heretics who baptized twice, once in water and once in fire, of whom, however, I have found no mention elsewhere; except that Philastrius, though still rather obscurely, in his book On Heresies, seems to ascribe to the Herminians and Seleucians baptizing not in water but in fire, on the pretext of John the Baptist's words, Matt. 3: "He will baptize you in the Spirit and fire." We have put tingui for tingi, after Tertullian's manner.

(printed under page 562)

(25) ‹anchor: Basiliden credere jussit› · call in col 1115 or 1116 (call not visible in the page-foot crop)

Tantos esse deos Basiliden credere jussit, etc. De hac haeresi Basilidis late Epiphan. haer 31, ubi « deos 365, quantos et dies annus habet, » nominatim enumerat. De eadem etiam aliquid supra diximus dicto lib. de Praescrip. adv. Haer., cap. 46, haer. 4. Peculiare vero est illud auctori, quod addit: « Tot denique mundos. »

Tantos esse deos Basiliden credere jussit ("Basilides bade men believe there were so many gods"), etc. Epiphanius treats this heresy of Basilides at length, heresy 31, where he lists by name "365 gods, as many as the year has days". We said something of it above too, in the book named, On the Prescription of Heretics, ch. 46, heresy 4. Peculiar to our author is what he adds: "and as many worlds".

(printed under page 562)

Page

running head: 1115 AD GENUINA TERTULLIA (cut off at image edge)
marginal letters: A Factoremque tamen gnari culpare verentur; B CAPUT VII.; C 9, « Fluctuque fretoque copertis (in the commentary); D SS. Petro et Paulo (in the commentary)
old-edition numerals: 1060 after volare (printed at the head of the line Namque Valentino)

PL 2:1116

Tantos esse deos Basilidem credere jussit. / Quantos et dies annus habet; tot denique mundos. / Marcus per numeros argumentatus acute. / Tradidit in magicae formam violare pudicam, / Offerri calicem, precibusque in sanguine verti. / Hebioni Christum suasit de semine natum, / Et circumcidi docuit, legique vacare, / Fontibus amissis elementa resumere legis. / Extremum facinus verbis extendere nolo, / Aut omnes caussas, aut nomina dieere cuncta. / Est per pauca satis crudelia multa notare, / Infandosque homines atque organa saeva draconis, / Per quos nunc tantum sceleris sine teste locuti, / Semper factorum mundi culpare laborant.

He bade Basilides believe that there are as many gods as the year has days; so many worlds, in short. Marcus, arguing acutely through numbers. / He taught, in the guise of magic, the violation of a chaste woman, that the cup should be offered and by prayers be turned into blood. / He persuaded Hebion that Christ was born of seed, and taught him to be circumcised and to devote himself to the law, and, the fountains being lost, to take up again the elements of the law. / I do not wish to draw out in words the last crime, or to tell all the causes or all the names. / It is enough to mark, through a few, many cruel things, and the unspeakable men and savage instruments of the dragon, through whom, having now uttered so much wickedness without a witness, they toil ever to find fault with the things made in the world.

CAPUT VIII.

CHAPTER VIII.

Sed revocate pedem saevi latronis ab antro, / Dum spatium datur, et patiens pietate perennis / Facta per errorem miseris Deus omnia donat. / Credite vero Patri vero qui condidit orbem, / Verum qui Dominum misit renovare ruinam / Imparibus legi, peccati in gurgite mersis, / Per vates olim promissam afferre salutem. / Qui mandata dedit, hic et peccata remittit. / Exigit hic aliquid merito, quia credidit ante, / Aut donat large Dominus, quasi debita servis, / Denique conclusos populos poenamque merentes / Deleto elogio cunctos jubet ipse lavari.

But call back your foot from the cave of the savage robber, while space is given, and God, patient in everlasting mercy, forgives the wretched all things done through error. / But believe the true Father Who founded the world, the true One Who sent the Lord to repair the ruin, to bring to those unequal to the law, sunk in the whirlpool of sin, the salvation promised long ago through the prophets. / He Who gave the commandments, He also remits sins. / He exacts something by right, because He entrusted it before, or the Lord forgives generously, as debts to servants; finally He Himself commands all the peoples, shut up and deserving punishment, to be washed, the charge being blotted out.

Editors' notes and page, col. 1116

Footnotes

(⁵) ‹anchor: Deleto› · call in col 1116 (no numeral printed before this variant in the note line) Delect. Obert.

Delect. [delecto]: Oberthür.

Commentarius. (printed under page 562)

(25) ‹anchor: Basilidem credere jussit› · call in col 1116 (note begins at the foot of col. 1115 and continues under col. 1116)

Tantos esse deos Basiliden credere jussit ("he bade Basilides believe there were so many gods"), etc. On this heresy of Basilides see Epiphanius at length, Heresy 31, where he lists by name "365 gods, as many as the year has days". We also said something of it above, in the book named, On the Prescription of Heretics, ch. 46, heresy 4. But what the author adds is peculiar to him: "so many worlds, in short."

(printed under page 562)

(26) ‹anchor: Marcus per numeros› · call in col 1116 (call not visible in the page-foot crop)

Marcus per numeros argumentatus acute. etc. Prorsus sic castigandum hic Marcus pro Marcion; neutrum enim de Marcione scribitur, sed et haeresi Marci ex Graecorum alphabetico composita, in qua per numeros argumentatus est usque ad 888... De praestigiis vero magicae, quibus utebatur in oblatione calicis, lib. adv. Valent., cap. 4. Atque facit pro confirmatione sacrificii Christiani etiam istud, quod offerri calicem dicat auctor.

Marcus per numeros argumentatus acute ("Marcus, arguing keenly by numbers"), etc. We must certainly correct to hic Marcus for Marcion; for neither thing is written of Marcion, but of the heresy of Marcus, built from the Greek alphabet, in which he argued by numbers up to 888... On the conjuring magic he used in the offering of the cup, see the book Against the Valentinians, ch. 4. This too serves to confirm the Christian sacrifice: that the author speaks of the cup being offered.

(printed under page 562)

(27) ‹anchor: de semine natum› · call in col 1116 (call not visible in the page-foot crop)

Hebioni Christum suasit de semine natum, etc. De hac haeresi Hebionis vide supra lib. de Carne Christi, toto cap. 18, et de eo quod legem proposuerit cum Evangelio, dicto lib. de Praescr. adv. haeret., cap. 48, haer. 11.

Hebioni Christum suasit de semine natum ("he persuaded Hebion that Christ was born of seed"), etc. On this heresy of Hebion see above, On the Flesh of Christ, the whole of ch. 18; and on his setting forth the Law together with the Gospel, the book named, On the Prescription of Heretics, ch. 48, heresy 11.

(printed under page 562)

(28) ‹anchor: Sed revocare pedem› · call in col 1116 (call not visible in the page-foot crop)

Sed revocare pedem, etc. Necessario castigavimus: Revocate, pro revocare, et dum spatium datur, pro detur. Usurpatur deinde vero conjunctio ultima brevi, dum legitur: Credite vero Patri vero, et ibi, quia credidit ante, accipitur credere pro concredere. Videtur vero corruptum illud, denique conclusos. Sed emendavimus poenamque merentes pro merentem, eo quod praecedat populos.

Sed revocare pedem ("but to call back the foot"), etc. We have necessarily corrected Revocate for revocare, and dum spatium datur, "while space is given", for detur. Next, the conjunction vero is used with its last syllable short where we read Credite vero Patri vero, "but believe the true Father"; and there, in quia credidit ante, "because he entrusted it before", credere is taken for concredere, "to entrust". The words denique conclusos seem corrupt. But we have emended poenamque merentes, "and deserving punishment", for merentem, because populos comes before.

(printed under page 562)

(29) ‹anchor: jubet ipse lavari› · call in col 1116

Deleto elogio cunctos jubet ipse lavari, etc. Accipi hic elogium ab auctore pro certa alicujus rei iustitutione annotavit Fabricius, nec male si retineatur vetus lectio: Deleto elogio, sed cum locis supra citatis Apolog. c. 2, et alibi, quantum memini semper, in malam partem pro accusationum titulo, haec vox ab auctore accipiatur, puta- (continues)

Deleto elogio cunctos jubet ipse lavari ("with the charge erased he bids all be washed"), etc. Fabricius noted that the author takes elogium here for a fixed appointment of something, and not wrongly if the old reading Deleto elogio is kept; but since in the places cited above, Apology ch. 2, and elsewhere, always as far as I remember, the author takes this word in a bad sense, for the written heading of charges, [I] thought- (continues)

(printed under page 562)

Page

running head: [AD GENUI]NA TERTULLIANI OPERA. 1116
marginal letters: A ‹Tantos esse deos Basilidem›; B ‹CAPUT VIII.›; C ‹De hac haeresi Basilidis (Commentarius, foot)›; D ‹cap. 48, haer. 11. (Commentarius, foot)›
old-edition numerals: (none)
other: Poem text only in the text block; no editors' prose in this column apart from the foot apparatus (Variae lectiones; Commentarius notes 25–29), which is excluded (pass 2). Calls (25)–(29) and variant call 5 (before "elogio") removed. Verses set one printed paragraph per line with " / " at verse ends; the column opens at a verse beginning and ends at the close of a sentence. "factorum mundi" set as printed (perhaps for factorem); "Marcus per numeros argumentatus acute." ends with a full stop as printed, although the sense runs into the next verse. "jussit." also ends with a full stop as printed.
misprints kept as printed: "dieere" (for dicere); "iustitutione" in Commentarius note 29 (for institutione).

PL 2:1117

CAPUT IX.

CHAPTER IX.

Ergo totus homo credit, totusque lavatur. / Abstinet aut patitur pro nomine vulnera vere. / Verus surgit homo, vere mors victa silebit; / Sed non pars hominis anima, sua parte relicta. / Percipiet palmam, socia quam carne laborans / In stadio luctata, simul conjuncta meretur. / Grande nefas, portare duos per vincula pondus, / Quorum sit locuples unus atque alter egenus, / Et miserum sperni, felici praemia reddi. / Non facit hoc justus, mercedis redditor aequus, / Et bonus, et dives, quem credimus omnia posse, / Suavis in ingratos, miserandi plena voluntas. / Quin potius, cui major inest mortalis egestas, / Possit ut aequari, socio praelatus, id ultro, / Quicquid eget, tribuet locuples; sic credere jussum. / Nec velle illicite Dominum culpare docendo / Suscitet, aut quem animam, tanquam sit passa ruinam, / Liberet a morte, et viventi facta maneret / Copia de solo merito, quia fortiter egit. / Et caro communem semper sortita laborem, / Linquatur terrae, mortis sit praeda perennis. / Ergo hominis anima placuit Deo fortibus actis? / Nullo sola modo potuit sine carne placere. / Vincla tulit, poenas, caro membris vincula gessit, / Contempsit mortem, sed carnem morte reliquit. / Illa dolens genuit, haec vita a vulnere caesa est:

Therefore the whole man believes, and the whole is washed. / He abstains, or suffers wounds for the Name, truly. / The true man rises; truly death, conquered, will fall silent; / but not a part of the man, the soul, with its own part left behind. / It will receive the palm which, labouring with the flesh as its companion, / having wrestled in the arena, joined together with it, it earns. / A great wickedness it would be for two to carry a weight through chains, / of whom one should be rich and the other needy, / and for the wretched one to be spurned and rewards rendered to the fortunate. / The Just One does not do this, the fair Renderer of reward, / both good and rich, Whom we believe able to do all things, / gentle towards the ungrateful, a will full of mercy. / Nay rather, to the one in whom the greater mortal need is found, / so that it may be made equal, being preferred before its partner, of His own accord / the rich One will bestow whatever it lacks; so we are bidden to believe. / Nor [is it right] to wish unlawfully to blame the Lord by teaching / that He raises up, or that He frees from death, the soul, as though it alone had suffered ruin, / and that for the living soul abundance should remain / from its merit alone, because it acted bravely, / while the flesh, which was always allotted the common labour, / is left to the earth and is to be the perpetual prey of death. / Did the soul of man, then, please God by brave deeds? / In no way could it please alone, without the flesh. / It bore chains, penalties; the flesh wore the chains on its limbs; / it despised death, but left the flesh to death. / The one, grieving, brought forth; this life was cut down by a wound:

LIBER SECUNDUS.

BOOK TWO.

DE CONCORDIA VETERIS ET NOVAE LEGIS.

ON THE CONCORD OF THE OLD AND THE NEW LAW.

ARGUMENTUM LIBRI II, ETIAM IPSIUS AUCTORIS.

ARGUMENT OF BOOK II, LIKEWISE BY THE AUTHOR HIMSELF.

Inde sequens conjuncta docet mysteria legis, / Inde novo Deus quae foedere tradidit unus.

Next, following on, it teaches the joined mysteries of the law, / and next what the one God handed down in the new covenant.

Porro his verbis, satis obscuris, indicat auctor scriptum esse hunc librum de consonantia veteris et novae legis, quod adeo recens titulo adjecimus. Prout etiam castigavimus Deus, pro divis tum quod non semel libris producat priorem syllabam dictionis Deus, tum quod non soleant veteres aliquos divos vocare, tum denique quod ad institutum faciat Deus unus contra plures Marcionis deos. PAM.

Further, by these words, obscure enough, the author indicates that this book was written on the consonance of the old and the new law, which is why we have newly added it to the title. Accordingly we have also corrected Deus in place of divis: first because in these books he more than once lengthens the first syllable of the word Deus; secondly because the ancients were not wont to call any persons divi; and lastly because Deus unus ('one God') serves the purpose against the many gods of Marcion. PAMELIUS.

CAPUT PRIMUM.

CHAPTER ONE.

Postquam fracta fides refugis spirantibus hostis / Et glomerata dolis, emersit pestis operta, / Sponte sua, mendax contempto Numine sensus / Confixit plagas, fallaci tramite pallens

After faith was broken, while the enemy's fugitives still breathed / and were massed together by guile, a hidden plague emerged; / of its own accord a lying mind, the Godhead spurned, / inflicted wounds, growing pale on a deceitful path

Editors' notes and page, col. 1117

Footnotes

Commentarius (Book I). (printed under page 563)

(30) ‹anchor: Percipiet palmam› · call in col 1117 (printed "palmam (30)", line 5 of CAPUT IX)

Percipiet palmam, etc. Facit istud ad confirmandam mercedem pro meritis operum, sicuti et illud, praemia reddi, ac mercedis redditor aequus, et, de solo merito, denique, post meritos, etc., honores. Atqui corrupti videntur illi versus / Nec velle illicite Dominum culpare docendo, / Suscitet, aut quem animam tanquam sit passa ruinam, etc. / Item, et ille: / Cernere quid fuerit conversa in pulvere quondam. / Ubi videtur locus mutilus.

Percipiet palmam ("he will receive the palm"), etc. This serves to confirm the reward for the merit of works, as do the phrases praemia reddi, "rewards are paid", and mercedis redditor aequus, "just repayer of the wage", and de solo merito, "from merit alone", and finally post meritos, etc., honores, "after the honours deserved". But these lines seem corrupt: "Nor by teaching to wish unlawfully to blame the Lord, / Would raise up, or whom, the soul, as though it had suffered ruin", etc. Likewise this one: "To see what it had once been, turned to dust." Here the passage seems mutilated.

Commentarius (Book II). (printed under page 563)

(31) ‹anchor: emersit pestis operta› · call in col 1117

Postquam fracta fides refugis spiritibus hostis, etc. Emendavimus emersit pestis operta, pro pectis; quod vitio typographico videbatur irrepsisse; sicuti etiam paulo post: (continues)

Postquam fracta fides refugis spiritibus hostis ("after faith was broken, the runaway spirits of the enemy"), etc. We have emended emersit pestis operta, "the hidden plague came forth", for pectis, which seemed to have crept in by a printer's error; as also a little later: (continues)

(printed under page 563)

Editors' prose

(set in layer 1, parts/c1117_a.md: LIBER SECUNDUS. / DE CONCORDIA VETERIS ET NOVAE LEGIS. / ARGUMENTUM LIBRI II, ETIAM IPSIUS AUCTORIS. with its two verses / "Porro his verbis … PAM." — Q2a moved it there whole, completed from p563_footR, so it is not set twice)

Page

running head: 1117 APPENDIX I. — ADV. MAR (cut at the image edge)
marginal letters: A ‹CAPUT IX. / Ergo totus homo›; B ‹Possit ut aequari / Quicquid eget›; C ‹(Commentarius) vimus potius esse legendum›; D ‹CAPUT PRIMUM.› (letters stand in the gutter; set against the right column's lines)
old-edition numerals: 1061 before CAPUT IX.; 1036 before Confixit
other: EDITORS' PROSE seen: the italic paragraph "Porro his verbis..." after the Argumentum. The caption LIBER SECUNDUS / DE CONCORDIA VETERIS ET NOVAE LEGIS, the heading ARGUMENTUM LIBRI II, ETIAM IPSIUS AUCTORIS, its two verses and the italic paragraph are printed across both columns; Q2a completed them from the page-foot image and set them once, whole, in c1117_a. The top of the foot carries the close of note (29) ("vimus potius esse legendum … chirographum delicti."), called in an earlier column.

PL 2:1118

Illa petit requiem, haec ferro in pulvere fusa, Piscibus, alitibus, tabo cinerique relicta est. Frangitur infelix laniata, sparsa liquescit, Surgere non meruit? quid enim committere sola Exanimis potuit? quae sic causa invida vitae Impedit aut prohibet Dei dona capessere carnem, Cumque sua socia conjunctam vivere semper? Cernere quid fuerit conversa in pulvere quondam? Post meritos renovata ferat Deo laudis honores, Non ignara sui, fragilis, mortalis et aegra: Certatis, magni possit quid vivida virtus, Qui bonus atque potens vitam non invidet nlli. Haec captiva fuit mortis, haec vincta peribit, Quam Dominus mira sapientia fecit et arte? Hanc virtute sua miranda suscitat ipse, Hanc revocat dux ipse, et hanc sua gloria vestit. Ergo Dei aptavit ars et sapientia corpus, Quod cupit, his fieri; deest hoc virtute reduci? Caussa potest pietati nulla resistere sanctae; Ne major sit caussa mali, quam summa potestas, Ut cognoscat homo jam nunc Dei munere salvus, Mortalis quondam, nunc inviolabile et ingens Vestitus lumen, vivus cum corpore totus, Immensum virtute Deum, pietate perennem, Per Christum regem, per quem via lucis aperta est; Et jam luce nova, jam dono plenus utroque, Fructibus et vivae paradisi laetus amoenis Laudet in aeternum coelesti dives in aula.

That one seeks rest; this one, poured out by the sword in the dust, is left to fishes, to birds, to gore and to ash. The unhappy [flesh], torn apart, is broken; scattered, it melts away. Did it not deserve to rise? For what could it commit alone, being lifeless? What cause, so envious of life, hinders or forbids the flesh to lay hold of the gifts of God, and to live for ever joined with its companion? To discern what it once was, turned to dust? After its merits, renewed, let it bring to God the honours of praise, not ignorant of itself, frail, mortal and sick: vying, [showing] what the living power of the Great One can do, Who, good and mighty, begrudges life to no one. Was this the captive of death, shall this perish in bonds, which the Lord made with wondrous wisdom and art? This He Himself raises up by His wondrous power, this He Himself as leader calls back, and this His glory clothes. Therefore the art and wisdom of God fitted together the body, which it wishes to be made from these things; is power lacking for this to be brought back? No cause can resist holy piety; lest the cause of evil be greater than the supreme power; so that man, now already saved by the gift of God, once mortal, now clothed in inviolable and vast light, alive and whole with his body, may know God, immeasurable in power, everlasting in piety, through Christ the King, through Whom the way of light has been opened; and now, filled with new light, now with both gifts, glad in the pleasant fruits of the living paradise, may he, rich, praise for ever in the heavenly hall.

Sanctorum dictis sua miscuit impia verba, Inque bonum semen lolium miserabile sevit. Inde volens omnem caussam conetare ruinae Scilicet ut sua facta Deo subsignet iniqua Ocius, et possit suasos infigere poenis; Veris falsa tegens, et lenibus aspera vertens;

He mingled his own impious words with the sayings of the saints, and upon the good seed he sowed wretched darnel. Thence, wishing to cast every cause of ruin, so that, namely, he might the more quickly put his wicked deeds under the name of God, and might fix those he had persuaded fast in punishments; covering true things with false, and turning harsh things into mild;

Editors' notes and page, col. 1118

Page

running head: . — ADV. MARCIONEM. 1118 (left part cut off at image edge)
marginal letters: A Illa petit requiem; B Hanc revocat dux ipse; C et, de solo merito (editors' Commentarius, not set); D Sanctorum dictis sua miscuit
old-edition numerals: 1062 at start of column, before Illa (last digit heavily inked, unsure)
other: "Certatis" set as printed, sense unclear (perhaps Certatim); "conetare" read as printed, unsure, sense unclear; "Ut" printed with damaged t; "nlli" appears printed with turned u, unsure; two editors' Commentarius blocks seen (after the first verse block and at the foot), not set; full-width lines not set: the heading LIBER SECUNDUS / DE CONSONANTIA VETERIS ET NOVAE LEGIS, the argument line(s) "...LIBRI II, ETIAM IPSIUS AUCTORIS" with two verse lines of the argument, and an italic editors' note signed PAM., all cut off at the left edge, standing between the first Commentarius and the D verses; verse lines run together in each paragraph

PL 2:1119

Et roseis sertis hastae mucrone coperto, / Improvise necans incautos morte suprema. / Supremum nefas, in tantum dementia mersos / Abruptos homines, Numen sine fine tremendum / Dividere in partes; Christi sublimia facta / Falsa laude sequi, culpareque gesta priora, / Innumerata Dei miracula, visa nec unquam, / Ante nec audita, contentaque corde nec ullo. / Tam temere scelus illicitum componere verbis, / Adversum sese duo Testamenta sonare, / Contra prophetarum Domini committere verba, / Dissimili longe sententia velle probare, / Omnem Legis et infamem deducere caussam; / Sanctorumque Patrum vitam reprobare priorem, / Quos in amicitiam adlexit Deus, ad sua dona. / Accipitur sine principio pro parte minori, / Quattuor ex uno cum sint, ex quattuor unum; / His tamen una placet, reprobat tres denique partes, / Auctoremque sui Paulum per multa capessunt. / Necnon ex ipso furiebat in extima verba, / Omnia quae veteri de foedere cum que locutus, / Dura videntur eis, merito quia corde gravatis. / Pondus apostolicum, fulgentis gratia verbi / Lumina praeducit menti, neque cernere possunt; / Spiritu lata putant hebetes, animalia digna.

and with the spear's point covered by rosy garlands, / killing the unwary unexpectedly with final death. / The supreme wickedness: that men, so far sunk in madness, / headlong, should divide into parts the Godhead to be feared without end; / should follow the sublime deeds of Christ with false praise, / and blame the earlier deeds, / the countless miracles of God, never seen / nor heard before, nor contained in any heart. / So rashly to compose an unlawful crime in words: / that the two Testaments sound against each other, / to set the words of the Lord against those of the prophets, / to wish to prove them far apart in meaning, / and to bring the whole cause of the Law down into infamy as well; / and to condemn the former life of the holy Fathers, / whom God drew into friendship, to His own gifts. / He is accepted without a beginning, for the lesser part, / though the four are from one, and from the four one; / yet to these one pleases; he rejects, in short, three parts, / and they take up Paul as their author in many things. / And from him too he raged even to the furthest words; / all that he spoke concerning the old covenant / seems hard to them, rightly, because they are heavy of heart. / The apostolic weight, the grace of the shining word, / holds lights before the mind, and they cannot see; / dull, they think spiritual things broad, beasts worthy [of it].

CAPUT II.

CHAPTER II.

Sed vos, qui nondum penitus, duce numine falso / Mente ipsa reprobi, penetrastis ad intima mortis, / Discite de fonte fluvium manare perennem / Qui nutrit illum, bissenos gratia fructus, / Exit et in terram, ventosque in quattuor orbis, / Tot fluit in partes fontis color et sapor unus. / Sic et apostolico decurrit Ecclesia verbo, / Ex utero Christi, Patris omnis gloria plena, / Sordes diluere et facta mortua vivificare.

But you who, not yet wholly reprobate in mind itself under the leadership of a false godhead, have penetrated into the inmost parts of death, / learn that from a spring a perennial river flows, / which nourishes it, the twice six fruits, by grace, / and goes out into the earth and to the four winds of the world; / into so many parts flows the one colour and taste of the spring. / So too the Church runs down by the apostolic word, / from the womb of Christ, full of all the glory of the Father, / to wash away filth and to give life to dead works.

Editors' notes and page, col. 1119

Footnotes

Variae lectiones. (printed under page 564) (⁶) ‹anchor: not in crop› · call in col 1119 (call not visible in the page-foot crop) Contemptaque Obert.

Contemptaque ("and despised"): Oberthür.

(printed under page 564) (⁷) ‹anchor: not in crop› · call in col 1119 or 1120 (call not visible in the page-foot crop) Et non legit Obert.

Oberthür does not read Et ("and").

Commentarius. (printed under page 564)

(32) ‹anchor: Innumerata Dei miracula› · call in col 1119 (call not visible in the page-foot crop)

Innumerata Dei miracula, visa nec unquam, etc. Isti versui conjunximus: / Ante nec audita, contentaque corde nec uno, / et post posuimus illum: / Tam temere scelus illicitum componere verbis; / eo quod illic alludat ad illud Isai. LXIV et I Cor., II: Quod oculus non vidit, nec auris audivit, nec in cor hominis ascendit; quo fit ut etiam castigaverimus: contentaque, pro contemptaque: sicut etiam paulo post: quia corde gravatis, pro gravati. Porro etiam ibi mendum subesse videtur: / Spiritu lata putant hebetes, animalia digna; / aut locus mutilus, cui absque ms. cod. mederi non licuit.

Innumerata Dei miracula, visa nec unquam ("God's countless wonders, never seen"), etc. To this line we have joined "nor heard before, and held in no single heart", and placed after it "so rashly to compose an unlawful crime in words"; because there he alludes to Isa. 64 and 1 Cor. 2: "What eye has not seen, nor ear heard, nor has it entered into the heart of man"; which is why we have also corrected contentaque, "and held", for contemptaque, "and despised"; as also a little later quia corde gravatis, "because with hearts weighed down", for gravati. Further, there seems to be a fault here too: "Dull, they think spiritual things broad, beasts as they deserve"; or else the passage is mutilated, and without a manuscript it could not be healed.

(printed under page 564)

(33) ‹anchor: fluvium manare perennem› · call in col 1119

De fonte fluvium manare perennem, etc. Solemne esse, Beda teste, poetis Christianis, ut e in fine producant, duabus in dictione altera consonantibus sequentibus; sicuti, exempli gratia, tum hic auctori, et non semel postmodum, tum Juvenco, l. IV: Aspicite scribas; et Prudentio Cather. caede stupenda. Alludit autem ad bissenos apostolos, quorum sonus Exivit in omnem terram et in ventos quatuor orbis, id est in fines orbis terrarum, sicuti legitur Psal. XVIII. Atqui emendavimus: Sordes diluere, pro sordide, ubi nove accipit fata mortua, pro mortuis hominibus, et mox: Electaque fide, pro electoque.

De fonte fluvium manare perennem ("that an everlasting river flows from the spring"), etc. Bede witnesses that it is customary with the Christian poets to lengthen a final e when two consonants follow in the next word: so, for instance, our author here and more than once later, Juvencus Book IV, Aspicite scribas, and Prudentius in the Cathemerinon, caede stupenda. He alludes to the twelve apostles, whose sound "went out into all the earth and into the four winds of the world", that is, to the ends of the earth, as we read in Ps. 18. But we have emended Sordes diluere, "to wash away filth", for sordide; there he uses fata mortua in a new sense, for "dead men"; and soon after, Electaque fide, for electoque.

(printed under page 564)

(34) ‹anchor: Hic agnus Paschae› · call in col 1119 or 1120 (call not visible in the page-foot crop)

Hic agnus Paschae suspenditur hostia ligno, etc. Alludit ad illud I Cor. V: Pascha nostrum immolatus est Christus; et illud: Vitamque Deumque futurum, refertur ad quod sequitur: Promissum, ubi sequitur vox antiqua illectaverat, et mox poetico more producta in penultima vox, poteritis.

Hic agnus Paschae suspenditur hostia ligno ("this Lamb of the Passover is hung on the wood, a victim"), etc. He alludes to 1 Cor. 5: "Christ our Passover is sacrificed"; and Vitamque Deumque futurum, "and life and God to come", refers to what follows, Promissum, "promised"; there follows the old word illectaverat, "had enticed", and soon after, in the poets' manner, the word poteritis, "you will be able", with its penultimate made long.

(printed under page 564)

Page

running head: 1119 AD GENUINA TERTULLI (cut at the image edge)
marginal letters: A ‹Et roseis sertis›; B ‹Sanctorumque Patrum›; C ‹Sed vos, qui nondum›; D ‹(Commentarius) quam, etc. Isti versui› (letters stand in the gutter; set against the right column's lines)
old-edition numerals: 1064 before Discite

PL 2:1120

Quattuor in numero diffusum in gentibus unum, Electaque fide susceptum, doctor opimus Tradit Evangelium Paulus sine crimine mundum, Absque hoc et Galatas vetuit discedere sanctos, Quos falsi fratres se circumcidere suasos, Atque elementa sequi, nova libertate relicta, Umbra futurorum veteri servire docebant. Has habuit Galatis causas conscribere Paulus, Non ut Evangelii partem pro corpore toto Exciperent modicam, majori parte relicta, Atque adeo nou verba libri, sed missus in orbem Ipse Christus, Evangelium est, si cernere vultis, A Patre qui venit, solus bona nuntia portans Testificata prius; cujus ingens gloria complet, Ostendens opere quantus sit conditor orbis. Cujus facta, simul dictis conjuncta, fideles Illi, Matthaeus, Marcus, Lucasque, Joannes, Conscripsere, mera, non extera verba locuti. Spiritu sancta Dei, tanto praesente magstro.

The Gospel, fourfold in number, one, spread abroad among the nations and received with chosen faith, Paul, the rich teacher, hands down, pure and without fault; and he forbade the holy Galatians to depart from it, whom false brethren, having persuaded them to circumcise themselves and to follow the elements, the new liberty being abandoned, were teaching to serve the old shadow of things to come. These were the causes Paul had for writing to the Galatians: not that they should receive a small part of the Gospel in place of the whole body, the greater part being abandoned; and so the Gospel is not the words of a book, but Christ Himself, sent into the world, if you wish to discern it, Who came from the Father, alone bearing the good tidings testified before; Whose immense glory fills [all], showing by His work how great is the Founder of the world. His deeds, joined together with His sayings, those faithful men, Matthew, Mark, Luke and John, wrote down, speaking unmixed words, not foreign ones, made holy by the Spirit of God, so great a Master being present.

CAPUT III.

Chapter III.

His agnus Paschae suspenditur hostia ligno: Hunc Paulus phase, conscribens decreta Corintho, Occisum tradit vitamque, Deumque futurum Promissum patribus, quos illectaverat ante. Cernite quid virtus, quis Paschae possit imago, Sic verum quid sit poteritis Pascha videre. Ne fidus pater, et vates cui pignus et haeres Charus erat, quem forte Deus donaverat illi, Hunc Deo mactaret, merito tentatus amore; Supplicium magnum, sanctus pro sanguine sanguis Connexus capite spinis ostenditur agnus Hostia sancta Deo. Cujus de morte piati Esset ut in signum et vastatae pignora gentis, Sanguine signantur postes et limina multa, Immane auxilium, caro testis creditur esca. Jesus transgressus Jordan terraque potitus,

For these the Lamb of the Passover is hung upon the wood as a victim: Him Paul, writing decrees to Corinth, hands down as the Phase slain, and as life, and as God Who was to come, promised to the fathers whom He had enticed before. See what the power, what the image of the Passover can do; thus you will be able to see what the true Passover is. Lest the faithful father and prophet, to whom there was a dear pledge and heir, whom God had by chance granted him, should slay him to God, rightly tested in his love, a great penalty, holy blood for blood, a lamb is shown, its head bound with thorns, a holy victim to God. That from its death there might be a sign of the expiated and of the pledges of the ravaged nation, doorposts and many thresholds are marked with blood; a mighty help, the flesh of the witness is believed to be food. Jesus, having crossed the Jordan and taken possession of the land,

Editors' notes and page, col. 1120

Footnotes

(35) ‹anchor: et vates› · call in col 1120

Ne fidus pater, et vates, etc. Abrahamum intelligit, cui (Gen. XXII) pro Isaac ejus filio ad immolandum, / Connexus capite spinis ostenditur agnus, / sicuti in eo quod sequitur: / cujus de morte piati / Esset ut in signum, (continues)

Ne fidus pater, et vates ("lest the faithful father and prophet"), etc. He means Abraham, to whom (Gen. 22), in place of his son Isaac, for sacrifice, "a lamb is shown, its head caught in thorns", as in what follows: "that it might be a sign of the one by whose death [all are] atoned", (continues)

(printed under page 564)

Page

running head: ‹…›NA TERTULLIANI OPERA. 1120 (left part cut off at image edge)
marginal letters: A Quattuor in numero diffusum; B Testificata prius; C Ne fidus pater / Charus erat (letter stands between these two lines); D terra um, sicuti legitur (in the Commentarius, not set)
old-edition numerals: 1065 after illi, (at the head of the line Hunc Deo mactaret)

PL 2:1121

Lege dedit Pascham, gaudens atque immolat agnum. Et reliqui magni reges sanctique prophetae, Non ignorantes certae promissa salutis, Ingentemque, metu pleni, transcendere legem, Venturam summae virtutis imagine molem, Inspectam e speculo celebrarunt ordine Pascham. Denique, si celeri primordia mente recurras, Invenies funesta nimis, post impia verba: Credulus, heu! facile nudatus tegmine vitae, Pellibus ut tegeretur homo, suspenditur agnus, Aut peccata necat, aut sanguine funera delet, Aut coperit nudos, fovet aut suo vellere vulnus, Non pecoris sanguis humano sanguine pluris, Ut pro peccatis oblatus dirimat iram, Aut multae plebis, veluti si charior agnus. Aux⟨i⟩lium immane, tantae tutela salutis, Oblatus potuit pretium satis esse redemptis. At Deus omnipotens, coeli terraeque creator, Immensus, vivus, perfectus, luce perennis, His non placatur, pecudum neque sanguine gaudet. Omnia mactentur pecora, grex omnis in aras Decremet, ut veniam vel peccati expiet unus: Nequaquam Domini sapiens maculata figura, Tam vili pretio caro foeda paravit honores; Sed spes et promissa fides mortalibus olim, Haec operata tulit, magnae rationis imago, Praemeditata Patris, nimia pietate parata Venturum Christum terris, hominemque futurum; Quem visum Joannes, baptismi primus apertor, Et vatum socius, necnon et apostolus ingens, Praecursor missus certus, testisque fidelis, Augustus vita, sublimi laude notatus, Olim Pascha Dei, verum quaerentibus agnum, Ostendit tandem venisse, piacula facti, Qui delicta suo multorum sanguine solvat. Pro reprobis probus, et charus, pro vilibus unus, Corpore homo vitaque Deus, mactatus ut agnus, Acciperet nos et nobis se effunderet ipsum. Sic placuit Domino mortem spoliare superbam; Sic poterit miserandus homo sperare salutem. Hunc Pascham Paulus mactatum praedicat agnum; Nec species Domini pecoris sublimis inertis

By the Law he gave the Pasch, and rejoicing he sacrifices the lamb. And the other great kings and holy prophets, not ignorant of the promises of sure salvation, and, full of fear, [knowing] that the mighty Law passes over into a mass to come in the image of the supreme power, celebrated in due order the Pasch beheld as from a mirror. Then, if with swift mind you run back to the beginnings, you will find things exceedingly deadly after the impious words: credulous, alas! easily stripped of the covering of life, man, so that he might be covered with skins, a lamb is hung up; either it slays sins, or with blood it wipes out deaths, or it covers the naked, or with its own fleece it warms the wound. Is not the blood of a beast of more worth than human blood, so that, offered for sins, it may dispel wrath, or [than the blood] of a great people, as if the lamb were dearer? A huge help, the safeguard of so great a salvation, once offered, could be a sufficient price for the redeemed. But God almighty, creator of heaven and earth, immeasurable, living, perfect, everlasting in light, is not appeased by these things, nor does He rejoice in the blood of cattle. Let all the beasts be slaughtered, let every flock be burnt on the altars, that one might expiate even the pardon of a sin: by no means did the wise figure of the Lord, stained, as foul flesh procure honours at so cheap a price; but the hope and the faith once promised to mortals brought about these things, the image of a great plan, premeditated by the Father, prepared with exceeding love: that Christ would come to the earth and would be man; Whom, when seen, John, the first opener of baptism, and companion of the prophets, and also a mighty apostle, a forerunner surely sent, and a faithful witness, august in life, marked out by sublime praise, showed at last to those long seeking the Pasch of God, the true lamb, to have come, the expiation for the deed, Who should loose by His own blood the transgressions of many. The upright for the reprobate, and the dear one for the worthless, one [for many], man in body and God in life, slain as a lamb, that He might receive us and pour out Himself for us. Thus it pleased the Lord to despoil proud death; thus wretched man will be able to hope for salvation. This Pasch, the slain lamb, Paul preaches; nor does the sublime form of the Lord, to that of an inert beast

Editors' notes and page, col. 1121

Footnotes

Variae lectiones. (printed under page 565) (⁸) ‹anchor: not in crop› · call in col 1121 or 1122 (call not visible in the page-foot crop) Salutis Pam. Venet.

Salutis ("of salvation"): Pamelius, the Venice edition.

(printed under page 565) (⁹) ‹anchor: not in crop› · call in col 1121 or 1122 (call not visible in the page-foot crop) Paucis Pam.

Paucis ("for few"): Pamelius.

Commentarius. (printed under page 565)

(36) ‹anchor: Fovet aut suo vellere› · call in col 1121 or 1122 (call not visible in the page-foot crop)

Fovet aut suo vellere vulnus, etc. Hic per licentiam poeticam corripitur o littera in fine dictionis suo, sicut etiam frequenter postea in hisce libris, de aliis Christianis poetis idipsum vide apud Bedam. Emendavimus etiam ut pro peccatis, pro aut, ut id quod praecedit, non pecoris, sit interrogatio, et accipiatur more Tertullianico, Non, pro Nonne. Porro agnum Christum probat etiam ex Evangelio Joan. I.

Fovet aut suo vellere vulnus ("or warms the wound with his fleece"), etc. Here by poetic licence the letter o at the end of the word suo is shortened, as often later in these books too; for the same in other Christian poets see Bede. We have also emended ut pro peccatis, "that for sins", for aut, so that what goes before, non pecoris, is a question, Non being taken in Tertullian's manner for Nonne, "is it not". Further, he proves that Christ is the Lamb from the Gospel too, John 1.

(printed under page 565)

(37) ‹anchor: Sic Dominus virtute Patris› · call in col 1121 or 1122 (call not visible in the page-foot crop)

Sic Dominus virtute Patris, etc. Tertullianicum est pecudumque potiri, et eripere fortis; sic enim legimus e in fine producta, pro eo quod erat eriperet. Item, virgo subducta dracone; item non multo post sine debito mortis, sic enim castigavimus pro debita, sicuti etiam vestigia mortis, pro mortem. Rursus vero ad stylum auctoris pertinet manum extendit, etc., contingere lignum.

Sic Dominus virtute Patris ("thus the Lord by the Father's power"), etc. Pecudumque potiri, "and to take possession of the flock", is Tertullian's idiom, and eripere fortis, "to snatch from the strong one"; so we read it, with the final e long, where it used to be eriperet. Likewise virgo subducta dracone, "the virgin drawn away by the dragon"; likewise not much later sine debito mortis, "without the debt of death", for so we have corrected debita; as also vestigia mortis, "the footsteps of death", for mortem. Again, manum extendit, etc., contingere lignum, "stretched out his hand to touch the tree", belongs to the author's style.

(printed under page 565)

Page

running head: 1121 APPENDIX I. — ADV. MA (cut off at image edge)
marginal letters: A Lege dedit Pascham; B Oblatus potuit pretium; C Et vatum socius; D ad Exod. C. XII (commentary line, not set)
old-edition numerals: 1066 after ipsum.

PL 2:1122

Consimilis patitur, quapropter dicitur agnus; Sed quia lanities renovata haec corpora vestit, Dat tegimen multis, unquam nec deficit ipse.

very similar, suffer; for which reason He is called a lamb; but because the shearing, renewed, clothes these bodies, He gives covering to many, nor does He Himself ever fail.

CAPUT IV.

Chapter IV.

Sic Dominus virtute Patris, quos morte redemit, Exutos sua luce tegit, quae semper in illo est. Ergo Pastor ovem qui perdidit, ipse requirit. Is robur spinasque uvae calcare paratus, Aut rabiem superare lupi, pecudumque potiri. Eripere fortis, contemptis dentibus ultro, Objectat sese leo pelle obtectus ovili, Decipiens habitu, rapturus sanguine fauces. Adam vi captum sic quaerit Christus ubique, Ipse viam gradiens, qua mors operata ruinam est Omnia perlustrans veterum monumenta virorum, Singula perspiciens, exemplis omnibus unus, Ex utero incipiens inimicam expellere mortem, Conceptae simul in gremio cum semine carnis Aetates omnes tacita sapientia lustrans, Debita suscipiens, cunctos mundare paratus, Reddere factori multos, quos sparserat unus. Es quia terribilis puteo demersus iniquo Vir cecidit, suasit virgo subducta dracone; Consilio placuit, tegmen coeleste reliquit; Arguit hos lignum nudos, mors atra coegit, Ex eadem massa simili ratione refecta Jam renovata, redit flos carnis, et hospita pacis, Virgine desponsa caro, non ex semine nato, Artifici conjuncta suo, sine debito mortis Angelus haec mandata Patris, per sidera defert Lucida, ut angelica credantur nuntia fama, Virginis ut virgo; carnis caro debita solvat. Talibus ingressus sequitur vestigia mortis Parvulus immanis, senior puer et juvenis vir. Post, ubi justa viri completa est roboris aetas, Paulatim solitus socia deperdere vita; In foedas etiam rugas et inertia membra Mutari specie vacuatis sanguine venis Constitit, haud habitum passus veterascere carnis. Quave manum extendit temere contingere lignum. Qua die quove loco cecidit clarissimus Adam,

So the Lord, by the power of the Father, covers with His own light, which is ever in Him, those whom He redeemed by death, stripped as they were. Therefore the Shepherd who lost the sheep Himself seeks it again. He is ready to tread the oak and the thorns of the grape, or to overcome the rage of the wolf and to gain possession of the flocks. Strong to snatch away, scorning the teeth besides, He throws Himself in the way, a lion covered with a sheep's skin, deceiving by His garb, about to seize the jaws with blood. Thus Christ seeks everywhere Adam, taken by force, Himself walking the way by which death wrought ruin, surveying all the monuments of the men of old, examining each one, one in all examples, beginning from the womb to drive out hostile death, together with the seed of the flesh conceived in the bosom, passing through all ages with silent wisdom, taking up the debts, ready to cleanse all, to restore to the Maker the many whom one had scattered. Since the man fell, plunged into the terrible, wicked pit; the virgin, led astray by the dragon, persuaded him; the counsel pleased; he left the heavenly covering; the tree convicted them naked; black death compelled them; from the same mass, remade by a like method, now renewed, the flower of the flesh returns, and, as hostess of peace, the flesh from the betrothed Virgin, not born of seed, joined to its Craftsman, without the debt of death. The angel bears these commands of the Father through the bright stars, that the tidings may be believed by angelic report, that the virgin may pay the debts of the virgin, flesh of flesh. Having entered by such steps, He follows the footsteps of death: a little one, yet vast; an elder, a child and a young man. Afterwards, when the due age of a man's strength was complete, accustomed gradually to lose life as a companion; also to be changed in appearance into foul wrinkles and sluggish limbs, with veins emptied of blood, He stood firm, not suffering the condition of the flesh to grow old. Or where he stretched out his hand rashly to touch the tree. On what day and in what place the most illustrious Adam fell,

Editors' notes and page, col. 1122

Footnotes

(38) ‹anchor: cecidit clarissimus Adam› · call in col 1122

Qua die, quove loco cecidit clarissimus Adam, etc. Sic emendavimus, pro charissimus. Atqui quod hic dicit, et mox clarius repetit his verbis: / Golgotha locus est, capitis Calvaria quondam, etc. / Os magnum hic veteres nostri docuere repertum, / Hic hominem primum suscepimus esse sepultum, etc. / Habes etiam apud B. Cyprianum tract. de Resurr. Christi, ubi vide similes veterum locos in annotationibus nostris, num. 3. Auctori peculiare est (continues)

Qua die, quove loco cecidit clarissimus Adam ("on the day and in the place where most famous Adam fell"), etc. So we have emended, for charissimus, "most dear". What he says here, and soon repeats more plainly in these words, "Golgotha is the place, once the Calvary of the skull, etc. / Our elders taught that a great bone was found here; / Here we have received that the first man was buried, etc.", you have also in Blessed Cyprian's treatise On the Resurrection of Christ, where see similar passages of the ancients in our annotations, no. 3. Peculiar to the author is (continues)

(printed under page 565)

Page

running head: I. — ADV. MARCIONEM. 1122 (left part cut off at the image edge)
marginal letters: A Consimilis patitur; B Singula perspiciens; C Artifici conjuncta; D enim legimus (in the Commentarius)
old-edition numerals: (none)

PL 2:1123

Hac eadem redeunte die volventibus annis / In stadio ligni, fortis congressus athleta; / Extenditque manus, poenam et pro laude secutus / Devicit mortem, quia mortem sponte reliquit, / Exuit exuvias carnis et debita mortis; / Serpentis spolium, devicto principe mundi, / Adfixit ligno, refugarum immane tropaeum. / In cujus signum Moses suspenderat anguem, / Et quotquot fuerant multis serpentibus icti, / Adspicerent ipsum fictum fixumque draconem. / Post, ubi secretas inferni venit ad undas, / Atque suum victor captivum luce retexit, / Adstanti jussumque Patris virtute peregit, / Sponte suum corpus quod liquerat, ipse recepit. / Caussa haec mortis erat, eadem via facta salutis; / Nuntius ille doli, sed pacis nuntius iste; / Sponsa virum necuit, genuit sed sponsa leonem. / Virgo viro nocuit, sed vir de virgine vicit. / Cujus in exemplum, sopito corpore somno, / Sumitur ex latere mulier, quae costa mariti; / Quam carnem de carne sua deque ossibus ossa; / Evigilans dixit, praesaga mente locutus. / Mira fides, merito Paulus certissimus auctor, / Christum de coelis Adam docet esse secundum. / Veritas ipsa suis exemplis usa refulget; / Nec cupit ex alieno acres ostendere gressus: / Pauperis hoc opus est, propriae virtutis egeni: / Haec Paulus docuit magnus mysteria docta, / Scilicet in Christo esse decus, tuum, Ecclesia, cernens / Hujus de latere, ligno pendentis in alto / Corporis exanimi sanguis manavit et humor. / Femina sanguis erat, aquae erant nova dona lavacri, / Haec populi vera est viventis Ecclesia mater, / De Christi nova carne caro, deque ossibus ossum. / Golgotha locus est, capitis calvaria quondam; / Lingua paterna prior sic illum nomine dixit: / Hic medium terrae est, hic est victoria signum: / Os magnum hic veteres nostri docuere repertum / Hic hominem primum suscepimus esse sepultum; / Hic patitur Christus, pio sanguine terra madescit,

on this same day returning as the years rolled round, / on the arena of the wood, a strong athlete, having joined combat; / and He stretched out His hands, and, following the penalty instead of praise, / He conquered death, because He left death of His own will; / He put off the spoils of the flesh and the debts of death; / the serpent's spoil, the prince of the world being conquered, / He fixed to the wood, a vast trophy over the fugitives. / As a sign of this Moses had hung up a snake, / so that as many as had been bitten by the many serpents / might look upon that fashioned and fastened dragon. / Afterwards, when He came to the hidden waters of hell, / and as victor brought His captive back to the light, / and accomplished what was bidden by the power of the Father standing by, / He Himself took back of His own will His body, which He had left. / This was the cause of death; the same was made the way of salvation; / that one was the messenger of guile, but this one the messenger of peace; / a bride killed the man, but a bride bore the Lion. / A virgin harmed the man, but a man from a virgin conquered. / As a pattern of this, when the body was lulled in sleep, / a woman is taken from the side, who is the husband's rib; / whom, waking, he called flesh from his flesh and bones from his bones, / having spoken with prophetic mind. / A wondrous faith: rightly does Paul, the most certain authority, / teach that Christ from heaven is the second Adam. / Truth itself shines out, using its own patterns, / and does not desire to show its keen steps from another's: / this is the work of a poor man, one lacking virtue of his own: / these learned mysteries the great Paul taught, / namely, discerning that in Christ is your glory, O Church: / from the side of Him, of His lifeless body as it hung on the wood on high, / blood and water flowed. / The blood was the woman; the waters were the new gifts of the laver; / this is the true Church, mother of the living people, / flesh from the new flesh of Christ, and bone from His bones. / There is a place, Golgotha, once the skull of a head; / the ancestral tongue of old called it so by name: / here is the middle of the earth, here is the sign of victory: / here our elders taught that a great bone was found; / here we have received that the first man was buried; / here Christ suffers, the earth grows wet with the holy blood,

Editors' notes and page, col. 1123

Footnotes

Variae lectiones. (printed under page 566) (¹⁰) ‹anchor: deque ossibus ossum› · call in col 1123 Ossa Venet.

Ossa ("bones"): the Venice edition.

(printed under page 566) (¹¹) ‹anchor: Os magnum hic veteres› · call in col 1123 Veteris Obert.

Veteris ("of the old"): Oberthür.

(printed under page 566) (¹²) ‹anchor: not in crop› · call not in col 1123 (no ¹² in this column; presumably col 1124, at "Stillantis aquae virtute levari", cf. note 40) Levare Obert.

Levare ("to lift"): Oberthür.

Commentarius. (printed under page 566)

(39) ‹anchor: tuum, Ecclesia, cernens› · call in col 1123

Scilicet in Christo esse decus, tuum Ecclesia cernens, etc. Corruptus est hic versus, cui, quod deesseut ms. codd., medere non potui; ubi interim prima syllaba vocis Ecclesia corripitur, quod peculiare est auctori tum supra hujus l. VI, c. 2, Decurrit Ecclesia verbo, tum hic, tum paulo post: / Haec populi vera est viventis Ecclesia mater, / et lib. III; infra, cap. 7. / Esse caput Christum, sunt cujus Ecclesia membra. / Suspicor autem etiam ibi mendum subesse: Femina sanguis erat.

Scilicet in Christo esse decus, tuum Ecclesia cernens ("seeing, O Church, that your glory is in Christ"), etc. This line is corrupt, and for lack of manuscripts I could not heal it. Meanwhile the first syllable of the word Ecclesia is shortened, which is peculiar to the author: above, Book VI [as printed] of this work, ch. 2, Decurrit Ecclesia verbo, "the Church runs down by the word"; here; a little later, "This is the true Church, mother of the living people"; and Book III below, ch. 7, "That Christ is the head, whose members are the Church." I suspect there is a fault there too: Femina sanguis erat, "the blood was the woman".

(printed under page 566) - misprints kept as printed: "deesseut" (for deessent; turned n); "medere" (for mederi).

(40) ‹anchor: capitis calvaria quondam› · call in col 1123

Golgotha locus est, etc. Producitur hic media hujus vocis syllaba, quae Hymno de Pascha Domini, apud Cyp. corripitur: / Est locus, est omni medius quem cernimus orbe, / Golgotha Judaei patrio cognomine dicunt. / sicuti etiam a Juvenco, lib. IV: « Ubi ruris Golgotha nomen. » Castigavimus autem mox: « Stillantis aquae virtute levari, » pro levare.

Golgotha locus est ("Golgotha is the place"), etc. Here the middle syllable of this word is long, whereas in the Hymn on the Lord's Pasch, among Cyprian's works, it is short: "There is a place, which we see at the middle of the whole world; the Jews call it Golgotha by their fathers' name"; as also in Juvencus, Book IV: "Where the field's name is Golgotha." Soon after we have corrected "to be relieved by the power of trickling water", levari for levare.

(printed under page 566)

Page

running head: 1123 AD GENUINA TERTULLIA (cut at the image edge)
marginal letters: A ‹Hac eadem redeunte›; B ‹Sponte suum corpus quod liquerat›; C ‹Hujus de latere›; D ‹(Commentarius) quod etiam eodem die› (letters stand in the gutter; set against the right column's lines)
old-edition numerals: 1067 before Hac; 1068 before Hic patitur
other: the Commentarius opens with the close of note (38) ("quod etiam eodem die passum scribit Christum quo Adam cecidit."), called in an earlier column.

PL 2:1124

Pulvis Adae ut possit veteris cum sanguine Christi Commixtus, stillantis aquae virtute levari. Haec ovis est una quam se per Sabbata vivam Inferni e puteo statuit subducere pastor. Propterea cunctae carnis praemortua membra Curabat sabbatis, aut caeci a gemine nati Lumina, quae nondum dederat, cernendo peregit; Aut hominem totum exanimem, per Sabbata vivum Deque sepultura, praesenti plebe, vocavit : Ipse novi factor, veteris bonus ipse refector, Aut quae defuerunt supplens, aut perdita reddens. Haec ineunte die sancto sperantibus in se Facturus plene pro pacto, posse docebat.

so that the dust of the old Adam, mingled with the blood of Christ, might be raised up by the power of the dripping water. This is the one sheep which the shepherd resolved to draw up alive for Himself through the Sabbaths out of the pit of hell. Therefore He healed on the sabbaths the members of all flesh that were dead beforehand, or the eyes of one blind from birth, which He had not yet given, He made complete by their seeing; or a man wholly lifeless He called back living through the Sabbath from the tomb, in the presence of the people: Himself the maker of the new, Himself the good restorer of the old, either supplying what had been lacking or giving back what had been lost. These things, at the beginning of the holy day, He taught those who hoped in Him that He was able to do, being about to do them fully according to the covenant.

CAPUT V.

Chapter V.

Quid? caro si moritur, nec spes datur ulla salutis, Quas habuit caussas hominem se fingere Christus. Et medicare homines, aut curam carnis habere ? Corruptela potens liquefactum solvere corpus : Non poterit virtus Domini revocare solutum ? Credunt interitu qui non sua corpora solvi, Non credunt Domino, sua qui vult mersa levare, Aut nolle praestare bonum, neque posse potentem Dicunt, ignari quanto de crimine lactent, Infirmas ausi caussas praeponere morti. In grano latet arbor, et hoc nisi terra sepultum Putrescat, non dat decoratos arbore fructus. Jam liquidae stringentur aquae; stridente rigore Saxa fient, et semper erunt, nisi magna potestas Solverit inducto molli spirante tepore. Viticulae in gracili latet ingens corpore botrus ; Si quaeras, non est : cum vult Deus, esse videtur. Arboribus folia, spinis rosa, germina campis Mortua deficiunt, et rursus viva resurgunt. Haec homini Deus ante oculos revocata reformat, Propter quem locuples primus large omnia fecit. Omnia nuda cadunt, suo corpore singula vestit : Cur hominem solum, cui tantos fudit honores, Non tantum revocet sibi, quem super omnia fecit ?

What? If the flesh dies and no hope of salvation is given, what reasons did Christ have to fashion Himself a man, and to heal men, or to have care of the flesh? Corruption is powerful to dissolve the liquefied body: will the power of the Lord not be able to call back what is dissolved? Those who believe that by destruction their bodies are dissolved, not their own, do not believe the Lord, Who wills to raise up His own things that are sunk, or they say that the Mighty One is unwilling to bestow good, or unable, not knowing with how great a crime they beguile, having dared to set feeble reasons before death. In the grain lies hidden the tree, and unless this, buried in the earth, rots, it does not give fruits adorned by the tree. Now the liquid waters will be bound fast; under the shrieking frost they will become stones, and will be so always, unless a great power dissolves them, bringing in a mild breathing warmth. In the slender body of the little vine lies hidden the huge cluster; if you look for it, it is not there: when God wills, it is seen to be. Leaves for the trees, the rose for the thorns, shoots for the fields fail and die, and rise again living. These things, called back, God restores before the eyes of man, for whose sake He, being rich, first made all things generously. All things fall naked; He clothes each one with its own body: why should He not call back to Himself man alone, so great a one, upon whom He poured out such honours, whom He made above all things?

Editors' notes and page, col. 1124

Footnotes

Variae lectiones. (printed under page 566) (¹²) ‹anchor: virtute levari› · call in col 1124 Levare Obert.

Levare ("to raise"): Oberthür.

(printed under page 566) Commentarius. (printed under page 566)

(41) ‹anchor: Aut hominem totum› · call in col 1124, printed after ‹vivam› in the verse "Haec ovis est una quam se per Sabbata vivam", although the lemma quotes the later verse "Aut hominem totum exanimem"

Aut hominem totum exanimem per sabbata vivum, etc. Peculiare est hoc auctori, quod insinuet resuscitationem Lazari (Joan. II) factam in Sabbato; nam de illo illum loqui manifestum fit ex eo quod sequitur: Haec ineunte die sancto, etc.

Aut hominem totum exanimem per sabbata vivum ("or a man wholly lifeless, alive on the sabbath"), etc. It is peculiar to this author that he suggests the raising of Lazarus (John 2 [as printed]) was done on the Sabbath; for that he is speaking of him is plain from what follows: Haec ineunte die sancto, "these things as the holy day began", etc.

(printed under page 566)

(42) ‹anchor: Quid caro si moritur› · call in col 1124, after ‹salutis›

Quid caro si moritur, nec spes datur ulla salutis, etc. Emendavimus: Quid pro quod, et salutis, pro saluti. Est autem Tertullianicum, medicare, etc.; Non poterit, etc., pro: Nonne.

Quid caro si moritur, nec spes datur ulla salutis ("what if the flesh dies and no hope of salvation is given?"), etc. We have emended Quid for quod, and salutis for saluti. Medicare, etc., is Tertullian's idiom, and Non poterit, etc., for Nonne, "can it not".

(printed under page 566)

Page

running head: NA TERTULLIANI OPERA. 1124 (cut off at left edge)
marginal letters: A Pulvis Adae ut possit; B CAPUT V.; C Jam liquidae stringentur aquae; D apud Cyp. corripitur (in the commentary at the page foot)
old-edition numerals: (none)
other: the Commentarius at the head of this column's foot ("apud Cyp. corripitur … pro levare.") is the close of note (40), called in col. 1123.
misprints kept as printed: "a gemine" (for a germine).

PL 2:1125

Ergo caro et sanguis Dei regno digna negatur, / Tanquam sit Paulus proprie de carne locutus. / Ille quidem magna docuit, sed inania corda. / Carnali sermone putent; nam pristina facta / Sanguinis et carnis voluit sub nomine dicta, / Coelestis magni memoratus verba magistri, / Qui per aquam de se genitis sui nomen honori / Donavit, pignusque suo de spiritu fudit; / Ut cujus fuerant homines virtute redempti, / Hujus et acciperent renovati nomen honoris. / Ergo, quia populis, nondum suo fonte renatis, / Sordibus antiquis tectis, et debito mortis / Ex veteri, caussa regnum coeleste negavit, / Dicens humanum rursus debere renasci; / Quod natum est de carne, caro est, de spiritu, vita.

Therefore flesh and blood are denied to be worthy of the kingdom of God, / as though Paul had spoken properly of the flesh. / He indeed taught great things, but empty hearts / may stink with carnal speech; for he meant the former deeds / to be spoken of under the name of blood and flesh, / mindful of the words of the great heavenly Master, / Who through water gave the name of His own honour to those begotten of Him, / and poured out a pledge from His Spirit; / so that, by Whose power men had been redeemed, / they, renewed, might also receive the name of His honour. / Therefore, because to the peoples not yet reborn from His fountain, / covered with ancient filth, and with the debt of death / from the old cause, He denied the heavenly kingdom, / saying that the human being must be born again; / what is born of the flesh is flesh, of the spirit, life.

LIBER TERTIUS.

BOOK THREE.

DE CONCORDIA PP. N. ET V. TESTAMENTI.

ON THE CONCORD OF THE FATHERS OF THE NEW AND OLD TESTAMENT.

ARGUMENTUM, ETIAM IPSIUS AUCTORIS.

ARGUMENT, LIKEWISE BY THE AUTHOR HIMSELF.

Tertius, ingenua gentem de matre creatam, / Vatibus et patribus sacratos esse ministros.

The third [book sets forth] a nation born of a free mother, / [and] ministers consecrated by prophets and fathers.

Ubi subintelligi debet TRADIT, aut quid simile: tractat enim libro tertio (quod adeo etiam titulo adjecimus) de concordia Patrum veteris et novi Tastementi, occasione illius Apostoli (Gal. IV, ex Isa. c. LIV: SCRIPTUM EST ENIM: LAETARE, STERILIS QUAE NON PARIS; ERUMPE ET CLAMA, QUAE NON PARTURIS, etc. Et illius: ILLA QUAE SURSUM EST JERUSALEM LIBERA EST QUAE EST MATER NOSTRA. Hoc enim (est) quod in dicto argumento dicitur: INGENUA GENTEM DE MATRE CREATAM. Plura autem habet auctor initio libri V, sed ita obscura, ut praestet suo loco dumtaxat tractare.

Here TRADIT ("he hands down"), or something similar, must be understood: for in the third book he treats (which is why we have also added it to the title) of the concord of the Fathers of the Old and New Testament, on the occasion of that [saying] of the Apostle (Gal. 4, from Isa. 54: FOR IT IS WRITTEN: REJOICE, O BARREN ONE WHO DOES NOT BEAR; BREAK FORTH AND CRY, YOU WHO ARE NOT IN LABOUR, etc. And of that [other]: THAT JERUSALEM WHICH IS ABOVE IS FREE, WHICH IS OUR MOTHER. For this (is) what is said in the said argument: A NATION BORN OF A FREE MOTHER. The author, however, has more [on this] at the beginning of Book V, but so obscure that it is better to treat it only in its own place.

CAPUT PRIMUM.

CHAPTER ONE.

Jam genuit, quondam sterilis cognomine, mater, / Jamque novus gaudet populus de libera natus, / Expulsa famula merito cum prole superba; / Viventis quoque fontis aquas ingrata reliquit, / Et tepidis errans ardenti sidere potat. / Jam possunt gentes Abraham clamare parentem, / Quae vocem Domini simili ratione secutae, / Omnia liquerunt peregre se sistere vitae.

Now the mother, once by name barren, has brought forth, / and now the new people rejoices, born of the free woman, / the servant-girl being rightly driven out with her proud offspring; / ungrateful, she also left the waters of the living spring, / and wandering, under a burning star, drinks of lukewarm ones. / Now the nations can call Abraham their parent, / who, having followed the voice of the Lord in like manner, / left all things to set themselves on life's pilgrimage abroad.

Editors' notes and page, col. 1125

Footnotes

Commentarius (Book II). (printed under page 567)

(43) ‹anchor: Dei regno digna negatur› · call in col 1125 (printed "ne-[gatur (43)", first line)

Ergo caro et sanguis Dei regno digna negatur, etc. Pulchre interpretatur illud Apost. I Cor. IV: Caro et sanguis regnum Dei possidere non possunt; de quo latius supra L. de Resurr. carn. c. 46, 49, 51. Castigamus autem mox Carnali sermone putent, ut derivetur a putere, pro putant, ac paulo post rursum et debito mortis, pro debita. Item humanum (continues in the right half of the foot, under col. 1126: "(nempe …"; not in the crops in hand)

Ergo caro et sanguis Dei regno digna negatur ("therefore flesh and blood are denied to be worthy of God's kingdom"), etc. He finely interprets that [saying] of the Apostle, 1 Cor. 4 [as printed; the verse is 1 Cor. 15:50]: "Flesh and blood cannot possess the kingdom of God"; on which more fully above, in the book On the Resurrection of the Flesh, ch. 46, 49, 51. We correct, moreover, soon after Carnali sermone putent, "may stink with carnal speech", so that it derives from putere, "to stink", in place of putant, "they think"; and a little after, again, et debito mortis, "and with the debt of death", in place of debita. Likewise humanum (continues)

(printed under page 567) Commentarius (Book III). (printed under page 567)

(45) ‹anchor: sterilis cognomine, mater› · call in col 1125

Jam genuit, quondam sterilis cognomine mater, etc., veterumque Patrum et nostra Ecclesia (Galat. IV) in carnem redegit, ita cum subdit: Viventis quoque fontis aquas, etc., alludit ad illud Gen. XXI, ubi Agar legitur utre aquae in scapulis imposito errasse in solitudine. Videtur interim alia aliqua vox substituenda pro tepidis, sed non licuit ob inopiam cod. ms. corrigere.

Jam genuit, quondam sterilis cognomine mater ("now she has borne, the mother once called barren"), etc. [The text as printed here reads, unclearly:] "and of the old Fathers and our Church (Gal. 4) he reduced to the flesh"; so when he adds Viventis quoque fontis aquas, "the waters of the living spring too", etc., he alludes to Gen. 21, where we read that Hagar wandered in the wilderness with a skin of water set on her shoulders. Meanwhile some other word seems needed in place of tepidis, "lukewarm", but for lack of a manuscript I could not correct it.

(printed under page 567)

Editors' prose

(set in layer 1, parts/c1125_a.md: LIBER TERTIUS. / DE CONCORDIA PP. N. ET V. TESTAMENTI. / ARGUMENTUM, ETIAM IPSIUS AUCTORIS. with its two verses / "Ubi subintelligi debet TRADIT … tractare." — Q2a moved it there whole, completed from p567_footR, so it is not set twice; the two earlier versions here are superseded)

Page

running head: 1125 APPENDIX I. — ADV. MA (cut at the image edge)
marginal letters: A ‹Ergo caro et sanguis›; B ‹Quod natum est de carne›; C ‹CAPUT PRIMUM.›; D (not visible) (letters stand in the gutter; set against the right column's lines)
old-edition numerals: 1069 before Ergo
other: EDITORS' PROSE seen: the caption LIBER TERTIUS / DE CONCORDIA PP. N. ET V. TESTAMENTI, the heading ARGUMENTUM, ETIAM IPSIUS AUCTORIS, its two verses and the italic paragraph "Ubi subintelligi debet TRADIT..." are printed across both columns; Q2a completed them from the page-foot image and set them once, whole, in c1125_a.
misprints kept as printed: "Tastementi" (for Testamenti); "I Cor. IV" in note (43) (for XV).

PL 2:1126

Radicis veteris nova germina gloria mutans / Ablutum corpus jam non de carne vocari ; / Hoc sequitur Paulus, sic est de carne locutus, / Denique dixit oportere superindui vestem, / Hunc habitum fragilem, mortalem contegi formam. / Non aliud corpus dari, sed prius illud inernem / Undique regno Dei lato circumdari totum, / Momento aspectus oculi mutabitur, inquit, / Ut rufae cerae facies dispanditur herba, / Et mutat proprium candenti sole colorem: / Sic eadem caro fulgenti de gloria sumens, / Gaudebit semper gaudens et morte carebit, / Devictum clamans crudelem corporis hostem, / Glutitam mortem, fortis victoria Christus, / Ingentes Deo summa ferens ad sidera laudes.

glory, changing the new shoots of the old root, [says] that the washed body is no longer to be called "of flesh"; this Paul follows, thus he spoke concerning the flesh; finally he said that a garment must be put on over [it], that this fragile habit, the mortal form, is covered. Not that another body is given, but that that former defenceless one is wholly surrounded on every side by the broad kingdom of God. In a moment, in the glance of an eye, it will be changed, he says, as the herb, with the look of ruddy wax, is spread open and changes its own colour under the glowing sun: so the same flesh, taking from the gleaming glory, will rejoice, ever rejoicing, and will be free of death, proclaiming the cruel enemy of the body vanquished, death swallowed up, Christ the victory of the strong, bearing mighty praises to God on high to the stars.

Laetare, o sterilis, promissam concipe plebem ; / Erumpe et clama, qua nulla prole beata. / De qua dicebat per vates Spiritus olim : / Haec genuit gentem multis ex gentibus unam, / Cujus principio semper pia membra laborant.

Rejoice, O barren one, conceive the promised people; break forth and cry out, you who are blessed with no offspring. Of her the Spirit once spoke through the prophets: She has borne one nation out of many nations, at whose beginning the godly members always labour.

CAPUT II.

Chapter II.

Hujus Abel justus, pastor pecudumque magister, / Fraternae occidit quem olim violentia dextrae ; / Hujus Enoch, insigne decus, de corpore membrum

Of her was righteous Abel, shepherd and master of the flocks, whom the violence of a brother's right hand once slew; of her Enoch, a distinguished glory, a member from the body

Editors' notes and page, col. 1126

Footnotes

(46) ‹anchor: de corpore membrum› · call in col 1126

Hujus Enoch, etc. Peculiare hoc est Auctori, quod scribat: « Enoch a Deo digressos populos consilio revocasse, » qui etiam per praeoccupationem gigantes nuncupat impios civitatis diaboli ministros, de quibus Gen. VI sub Noe primum fit mentio in Scripturis.

Hujus Enoch ("of her, Enoch"), etc. It is peculiar to the author that he writes that "Enoch called back by counsel the peoples who had departed from God"; he also, by anticipation, calls the wicked servants of the devil's city giants, who are first mentioned in Scripture in Gen. 6, in Noah's time.

(printed under page 567)

Page

running head: I. — ADV. MARCIONEM. (left part cut off at image edge)
marginal letters: A Radicis veteris nova germina; B beside the blank line after Ingentes Deo summa ferens; C Laetare, o sterilis; D (none)
old-edition numerals: 1070 at the head of the column, before Radicis
other: verse lines separated by " / "; "Haec genuit" read through heavy type that looks like "gennit" (unsure); "mutans" and "dispanditur" partly damaged; "cor poris" printed with a gap, joined; "mem[brum" printed with the overflow bracket, set as membrum; full-width lines not set between the two verse blocks: book heading LIBER TERTIUS / [ADVERSUS] OPP. N. ET V. TESTAMENTI, the argument heading with its two verse lines, and the italic editors' prose on the book's subject; Commentarius at the foot not set (ends of notes (43) and (45), notes (44) and (46)); fragments of column 1125 visible at left edge ignored

PL 2:1127

A Deo digressos populos facinusque sequentes, Deum furit in terris refugarum turba latronum; Sacrilegum genus ut fugeret crudele gigantum, Consilio revocabat, in omnibus ipse fidelis. Ingenti gemitu placuit, meritoque labore Translatum magno pignus servatur honore. Perfectus laude et sine culpa Noe repertus Testificante Deo justus in adultera plebe, Bis quinquagenis arcam qui texuit annis, Venturum excidium factis et voce ferebat; Promeruit tantis ereptus mortis ab undis, Et cum prole sua servatus. Gente sequente Est Abraham, cujus gnatos vos esse negatis, Qui primus, genere et patria et genitore relicto, Voce Dei suasus, secessit in extera regna, Tanto Dei meruit sublimis dignus honore, Gentibus ut pater et populis credentibus esset. Cum patribus Jacob, quorum pater ipse, per omne Vitae suae spatium laetissima tempora Christi Praececinit verbis, actu, virtute, labore. Hunc sequitur Joseph, foedae sine sorde juventae, Carceris et durae conficta calumnia poenae; Gloria post gemitus, regnique secunda corona, Inque fame panis tribuendi larga potestas. Tam propria Christi, tam lucida lucis imago Omnibus est manifesta, quibus sunt lumina menti, Ut speculo vultus firmam spem cernere possint. Judas ipse pater, regalis sortis origo, Unde duces geniti, cujus de semine reges Nunquam defuerunt, donec ventura potestas Gentibus exspectata diu promissa veniret.

the peoples who had departed from God and were following crime, while the throng of fugitive robbers raged on the earth; so that he might escape the sacrilegious and cruel race of giants, he called [them] back by counsel, being himself faithful in all things. With great groaning he was pleasing, and by deserved labour the pledge, translated, is kept with great honour. Perfect in praise and without fault Noah was found, God bearing witness, just among an adulterous people; he who wove the ark over twice fifty years announced by deeds and by voice the destruction to come; snatched from such great waves of death, he merited to be saved, and with his offspring. In the generation following is Abraham, whose sons you deny that you are, who first, having left his kindred and country and father, persuaded by the voice of God, withdrew into foreign realms; worthy, he merited of the sublime God so great an honour, that he should be father to the nations and to the believing peoples. Jacob, with the fathers of whom he himself is father, through the whole span of his life foretold the most joyful times of Christ by words, deed, virtue, labour. Him follows Joseph, without the stain of a foul youth, and the fabricated false charge of prison and of harsh punishment; glory after groaning, and the second crown of the kingdom, and in famine the ample power of distributing bread. So proper an image of Christ, so bright an image of the Light, is manifest to all who have light in the mind, so that as in a mirror their faces may discern a firm hope. Judah himself the father, origin of the royal lot, from whom leaders were begotten, from whose seed kings never failed, until the power to come, long awaited by the nations, the promised one, should come.

CAPUT III.

Chapter III.

Dux populi Moses, qui limina regia liquit, Spernens divitias florentes tempore parvo, Maluit adflictus populi portare labores Subnixa cervice, minis non territus ullis, Quam sibi delicias multasque remittere poenas, Pro magnaque fide, pro tanto mirus amore, Armatus virtute Dei magnalia gessit: Percussit gentem plagis, terramque reliquit, Confundit regem durum, populumque reducit; Calcavit fluctus, hostes demersit in undis; Fecit aquam dulcem per lignum, semper amaram, Cum Christi populo manifeste multa locutus,

Moses, leader of the people, who left the royal thresholds, spurning riches that flourish for a short time, chose rather, afflicted, to bear the labours of the people with neck braced, terrified by no threats, than to grant himself delights and to remit many penalties; and for his great faith, wondrous for so great a love, armed with the power of God he performed mighty works: he struck the nation with plagues and left the land, confounded the hard king and led the people back; he trod the waves, sank the enemies in the waters; through wood he made sweet the water that was ever bitter, having spoken many things openly with the people of Christ,

Editors' notes and page, col. 1127

Footnotes

Variae lectiones. (printed under page 568) (¹³) ‹anchor: not in crop› · call in col 1127 or 1128 (call not visible in the page-foot crop) A abest ap. Obert.

A is absent in Oberthür.

(printed under page 568) (¹⁴) ‹anchor: not in crop› · call in col 1127 or 1128 (call not visible in the page-foot crop) Tantos honores Obert.

Tantos honores ("such great honours"): Oberthür.

(printed under page 568) (¹⁵) ‹anchor: not in crop› · call in col 1127 or 1128 (call not visible in the page-foot crop) Fuco Paris.

Fuco ("with dye"): the Paris edition.

[A variant call printed after "vellere sicco" in col 1128 (it reads like ¹⁸) has no matching variant on this page.] Commentarius. (printed under page 568)

(47) ‹anchor: et sine culpa Noe› · call in col 1127 (call not visible in the page-foot crop)

Perfectus laude et sine culpa Noe, etc. Quod de Noe tradit, magis cum Scriptura convenit, ubi cum legatur: Erunt dies illorum centum viginti annorum, tacite interpretatur (omissis duntaxat 20 annis, forte quod in carmen non tam commode posset referri) de spatio poenitentiae impiis relicto, dum dicit: / Bis quinquagenis arcam qui texuit annis.

Perfectus laude et sine culpa Noe ("Noah, perfect in praise and without fault"), etc. What he relates of Noah agrees better with Scripture, where we read "Their days shall be a hundred and twenty years"; he tacitly interprets it (leaving out only the 20 years, perhaps because they could not so easily be put into verse) of the space for repentance left to the wicked, when he says: "who built the ark through twice fifty years".

(printed under page 568)

Page

running head: 1127 AD GENUINA TERTULLI[ANI ...] (cut off at the image edge)
marginal letters: A A Deo digressos populos; B Voce Dei suasus; C Unde duces geniti; D Calcavit fluctus
old-edition numerals: 1071 at the start of the column, before A
other: verse; lines joined into paragraphs, lineation not marked; paragraph division uncertain (indentation unclear); the opening "A" is a text word (cf. variant 13), not a margin letter; "se-[quentes" set as sequentes; stray dot in "regia.liquit" not set; "voce" has damaged type; Deum read as misprint for Dum and translated "while" (UNSURE); the headings "Variae lectiones" and "Commentarius" run across both columns, are cut off, and are not set; editors' commentary (notes 47-48) seen and not set

PL 2:1128

Cujus de facie lux et nitor ore refulsit; / Acceptam legem per paucos fudit in orbem, / Exempla implicita propriorum certa laborum, / Percussit petram, jussus quoque flumina fudit; / Extenditque manus, ut signo vinceret hostem. / Omnia de Christo, per Christum cuncta loquuntur. / Hic probus et magnus cum laudis pace quievit. / At Jesus Nave filius, Auses ante vocatus, / Spiritus hunc sanctus socium sibi nomine junxit; / Hinc fluvium scidit, et populum transire coegit; / Distribuit terram gratis, promissa paterna; / Solem cum luna statuit, dum vinceret hostem; / Expulit externas gentes prolemque gigantum; / Excidit lucos, aras et templa subegit; / Omnia legitima solemnia mente peregit; / Nominis exemplum Christi, virtutis imago.

from whose face light and splendour shone forth from his mouth; / the law he had received he poured out through a few into the world, / sure examples, enfolded, of his own labours; / he struck the rock, and at command also poured forth streams; / and he stretched out his hands, that by the sign he might conquer the enemy. / All things speak of Christ, all things through Christ. / This upright and great man came to rest in the peace of praise. / But Jesus son of Nave, formerly called Auses, / the Holy Spirit joined to Himself as a partner by name; / thereupon he split the river and made the people cross; / he distributed the land freely, the promises made to the fathers; / he made the sun stand still with the moon, until he should conquer the enemy; / he drove out the foreign nations and the offspring of giants; / he cut down the groves, subdued the altars and temples; / he performed all the lawful solemnities with his mind; / an example of the name of Christ, an image of virtue.

CAPUT IV.

Chapter IV.

Quid de Judicibus populi per singula dicam? / Quorum virtutes si conscribantur in unum, / Verborum spatio numerosa volumina complent. / Attamen ex multis paucorum dicere vitam, / Corporis explendi verborum postulat ordo. / Ex quibus ut Gedeon dux agminis, acer in hostem / Non virtute sua tutelam acquirere genti, / Firmatusque fide signum petit excita menti, / Quo vel non posset vel posset vincere bellum, / Vellus ut in noctem positum de rore maderet, / Et tellus omnis circum siccata jaceret, / Hoc inimicorum palmam coalescere mundo; / Atque iterum solo remanenti vellere sicco / Hoc eadem tellus roraret nocte liquore; / Hoc etenim signo praedonum stravit acervos, / Congressus populo Christi, sine milite multo, / Tercenteno equite (numerus Tau littera Graeca / Armatis facibusque et cornibus ore canentum. / Vellus erat populus ovium de semine sancto; / Nam tellus variae gentes fusaeque per orbem; / Verbum quod nutrit, sed nox est mortis imago, / Tau signum crucis, et cornu praeconia vitae, / Lucentesque faces in ulychno, spiritus ardens / Scilicet hoc testamen erat virtutis imago, / Non prius angelica mortis fera praelia vinci, / Quam populo indocili merito sua culpa relicto, / Florentesque fide gentes in laude receptae.

What shall I say of the Judges of the people one by one? / If their virtues were written down together, / by the extent of their words they would fill numerous volumes. / Yet to tell the life of a few out of many / the order of words for completing the body [of the work] demands. / Among them, as Gideon, leader of the host, keen against the enemy, / [sought] not by his own strength to acquire protection for the nation, / and, strengthened by faith, asks for a sign with roused mind, / by which he might either not be able or be able to win the war: / that the fleece, set out for the night, should be soaked with dew, / and all the ground around should lie dried, / [and] by this the palm over the enemies would grow firm for the world; / and again, the fleece alone remaining dry, / that by this the same ground should be bedewed by night with moisture; / for by this sign he laid low heaps of plunderers, / having joined battle for the people of Christ, without many soldiers, / with three hundred horsemen (the number the Greek letter Tau / armed with torches and with horns sounding from the mouth. / The fleece was the people of the sheep from holy seed; / for the ground is the various nations spread through the world; / the Word, which nourishes, but the night is the image of death, / the Tau the sign of the cross, and the horn the proclamations of life, / and the shining torches in the lamp, the burning spirit; / this testament, namely, was the image of virtue, / that the fierce angelic battles of death are not won sooner / than when the unteachable people has been deservedly left to its own fault, / and the nations flourishing in faith received in praise.

Editors' notes and page, col. 1128

Footnotes

(48) ‹anchor: numerus Tau littera Graeca› · call in col 1128

Numerus Tau littera Graeca, etc. Hoc sibi vult, Tau litteram Graecam exprimere numerum tercentenum quod, praeterquam quod notius sit quam ut probatione indigeat, etiam supra ostensum est ex Tertulliano, Irenaeo, et aliis lib. de Praescript. adv. her., cap. 50, haer. 15, de haeresi Marci, ex Graecorum Alphabeto. Hic vero propterea huc illud affert, ut probet Gedeonem in figura Tau signi crucis tercenteno equite (ubi accepit equitem carminis gratia, pro omni milite. Nam Jos. VII solum legitur de 30 viris) stravisse praedonum acervos. De quo signo Tau plura supra lib. III advers. Marc., cap. 23 et lib. adv. Jud. cap. 11. Atqui paulo post testamen usurpat Auctor pro testamento.

Numerus Tau littera Graeca ("the Greek letter Tau, the number"), etc. He means that the Greek letter Tau stands for the number three hundred; which, besides being too well known to need proof, was also shown above from Tertullian, Irenaeus and others, On the Prescription of Heretics, ch. 50, heresy 15, on the heresy of Marcus, from the Greek alphabet. He brings it in here to prove that Gideon, in the figure of Tau, the sign of the cross, laid low heaps of plunderers with three hundred horsemen (where he has taken "horseman", for the verse's sake, for any soldier; for in Jos. 7 [as printed] only 30 men are read of). On this sign Tau see more above, Against Marcion Book III, ch. 23, and Against the Jews, ch. 11. A little later the Author uses testamen for testamento, "testament".

(printed under page 568)

Page

running head: …UINA TERTULLIANI OPERA. 1128
marginal letters: A Cujus de facie; B Nominis exemplum Christi; C Hoc inimicorum palmam; D Non prius angelica
old-edition numerals: 1072 after orbem,

PL 2:1129

Debbora quin mulier super omnem maxima formam, / Pro patria quae belligero subnixa labori, / Stipite sub palmae populum vicisse canebat, / Quapropter victi simul hostes terga dedere: / Sisara dux fugit, cui non vir, nec manus ulla / Restitit. Hic Baal Christi victoria signo / Exemplo refuga, devicit femina ligno. / Jephtha fide firma, qui duro vulnere votum / Ausus mercedem belli Deo dicere grandem, / Hic quia quae non vult Dominus, promiserat amens. / Occurrit primo charum sibi pectore pignus: / Nulli sperata cecidit quod sorte repente, / Promissum ut staret, solvit pia jura parentis, / Peccati votum violenta mente coperuit / Immanis timor orbatae solatia vitae / Pro scelere obtinuit famam, pro crimine laudem, / Necnon Sansonis super omnia corpora vires, / Spiritus hoc donum capiti concessa potestas, / Pro populo solus, nullo mucrone, nec armis, / Os retinens asini, prostravit corpora mille: / Vincula nulla virum vinctum potuere tenere; / Gloria sed postquam captivi mota recessit, / Occidit, atque hostes victus sua morte redemit.

Deborah, moreover, a woman greatest beyond every form, who, for her fatherland, upheld by warlike toil, sang that the people had conquered beneath the stock of a palm; wherefore the enemies, conquered all together, turned their backs: Sisera the leader fled, whom no man nor any hand withstood. Here a woman, by the sign of the victory of Christ, by example vanquished the fugitive Baal with wood. Jephthah, firm in faith, who with a harsh wound dared to vow to God a great reward for the war, here, because out of his mind he had promised what the Lord does not will. There met him first the dear pledge of his heart: because it fell out suddenly by a lot hoped for by none, that the promise might stand, he loosed the pious rights of a parent; with violent mind he covered over the vow of sin; the monstrous fear, the solace of a bereaved life; for his wickedness he obtained fame, for his crime praise. And also the strength of Samson beyond all bodies, the Spirit, a power granted to his head this gift: alone for the people, with no sword nor arms, holding the jaw of an ass, he laid low a thousand bodies; no bonds could hold the man when bound; but after the glory, removed, departed from the captive, he fell, and, vanquished, paid back his enemies by his own death.

CAPUT V.

Chapter V.

Mirificus Samuel, cui reges ungere primum / Praeceptum, dare chrisma, viros ostendere christos, / Talibus in vitae spatio laudabilis egit, / Ut quaque post requiem prophetica jura teneret. / Psalmographus David, magnus rex atque propheta, / Passurum Christum submissa voce canebat, / Sponte quod ingratus populus sine lege peregit, / Cui Deus ex utero fructum promiserat olim / Prolem sublimi solio suo ponere sanctam: / Fixa fides Domini quae sponderat, omnia fecit. / Aemulus Ezechias, populi corrector inertis,

Wondrous Samuel, to whom it was first enjoined to anoint kings, to give the chrism, to show forth men as anointed ones, acted praiseworthily in such things during the span of his life, so that even after his rest he held prophetic rights. The psalmist David, a great king and prophet, sang with lowered voice of Christ Who was to suffer, which the ungrateful people, without law, carried out of their own accord; to whom God had once promised the fruit of his womb, to set a holy offspring on His lofty throne: the fixed faithfulness of the Lord performed all things which He had pledged. The zealous Hezekiah, corrector of a sluggish people,

Editors' notes and page, col. 1129

Footnotes

Variae lectiones. (printed under page 569) (¹⁶) ‹anchor: Ut quaque› · call in col 1129 Quoque Obert.

Quoque ("also"): Oberthür.

(printed under page 569) (¹⁷) ‹anchor: Ablatis (legem qui restauravit)› · call in col 1129 or 1130 (call not visible in the page-foot crop) Ablatis Venet.

Ablatis ("taken away"): the Venice edition.

Commentarius. (printed under page 569)

(49) ‹anchor: populum vicisse canebat› · call in col 1129 (call not visible in the page-foot crop)

Stipite subpalmae populum vicisse canebat, etc. Alludit ad Canticum Debborae, quo celebrat Sisaram in temporibus clavo, sive, uti habent LXX, palo tabernaculi, quos ex palma olim confici solere indicat auctor, qui etiam istud tradit signum fuisse Christi victoriae in ligno, verbis licet obscurioribus, et quantum apparet mendosis.

Stipite subpalmae populum vicisse canebat ("she sang that the people had conquered by the stake beneath the palm"), etc. He alludes to the Song of Deborah, in which she celebrates Sisera [pierced] in the temples with a nail, or, as the Septuagint has it, with a tent-peg; the author indicates that these used to be made of palm-wood, and he also says this was a sign of Christ's victory on the wood, though in rather obscure words and, as far as appears, faulty ones.

(printed under page 569)

(50) ‹anchor: violenta mente coperuit› · call in col 1129 (call not visible in the page-foot crop)

Peccati votum violenta mente coperuit, etc. Eodem pertinet quod sequitur: / Pro scelere obtinuit formam, pro crimine laudem, / de Jephte, qui ex voto quod amens Deo promiserat, filiam suam immolavit in holocaustum. Quomodo autem crimen illi imputetur, cum tamen ab Apostolo (Hebr. II) in justorum recenseatur catalogo, tractat late auctor Quaest. et Respons. inter opera B. Justini Martyris, dicens permisisse Deum illud criminis, ut posteri documentum acciperent, ne unquam vota sua Deo infinite nuncuparent, et in justorum nomenclaturam nomen ejus esse insertum quod pietatis suae erga Deum observationem filiae suae mactatione declaraverit. Quale quid etiam habet B. August. Quaest in lib. Jud., cap. XLIX, et ex parte lib. de civitate Dei, cap. 21. Pertinet vero etiam ad licentiam poeticam illud: coperuit, in fine carminis heroici. Atqui paulo post de Samsone castigavimus: Hostes victus sua morte redemit, pro: hostis victos; ipse enim jam victus, in vinculis utpote constitutus, hostes suos concussione columnarum una secum peremit.

Peccati votum violenta mente coperuit ("he covered the vow of sin with a violent mind"), etc. What follows refers to the same: "for his crime he won beauty, for his guilt praise", of Jephthah, who by the vow he had madly promised to God offered his daughter as a whole burnt offering. How guilt can be laid to his charge, when the Apostle (Heb. 2 [as printed]) counts him in the roll of the just, is treated at length by the author of the Questions and Answers among the works of Blessed Justin Martyr: he says God allowed that crime so that later generations might take a lesson never to vow their vows to God without limit, and that his name was set in the list of the just because by sacrificing his daughter he showed his devoted observance towards God. Blessed Augustine has something of the kind, Questions on Judges, ch. 49, and in part City of God, Book [not given], ch. 21. The word coperuit at the end of a heroic line also belongs to poetic licence. A little later, of Samson, we have corrected Hostes victus sua morte redemit, "conquered, he paid back his enemies by his own death", for hostis victos; for he, already conquered and set in chains, destroyed his enemies together with himself by shaking the pillars.

(printed under page 569)

(51) ‹anchor: Mirificus Samuel› · call in col 1129

Mirificus Samuel, etc. Intelligit unctionem regnum Saulis et Davidis, I Reg. X et XCI; deinde alludit ad I Reg. XII, de innocentia Samuelis, et XXV, de morte ejusdem.

Mirificus Samuel ("wonderful Samuel"), etc. He means the anointing of the kings Saul and David, 1 Kgs [1 Sam.] 10 and 91 [as printed]; then he alludes to 1 Kgs [1 Sam.] 12, on Samuel's innocence, and 25, on his death.

(printed under page 569)

(52) ‹anchor: rex atque propheta› · call in col 1129

Psalmographus David, magnus rex atque propheta, etc. Paucis comprehendit omnes Davidis qualitates, de quo sequentem versum castigavimus: / Passurum Christum submissa voce canebat, / pro cujus se voce canebat: sicuti et de Ezechia illud, / Ablatis legem qui restauravit, iniquis, / pro oblitis; per iniqua enim intelligit quae excelsa vocantur in Scripturis. Paulo post obscurum est illud de Josia: / Incenditque aras adolenda cadavera lignis, / nisi subintelligatur: ad adolenda.

Psalmographus David, magnus rex atque propheta ("David the psalmist, great king and prophet"), etc. In a few words he takes in all David's qualities; of him we have corrected the next line, "He sang in a low voice of Christ who was to suffer", for cujus se voce canebat; as also, of Hezekiah, "who restored the law, the iniquities taken away", Ablatis for oblitis; for by iniqua he means what the Scriptures call the high places. A little later the line on Josiah, "and burned the altars with wood, corpses to be consumed", is obscure unless ad adolenda, "for consuming", is understood.

(printed under page 569)

Page

running head: I. — ADV. MARCIONEM. 1130
marginal letters: A ‹Oblitis legem qui›; B ‹Gustavit, quoniam rursum›; C ‹Tantum pro Domino›; D ‹lis utpote constitutus› (in the commentary, not set)
old-edition numerals: 1074 after ‹refodit›

PL 2:1131

CAPUT VI.

Chapter VI.

Esaias, locuples vates, cui fontes aperti, Tam manifesta fides, verbum Dei ore profudit, Largaque per Christum Patris est promissa voluntas, Praetestata viam vitae atque probata per ipsum est: Quem populus sectum ligno sine labe repertum, Immeritum demens crudeli morte peremit. Sanctus Hieremias quem gentibus esse prophetam Aeterni virtus jussit, dixitque futurum; Qui quoniam plebis facta inlaudanda revolvit, Et fore captivam, nisi poenituisset iniquos, In famulos fieri praesaga voce locutus, Vincula dura tulit, squalenti carcere clausus, Inque luto putei fames hausit tabida membra: Sed postquam quae noluerant audire probavit, Atque hostes vinctum populum duxere triumphis, Horrida vix tandem caruit sua dextra catenis; Nulla morte virum constat, neque caede peremptum. Ezechiel fidus, dives cui gratia verbi Concessa est; peccatorum secreta videre, Afflictus lugere suos, veniamque precari, Cernere vindictam sanctorum caede futuram, Sanctorumque locum regni, carnisque salutem Spiritu implicitus, gressus aditusque videre. Osea, Amos, et Micheas, Joel, Abdia, Jonas Atque Naum Habacuc, Sophonias, Aggaeusque, Zacharias vim passus, et angelus ipse Malachim; Hi vates Domini, quorum chorus usque canentum, Ac pariter laudis propriam meruere coronam. Quam magnus Daniel! qualis vir! quanta potestas! Qui falsos testes ipsorum prodidit ore Servavitque animam damnatam crimine ficto, Somnia secreta et regis prior ore resolvit; Praevidit Christum regnorum solvere membra; Pro Domino reus est, factus quoque praeda leonum; Servatisque palam cunctis, in pace quievit. Hujus tres socii vix digna laude canendi, Ex numero tanto decretum regis iniquum Contempsere pii, quorum data corpora flammis, Tradere se poenis potius pro nomine magno, Quam genibus nixi simulacro pandere palmas: Jam praeclara fides, jam spes super omnia fulgens Exstinxit rabidos ignes, et vicit iniquos.

Isaiah, the rich seer, to whom the fountains were opened, so manifest [was his] faith, poured forth the word of God from his mouth, and the bountiful will of the Father, promised through Christ, was foretold, the way of life, and was proved through him: him the people, though they found him without stain, madly slew, undeserving, by a cruel death, sawn asunder with wood. Holy Jeremiah, whom the power of the Eternal bade be a prophet to the nations, and declared that he would be [so]; who, because he unrolled the unpraiseworthy deeds of the people, and, speaking with presaging voice, [foretold] that it would be captive and be made into slaves unless the wicked repented, bore hard chains, shut up in a squalid prison, and in the mire of a pit hunger drained his wasting limbs: but after he proved [true] what they had refused to hear, and enemies led the conquered people in triumphs, at length and barely was his rough right hand freed from its chains; it is agreed that the man was destroyed by no [violent] death, nor by slaughter. Faithful Ezekiel, to whom the rich grace of the word was granted: to see the secrets of sinners, in affliction to mourn his own and to pray for pardon, to discern the vengeance that would come for the slaughter of the saints, and, enfolded in the Spirit, to see the place of the kingdom of the saints, and the salvation of the flesh, its paths and approaches. Hosea, Amos, and Micah, Joel, Obadiah, Jonah, and Nahum, Habakkuk, Zephaniah, and Haggai, Zechariah who suffered violence, and Malachi, the very angel; these seers of the Lord, whose choir is ever one of singers, have alike earned their own crown of praise. How great is Daniel! What a man! What power! He who exposed the false witnesses by their own mouth, and saved a soul condemned on a feigned charge, and first solved by his speech the secret dreams of the king; he foresaw Christ breaking up the members of the kingdoms; for the Lord he was made guilty, and was made also the prey of lions; and, all being openly preserved, he rested in peace. His three companions, scarcely to be sung with worthy praise, out of so great a number, piously scorned the wicked decree of the king, whose bodies were given to the flames, [choosing] rather to hand themselves over to punishments for the great name than, kneeling, to spread out their palms to an idol: now glorious faith, now hope shining above all things, extinguished the raging fires and conquered the wicked.

Editors' notes and page, col. 1131

Footnotes

Variae lectiones. (printed under page 570) (¹⁸) ‹anchor: not in crop› · call in col 1131 (call not visible in the page-foot crop) Currere alii.

Currere ("to run"): others.

(printed under page 570) (¹⁹) ‹anchor: not in crop› · call in col 1131 (call not visible in the page-foot crop) Voluerant alii.

Voluerant ("had wished"): others.

(printed under page 570) (²⁰) ‹anchor: not in crop› · call in col 1131 (call not visible in the page-foot crop) Sidus alii.

Sidus ("star"): others.

(printed under page 570) (²¹) ‹anchor: Micheas, Joel› · call in col 1131 Simul Obert.

Simul ("together"): Oberthür.

Commentarius. (printed under page 570)

(53) ‹anchor: Abdia, Jonas› · call in col 1131

Oseas, Amos et Micheas, Joel, Abdia, Jonas, etc. Similiter et hic necessario substituimus: Joel. pro simul, utpote cum inter 12 prophetas minores, quos commemorat, ille unus sit.

Oseas, Amos et Micheas, Joel, Abdia, Jonas ("Hosea, Amos and Micah, Joel, Obadiah, Jonah"), etc. Here too we have necessarily substituted Joel for simul, since he is one of the twelve minor prophets whom he lists.

(printed under page 570)

(54) ‹anchor: ipsorum prodidit ore› · call in col 1131

Qui falsos testes ipsorum prodidit ore, etc. Etiam hinc confirmatur historia Susannae, Danielis XIII, quam cum Graecis inter prima Danielis facta recenset auctor, de cujus auctoritate latius supra tom. II, lib. de Corona milit. cap. 4, num. 43. Est autem obscurus, et fortassis mendosus ille versus: / Servatisque palam cunctis in pace quievit.

Qui falsos testes ipsorum prodidit ore ("who exposed the false witnesses by their own mouth"), etc. This too confirms the story of Susanna, Daniel 13, which the author, with the Greeks, counts among Daniel's first deeds; on its authority see more fully above, vol. II, On the Soldier's Crown, ch. 4, no. 43. The line "And, all being saved openly, he rested in peace" is obscure and perhaps faulty.

(printed under page 570)

(55) ‹anchor: digna laude canendi› · call in col 1131

Hujus tres socii, etc. Intellexit Ananiam, Azariam et Misaelem, de quibus ubi dicit: Tradere se poenis, etc., subintelligendum malentes, aut quid simile.

Hujus tres socii ("his three companions"), etc. He meant Ananias, Azarias and Misael; where he says of them Tradere se poenis, "to give themselves up to punishments", etc., malentes, "preferring", or something similar, is to be understood.

(printed under page 570)

Page

running head: 1131 AD GENUINA TERTULLI (cut off at the image edge)
marginal letters: A beside CAPUT VI. / Esaias, locuples vates (at the head of the right column); B Sed postquam quae noluerant; C Quam magnus Daniel; D Jam praeclara fides
old-edition numerals: 1075 after triumphis (at the head of the line Horrida vix tandem)

PL 2:1132

Esdras vates, legis doctor et ipse sacerdos, Qui populum captum post tempora plena reduxit, Ignibus et multa consumpta volumina vatum Spiritus completus, memori omnia reddidit ore.

Ezra the seer, teacher of the law and himself a priest, who brought back the captive people after the times were fulfilled, filled with the Spirit, restored with a mindful mouth all the many volumes of the seers that had been consumed by fire.

CAPUT VII.

Chapter VII.

Grandis Joannes super omnes semine natos; Cujus difficile poterimus dicere laudes: Ablutor carnis, Domini praecursor apertus, Ablutor Christi, prior ipse renatus ab illo, Foederis ille novi primus veterisque supremus, Proque via vera prior hostia caesus obivit. Ecce Deus Christus: pariter bissena juventus, Omnibus una fides, amor unus et una potestas, Flos hominum, mundo lucentes lumine Christi, Et comites et apostolici, qui vera locuti, Auribus audivere, oculis videre salutem, Tractavere manu corpus de morte receptum, Convixere cibo assidue, testantur ut ipsi. Hunc Paulus, praelectus apostolus ia vice missus, In coelos raptus vidit quoque; missus ab illo, Barnaba cum comite, sociisque prioribus, uno Foedere conjunctis, per gentes tradit ubique Esse caput Christum, sunt cujus Ecclesia membra, Corporis ipse salus, membrorum vita perennis; Ipse caro factus, pro cunctis ipse peremptus, Ipse resurrexit primus, spes una salutis, Discipulisque suis formam dedit: hi simul omnes Indignas varie poenas pro nomine passi.

Great is John above all who are born of seed, whose praises we shall hardly be able to tell: washer of the flesh, the manifest forerunner of the Lord, washer of Christ, himself first reborn from Him; he was the first of the new covenant and the last of the old, and for the true way he perished first, slain as a victim. Behold God, Christ: likewise the twelvefold band of youth, one faith for all, one love and one power, the flower of mankind, shining on the world with the light of Christ, both companions and apostolic men, who spoke true things, heard with their ears and saw with their eyes the salvation, handled with the hand the body received back from death, lived with Him continually at table, as they themselves testify. Him Paul too, chosen beforehand as apostle and sent as a substitute, caught up into the heavens, saw; sent by Him, with Barnabas as companion, and joined in one covenant with the earlier associates, he teaches everywhere among the nations that Christ is the head, whose members the Church is, He Himself the salvation of the body, the everlasting life of the members; He Himself made flesh, He Himself slain for all, He Himself rose first, the one hope of salvation, and gave the pattern to His disciples: these all together suffered undeserved punishments of various kinds for the Name.

CAPUT VIII.

Chapter VIII.

Talia membra gerit specioso corpore mater Libera, quod nunquam Domini praecepta reliquit, Inque domo senuit, Domino lectissima semper, Invidiam, poenas ejus pro nomine passa: Nam sterilis quoniam, nondum secura futuri, Ediderit populum coelesti semine natum. Atque suae famulae, portavit spreta dolorem, Hanc sterilem quondam, nunc tempus cernere matrem Haeredem natum suae libertatis habere, Non similem famulae, quanquam de semine coeli Conceptum genuit, sibi conditione jugatum: Absit ut illicitis verbis, temeraria voce Egregios homines, ardentia sidera coeli,

Such members does the free mother bear in her beautiful body, because she never abandoned the commands of the Lord, and grew old in the house, ever most chosen by the Lord, having suffered envy and punishments for His name: for since, barren and not yet assured of the future, she brought forth a people born of heavenly seed. And, despised, she bore the pain caused by her handmaid; this woman, once barren, it is now time to see as a mother, having an heir born of her freedom, not like the handmaid, although she, from the seed of heaven, conceived and bore one yoked to her own condition: far be it that with unlawful words, with rash voice, eminent men, blazing stars of heaven,

Editors' notes and page, col. 1132

Footnotes

(56) ‹anchor: consumpta volumina vatum› · call in col 1132 (call not visible in the page-foot crop)

Ignibus et multa consumpta volumina vatum etc. De omni instrumento Judaicae litteraturae per Esdram instaurato, vide supra tom. II, lib. de Habit. mulieb. cap. 3, num. 33. Quibus adde quod id satis judicetur his verbis, I Esdr. VII: Esdras paravit cor suum ut quaereret legem Domini, et: Esdrae sacerdoti, scribae libri sermonum mandatorumque Domini.

Ignibus et multa consumpta volumina vatum ("and many books of the prophets consumed by fire"), etc. On the whole body of Jewish writings restored by Ezra, see above, vol. II, On Women's Dress, ch. 3, no. 33. Add that this is sufficiently indicated by these words, 1 Ezra 7: "Ezra prepared his heart to seek the law of the Lord", and "to Ezra the priest, scribe of the book of the words and commandments of the Lord".

(printed under page 570)

(57) ‹anchor: Hunc Paulus praelectus› · call in col 1132 (call not visible in the page-foot crop)

Hunc Paulus praelectus apostolus, etc. Sic castigavimus hunc versum, pro eo quod erat: Hinc. Loquitur enim de Christo, quem Paulus in coelos raptus vidit, item: Missus ab illo. Rursum autem ibi: pro nomine, accipitur Christi nomen.

Hunc Paulus praelectus apostolus ("him Paul, the chosen apostle"), etc. So we have corrected this line, where it used to read Hinc. For he is speaking of Christ, whom Paul saw when caught up into heaven; likewise Missus ab illo, "sent by him". Again, there pro nomine, "for the name", means the name of Christ.

(printed under page 570)

Page

running head: …INA TERTULLIANI OPERA 1132
marginal letters: A Esdras vates; B Et comites et apostolici; C CAPUT VIII.; D Absit ut illicitis
old-edition numerals: 1076 after potestas

PL 2:1133

Semine conjunctos tantum, vel sanguine plebi, / In solidum passim famulum dicatis atrocem, / Aut populum Domini legis mandata secutum, / Servili specie quisquam putet esse loquendum. / Sed peccatorum vacuam sine mente catervam, / Qui promissa Dei, dubia spe, corde locarunt, / Praesentis vitae misera dulcedine victos, / Debita servitio capitis sua culpa subisset, / Si legem plebi peccati caussa jugabit. / Nam servire Deo, totoque incumbere corde / Intemerata fides, libertas sponte paratur. / Ergo patres justi, sancti, sine labe prophetae, / Adventum Domini multi cecinere futurum; / Testanturque fide coelestia jussa profanis, / Cum quibus immanes satiati gloria Christi, / Consortes virtutis, verba sacrata replentes / Firmavere fidem, factis praedicta probando.

joined to the people only by seed or by blood, you should call wholly and everywhere a cruel servant, or that anyone should think the people of the Lord, which followed the commandments of the law, is to be spoken of under the guise of slavery; but rather the empty, mindless throng of sinners, who stored the promises of God in their heart with doubtful hope, overcome by the wretched sweetness of the present life: their own fault would have brought them under the servitude due to the head, if the law shall yoke the people because of sin. For to serve God and to bend to it with the whole heart, faith unblemished, is liberty freely prepared. Therefore the just fathers, the holy prophets without stain, many of them, sang of the coming of the Lord that was to be; and in faith they bear witness to the heavenly commands before the profane; with whom men beyond measure filled with the glory of Christ, sharers in their virtue, fulfilling the sacred words, made the faith firm, proving by deeds what had been foretold.

CAPUT IX.

CHAPTER IX.

Quorum discipuli, qui successere per orbem, / Conflati virtute viri, nostrique magistri, / Conjunctos operis nobis tribuere honores. / Ex quibus electum magnum plebique probatum / Haec cathedra, Petrus qua sederat ipse, locatum / Maxima Roma Linum, primum considere jussit.

Their disciples, who succeeded them throughout the world, men forged together in power, and our teachers, bestowed on us the honours joined to the work. From among them greatest Rome bade Linus, chosen, great, and approved by the people, to sit first, placed on this chair on which Peter himself had sat.

LIBER QUARTUS

BOOK FOUR

INCERTI, DE MARCIONIS ANTITHESIBUS.

BY AN UNKNOWN AUTHOR, ON MARCION'S ANTITHESES.

Quartus et ipse refert obscura piacula Legis / Esse typum veteris, quae paruit hostia vere, / Jamdudum exspectata piis cum semine sancto.

The fourth too relates that the obscure expiations of the old Law were a type of the victim that truly appeared, long since awaited by the pious with the holy seed.

Quibus verbis, alias satis obscuris, indicat piacula, id est sacrificia veteris legis, fuisse typum verae hostiae Christi. Qua explicatione cum antitheses Marcionis dissolvat, quas hoc libro aemulamenta nuncupat; libri hujus titulo adjecimus: DE MARCIONIS ANTITHESIBUS.

By these words, otherwise rather obscure, he indicates that the expiations, that is, the sacrifices of the old law, were a type of the true victim, Christ. Since by this explanation he dissolves the antitheses of Marcion, which in this book he calls aemulamenta, we have added to the title of this book: ON MARCION'S ANTITHESES.

CAPUT PRIMUM.

CHAPTER ONE.

Haec populo juveni, qui dives, liber et haeres / Possidet aeternam spem laudis jure dicatam, / Non ut doctores (solus daret omnia Christus), / Sed famulos Christi, jubet inviolata potestas / Ingenti zelo flagrantes, pacis amore / Armatos, molem belli deducere terrae / Excelsas turres, et moenia saeva malorum, / Surgentesque minas, populi contra agmina sancti / Detrahere, vacuas voces dissolvere vento. / Quapropter merito nos aemulamenta locuti / Ipsius ex verbis, etiam monumenta salutis / Nitimur exprimere, quae gratia larga profudit,

These things to the young people, which, rich, free and heir, possesses by right the eternal hope of praise dedicated [to it]: not as teachers (Christ alone would give all things), but as servants of Christ, burning with great zeal, armed with the love of peace, the inviolate power commands to bring the mass of war down to the earth, to pull down the lofty towers and the savage walls of the wicked, and the threats rising against the ranks of the holy people, to dissolve empty words into the wind. Wherefore, having rightly spoken counter-statements out of his own words, we strive also to express the memorials of salvation which bountiful grace has poured out,

Editors' notes and page, col. 1133

Footnotes

Commentarius (Book IV). (printed under page 571)

(58) ‹anchor: liber et haeres› · call in col 1133

Haec populo juveni, etc. Obscurissimum est illud, et fortassis mendosum: / Non ut doctores (solus daret omnia Christus). / Correximus vero: / Excelsas turres, et moenia saeva malorum, etc. / Detrahere, pro: Detraheret. Accipit autem, uti in argumento quoque dictum est, aemulamenta, pro antithesibus: quarum frequens mentio supra, libris quinque adv. Marcion.

Haec populo juveni ("these things to the young people"), etc. This line is very obscure, and perhaps faulty: "Not as teachers (Christ alone would give all things)". We have corrected "the lofty towers and the cruel walls of the wicked, etc. / to pull down", Detrahere for Detraheret. As was said in the argument too, he takes aemulamenta, "rivalries", for antitheses, of which there is frequent mention above, in the five books Against Marcion.

(printed under page 571)

Page

running head: 1133 APPENDIX I. — ADV. M[ARCIONEM] (right half cut off in the image)
marginal letters: A ‹Semine conjunctos tantum›; B ‹Firmavere fidem, factis›; C ‹CAPUT PRIMUM›; D ‹(58) Hæc populo juveni (commentary)›
old-edition numerals: 1077 before ‹Ergo patres justi›

PL 2:1134

Post quem Cletus et ipse gregem suscepit ovilis. Hujus Anacletus successor sorte locatus: Quem sequitur Clemens; is apostolicis bene notus Evaristus ab hoc rexit sine crimine legem. Sextus A⟨l⟩exander Sixto commendat ovile: Post expleta sui qui lustri tempora tradit Telesphoro: excellens hic erat, martyrque fidelis: Post illum socius legis, certusque magister; Cum vestri sceleris socius, praecursor et auctor Advenit Romam Cerdo, nova vulnera gestans: Detectus, quoniam voces et verba veneni Spargebat furtim, quapropter ab agmine pulsus, Sacrilegum genus hoc genuit spirante dracone. Constabat pietate vigens Ecclesia Romae Composita a Petro, cujus successor et ipse Jamque loco nono cathedram suscepit Hyginus. Post hunc deinde Pius, Hermas cui germi⟨n⟩e frater Angelicus pastor, quia tradita verba locutus: Atque pio suscepit Anicetus ordine sortem: Sub quo Marcion hic veniens, nova Pontica pestis, Nondum secretum facinus suo corde reclusum, Passim vulgo loquens latebrosa perfidus arte. Sed postquam coepit mortis proferre sagittas, Abjectus merito tam saevi criminis auctor, A sanctis reprobus, patuit mirabile monstrum.

After whom Cletus too himself took up the flock of the fold. His successor was Anacletus, placed by lot: whom Clement follows; he, well known to the apostles. Evaristus after him ruled the law without crime. Alexander, the sixth, commends the fold to Sixtus: who, after completing the times of his lustrum, hands it on to Telesphorus: he was excellent, and a faithful martyr. After him a fellow of the law and a sure master; when the fellow of your crime, its forerunner and author, Cerdo came to Rome, bearing new wounds: detected, because he was secretly scattering the words and utterances of poison, wherefore, driven from the flock, he begot this sacrilegious race by the breathing of the serpent. The Church of Rome stood flourishing in piety, founded by Peter, whose successor too, in the ninth place, Hyginus now took up the chair. After him next Pius, whose brother by birth was Hermas, the angelic shepherd, because he spoke the words handed down: and Anicetus took up the lot in pious order: under whom Marcion, coming here, a new Pontic plague, his secret crime not yet laid open from his heart, the treacherous man spoke everywhere to the crowd with lurking art. But after he began to put forth the arrows of death, cast out deservedly as the author of so savage a crime, reprobate in the sight of the saints, he was revealed a marvellous monster.

Praedonisque plagam sanctis aperire copertam Ex improviso ne quis rudis, inscius, audax Incidat, et captus coelestia dona relinquat.

and to lay open to the saints the robber's hidden snare, lest anyone unskilled, ignorant or rash should fall into it unawares and, being caught, abandon the heavenly gifts.

CAPUT II.

Chapter II.

Ergo Deus cunctis mortatibus unus ubique est, Aeternum regnum, profundae lucis origo, Fons vitae, potus sapientia conditus omni. Protulit ipse orbem, cujus sinus omnia cingit: Nulla illum regio, nullus locus ambitu claudit; Materies nulla est facta, ut si sponte perennis, Quae luerit semper, nullo facto recreata; Coelorum, terrae, maris infernique locator. Spiritus aeris est divisor, conditor, auctor,

Therefore God is One for all mortals everywhere, an eternal kingdom, the source of deep light, the fount of life, a draught seasoned with all wisdom. He Himself brought forth the world, whose bosom encircles all things: no region, no place encloses Him within its compass; no matter has been made such that, as though everlasting of itself, it should always have been, re-created by no deed; He is the establisher of the heavens, the earth, the sea and the underworld. The Spirit is the divider of the air, its founder, author,

Editors' notes and page, col. 1134

Footnotes

(59) ‹anchor: unus ubique est› · call in col 1134

Ergo Deus cunctis mortalibus unus, etc. Hic distinximus: potus sapientia conditus omni, ut sapientia Ablativus sit more auctoris, correpta ultima syllaba: ubi castigavimus: conditus, pro creditus. Legimus etiam: Ut sit sponte perennis, pro perenni, etc.: Infernique locator, pro locatur.

Ergo Deus cunctis mortalibus unus ("therefore God, one for all mortals"), etc. Here we have punctuated potus sapientia conditus omni, "a drink seasoned with all wisdom", so that sapientia is an ablative, in the author's manner, with its last syllable short; there we have corrected conditus, "seasoned", for creditus. We also read Ut sit sponte perennis, "so as to be everlasting of itself", for perenni, etc.; and Infernique locator, "and the one who placed the underworld", for locatur.

(printed under page 571)

Page

running head: [APPEND]IX I. — ADV. MARCIONEM. 1134 (cut at left edge)
marginal letters: A Post quem Cletus; B Jamque loco nono; C Praedonisque plagam; D pro antithesibus (editors' commentary)
old-edition numerals: 1078 after tradit

PL 2:1135

Solus perpetuus Deus est, immensa potestas. Hunc lex esse Deum populo monstraverat unum, Cujus vox Mosi pollens in monte locuta est. Illius haec virtus, sapientia, gloria, verbum, Filius, immenso genitum de lumine lumen, Per vatum voces hunc unum clamitat esse. Ordine suscipiens Paulus, sic tradit et ipse Unum hunc esse Patrem, per quem sunt omnia facta; Atque unum Christum, per quem Deus omuia fecit, Ad quem se curvare genu plane omne fatetur, Ex quo omnis patria in coelo terraque vocatur; Qui zelat populum summo pietatis amore Ut Pater, et sancte vult omnem vivere carnem, Apparere sibi muodam sine crimine plebem, Hoc zelo nostram custodit lege salutem, Legitimos monet esse, jubet, castigat et instat, Corripiens Galatas fratres et apostolus idem, Talem se Paulus zelum se scripsit habere.

God alone is everlasting, a boundless power. The law had shown the people that He is the one God, Whose mighty voice spoke to Moses on the mountain. His power, wisdom, glory, Word, the Son, light begotten of boundless light, cries out through the voices of the prophets that He is the one. Paul, taking it up in order, himself also teaches thus, that this one is the Father, through Whom all things were made; and one Christ, through Whom God made all things, to Whom, he plainly declares, every knee bows, from Whom every fatherhood in heaven and on earth is named; Who, as a Father, is jealous for His people with the highest love of piety, and wills that all flesh should live holily, that a people clean, without crime, should appear before Him; by this jealousy He guards our salvation by the law, admonishes them to be lawful, commands, chastises and presses on; and the same apostle Paul, rebuking the Galatian brethren, wrote that he himself had such a jealousy.

CAPUT III.

Chapter III.

Reddidit ergo Deus gratis peccata paterna In cataclysmo eneccans pariter cum prole parentes; Genteque jam quarta genitos de stirpe nepotes, Cum fere nongentos hos tunc adjuverit annos. Judicium durum, sententia saeva videtur, Parvulus et Sodomis adhuc insons, mollis, inermis, Ut careat vita; quid enim peccaverat infans? Quod crudele putes, hoc est pietatis honestum; Auctores sceleris, facinus ne cresceret ultra, Exstinxit subolemque patrum peccata sequentum. Sed non cum patribus poenas innoxius infans Perpetuas luit; ignarus, neque criminis auctus, Ne fieret seleris, consors aetatis adultae, Sponte futura mala, mors immatura resolvit.

God therefore requited the sins of the fathers freely, killing in the deluge parents together with their offspring, and grandsons born of the stock already in the fourth generation, when He had then helped them for nearly nine hundred years. The judgement seems hard, the sentence cruel, that a little child in Sodom too, still innocent, tender, defenceless, should lose life; for what had the infant sinned? What you would think cruel is the honourable part of piety: He extinguished the authors of the crime, lest the wickedness should grow further, and the offspring following the sins of their fathers. But the harmless infant did not pay everlasting penalties with the fathers; unknowing, and not enlarged by crime, lest at adult age it should become a partner of wickedness, an untimely death released it from the evils that would come of their own accord.

CAPUT IV.

Chapter IV.

Cur Deus ergo jubet pecorum sibi sanguine fundi? Legeque constringit, ne quis transcender et errans In populo, lapidum praesenti morte minatus? Atque iterum haec reprobat, negat haec sibi munera grata, Corripiens plebem peccati examine pressam? Ipse jubet verax, justus simul ipse repellit: Si quaeris causas, errans desiste moveri; Causa etenim fidei rationis imagine major. Aspice per speculum fulgentis luminis umbram, Quid vitulis sanguis, vitulae cinis, hircus uterque; Hic dimissus abit, cadit alter ut hostia templo :

Why then does God command that there be pouring out to Him with the blood of cattle? And binds them by the law, lest anyone among the people should transgress by straying, threatening him with immediate death by stones? And again rejects these things, denies that these gifts are pleasing to Him, rebuking a people weighed down by a swarm of sin? Truthful, He Himself commands; just, He Himself at the same time repels: if you seek the causes, wanderer, cease to be disturbed; for the cause of faith is greater than the likeness of reason. Look through a mirror at the shadow of the shining light, what is meant by the blood for the calves, the ashes of the heifer, each of the two goats: this one is let go and departs, the other falls as a victim for the temple:

Editors' notes and page, col. 1135

Footnotes

Variae lectiones. (printed under page 572) (²²) ‹anchor: not in crop› · call in col 1135 or 1136 (call not visible in the page-foot crop) Nam Obert.

Nam ("for"): Oberthür.

Commentarius. (printed under page 572)

(60) ‹anchor: in coelo terraque vocatur› · call in col 1135 (call not visible in the page-foot crop)

Ex quo omnis patria in coelo terraque vocatur. Reservata est ab auctore in hac scriptura Ephes. III vox Graeca πατριὰ, de qua B. Hieronymus, adv. Helvid. scribens, fatetur Latinos paternitates vocare, quos Graeci vocant πατριὰς, cum ex una radice multa generis turba diffunditur.

Ex quo omnis patria in coelo terraque vocatur ("from whom every patria in heaven and on earth is named"). In this text, Eph. 3, the author has kept the Greek word πατριά; Blessed Jerome, writing against Helvidius, admits that the Latins call "paternities" what the Greeks call πατριαί, when a great crowd of a family spreads out from one root.

(printed under page 572)

(61) ‹anchor: sanguine fundi› · call in col 1135

Cur Deus ergo jubet pecorum sibi sanguine fundi, etc. Pulchre explicat sacrificia, vituli vitulae, et hirci utriusque: alludens iterum ad c. 9 Epist. ad Hebr.

Cur Deus ergo jubet pecorum sibi sanguine fundi ("why then does God command the blood of cattle to be poured out to him?"), etc. He explains finely the sacrifices of the calf, of the heifer, and of each of the two goats, alluding again to ch. 9 of the Epistle to the Hebrews.

(printed under page 572)

(62) ‹anchor: sui corporis esse› · call in col 1135 or 1136 (call not visible in the page-foot crop)

Atque sacerdotes voluit sui corporis esse, etc His verbis confirmari veritatem corporis et sanguinis Domini, supra adnotavimus l. IV, adv. Marc. C. 40, n. 662, ubi ea de re latius. Rursus autem paulo post, dum vitulae victimam explicat, utitur voce: contamine, pro contaminatione. Atqui deinceps, de duobus hircis agit.

Atque sacerdotes voluit sui corporis esse ("and he willed that there be priests of his body"), etc. We noted above, Against Marcion Book IV, ch. 40, no. 662, where the matter is treated more fully, that these words confirm the reality of the Lord's body and blood. Again, a little later, in explaining the victim, the heifer, he uses the word contamine for contaminatione, "defilement". Then he deals with the two goats.

(printed under page 572)

Footnotes

(63) ‹anchor: cernebat utrosque› · call in col 1136

Nam velum in medio pendens cernebat utrosque, etc. Accipitur cernebat, pro: discernebat; utpote quod distingueret inter Sancta sanctorum, quo solus ingrediebatur summus pontifex, et sancta sive tabernaculum, in quod intromittebautur caeteri sacerdotes.

Nam velum in medio pendens cernebat utrosque ("for the veil hanging in the middle divided the two"), etc. Cernebat is taken for discernebat, "divided", since it separated the Holy of holies, which the high priest alone entered, from the holy place or tabernacle, into which the other priests were admitted.

(printed under page 572) - misprints kept as printed: "intromittebautur" (for intromittebantur; turned n).

Page

running head: INA TERTULLIANI OPERA (left part cut off at image edge)
marginal letters: A Sanguine nam vituli; B Demonstrans legem suo; C Corpus habet (letter stands between "Quam digne" and "Corpus habet", unsure); D Inque duas partes
old-edition numerals: 1080 after legis
calls set in n1135: variant (²²) is called in this column at ‹Non propriam spem›, and Commentarius (62) at ‹sui corporis esse›; both notes are set in n1135, whose "call in col 1135 or 1136" should read col 1136 (and its (62) "adv. Marc. C." prints "c." on the page). Noted here, not written there (Q1b).

PL 2:1137

Isthic ara sita effulgebat nobilis auro, Testamenta simul, tabularum legis et arca, Pellibus agnorum coeli contecta colore, Interius vestita auro, media omnia ligno. Hic tabulae legis, hic manna est urna repleta, Hic Aaron est virga, crucis quae germina profert, Ipsi dissimilis, styracis tamen arbore nata. Atque super Cherubin per formam quattuor unam Pendebant pennas, et sagmina jussa tegebant. Exterius velum, pars aedis aperta patebat, In faciem lato gravis aeris stabat aheno, Et candelabrum bis ternis undique ramis Connexis medio calamo, totidemque lucernae. Aurea materies complebat lumine templum.

There the altar, set in its place, shone, noble with gold, and with it the testaments and the ark of the tablets of the law, covered with the skins of lambs of the colour of the sky, clothed with gold within, all its middle of wood. Here are the tablets of the law, here the urn filled with manna, here is the rod of Aaron, which puts forth the buds of the cross, unlike itself, yet born of the storax tree. And above, the Cherubim, four in a single form, hung their wings, and covered the sacred herbs as commanded. Outside the veil the part of the house lay open; in front stood a broad brazen [vessel] of heavy bronze, and the candlestick with twice three branches on every side, joined to the middle stem, and as many lamps. The golden material filled the temple with light.

CAPUT VI.

Chapter VI.

Ergo prior templi facies communis, aperta, Declarat ritum populi sub lege morantis, In cujus tenebris septemplex Spiritus, unus Lucebat sanctus semper plebemque tegebat; Hoc candelabrum verum vivaeque lucernae. Per legem et vates perlucens corde subactis, Inde typum terrae facta ara creditur esse, Hic operae populi, quas non sine sanguine semper Obtulit, effuso, vitam sine lege, cruore, In patulo passim comparuit omnibus olim; Isthic et Dominus pro cunctis hostia factus Totam designat terram, specialiter aram. Foederis hinc etiam novi inenarrabilis auctor, Discipulus Joannes animas pro nomine passas Testatur tali sese vidisse sub ara, Clamantes Dei vindictam pro caede potentis; Isthic interdum requies; sub corpore terrae In parte ignota quidam locus exstat apertus,

Therefore the first face of the temple, common and open, declares the rite of the people dwelling under the law, in whose darkness the sevenfold Spirit, one and holy, always shone and protected the people; this is the true candlestick and the living lamps, shining through the law and the prophets for subdued hearts. Thence the altar that was made is believed to be a type of the earth; here the works of the people, which it always offered not without blood, with gore poured out, a life without law, once appeared openly to all everywhere; there too the Lord, made a victim for all, designates the whole earth, and specifically the altar. Hence also the ineffable author of the new covenant, the disciple John, testifies that he saw under such an altar the souls that had suffered for the name, crying out for the vengeance of the mighty God for their slaughter; there meanwhile is rest; beneath the body of the earth, in an unknown part, a certain place stands open,

Editors' notes and page, col. 1137

Footnotes

Commentarius. (printed under page 573)

(64) ‹anchor: Hic Aaron est virga› · call in col 1137 (call not visible in the page-foot crop; the numeral on the scan looks like "61", but the sequence requires 64)

Hic Aaron est virga, etc. In eo quod additur: crucis quae germina profert, videtur esse mendosum illud: crucis; vocem autem Graecam καρύα, quam Numer. XVII, interpres Vulgatus vertit ex Hebraeo amygdala, auctor styracis nuces interpretatur. Et vero communis est vox Graeca ad utrumque: utpote qua omnis generis nuces significet. Quod vero significavit Mariam virginem virga Aaron, habes infra cap. 7.

Hic Aaron est virga ("here is Aaron's rod"), etc. In the words that follow, crucis quae germina profert, "which brings forth the buds of the cross", the word crucis seems faulty. The Greek word καρύα in Num. 17, which the Vulgate translator rendered from the Hebrew as amygdala, "almonds", the author interprets as styracis nuces, "storax nuts". And indeed the Greek word serves for both, since it means nuts of every kind. That he signified the Virgin Mary by Aaron's rod, you have below, ch. 7.

(printed under page 573)

(65) ‹anchor: Atque super Cherubin› · call in col 1137 (call not visible in the page-foot crop)

Atque super Cherubin per formam quattuor unam, etc. Alludit partim ad Cherubim duo obumbrantia propitiatorium, de quibus Exod. XXV, partim ad quatuor animalia, Ezech. I, quae Cherubim nuncupantur, Ezech. X, et quae auctor, c. 7 infra, quatuor evangelistas interpretatur. Correximus proinde ex his Scripturae locis: Pandebant pennas, pro: pinnas, sicuti rursus: Et sagmina jussu tegebant, pro: jussa, quamquam interim vox: sagmina, quid sibi velit, non intelligam, neque enim apta est significatio verbenarum, quas sagmina vocabant, in indicendis bellis aut pace usitatarum, ad latera propitiatorii.

Atque super Cherubin per formam quattuor unam ("and above the Cherubim, four in one form"), etc. He alludes partly to the two Cherubim overshadowing the mercy-seat, of which Exod. 25, partly to the four living creatures of Ezek. 1, which are called Cherubim in Ezek. 10, and which the author, ch. 7 below, interprets as the four evangelists. From these places of Scripture we have therefore corrected Pandebant pennas, "they spread their wings", for pinnas; and again Et sagmina jussu tegebant, "and covered the sagmina at command", for jussa; though I do not understand what the word sagmina means here, for the sense "sacred herbs", the herbs called sagmina that were used in declaring war or peace, does not suit the sides of the mercy-seat.

(printed under page 573)

(66) ‹anchor: Exterius velum› · call in col 1137 (call not visible in the page-foot crop)

Exterius velum, etc. Accipitur exterius adverbialiter, pro extra. Cum autem dicit, totidemque lucernae, septem intelligit; nam et « candelabrum bis ternis ramis constans cum medio calamo » septenarium conficit, unde fit ut cap. seq. de spiritu septemplici, candelabrum interpretatur.

Exterius velum ("the outer veil"), etc. Exterius is taken adverbially, for extra, "outside". When he says totidemque lucernae, "and as many lamps", he means seven; for "the lampstand of twice three branches with the middle shaft" makes seven, which is why in the next chapter he interprets the lampstand of the sevenfold Spirit.

(printed under page 573)

(67) ‹anchor: inenarrabilis auctor› · call in col 1137

Foederis hinc etiam novi inenarrabilis auctor, discipulus Joannes, etc. Etiam hic eidem Joanni adscribit et Evangelium (quod foedus novum nuncupat) et Apocalypsin (de qua latius lib. IV adv. Marcion. cap. 5), utpote cum citet Apoc. cap. VI. Atqui hic per caesuram absumi debet littera ultima in dictione discipulus, juxta morem Christianis poetis, et auctori supra usitatum.

Foederis hinc etiam novi inenarrabilis auctor, discipulus Joannes ("hence too the disciple John, ineffable author of the New Covenant"), etc. Here too he ascribes to the same John both the Gospel (which he calls the New Covenant) and the Apocalypse (on which see more fully Against Marcion Book IV, ch. 5), since he cites Rev. 6. Here, at the caesura, the last letter of the word discipulus must be dropped, according to the custom of the Christian poets, used by the author above too.

(printed under page 573)

(68) ‹anchor: Abrahae sinus› · call in col 1137 or 1138 (call not visible in the page-foot crop)

Abrahae sinus iste vocatur, etc. De hoc vide supra, l. IV adv. Marc., c. 34. Hic, praeterquam quod etiam « sinum Abrahae ab inferni tenebris et igne longe semotum » scribit, sicuti ibi, addit: « Sub terra tamen, » et magis ad communem accedit theologorum sententiam in eo quod habet: « Passo Domino, ex duplici domo (nempe sinu Abrahae, et aeterna gloria) factam esse unam domum perennem, » cum / Coelestes patuere plagae, caelataque sancta. / Atqui adeo, cum scriberet, nondum in errorem millenariorum inciderat, de quo latius inter prolegomena.

Abrahae sinus iste vocatur ("this is called Abraham's bosom"), etc. On this see above, Against Marcion Book IV, ch. 34. Here, besides writing as there that "Abraham's bosom is far removed from the darkness and fire of hell", he adds "yet under the earth"; and he comes closer to the common opinion of the theologians in saying that "when the Lord had suffered, out of a twofold house (namely Abraham's bosom and eternal glory) one everlasting house was made", when "the heavenly regions lay open, and the hidden holy places". So when he wrote this he had not yet fallen into the error of the millenarians, on which see more fully in the prolegomena.

(printed under page 573)

Page

running head: 1137 APPENDIX I. — ADV. M (cut off at the image edge)
marginal letters: A Isthic ara sita effulgebat; B Ergo prior templi facies; C Discipulus Joannes animas; D partim ad quatuor animalia (in the commentary)
old-edition numerals: 1081 after colore,

PL 2:1138

Luce sua fretus, Abrahae sinus iste vocatur, / Altior a tenebris, longe semotus ab igne, / Sub terra tamen: haec ara vocatur ahena, / In qua velamen pullum memoravimus esse;

relying on its own light, this is called the bosom of Abraham, higher than the darkness, far removed from the fire, yet under the earth: this is called the bronze altar, at which, as we have recalled, the dark veil hangs;

Dividit haec partes ambas, unaque recludit / Dissitam ab aeterna, cultura et temporis usu, / Non inimica sibi quamvis distantis amoris, / Tempore divisa et spatio, et ratione ligata; / Una domus, quamvis velo partita videtur, / Atque adeo posse Domino, velamine rupto, / Coelestes patuere plagae, caelataque sancta. / Atque duplex quondam facta est domus una perennis.

This divides the two parts, and one [house] encloses [the part] set apart from the eternal by its worship and the use of time, not hostile to itself though of a distant love, divided by time and by space, and bound together by reason; one house, though it seems parted by a veil, and so, when the Lord had suffered, the veil being torn, the heavenly regions lay open, and the engraved holies. And the twofold house was once made one everlasting [house].

CAPUT VII.

CHAPTER VII.

Interius templum, populum de nomine Christi / Coelesti cultu, ipsa Dei mandata sequentem / (Personae hic propriae vere non umbra ligatur), / Perfectis rebus completum tradidit ordo.

The inner temple, the people [called] by the name of Christ, following with heavenly worship the very commandments of God (here what is bound is truly of the proper person, not a shadow), the order [of things] has handed down as complete, when things were perfected.

Arca, sub exemplo, corpus venerabile Christi / Ostendit, sacro per lignum spiritu junctum. / Aeriae pelles caro, non ex semine nata, / Extensa in ligno, simul intus spiritus ardens / Aurigera specie conflatus, jungitur illi, / Ut caro pace data, cum spiritu mixta vigeret.

The ark, by way of pattern, shows the venerable body of Christ, joined through the wood to the sacred spirit. The sky-coloured skins are the flesh, not born of seed, stretched out on the wood; at the same time the spirit burning within, forged in the gold-bearing likeness, is joined to it, so that the flesh, peace being given, might flourish mingled with the spirit.

Carnis et urna typum Domini fert aurea plena, / Foederis ipsa novi Dominum declarat aperte; / Manna, quod est panis coelestis verus, in illum / Traditus a Patre, quem tribuit pro pignore sanctis, / Perfecte dabit hunc illis, qui vincula pacis / Semper amatores operum tenuere bonorum.

And the full golden urn bears the figure of the Lord's flesh; it openly declares the Lord of the new covenant; the manna, which is the true heavenly bread, handed over by the Father to Him, which He bestowed on the saints as a pledge, He will give perfectly to those who, ever lovers of good works, have kept the bonds of peace.

Et tabulae duplices conscriptae legis, in arca, / Significant simul haec in Christo condita semper, / Qui vetus atque novum mandatum pertulit ipse:

And the two tablets of the written law in the ark signify likewise that these things are ever laid up in Christ, Who Himself carried through the old and the new commandment:

Editors' notes and page, col. 1138

Footnotes

(69) ‹anchor: Interius templum› · call in col 1138 (call not visible in the page-foot crop)

Interius templum, etc. Illud vero: / Personae hic propriae vere, non umbra ligatur, / parenthesi inclusimus, quamquam adhuc mendosum sit et mutilum. Atqui castigamus: Aeriae pelles, pro: Aeria; nam explicat « pelles agnorum, quibus coeli colore arca contecta fuit, » uti cap. 5 dictum est. Quae denique de urna mannae subjungit paulo obscuriora sunt.

Interius templum ("the inner temple"), etc. The line "Here truly what is bound is the person's own, not a shadow" we have put in brackets, though it is still faulty and mutilated. We correct Aeriae pelles, "sky-coloured skins", for Aeria; for he is explaining "the lambs' skins, sky-coloured, with which the ark was covered", as was said in ch. 5. Finally, what he adds about the urn of manna is rather obscure.

(printed under page 573)

Page

running head: [APPENDI]X I. — ADV. MARCIONEM. 1138 (left edge cropped in image)
marginal letters: A ‹Luce sua fretus›; B ‹Coelesti cultu, ipsa Dei›; C ‹Perfecte dabit hunc illis›; D ‹(in the foot Commentarius) « Passo Domino, ex duplici domo›
old-edition numerals: 1082 after ‹recludit› (before Dissitam)
note call (68) after ‹Abrahae sinus iste vocatur›; the note itself is kept in n1137 (Q2b)
misprints kept as printed: ‹posse› for ‹passo› (line "Atque adeo posse Domino"); the line ends are transposed in the last two lines before CAPUT VII: ‹sancta rennis.› and ‹una pe-› for ‹sancta.› and ‹una perennis.› (Q2b)

PL 2:1139

Arca Patris summi, per quem dedit omnia dives. / Et virga styracis fructus nucis adtulit ipsa / (Virgiuis haec species, genuit quae sanguine corpus). / Conjuncta in ligno, sedabit mortis amarum / Interius fructum dulcem, de Spiritu sancto, / Sicut Esaias virgam de semine Jesse / Praedixit Mariam de qua flos exit in orbem. / Ara nitens auro coelum declarat in alto, / Quo sanctae subiere preces, sine crimine missae; / Hanc aram Dominus dixit, qua munera si quis / Offert, ut primum pacem cum fiatre retractet, / Sic demum flagrare preces ad sidera possunt. / Hoc Christus, victor solus primusque sacerdos / Obtulit incensum, precibus non arbore natum. / Nam Cherubin cum sit bis binis vultibus unum, / Est unum verbum, per quattuor ordine ductum, / De Patre quae Christus plenissima pertulit ipse / Mandata sperata novi, solatia vitae. / Ast quater alae sex, veteris praeconia verbi, / Testificantis ea quae postea facta docemur; / His etiam Christi sanguis contextus habetur, / Obscurae vatum praesago dictus ab ore. / Alarum numerus antiqua volumina signat, / Esse satis certa viginti quattuor ista, / Quae Domini cecinere vias et tempora pacis. / Haec cohaerere novo cum foedere cuncta videmus: / Sic quoque Joannes, sic pandit spiritus illi / Tot numero solio senioribus insuper albis, / Atque coronatis cohibentibus omnia mitra. / Ad solium Domini, vitreum et mare, stare sub igne, / Quattuor aligera atque oculis animalia plena. / Intus et exterius, quae sunt arcana patere,

The ark of the Father most high, through Whom the rich One gave all things. And the rod of storax itself brought forth the fruits of the nut (this is the figure of the Virgin, who bore a body from blood). Joined in the wood, it will soothe the bitterness of death, the sweet fruit within, from the Holy Spirit, just as Isaiah foretold the rod from the seed of Jesse, Mary, from whom a flower goes forth into the world. The altar shining with gold declares heaven on high, whither holy prayers have gone up, sent without crime; this altar the Lord spoke of, at which, if anyone offers gifts, let him first restore peace with his brother; so at last can prayers blaze up to the stars. This incense Christ, sole victor and first priest, offered, born of prayers, not of a tree. For since the Cherubim is one with twice two faces, it is one word, drawn out in order through four, the fullest commands which Christ Himself brought from the Father, the hoped-for [commands] of the new, the consolations of life. But the four times six wings are the proclamations of the old word, testifying to those things which we are taught were afterwards done; with these too the blood of Christ is held woven together, spoken, though obscurely, from the foreboding mouth of the prophets. The number of the wings signifies the ancient volumes, that these twenty-four are sure enough, which sang of the ways of the Lord and the times of peace. We see that all these things cohere with the new covenant: so too John, so the Spirit reveals to him elders, as many in number, at the throne, white moreover, and crowned, restraining all things with the mitre; that at the throne of the Lord there stand a glassy sea too, beneath fire, and four winged living creatures, full of eyes within and without, and that the things which are secret lie open,

LIBER QUINTUS

BOOK FIVE

DE VARIIS MARCIONIS HAERESIBUS.

ON THE VARIOUS HERESIES OF MARCION.

ARGUMENTUM.

ARGUMENT.

Hic quintus multos nexus nodosque resolvit, / In planum mala convolvit quaecumque latebant.

This fifth [book] unties many bonds and knots, [and] rolls out into the open whatever evils lay hidden.

Tractat enim pene omnes Marcionis haereses, et ad argumenta ejus paucis respondet: quo fit ut titulo adjecerimus: DE VARIIS EJUS HAERESIBUS.

For it treats almost all the heresies of Marcion, and answers his arguments in few words: whence it comes about that we have added to the title: ON HIS VARIOUS HERESIES.

CAPUT PRIMUM.

CHAPTER ONE.

Primus erat referens inimici ex ordine verba, / Quae refuga illicite molitus protulit amens;

The first [book] was recounting in order the words of the enemy which the deserter, unlawfully contriving, brought forth in his madness;

Editors' notes and page, col. 1139

Footnotes

Variae lectiones. (printed under page 574) (²³) ‹anchor: not in crop› · call in col 1139 or 1140 (call not visible in the page-foot crop) Pavimentumque Obert. Paris.

Pavimentumque ("and the pavement"): Oberthür, the Paris edition.

Commentarius (Book IV). (printed under page 574)

(70) ‹anchor: Ast quater alae sex› · call in col 1139 (call not visible in the page-foot crop)

Ast quater alae sex, etc. Rursus hic more suo ex tribus locis, sicut supra cap. 5 (uti ipsius verbis loquar), centenario more unam facit: nam illud de quater sex alis sive pennis legitur Ezech. I. Cum autem subnectit: alarum numerus, etc., adludet ad veteris Testamenti volumina viginti quatuor Hebraica et Graeca quoque litterarum elementa.

Ast quater alae sex ("but four times six wings"), etc. Here again, in his usual way, as above in ch. 5, he makes one [figure] out of three passages "in the manner of a hundred" (to use his own words) [centenario, as printed; perhaps centonario, "patchwork"]; for the four times six wings or pinions are read in Ezek. 1. When he adds alarum numerus, "the number of the wings", etc., he alludes to the twenty-four Hebrew books of the Old Testament, and also to the Greek letters of the alphabet.

Commentarius (Book V). (printed under page 574)

(71) ‹anchor: Primus erat› · call in col 1139

Primus erat referens, etc. Marcionem refugam non semel his libris appellat, quod a fide catholica desciverit, quemadmodum latius videre est lib. de Praescript. advers. haer. cap. 30, et lib. I (continues)

Primus erat referens ("the first [book] was recounting"), etc. More than once in these books he calls Marcion a runaway, because he fell away from the Catholic faith, as may be seen more fully in On the Prescription of Heretics, ch. 30, and Book I (continues)

(printed under page 574)

Editors' prose

(set in layer 1: parts/c1139_a.md, before CAPUT PRIMUM — Book V title, ARGUMENTUM and the editors' italic sentence; moved there by Q2b)

Page

running head: 1139 AD GENUINA TERTULLIA[N…] (cut off at the image edge)
marginal letters: A Arca Patris summi; B Est unum verbum; C Ad solium Domini; D CAPUT PRIMUM / Primus erat
old-edition numerals: 1083 after orbem.
misprints kept as printed: ‹Virgiuis› for ‹Virginis›; ‹fiatre› for ‹fratre› (Q2b)

PL 2:1140

Significat verbo simul omnia clausa videri; Nam vitreum flammae mixtum mare, dona lavacri Spiritu conflato credentibus esse tributa. Quae pietas Domini! quis tantum dicere possit, Ante tribunale, ante pavimentum quae paravit Ut fora judiciumque sibi anticipare volentes, Et fugerent, esset properanti copia lata!

signifies by the word that all things are seen closed together; for the glassy sea mixed with flame [signifies] that the gifts of the washing, with the Spirit blended in, are bestowed on believers. What loving-kindness of the Lord! Who could tell all that He has prepared before the tribunal, before the pavement, so that those wishing to anticipate the courts and the judgement for themselves, and to flee, might have, as they hasten, an ample abundance!

CAPUT VIII.

Chapter VIII.

Sic igitur Lex et miri cecinere prophetae, Omnia sic conjuncta vigent, veterisque novique Foederis, illa sacra et verborum immania dicta. Sic et apostolicae voces testantur ubique, Nec quidquam veteris nonest novo denique junctum. Sic errant, et dictorum sic facta retorquent, Qui falsas finxere vias; Dominumque Deumque Aeternum regem, qui tantum protulit orbem, Detrectant; aliud quaerunt sub nomine ficto; Mentibus orbati, quas amisere furentes; Externum legi Christum affirmare volentes, Nec mundi Dominum, carnis neque velle salutem, Nec virtute Patris, factorem corporis ipsum; Quos obturatis fugiendum est auribus ultro, Ne sermone suo maculent innoxia corda. Nos igitur, quos tanta Dei perfudit honestas, Veraque doctoris coelestia verba magistri Instituere bonis, recta et monumenta dedere, Semper honoremus Dominum, sine fine canamus, Gaudentes puraque fide certaque salute (Nati vero Deo nutrimur pane perenni) Aeternam toto sperantes pectore vitam.

Thus, then, the Law and the wondrous prophets sang; thus all things flourish joined together, those sacred and mighty sayings of the words of both the old and the new covenant. Thus too the apostolic voices bear witness everywhere, and in short there is nothing of the old that is not joined to the new. Thus they go astray, and thus they twist the deeds of the sayings, who have fashioned false ways; and the Lord and God, the eternal King, Who brought forth so great a world, they disparage; they seek another under a feigned name, bereft of the minds which they have lost in their raving; wishing to affirm a Christ foreign to the Law, not the Lord of the world, not willing the salvation of the flesh, nor Himself, by the power of the Father, the maker of the body. These one must shun of one's own accord with stopped ears, lest by their speech they stain innocent hearts. Let us, therefore, whom so great a goodness of God has suffused, and whom the true heavenly words of the teaching Master have instructed in good things and to whom they have given right records, ever honour the Lord, let us sing without end, rejoicing in pure faith and sure salvation (for, born to the true God, we are nourished with everlasting bread), hoping with our whole heart for eternal life.

Hinc etiam carnis spes et victoria Christi, Et species breviter falsarum dicta viarum. Inde sequens conjuncta docet mysteria legis, Inque novo Deus quae foedere tradidit unus.

Hence also the hope of the flesh and the victory of Christ, and the kinds of the false ways briefly described. Then, following on, it teaches the joined mysteries of the Law, and what the one God handed down in the new covenant.

Editors' notes and page, col. 1140

Page

running head: ...NA TERTULLIANI OPERA 1140 (left part cut off at the image edge)
marginal letters: A Significat verbo simul; B Sic errant, et dictorum; C Gaudentes puraque fide; D Hinc etiam carnis spes
old-edition numerals: 1084 after lavacri

PL 2:1141

Tertius ingenua gentem de matre creatam, Vatibus et patribus sacratos esse ministros, Quos numero bis sex de cunctis, Christe, legebas; Majorum natu cum nomine tempora lustri Tempora servati, sceleris cui paruit auctor Ignotus, sine lege, vagus, cum prole relictus. Quartus et ipse refert obscura piacula legis Esse typum veteris, quae paruit hostia vere, Jamdudum exspectata piis cum semine sancto. Hic quintus multos nexus nodosque resolvit; In planum mala convolvit quaecumque latebant: Argumenta trahens, sed non sine teste propheta. Et quamvis hostes muniti fortibus armis Vincamus; tamen inlicita, polluta, nefanda, Commaculata simul, sic miscuit omnia serpens, Caecorum sine luce viam, contamine vocem; Ut dum factorem mundi contendimus ipsum E⟨s⟩se Deum solum, vatum quo⟨q⟩ue voce locutum, Ignotumque alium quemquam non esse probamus; Vix mun⟨d⟩am linguam sermonis culpa reservet, Complexu vario notum dum laude sequentes Culpamusque alias ignoti tempora sera; Sed cogunt nos multa doli caelata venena, Ancipiti quamquam cum crimine, pandere verba.

The third [shows] that the nation created from the free mother, and the ministers consecrated to the prophets and fathers, are those whom, twelve in number, Thou, Christ, didst choose out of all; with the name of elders by birth, the times of the lustrum, the times of him who was preserved, to whom the author of crime appeared, unknown, without law, wandering, left with his offspring. The fourth also itself reports that the obscure expiations of the law are a type of the old, the victim which truly appeared, long awaited by the pious together with the holy seed. This fifth unties many bonds and knots; it rolls out into the open whatever evils lay hidden, drawing arguments, but not without the prophet as witness. And although, fortified with strong arms, we conquer the enemies, yet the serpent has so mingled all things, unlawful, polluted, unspeakable, defiled together, the way of the blind without light, the voice with contamination, that while we contend that the very Maker of the world is the only God, Who also spoke by the voice of the prophets, and prove that there is no other unknown one, the fault of speech scarcely keeps the tongue clean, while we follow the known One with praise in varied embrace and on the other hand blame the late times of the unknown one; but the many hidden poisons of guile compel us, although with a double-edged charge, to lay open words.

CAPUT II.

Chapter II.

Quisnam ergo Deus? quem verum dicitis esse Ignotum populis, alienum denique mundo? Hunc quem nemo prius norat, hic venit ab alto? Si sua, cur tam sera petit? si nou sua, quare Ut praedo rapit, et populum sub lege morantem Ignotis totiens per legem vocibus opplet? Si misereri etiam venit et succurrere cunctis, Et relevare gravi devinctos funere mortis, Carnis et obscoeno spiramen solvere vinclo, Qui cohibetur homo interior, concisus inique, Cur tam sero pius vigilans, semperque benignus Qui numquam prius omnino se praebuit ulli Traosmissis numero ali⟨e⟩nos ore requirens, Nunquam exspectatus, non notus, missus in orbem.

Who then is God? He whom you say is the true one, unknown to the peoples, in short a stranger to the world? This one whom no one knew before, did he come from on high? If they are his own, why does he seek them so late? If not his own, why does he snatch like a robber, and fill the people abiding under the law so many times, through the law, with unknown voices? If he came also to have mercy and to succour all, and to raise up those bound by the heavy funeral of death, and to release the breath from the obscene bond of the flesh, by which the inner man is held in check, wickedly cut off, why so late is he dutiful, watchful and ever kindly, who never before at all offered himself to anyone, seeking out strangers with his mouth after the number had been passed over, never expected, not known, sent into the world?

CAPUT III.

Chapter III.

Pa⟨s⟩tor ovem quaerens, quam non amiserat ante Debuit exutus carnem, quasi victor et ipse Spiritus, ut fuerat semper, talesque volebat,

The Shepherd seeking the sheep, which He had not lost before, ought, stripped of flesh, as victor and Himself Spirit, as He had always been, and wished such ones,

Editors' notes and page, col. 1141

Footnotes

Variae lectiones. (printed under page 575) (²⁴) ‹anchor: Cur tam sero pius› · call in col 1141 Prius Paris.

Prius ("before"): the Paris edition.

(printed under page 575) (²⁵) ‹anchor: quasi victor et› · call in col 1141 (the call in the text reads like ²³; it answers to this variant) Ut Obert.

Ut ("as"): Oberthür.

(printed under page 575)

(72) ‹anchor: Et quamvis hostes› · call in col 1141 (call not visible in the page-foot crop)

Et quamvis hostes, etc. Pulcher locus contra eos qui libenter versantur in libris haereticorum, cum vel in argumentis eorum confutandis, hic teste Tertulliano: / Vix mundam linguam sermonis culpa reservet. / Quo pertinet etiam illud: « Ancipiti quamquam cum crimine. » Sunt autem rursus Tertullianica inlicita, producta ultima, et contamine.

Et quamvis hostes ("and though enemies"), etc. A fine passage against those who gladly busy themselves with the books of heretics, since even in refuting their arguments, on Tertullian's witness here, "the fault of the talk scarcely keeps the tongue clean". To this also belongs "though with a double-edged charge". Again Tertullian's are inlicita, "unlawful things", with the last syllable long, and contamine.

(printed under page 575)

(73) ‹anchor: Pastor ovem quaerens› · call in col 1141

Pastor ovem quaerens, etc. Quasi aliud agens, adhuc persistens in absurditate, quae oritur ex deo novo, transit ad confirmationem connubiorum, quae Marcion respuebat, de quibus supra lib. I adv. Marc. cap. penult.

Pastor ovem quaerens ("the shepherd seeking the sheep"), etc. As if turning to something else, while still pressing the absurdity that arises from the new god, he passes to the defence of marriages, which Marcion rejected; on which see above, Against Marcion Book I, the last chapter but one.

(printed under page 575)

Footnotes

(²⁶) ‹anchor: pro tempore quosvis› · call in col 1142 Quosdam Obert.

Quosdam ("certain people"): Oberthür.

Commentarius. (printed under page 575)

Page

running head: I. — ADV. MARCIONEM. 1142 (left part of head cut off at image edge)
marginal letters: A Omnes expulsas animas; B Haerere infusus carni; C Vos autem astuta; D Partem hominis, dum
old-edition numerals: 1086 after membra, (at head of the line Nulla voluntas)

PL 2:1143

Interior simul et veterem quem dicitis hostem; Sed et homo solum spiramen dicitur esse; Nec vetus est homo dicta caro, nec sunt inimica Spiritus et caro, verus homo sociatus in uno, Nec sibi privatos sensus cernuntur habere, Haec regitur, regit ille, gemit, gaudetque, doletque; Diligit, ipse suae carni carissimus idem, Per quam paret homo, cum qua commixtus habetur; Vulneribus curas adhibet, lacrymasque profundit. Nutrimenta cibi cupide per membra resumit, Hanc optat secum immortalem semper habere, Quam frangi gemit, et dolet evacuare per artus; Illi mors miserae dominatur tempore certo, Quo renovata levi de pulvere mors inimica Deficiat tandem, caro cum resoluta resurgit, Haec erit exspectata diu victoria summa, Quam fecit virtute Patris venerandus in aevum Factus verus homo, hominis qui membra redempta In coelos tulit atque aditus spe dives aperuit Principio gentis in linguis omnibus, inde Hic ubi semper opus, patria pietate minister. Visus ab inciso, missus patiendo peregit.

likewise the inner [man], and the old [man] whom you call the enemy; but man too is said to be breath alone; yet the flesh is not called the old man, nor are spirit and flesh hostile, the true man joined in one, nor are they seen to have senses of their own apart; this is ruled, that one rules, groans, and rejoices, and grieves; he loves, himself likewise most dear to his own flesh, through which man appears, with which he is held mingled; he applies care to wounds and pours out tears. He eagerly takes in again through the limbs the nourishment of food, he desires to have it with him always immortal, which he groans to see broken, and grieves to empty out through the joints; over it, wretched, death holds sway for a fixed time, at which, renewed from the light dust, hostile death at last fails, when the flesh, dissolved, rises again; this will be the supreme victory long awaited, which He, to be venerated for ever, wrought by the power of the Father, made true man, Who bore the redeemed members of man into the heavens and, rich in hope, opened the approaches at the beginning of the nation in all tongues, thence here where there is ever work, a minister by the Father's piety. Seen from what was cut, sent, He accomplished [it] by suffering.

CAPUT V.

Chapter V.

Quid nunc infandae voces? quid perdita turba? Si non ipse dedit leges, Deus ipse Creator, Aegypti de calle viam qui stravit in undis, Et sedes gratis dedit has quas dixerat olim; Ipsa cur in gente venit terraque dicata? Non alios populos aut altera regna petivit? Cur jam per vates, praedicto nomine toto, Non proprio suo, se vocitatum tradidit esse Unde etiam potuit baptismi dona benigna Promissa abs alio tamquam sua promere facta. Haec mandata Dei transgressi, sorde reperti Optabant, veniamque fera de morte petebant; Exspectata diu merito venere, sed illis Qui prius audita, at nunc agnovere reperta, Hoc det vera manus Christi, Pater ipse Creator Semper ab aeterno manet, et pia voce requirit; Quodque figuravit, fovet atque figurat et armat, Et jam despectum victor sua luce revestit, Ut maneat virtutis opus cum laude perenni.

What now, unspeakable voices? What, lost crowd? If He did not Himself give the laws, God Himself the Creator, Who laid a way in the waves from the path of Egypt, and freely gave these abodes of which He had once spoken; why did He come in that very nation and in the land dedicated? Did He not seek other peoples or other kingdoms? Why, through the prophets, with His whole name foretold, did He declare that He was called by a name not His own, whence also He could bring forth the kindly gifts of baptism, promised by another, as if made His own? Having transgressed these commandments of God, found in filth, they longed for and sought pardon from cruel death; long awaited, they deservedly came, but to those who had heard them before, and now recognized them when found. May the true hand of Christ grant this; the Father Himself, the Creator, remains always from eternity, and with tender voice seeks; and what He fashioned He cherishes and fashions and arms, and now as victor clothes again with His light what was despised, that the work of power may abide with everlasting praise.

Editors' notes and page, col. 1143

Footnotes

Variae lectiones. (printed under page 576) (²⁷) ‹anchor: not in crop› · call in col 1143 or 1144 (call not visible in the page-foot crop) Nec Obert.

Nec ("nor"): Oberthür.

(printed under page 576) (²⁸) ‹anchor: not in crop› · call in col 1143 or 1144 (call not visible in the page-foot crop) Est addit Obert.

Oberthür adds Est ("is").

(printed under page 576) (²⁹) ‹anchor: not in crop› · call in col 1143 or 1144 (call not visible in the page-foot crop) Nec Obert.

Nec ("nor"): Oberthür.

(printed under page 576) (³⁰) ‹anchor: not in crop› · call in col 1143 or 1144 (call not visible in the page-foot crop) Ferentes Obert.

Ferentes ("bearing"): Oberthür.

(printed under page 576)

(74) ‹anchor: Per quam paret homo› · call in col 1143 (call not visible in the page-foot crop)

Per quam paret homo, etc. Accipitur etiam hic phrasi Tertullianica paret pro apparet; cui est simile et illud infra, c. 9: / Hic patribus sanctis parens ab origine mundi. / Pertinet etiam ad licentiam poeticam illud, ipse dives aperuit, sicut etiam infra, c. 8: Nox atra coperuit. Est autem obscurus versus, et quantum videtur, mendosus: / Visus ab inciso, missus patiendo peregit.

Per quam paret homo ("through which man appears"), etc. Here too, in Tertullian's phrasing, paret is taken for apparet, "appears"; like it is the line below, ch. 9: "He, appearing to the holy fathers from the beginning of the world." To poetic licence belongs ipse dives aperuit, "he, rich, opened", as also below, ch. 8, Nox atra coperuit, "black night covered". The following line is obscure and, as far as appears, faulty: "Seen from the cut one, sent, he accomplished it by suffering."

(printed under page 576)

(75) ‹anchor: Deus ipse Creator› · call in col 1143 (the note's numeral is printed "(67)"; the call in the text is (75))

Si non ipse dedit leges Deus ipse Creator. Sic castigamus, pro: Si non ipse Deus, etc. Atque hic locus hoc velle videtur quod alibi non semel dixit, et infra prosequitur, c. 9: Christum (non Deum Patrem) semper retro visum esse, atque adeo eumdem esse Deum qui et in Veteri Testamento et in Novo apparuerit; de quo interim latius inter Paradoxa auctoris in Prolegomenis: sicuti etiam de eo quod videatur et Christum appellare Deum creatorem, non solum Deum Patrem.

Si non ipse dedit leges Deus ipse Creator ("if God himself the Creator did not himself give the laws"). So we correct, for Si non ipse Deus, etc. And this passage seems to mean what he said more than once elsewhere, and follows up below in ch. 9: that it was always Christ (not God the Father) who was seen in times past, and so that it is the same God who appeared both in the Old Testament and in the New. On this see more fully, meanwhile, among the author's Paradoxes in the Prolegomena; as also on the fact that he seems to call Christ too God the Creator, not only God the Father.

(printed under page 576)

Page

running head: 1143 AD GENUINA TERTULLIA[...] (cut off at image edge)
marginal letters: A Interior simul et veterem; B Haec erit exspectata; C Ipsa cur in gente; D Ut maneat virtutis
old-edition numerals: 1087 after artus;

PL 2:1144

CAPUT VI.

Chapter VI.

Quid praestare Deus, quid possit homo pati ut omnes Agnoscant, vivant, quod fecit viva potestas? Sed quia nec praedicta prius, nec facta suprema Dementes homines possunt suadere furentes Esse hominem factum Deum, passumque, sepultum, Surrexisse, ut eis tantis clamantibus olim Coelesti verbo complexis testibus, ambo Terrestri saltem rationi credere discant. Cum Dominus Christus caro nascens, venit in orbem Augusti regis Romani tempore, primum Decreto gentes censu numerantur ubique Idem hoc rex forte tulit, quia summa voluntas In cujus manu, regnantis cor, legibus esset, Fecit primus, et in numerum scriptura redacta est. Tunc etiam Joseph, Maria cum conjuge foeta, Coelesti pariter gnato numerantur et ipsi. Hinc instrumentis humana astutia nisa Qui testes sancti verbi, praebere probantes Inquirant, vel sic invento postea victi Poeniteant, veniamque rogent, dum tempus habetur.

What God could furnish, what man could suffer, so that all might recognize and live, which the living power performed? But since neither the things foretold beforehand nor the supreme deeds can persuade demented and raving men that God was made man, and suffered, was buried, and rose again, so that, since such great witnesses once cried out, embraced by the heavenly word, both may learn to trust at least earthly reason: when the Lord Christ, born as flesh, came into the world in the time of Augustus, king of the Romans, for the first time by decree the nations were counted everywhere in a census. This same [decree] the king happened to issue, because the supreme will, in whose hand the heart of the ruler lies by its laws, [so willed]; he was the first to do it, and the record was reduced to number. Then also Joseph, with Mary his pregnant spouse, were themselves numbered too, together with the heavenly Son. Hence let human cunning, relying on records, those who, proving that they can furnish witnesses of the holy word, inquire; or else, overcome in this way by what is found afterwards, let them repent and ask pardon while there is time.

CAPUT VII.

Chapter VII.

Judaei grave qui scelus admisisse fatentur, Dum detractantes ardent, nobisque resistunt, Nec genus ignotum dicunt, neque dicere possunt Suspendisse hominem se ligno, vera locutum Ignari Domino carnem sine semine vic⟨t⟩am. Sed pro parte quidem reticent, pro parte triumphant, Namque Deum populis hominem vulgare laborant. Aspicite errorem qui vos expugnat utrosque; Pro nobis hic erit, dum vobis certa probamus. Illi Deum, vos falso hominem sine corpore corpus Dicitis, et varia heu mentis vesania mergit, Quod qui praesumpsit, mergentes spargitis ambo: Namque hominem pariterque Deum, tunc facta probabunt Commixtum, nec pauca dabit signacula mundus.

The Jews, who confess that they committed a grave crime, while they burn as detractors and resist us, neither say that His lineage is unknown, nor can they say that they hung on wood a man who spoke true things, unaware that for the Lord the flesh was conquered without seed. But in part indeed they keep silent, in part they triumph, for they labour to make God known to the peoples as a man. Behold the error which overcomes you both; it will be on our side, while we prove certain things to you. They call God, you falsely call man, a body without body, and, alas, a varied madness of mind sinks [you]; what he presumed who [taught it], you both, sinking, scatter abroad: for then the deeds will prove Him man and likewise God, mingled together, and the world will give not a few signs.

CAPUT VIII.

Chapter VIII.

Filius ipse Dei dum carnis membra requirit, Jam praetextatus palmarum sustinet ictus, Conspuitur vul⟨t⟩us, spinis innexa corona

The Son of God Himself, while He seeks the members of flesh, now robed endures the blows of palms, His face is spat upon, a crown woven of thorns

Editors' notes and page, col. 1144

Footnotes

(³¹) ‹anchor: Dum detractantes› · call in col 1144 (the call in the text is printed ⁵¹) Detractantes Obert.

Detractantes ("refusing"): Oberthür.

Commentarius. (printed under page 576)

Page

running head: ...INA TERTULLIANI OPERA 1144 (left part of head cut off at image edge)
marginal letters: A CAPUT VI.; B In cujus manu, regnantis cor; C Ignari Domino carnem; D Jam praetextatus palmarum
old-edition numerals: 108 after ipsi

PL 2:1145

Compungit caput, et ligno suffigitur ipse. Potatur scriblita et fel miscetnr aceto, Dividitur vestis, sortes mittuntur in illa ; Quod rapuit sibi quisque tenet; caligine multa, Exspirante Deo tacite de corpore carnis, In tenebris tremefacta dies cum sole refugit; Bis fuit una dies, mediam nox atra coperuit : A fundamentis montes agitantur in orbem, Commota est tellus, patuere sepulchra piorum, Cunctaque quem norunt, passum timuere videre. Exanimum telo miles latus haurit aperto; Profluit et sanguis, nec aqua minus inde secuta . Haec illi pacto celant, noluntque fateri Admissi factum, nefas occultare volentes. Spiritus ergo potest gerere sine corpore vestem, Aut poenam capit, aut fert violentia vulnus ? Aut moritur, surgitque, et sanguis funditur inde De qua carne, quia illum vos habuisse negatis ? Aut finxit potius, si vos dicere tutum est ? Quamquam praecipites dic⟨a⟩tis, plura tacendo. Non ergo manifesta fides, non omnia fixa Ante diem, quam cum pateretur Pascha celebraus, Discipulisque suis tradens memorabile factum ; Acceptum panem pariter vitisque liquorem, Corpus ait, sanguisque meus qui funditur hicce Pro vobis; fieri semper quod postea jussit. Quave creatura panem vinumqne putatis Esse suum corpus cum sanguine? quaeque fatenda ? Non se factorem mundi per facta probavit, Et portare simul de carne et sanguine corpus ?

pierces His head, and He Himself is fastened to the wood. He is given scriblita to drink, and gall is mixed with vinegar; His garment is divided, lots are cast for it; what each has seized for himself he keeps; with much darkness, as God silently breathed out [His spirit] from the body of flesh, the day, shaken in the shadows, fled together with the sun; twice was there one day, black night covered its middle: from their foundations the mountains are shaken across the world, the earth was moved, the tombs of the godly lay open, and all who knew Him feared to see Him suffer. With a spear a soldier pierces the lifeless side, laying it open; and blood flowed forth, nor did water follow from it the less. These things they conceal by agreement, and refuse to confess the deed committed, wishing to hide the crime. Can a spirit, then, wear a garment without a body, or does it receive punishment, or does violence inflict a wound on it? Or does it die, and rise, and is blood poured out from that flesh, since you deny that He had it? Or did He rather feign it, if it is safe for you to say so? And yet you speak headlong, saying more by keeping silent. Is faith, then, not manifest, are not all things fixed before the day when, about to suffer, He celebrated the Pasch, and, handing on to His disciples a memorable deed, having taken bread and likewise the liquor of the vine, He said: My body, and my blood which is poured out here for you; which He afterwards commanded always to be done? Or by what creature do you think the bread and wine are His body with the blood? And what is to be confessed? Did He not prove Himself the maker of the world by His deeds, and at the same time that He bore a body of flesh and blood?

CAPUT IX

Chapter IX.

Hic Deus, hic et homo verus, verumque locutus, De Patre principium, genitum de lumine lumen, Spiritus et Verbum, Patris imagine virtus; Cum Patre semper erat, unitus gloria et aevo; Omnitenentis enim solus quia verba ministrat, Quem capit in terris, et per quem cuncta creavit. Filius ipse Dei, charissimus ipse minister : Hinc genus, hinc et nômen hab⟨e⟩t, hinc denique regnum, De Domino Dominus, fluvius de fonte perenni, Ilic patribus sanctis parens ab orgine mundi, Teste Deo, quicumque Deum vidissse fatetur. Promissa et memoranda Patris patefecit ab alto, Eduxit populum, gentem percussit iniquam ;

This is God, this also true man, and He spoke true things, the beginning from the Father, light begotten of light, Spirit and Word, power in the image of the Father; He was always with the Father, united in glory and in eternity; for He alone ministers the words of the All-holding One, He Whom [the world] holds on earth, and through Whom He created all things. He is the Son of God, He the most beloved minister: hence He has His race, hence also His name, hence finally His kingdom, Lord from Lord, a river from an everlasting spring; this is He Who appeared to the holy fathers from the origin of the world, God being witness, whoever confesses that he has seen God. He disclosed from on high the promises and memorable things of the Father, He led out the people, He struck the wicked nation;

Editors' notes and page, col. 1145

Footnotes

Variae lectiones. (printed under page 577) (³²) ‹anchor: Patris imagine› · call in col 1145 Christi sub imagine Obert.

Christi sub imagine ("under the image of Christ"): Oberthür.

Commentarius. (printed under page 577)

(76) ‹anchor: Potatur Scriblita› · call in col 1145 (call not visible in the page-foot crop)

Potatur Scriblita, etc. Scriblita etiam penultima contra naturam correpta, abutitur auctor pro potione amara Christo a Judaeis propinata, cum alioqui Plauto et Catoni potius sit cibi seu placentae genus. Sequitur Graecorum lectionem, qui acetum ligunt cum felle mixtum, pro eo quod Latine plerique vinum; quae varietas nata ex vicinia vocum ὄξος et οἶνος. Rufinus in Symbolo utrumque expressit, vinum myrrhatum et acetum.

Potatur Scriblita ("scriblita is given to drink"), etc. With its penultimate shortened against its nature as well, the author misuses scriblita for the bitter drink the Jews offered Christ, though in Plautus and Cato it is rather a kind of food, a cake. He follows the reading of the Greeks, who read [ligunt, as printed] vinegar mixed with gall, where most Latins have wine; a variation born of the likeness of the words ὄξος, "vinegar", and οἶνος, "wine". Rufinus in his Creed expressed both: wine mixed with myrrh, and vinegar.

(printed under page 577)

Page

running head: [LIB.] I. — ADV. MARCIONEM. (cut off at left edge) 1146
marginal letters: A Ipse columna fuit; B Praedixit, Christum terris; C Sustinuit patiens inimicam; D Hunc Pater et Dominum
old-edition numerals: 1090 after paterna (at head of line "Ipse prophetarum")
other: verse set one printed line per entry; turnovers "[tus," and "[Deumque" joined to their lines; "Eripitque" and "copertis" set as printed (perhaps Erupitque / coopertis), UNSURE; "sitientes" and "crimine" read through poor type (printed like sitieutes, crimiue); "victos periturus obibat" as printed, sense unclear; full-width headings "Variae lectiones." and "Commentarius." at foot not set; editors' commentary at page foot seen, not set
misprints kept as printed: "Mundatur" (Cap. X, line 2) for Mundator; the English renders Mundator (Q1b)