PL 2 · cols. 1181–1198

Appendix IV: Operum Tertulliani quae desiderantur fragmenta

Editors' preface

Et in principio libelli praefatus sum me de Angustiis Nuptiarum aut nihil omnino aut parum dicturum, et nunc eadem admoneo; ut si tibi placet scire quot molestiis virgo libera, quot uxor astricta sit, legas Tertullianum ad Amicum philosophum scribentem, et de Virginitate alios libellos, et B.

And at the beginning of the little book I stated beforehand that I would say either nothing at all or little about the Straits of Marriage, and now I give the same warning: so that, if it pleases you to know from how many vexations a virgin is free and by how many a wife is bound, you should read Tertullian writing To a Philosopher Friend, and other little books On Virginity, and B[lessed]

Editors' notes and page, col. 1181

Footnotes

(none)  (printed under page 595)

Editors' prose

APPENDIX QUARTA OPERUM Q. S. F. TERTULLIANI QUAE DESIDERANTUR FRAGMENTA, MENTIO ET NOTULAE.

FOURTH APPENDIX

I. AD AMICUM PHILOSOPHUM DE NUPTIARUM ANGUSTIIS LIBRI, NOTULAE EX B. HIERON.

I. OF THE BOOKS TO A PHILOSOPHER FRIEND ON THE STRAITS OF MARRIAGE,

Page

running head: 1181 APPENDIX IV. — FRAGMENTA EX (cut off at the image edge)
marginal letters: (none)
old-edition numerals: (none)
other: full-width lines not set (cut off at the right edge): titles "LIBRI DE SPECTACULIS GRAECE…" with "EX LIB. DE CORONA MILIT…", "LIBRI DE VIRGINIBUS VELANDIS GRAEC…" with "EX EJUSDEM TITULI LIBR…", "DE BAPTISMO DEPERDITI…" with "EX EJUSDEM TITULI LIBR…", and "APPENDIX QU…", "OPERUM Q. S. F. T…", "QUAE DESIDERANTUR FRAGMENTA…", "I. AD AMICUM PHILOSOPHUM DE NUPTI…", "NOTULAE EX B. HIER…"; editors' notes in smaller type not set ("Amplissime eamdem materiam…", "Ex eo quod dicit auctor…", "His verbis etiam materia praecipua…"); each fragment continues in the right-hand column (1182), so the paragraphs end mid-sentence; "natura" in the first fragment is faintly printed; "et B." is an abbreviation (Beatum), set as printed
other (Q1a, boundary): this unit begins below the rule at the APPENDIX QUARTA title. The first three paragraphs of the part (Sic itaque …; Proprium jam …; Sed circa haereticos …) are the close of the preceding appendix (fragments of the lost Greek books) and lie outside this unit. The whole title, read on the page foot (p595 left and right), is: APPENDIX QUARTA | OPERUM Q. S. F. TERTULLIANI | QUAE DESIDERANTUR FRAGMENTA, MENTIO ET NOTULAE. — followed by the section caption I. AD AMICUM PHILOSOPHUM DE NUPTIARUM ANGUSTIIS LIBRI, | NOTULAE EX B. HIERON. None of these is yet set in the part: set the title once, full_width, at the head of the unit, and the caption before "Et in principio libelli".

PL 2:1182

Cypriani volumen egregium; et Papae Damasi super hac re versu ac prosa composita, et Ambrosii nostri quae nuper scripsit ad sororem opuscula (Epist. 28, ad Eustoch.).

the excellent volume of Cyprian; and what Pope Damasus composed on this matter in verse and prose, and the little works which our Ambrose lately wrote to his sister (Epist. 28, to Eustochium).

Non est hujus loci Nuptiarum angustias describere, et quasi in communibus locis rhetorico exsultare

This is not the place to describe the Straits of Marriage, and, as in commonplaces, to exult in rhetorical fashion

Editors' notes and page, col. 1182

Page

running head: [F]RAGMENTA EX LIBRIS DEPERDITIS. 1182 (left part of the head cut off in the crop)
marginal letters: (none visible; the gutter with the letters lies outside the crop)
old-edition numerals: (none)
other: UNSURE throughout the captions. Every caption on this page is printed across both columns, and the crop for 1182 shows only its right half; the left half (e.g. LIBRI DE SPECTA-, DE VIRGINIBUS VEL-, LIBRI DE BAPTISMO, APPEN-, the opening words before S. F. TERTULLIANI, AD AMICUM PHILOSOP-, NOT-) lies in the 1181 crop and was NOT seen: the settle step must set the Appendix IV title block and the caption I. AD AMICUM PHILOSOPHUM DE NUPTIARUM ANGUSTIIS LIBRI, / NOTULAE EX B. HIERON. whole, once, from the full page (Q4: both halves seen on the page-foot images; both are full width, above the opening Jerome paragraph that begins in 1181).
other: editors' matter (not Tertullian's): the two italic notes under the fragments (non de lib. de Corona militis ...; recte meo judicio ...), the paragraph que et coaetaneos ... comprobatur, all captions, and the Appendix IV title block. Tertullian's own words: scientia autem deficiunt ... satisfecimus; hoc exigere veritatem ... potest; Deus est nobis ... digestum est. Jerome's words (quoted as testimony): Cypriani volumen ... exsul-.
other: Q4 (checked on the page): the top two-thirds of this column (Spectacula, Virgines velandae and Baptismus fragments, their italic notes, and the paragraph que et coaetaneos ... comprobatur) precede the rule and the APPENDIX QUARTA title, so they belong to the preceding unit, not to this one; this unit's part of 1182 begins at Cypriani volumen egregium, below the title block.
other: the column ends on exsul- split at the break; set whole as exsultare at the end of this column, joined on receipt; the English across the break must be checked against 1183. Epist. 28 is as printed on the page (Q4 checked; the letter to Eustochium is usually Ep. 22).

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sermone; plenius super hac re contra Helvidium, et in eo libro quem ad Eustochium scripsi, arbitror absolutum. Certe Tertullianus, cum adhuc esset adolescens, lusit in hac materia, et praeceptor meus Gregorius Nazianzenus, Virginitatem et Nuptias disserens Graecis versibus explicavit (Adv. Jovin., l. I).

in speech; I consider the matter to have been treated more fully against Helvidius, and in the book which I wrote to Eustochium. Certainly Tertullian, while he was still a young man, played upon this subject, and my teacher Gregory of Nazianzus, discoursing on Virginity and Marriage, set it out in Greek verses (Against Jovinian, Book I).

Hactenus B. Hieronymus, cujus integras periodos adduximus in medium, tum ne quid mutilum esset, tum ut intelligat lector qui veterum de virginitate, hodie tantopere controversa, scripserint: quocirca magnopere optarim exstare hoc auctoris libellum, sive prosa conscriptum, sive potius, quod per verbum lusit indicari videtur, carmine. Quo fit magis, ut mihi non probetur cujusdam viri eruditi censura, qui existimabat hunc eumdem esse librum, cum illo qui inscribitur EXHORTATIO AD CASTITATEM. Praeterquam enim quod illum adolescens scripsisse dicitur, et hunc sub finem vitae scriptum constet; etiam ex proposito minime tractat de molestiis nuptiarum. Neque vero etiam illorum placet sententia qui duos diversos libros Tertulliani dictis locis videri volunt, cum utrumque disertis verbis B. Hieron. inscriptum significet de molestiis nuptiarum. Atqui an B. Hieronymus adscribat Tertulliano etiam alios, quorum meminit de Virginitate libellos, poterat fortassis dubitari, juxta priores illius editiones, si legeretur: legas Tertulliani ad amicum philosophum et de Virginitate alios libellos. Certe ejusdem pene sunt argumenti ad Uxorem libri duo, ac dicta Exhortatio ad castitatem, et non aliud tractat liber de Velandis Virginibus; alios insuper de Virginitate, continentia et castitate servanda locos complures apud Tertullianum, ex indice nostro inveniet lector.

Thus far Blessed Jerome, whose periods we have brought forward entire, both so that nothing should be mutilated, and so that the reader may understand which of the ancients wrote on virginity, a subject so much disputed today: for which reason I should greatly wish that this little book of the author survived, whether composed in prose or rather, as the word "played" seems to indicate, in verse. All the more, therefore, I do not approve the judgement of a certain learned man, who thought that this was the same book as the one entitled EXHORTATION TO CHASTITY. For besides the fact that the former is said to have been written by him as a young man, while the latter is agreed to have been written towards the end of his life, the latter also by its design does not treat at all of the troubles of marriage. Nor indeed do I approve the opinion of those who would have the passages cited refer to two different books of Tertullian, since Blessed Jerome in express words indicates that both were entitled on the troubles of marriage. Yet whether Blessed Jerome ascribes to Tertullian other little books also on Virginity, which he mentions, could perhaps be doubted, according to the earlier editions of his works, if one read: you may read Tertullian's little books to a philosopher friend and other ones on Virginity. Certainly of almost the same argument are the two books To his Wife, and the said Exhortation to Chastity, and the book On the Veiling of Virgins treats of nothing else; besides these, the reader will find from our index many other passages in Tertullian on Virginity and on keeping continence and chastity.

II. DE FATO LIBRI

II. OF THE BOOKS ON FATE

MENTIO ET FRAGMENTUM EX EJUSDEM LIB. DE ANIMA (cap. 20)

MENTION AND FRAGMENT FROM THE SAME AUTHOR'S BOOK ON THE SOUL (ch. XX)

et Fulgentio Planciade, de Vocibus antiquis.

and from Fulgentius Planciades, On Ancient Words.

Postestates enimvero praesunt. Secundum nos quidem, Dominus Deus, et diabolus aemulus; secundum communem autem opinionem, et Providentia, et Fatum, et necessitas, et fortuna, et arbitrii libertas. Nam haec et philosophi distinguunt, et nos secundum fidem disserenda, suo jam novimus titulo.

Powers indeed preside. According to us, the Lord God, and the devil His rival; but according to common opinion, Providence, and Fate, and necessity, and fortune, and freedom of choice. For the philosophers too distinguish these, and we have already taken note of them, as matters to be discussed according to the faith, under their own heading.

Hactenus auctor, cujus cum nullum exstet opus, ubi de quatuor illis tractet, mihi prorsus videtur alludere ad librum suo titulo de Fato, utpote quem ab eo conscriptum pateat ex citatione Fulgentii Placiadis, jam olim excusi cum Hygini Mythologiis per verba sequentia: « Nam et Tertullianus in libro quem de Fato scripsit, ita ait: Redde huic fati primum problematis mancipatum, in dict. problema, lib. de Vocibus Antiquis. » De Fato praeterea sub nomine Minutii Felicis olim exstitisse libellum tradit B. Hieron., Catal. scriptor Eccles., sive contra Mathematicos; qui tamen, cum et ipse diserti sit hominis, non videtur cum stylo Octavii Dialogi ejus convenire. Fortassis is ipse liber est quem Tertulliano hic adscribimus, utpote quem non m⟨o⟩do disertum, sed eloquentissimum alicubi nuncupat.

Thus far the author; and since no work of his survives in which he treats of those four, he seems to me plainly to allude to a book with its own title, On Fate, which is evident to have been written by him from the citation of Fulgentius Placiades, printed long ago with the Mythologies of Hyginus, in the following words: « For Tertullian too, in the book which he wrote On Fate, speaks thus: Render to this one the first mancipation of the problem of fate, in the said problem, book On Ancient Words. » Moreover Blessed Jerome, Catalogue of Ecclesiastical Writers, records that a little book On Fate, or Against the Astrologers, once existed under the name of Minucius Felix; which, however, although it too is the work of an eloquent man, does not seem to agree with the style of his dialogue Octavius. Perhaps it is that very book which we here ascribe to Tertullian, since [Jerome] somewhere calls him not only eloquent but most eloquent.

Editors' notes and page, col. 1183

Footnotes

(none)  (printed under page 596)

Page

running head: 1183 AD GENUINA TERTULLIA (right part of the head cut off in the crop)
marginal letters: A tare sermone; B Postestates enimvero; C Quaerit Damasus; D Ad quaestionem Damasi
old-edition numerals: 1123 before Hactenus B. Hieronymus
other: the column opens with tare, the end of exsul-|tare split at the break: 1182 ends exsul; it should read exsultare, joined on receipt (the English of 1182 already reads "to exult").
other: the captions on this page are printed across both columns; section II's captions are set whole here, sections III and IV's set whole in 1184 (Q5a: checked against both column crops).
other: sections III and IV (Quaerit Damasus ... and Ad quaestionem Damasi ..., both halves, Respondere and continentiae whole) are set in 1184, not here; illorum set whole here (rum seen at the top of the right column's block) (Q5a).
other: editors' matter (not Tertullian's): the paragraphs Hactenus B. Hieronymus ..., Hactenus auctor ..., An istud referatur ..., Ad quaestionem Damasi ..., An peculiariter ..., and the captions. Jerome's words: tare sermone ... praeceptor; Quaerit Damasus ... Re. Tertullian's words: Postestates ... arbitrii.
running head: 1183 AD GENUINA TERTULLIANI OPERA 1184
marginal letters: A ‹tare sermone; plenius super hac re contra Helvi- | meus Gregorius Nazianzenus›; B ‹Postestates enimvero praesunt. Secundum nos | libertas. Nam haec›; C ‹Quaerit Damasus inter caeteras quaestiones, quaest. | spondere B. Hieron.›; D ‹Ad quaestionem Damasi penultimam : « Cur | a Tertulliano nostro›
old-edition numerals: 1123 before ‹Hactenus B. Hieronymus›; 1124 after ‹libros›
other: page 596 set in reading order across full width; this file holds the quotation band, the editors' prose (Hactenus B. Hieronymus...), section II captions, fragment and editors' prose (Hactenus auctor...). Editors' prose in this column: both "Hactenus" paragraphs. UNSURE: first word of fragment read "Postestates" (type rough). "mcdo" printed with damaged o, set m⟨o⟩do. Opening "tare" continues a word from the previous column.
other (Q5a): misprint kept as printed: Postestates (for Potestates), confirmed on the page.

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III. DE MUNDIS ET IMMUNDIS ANIMALIBUS QUAESTIONUM

III. OF THE QUESTIONS ON CLEAN AND UNCLEAN ANIMALS

CITATIO EX B. HIERONYMI EPIST. 125, AD DAMASUM.

CITATION FROM BLESSED JEROME, LETTER 125, TO DAMASUS.

Quaerit Damasus inter caeteras quaestiones, quaest. III: « Si omnia Deus fecit bona valde (Gen. I), quare Noe de mundis et immundis animalibus praecepit (Gen. VIII), cum immundum nihil bonum esse possit? Et in Novo Testamento post visionem quae Petro fuerat ostensa, dicenti: Absit, Domine, a me, quoniam commune et immundum nunquam introivit in os meum; vox de coelo respondit: Quod Deus ⟨m⟩undavit, tu ne commune dixeris (Act. X). » Respondere B. Hieron. se scribit, duabus tantum quaestiunculis praetermissis (nempe hac et ea de qua in sequenti fragmento): « Non, inquit, quo non potu⟨e⟩rim et ad illas aliquid respondere, sed quod ab eloquentissimis viris, Tertulliano nostro et Novatiano Latino sermone sunt editae; et si nova voluerimus afferre, sit latius disputandum, etc. Nam et Origenes de mundis et immundis animalibus in Levitico plura disseruit. »

Damasus asks among his other questions, question III: « If God made all things very good (Gen. 1), why did He give Noah commands concerning clean and unclean animals (Gen. 8), since nothing unclean can be good? And in the New Testament, after the vision which had been shown to Peter, when he said: Far be it from me, Lord, for nothing common and unclean has ever entered my mouth, a voice from heaven answered: What God has cleansed, you must not call common (Acts 10). » Blessed Jerome writes that he is answering, only two little questions being passed over (namely this one and the one treated in the following fragment): « Not, he says, because I could not answer something to these too, but because they have been published in the Latin tongue by most eloquent men, our own Tertullian and Novatian; and if we wished to bring forward anything new, it would have to be argued at greater length, etc. For Origen too discoursed at length on clean and unclean animals in Leviticus. »

An istud referatur ad peculiarem aliquem librum ejus tituli, quod magis tamen probatur, an vero ad tractatum ea de re per aliquot lineas Tertulliani, l. II adv. Marc., c. 18, lectori liberum relinquimus judicium. Hic duntaxat afferemus ipsam responsionis summam in haec verba: « Et si lex aliquid cibis detrahit, et immunda pronuntiat animalia, quae aliquando benedicta sunt, consilium exercendae continentiae intellige, et frenos impositos, » etc. Quod ipsum cum afferatur, sed longe aliis verbis libro de Cibis judaicis, vel inde constat, sicuti et ex reliquo totius libri stylo, non esse Tertulliani, sed potius Novatiani, utpote ad quem jam dictis verbis adludere videtur B. Hieronymus. Ubi de hac materia latius.

Whether this refers to some particular book of that title, which is nevertheless the more probable, or rather to the treatment of the matter in a few lines of Tertullian, Against Marcion, Book II, ch. XVIII, we leave to the reader's free judgement. Here we shall only bring forward the sum of the answer itself, in these words: « And if the law takes something away from foods, and pronounces unclean animals which were once blessed, understand a design of exercising continence, and reins imposed, » etc. Since this very thing is brought forward, but in quite other words, in the book On Jewish Foods, it is evident even from this, as also from the style of the whole rest of the book, that it is not Tertullian's but rather Novatian's, since it is to him that Blessed Jerome seems to allude in the words already cited. There [the matter is treated] more fully.

IV. DE CIRCUMCISIONE QUAESTIONUM CITATIO

IV. CITATION OF THE QUESTIONS ON CIRCUMCISION

EX EODEM B. HIERON. LOCO.

FROM THE SAME PASSAGE OF BLESSED JEROME.

Ad quaestionem Damasi penultimam: « Cur Abraham fidei suae signum in circumcisione suscepit (Gen. XVII)? respondet B. Hieron. verbis jam citatis altera praecedenti se illam praetermittere, quod a Tertulliano nostro et Novatiano Latino sermone sint ⟨e⟩ditae. Addens etiam Origenem in IV ad Rom. ἐξηγήσεων Τόμῳ de Circumcisione magnifice disputasse.

To Damasus's penultimate question: « Why did Abraham receive the sign of his faith in circumcision (Gen. 17)? Blessed Jerome replies, in the words already cited in the other, preceding [fragment], that he is passing it over, because [these questions] have been published in the Latin tongue by our own Tertullian and Novatian; adding also that Origen, in the fourth Tome of his Commentaries on Romans, had discussed Circumcision magnificently.

An peculiariter scripserit Tertullianus librum de Circumcisione, non tam constat atque de Novatiano, cui nominatim liber de Circumcisione inscribitur a B. Hieron. Catal. Script Eccles. Atqui etiam latissimum

Whether Tertullian wrote a particular book On Circumcision is not so certain as in the case of Novatian, to whom a book On Circumcision is expressly ascribed by Blessed Jerome, Catalogue of Ecclesiastical Writers. Yet a most extensive

Editors' notes and page, col. 1184

Page

running head: [GENUI]NA TERTULLIANI OPERA 1184 (left part of the head cut off in the crop; with 1183: AD GENUINA TERTULLIANI OPERA)
marginal letters: A meus Gregorius; B libertas. Nam haec; C spondere B. Hieron.; D a Tertulliano nostro
old-edition numerals: 1124 before Tertulliani dictis locis
other: split words at the left/right break: illo-|rum is set whole (illorum) in 1183, so rum is omitted here; Re-|spondere and con-|tinentiae are set whole here, since this file holds both halves of sections III and IV (Q5a: checked against both column crops; the English runs unbroken at both). latis-|simum: set whole here (1185 begins simum).
other: the full captions, seen across the 1183 and 1184 crops, read: II. DE FATO LIBRI | MENTIO ET FRAGMENTUM EX EJUSDEM LIB. DE ANIMA (cap. 20) | et Fulgentio Planciade, de Vocibus antiquis. | III. DE MUNDIS ET IMMUNDIS ANIMALIBUS QUAESTIONUM | CITATIO EX B. HIERONYMI EPIST. 125, AD DAMASUM. | IV. DE CIRCUMCISIONE QUAESTIONUM CITATIO | EX EODEM B. HIERON. LOCO. Section II's captions are set whole in 1183; sections III and IV's are set whole here (Q5a).
other: editors' matter (not Tertullian's): all paragraphs here except meus Gregorius ... l. I) (Jerome) and libertas ... titulo (Tertullian, De anima 20); the paragraphs spondere ... disseruit and a Tertulliano ... disputasse are editors' prose quoting Jerome. sint editae as printed (sunt in the earlier quotation).
other (Q1a, for settle): RESOLVED (Q5a): the con-|tinentiae break no longer splits the English; this file sets continentiae whole and renders intellige once.
running head: 1183 AD GENUINA TERTULLIANI OPERA 1184
marginal letters: A ‹tare sermone; plenius super hac re contra Helvi- | meus Gregorius Nazianzenus›; B ‹Postestates enimvero praesunt. Secundum nos | libertas. Nam haec›; C ‹Quaerit Damasus inter caeteras quaestiones, quaest. | spondere B. Hieron.›; D ‹Ad quaestionem Damasi penultimam : « Cur | a Tertulliano nostro›
old-edition numerals: (none)
other: second half of page 596 in reading order: section III captions, Jerome citation, editors' prose (An istud...), section IV captions, citation, editors' prose (An peculiariter...). Editors' prose in this column: both "An" paragraphs. Damaged type: ",nundavit" set ⟨m⟩undavit; "potuc-rim" set potu⟨e⟩rim; "cditae" set ⟨e⟩ditae. The quotation opened with « at "Cur Abraham" has no closing » on the page. Greek "ἐξηγήσεων Τόμῳ" accents UNSURE (small type). Last word split at column/page break: only "latis-" visible, completion not seen (next page); English "more fully" provisional, to be joined on receipt.
other (Q5a): adludere as printed (adlu-|dere), not alludere.

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tractatum videre est apud auctorem, tom. I, l. adv. Jud., c. 3. Exstat quidem tom. IV, nunc IX, Operum B. Hieron. liber de vera circumcisione, quem Erasmus conjicit esse Tertulliani; sed, praeterquam quod stylus non correspondeat, contrarium

treatment is to be seen in the author, vol. I, book Against the Jews, ch. 3. There is indeed in vol. IV, now IX, of the Works of Blessed Jerome a book On True Circumcision, which Erasmus conjectures to be Tertullian's; but, besides the fact that the style does not correspond, the contrary

V. DE VESTIBUS AARON LIBRI MENTIO

V. MENTION OF THE BOOK ON THE VESTMENTS OF AARON

EX B. HIER. EPIST. 128, AD FABIOLAM, DE VESTE SACERDOTALI.

FROM BLESSED JEROME'S EPISTLE 128, TO FABIOLA, ON THE PRIESTLY VESTURE.

Fertur in indice Septimii Tertulliani liber de vestibus Aaron, qui interim usque ad hanc diem a me non est repertus. Si a vobis propter celebritatem Urbis fuerit inventus, quaeso ne meam stillam

There is reported, in the list of Septimius Tertullian's works, a book On the Vestments of Aaron, which meanwhile, up to this day, has not been found by me. If it should be found by you, owing to the populousness of the City, I beg you not to compare my drop

Vestes Aaronis octo ex cap. XXVIII Exod. recitantur, et explicantur latissime a B. Hieron. dicta Epist. de Veste sacerdotali; quarum quatuor, feminalia nempe, linea tunica, baltheus et cidaris etiam sacerdotibus erant communes; reliquae vero propriae

The eight vestments of Aaron are listed from ch. XXVIII of Exodus, and are explained very fully by Blessed Jerome in the said Epistle On the Priestly Vesture; of these, four, namely the breeches, the linen tunic, the girdle and the mitre, were common to the priests also; but the rest were proper

VI. DE TRINITATE LIBRI

VI. OF THE BOOK ON THE TRINITY

NOTULA.

A NOTE.

Scripsit, inquit B. Hieron. Catal. Script. Eccles., Novatianus de Trinitate grande volumen, quasi

Novatian, says Blessed Jerome, Catalogue of Ecclesiastical Writers, wrote a great volume On the Trinity, as it were

An Tertullianus praeter librum adversus Praxeam, alium de Trinitate scripserit, merito dubitationem injiciunt haec B. Hieronymi verba. Cum enim ἐπιτομὴ grandioris sit operis compendium, et Novatiani de Trinitate liber, utpote grande volumen, vel ipso teste, prolixius multo sit lib. adv. Praxeam; oportebit, si mendosi non sint B. Hier. codices, alium de Trinitate librum a Tertulliano conscriptum confiteri. Sin vero legamus (quod lectum forte ab illo fuit) ἐπίτασιν, censebitur Novatiani liber dilatio argumenti a Tertulliano tractati lib. adv. Praxeam. Idipsum censendum erit, si legamus μίμησιν, id est imitationem, cum Tertullianum aliquoties imitetur. Nos itaque, quia non libenter absque ms. codicibus lectionem veterum immutamus,

Whether Tertullian, besides the book against Praxeas, wrote another On the Trinity, these words of Blessed Jerome rightly raise a doubt. For since an epitome is the abridgement of a larger work, and Novatian's book On the Trinity, being a great volume, even on his own testimony, is much longer than the book against Praxeas, we shall have to admit, if the manuscripts of Blessed Jerome are not faulty, that another book On the Trinity was written by Tertullian. But if we read (as was perhaps what he wrote) epitasis, Novatian's book will be reckoned an expansion of the argument treated by Tertullian in the book against Praxeas. The same will have to be judged if we read mimesis, that is, imitation, since he imitates Tertullian several times. We therefore, since we do not willingly change the reading of the ancients without manuscripts,

VII. DE CENSU ANIMAE LIBRI ADVERSUS HERMOGENEM

VII. OF THE BOOK ON THE ORIGIN OF THE SOUL, AGAINST HERMOGENES

ARGUMENTUM ET FRAGMENTA,

ARGUMENT AND FRAGMENTS,

ex libro de Anima, cap. 1, 3, 22 et 24.

from the book On the Soul, ch. 1, 3, 22 and 24.

De solo Censu animae, inquit Tertullianus, congressus Hermogeni, quatenus et istum ex materiae potius suggestu, quam ex Dei flatu constitisse praesumpsit, nunc ad reliquas conversus quaestiones, plurimum videbor cum philosophis dimicaturus.

Having engaged with Hermogenes, says Tertullian, solely on the Origin of the soul, in so far as he presumed that it too had come to be from the supply of matter rather than from the breath of God, I shall now, turning to the remaining questions, appear to be about to do battle for the most part with the philosophers.

Una jam congressione decisa adversus Hermogenem, ut praefati sumus, quia animam ex Dei flatu, non ex materia vindicamus; muniti et illic divinae determinationis inobscurabili regula: Et flavit, inquit, Deus flatum vitae in faciem hominis, et factus est homo in animam vivam (Gen. II; I Cor. XV), utique eo Dei flatu. De isto nihil amplius revolvendum; habet suum titulum et suum haereticum.

One engagement against Hermogenes having already been decided, as we said at the outset, because we claim the soul as from the breath of God, not from matter; fortified there too by the rule of the divine determination, which cannot be obscured: And God breathed, it says, the breath of life into the face of man, and man became a living soul (Gen. 2; 1 Cor. 15), assuredly by that breath of God. On this nothing more is to be gone over again; it has its own title and its own heretic.

Caeterum adversus Hermogenem, qui eam (nempe animam) ex materia, non ex Dei flatu, contendit, flatum proprie tuemur. Ille enim, adversus ipsius Scripturae fidem flatum in Spiritum vertit; ut dum incredibile est Spiritum Dei in delictum, et mox in judicium devenire, ex materia potius anima

But against Hermogenes, who contends that it (namely the soul) is from matter, not from the breath of God, we maintain "breath" in its proper sense. For he, against the faith of Scripture itself, turns "breath" into "Spirit"; so that, since it is incredible that the Spirit of God should fall into sin and then come into judgement, the soul may rather

His quinque locis auctor in primis titulum et argumentum indicat: de Censu animae adversus

In these five passages the author indicates above all the title and the argument: On the Origin of the Soul against

Editors' notes and page, col. 1185

Footnotes

(none)  (printed under page 597)

Page

running head: 1185 APPENDIX IV. — FRAGMENTA EX [LIBRIS DEPERDITIS.] (right part of the head cut off in the crop; completed from 1186)
marginal letters: A simum tractatum; B sacerdotibus erant communes; C forte ab illo fuit); D flatu, non ex materia
old-edition numerals: 1125 after non est
other: column opens with simum, the end of latis-|simum, set whole at the end of 1184. pro-|priae set whole here (propriae); 1186 omits priae.
other: captions V, VI, VII and their sub-captions are printed across both columns; read whole across the 1185 and 1186 crops and set once here. VI. DE TRINITATE LIBRI is followed by a stray printer's mark.
other: editors' matter (not Tertullian's): tractatum videre est ...; Vestes Aaronis octo ...; An Tertullianus praeter ...; His quinque locis ...; all captions (incl. ARGUMENTUM). Jerome's words: Fertur in indice ... stillam; Scripsit ... quasi (introduced by the editors' inquit). Tertullian's words (De anima 1, 3, 22, 24, as the caption says): De solo Censu ... dimicaturus; Una jam ... haereticum; Caeterum ... anima. The Genesis reference in Tertullian's quotation is Gen 2:7 (printed Gen. II; I Cor. XV).

PL 2:1186

convincitur tum ex Scripturis ibidem citatis juxta versionem B. Hieron., tum quod Manichaeorum mentionem faciat; quo fit ut neque Novatiano adscribi possit, sed potius (quod vir quidam eruditissimus censuit) Paulino adscribendus sit.

is proved both from the Scriptures cited there according to Blessed Jerome's version, and because it mentions the Manichaeans; so that it cannot be ascribed to Novatian either, but should rather (as a certain most learned man judged) be ascribed to Paulinus.

illius fluminis comparetis. Non enim magnorum virorum ingeniis, sed meis sum viribus aestimandus.

with that river. For I am to be judged not by the talents of great men, but by my own powers.

Pontificum, utpote, tunica talaris hyacinthina cum tintinnabulis, superhumerale sive ephod, rationale, et lamina aurea. Quo adeo lectorem remittimus.

to the High Priests, namely the ankle-length tunic of hyacinth with little bells, the shoulder-piece or ephod, the breastplate, and the golden plate. To that, therefore, we refer the reader.

ἐπιτομὴν operis Tertulliani, quod plerique nescientes Cypriani existimant.

an epitome of the work of Tertullian, which many, not knowing, think to be Cyprian's.

maluimus etiam librum de Trinitate inter ea quae desiderantur Tertulliani opera collocare: maxime, cum, etsi idem argumentum latius tractet Novatianus de Patre Deo et Deo Filio; tamen vicissim latius tractetur a Tertulliano adv. Praxeam et Monarchianos, de Filio alio a Patre, quem illi eumdem faciebant; sicuti postea et Sabellius, contra quem paucioribus agit Novatianus. Deinde latius ibi tratactur et verius de Spiritu sancto, utpote de quo Novatianus unicum caput habeat. Usque adeo ut, si proprie loquamur, neque ἐπιτομή, quia grandius est opus, nec ἐπίτασις, quia in quibusdam succinctius, nec μίμησις, quia non per omnia imitatur, dici possit operis Tertulliani liber Novatiani.

have preferred to place the book On the Trinity also among the lost works of Tertullian: above all because, although Novatian treats the same argument more broadly concerning God the Father and God the Son, yet in turn the Son as other than the Father, whom they made the same, is treated more broadly by Tertullian against Praxeas and the Monarchians; as later Sabellius also did, against whom Novatian argues in fewer words. Then too the Holy Spirit is treated there more broadly and more truly, since Novatian has a single chapter on Him. So much so that, if we speak properly, Novatian's book can be called neither an epitome of Tertullian's work, since it is a larger work, nor an expansion, since in some things it is more concise, nor an imitation, since it does not imitate it in everything.

credatur, quam ex Dei Spiritu. Idcirco nos et illic flatum eam defendimus, non spiritum, secundum Scripturam et secundum spiritus distinctionem; et hic spiritum ingratis pronuntiamus, secundum spirandi et flandi conditionem; illic de substantia quaestio est, spirare enim substantiae actus est.

be believed to come from matter than from the Spirit of God. Therefore there too we defend it as breath, not spirit, according to Scripture and according to the distinction of spirit; and here we call it spirit against our will, according to the condition of breathing and blowing; there the question is about substance, for to breathe is an act of the substance.

Caetera animae naturalia jam a nobis audiit Hermogenes, cum ipsorum defensione et probatione, per quae Dei potius quam materiae propinqua cognoscitur.

The other natural properties of the soul Hermogenes has already heard from us, with their defence and proof, by which it is recognized as akin to God rather than to matter.

Nos autem, qui nihil adpendimus, hoc ipso animam longe infra Deum rependimus, quod natam eam agnoscimus; ac per hoc dilutioris divinitatis, exilioris felicitatis; ut flatum, non ut spiritum; etsi immortalem, ut hoc sit divinitatis; tamen passibilem, ut hoc sit nativitatis; ideoque et a primordio exorbitationis capacem, et inde etiam oblivionis affinem. Satis de isto cum Hermogene.

But we, who attribute nothing [to it beyond its due], by this very fact weigh the soul far below God, that we acknowledge it to have been born; and therefore of a more diluted divinity, of a slighter felicity; as breath, not as spirit; though immortal, as this belongs to divinity, yet passible, as this belongs to birth; and therefore from the beginning capable of straying, and hence also akin to forgetfulness. Enough of this with Hermogenes.

Hermogenem, ubi censum accipi pro origine, praeterquam quod priori loco, etiam vel inde patet,

Hermogenes, where it is clear that census is taken for origin, besides [being shown] in the first passage, even from this,

Editors' notes and page, col. 1186

Page

running head: [APPENDIX IV. —] FRAGMENTA EX LIBRIS DEPERDITIS. 1186 (left part of the head cut off in the crop)
marginal letters: A convincitur tum; B timus.; C de quo Novatianus; D Caetera animae naturalia
old-edition numerals: 1126 after comparetis.
other: the editors' paragraph Pontificum ... begins after pro-|priae, set whole (propriae) at the end of 1185; priae omitted here.
other: editors' matter (not Tertullian's): convincitur ...; Pontificum ...; maluimus ...; Hermogenem, ubi censum ... (continues in 1187). Jerome's words: illius fluminis ... aestimandus; ἐπιτομὴν ... existimant. Tertullian's words: credatur ... actus est; Caetera ... cognoscitur; Nos autem ... Hermogene. Captions for this page are set once in 1185.
other: misprint kept as printed: tratactur (for tractatur), in Deinde latius ibi tratactur.

PL 2:1187

Sed quoniam et isti Apelletiani carnis ignominiam praetendunt maxime, quam volunt, ab igneo illo praeside mali, sollicitatis animabus adstructam, et idcirco indignam Christo, et idcirco de sideribus illi substantiam competisse, debeo illos de sua paratura repercutere. Angelum quemdam inclytum nominant, qui mundum hunc instituerit, et instituto eo poenitentiam admiserit. Et hoc suo loco tractavimus. Nam est nobis adversus illos libellus, an qui spiritum et voluntatem et virtutem Christi habuerit ad ea opera, dignum aliquid poenitentia fecerit, cum angelum etiam de figura erraticae ovis interpretentur. Teste igitur poenitentia institutoris sui, delictum erit mundus, siquidem omnis poenitentia

But since these Apelletians too chiefly allege the ignominy of the flesh, which they will have to have been built up by that fiery president of evil once souls had been enticed, and therefore to be unworthy of Christ, and therefore that a substance from the stars befitted Him, I must strike them back with their own equipment. They name a certain renowned angel who founded this world and, having founded it, admitted repentance. This too we have treated in its own place. For we have a little book against them, [on the question] whether one who had the spirit and will and power of Christ for those works could have done anything worthy of repentance, since they interpret the angel even from the figure of the stray sheep. By the witness, then, of the repentance of its founder, the world will be a fault, since every repentance

Editors' notes and page, col. 1187

Footnotes

(none)  (printed under page 598)

Editors' prose

quod refutetur haeresis Hermogenis, qua non ex Dei flatu, sed ex materia animae originem constitisse contendebat. Haud aliter atque mundum factum dicebat non ex nihilo, sed ex materia Deo coaeterna, adversus quam haeresim supra disputat auctor, l. adv. Hermog. Jam vero etiam duas Scripturas affert, quibus animam Dei flatum probasse se significat, Gen. II et I Cor. XV, in quibus cum ille, uti suae haeresi videretur favere, vertisset spiritum vitae, pro eo quod alii flatum; contra Scripturae fidem, utpote cum Graece legatur πνοὴν, quod plerique malunt (vel B. Aug. teste, lib. XIII de Civit. Dei, c. 42) interpretari flatum, inspirationem, aut adspirationem, aut animam, quam spiritum; significat tertio loco hic citato auctor se hoc egisse dicto libro, ut flatum potius tueretur quam spiritum. Quanquam interim alio sensu etiam spiritum agnoscens animam,

that the heresy of Hermogenes is refuted, by which he contended that the soul had its origin not from the breath of God but from matter. In just the same way he said that the world was made not out of nothing but out of matter coeternal with God, against which heresy the author disputes above, in the book Against Hermogenes. Now he also brings forward two Scriptures by which he indicates that he proved the soul to be the breath of God, Gen. 2 and 1 Cor. 15; in which, since that man, so that it might seem to favour his heresy, had rendered "spirit of life" where others render "breath", contrary to the faith of Scripture, inasmuch as the Greek reads πνοήν, which most prefer (even on the testimony of blessed Augustine, book XIII of The City of God, ch. 42) to interpret as "breath", "inspiration" or "aspiration", or "soul", rather than "spirit"; the author signifies, in the third place cited here, that in the said book he took this course, to defend "breath" rather than "spirit". Although meanwhile, acknowledging in another sense that the soul is also spirit,

VIII. ADVERSUS APELLETIANOS LIBRI CITATIO.

VIII. CITATION OF THE BOOK AGAINST THE APELLEIANS.

EX LIBRO DE CARNE CHRISTI (cap. 8).

FROM THE BOOK ON THE FLESH OF CHRIST (ch. 8).

An liber iste, adversus Apellem, an adversus Apelletianos inscribi debeat, aliquandiu me dubitare fecit, quod inter caeteros haereticos, adversus quos scripsit Tertullianus, enumeret Vincent. Lirinens. Apellem, ex quo etiam haesitavimus num plures essent libelli ab auctore adversus ipsum et discipulos ejus conscripti. Verum, cum toties facta Apellis mentione atque nullius alterius, nullam tamen libri cujuspiam adversus eumdem mentionem praeterquam hoc loco faciat, fit mihi credibile, et unicum esse ab eo conscriptum, et adversus Apelletianos inscriptum. Maxime cum etiam Apelletianos B. Cyprian. nuncupet Apellis discipulos, epist. 73, ad Jubaianum. Atqui obscuriora quidem sunt verba Tertulliani jam citata, sed hoc sibi vult: Argumentum libri adversus Apelletianos potissimum fuisse: an angelus, ille igneus mali praeses, qui et mundum hunc (juxta illos) instituerat, et sollicitatis animabus carnem adstruxerat, ad quod tamen spiritum et voluntatem et virtutem Christi habuerit; dignum aliquid poenitentia fecerit. Utpote qui dicerent, sicuti legitur, lib. de Praescript. adv. haeret., cap. 51, haeres. 19: Illum muado inferiori permiscuisse poenitentiam, quia non illum tam perfecte fecisset, quam superior mundus institutus fuisset. Quod ipsum interim pulchre contra illos retorquet, illic ubi loquitur: de sua paratura repercutiens. Verum quod vocat hunc angelum mali praesidem, sic explicat Epiph., haer. 44, ex sententia Apellis: « Evasit autem non bonus, et quae ab ipso facta sunt, non bene facta sunt, sed secundum malam ipsius mentem ab ipso creata sunt. » De sollicitatis autem animabus ab igneo illo deo angelo juxta Apellem, vide supra, tom. III, lib. de anima, c. 23 et 36, ubi addit ex consequenti auctor constituisse eum ante corpora animas viriles ac muliebres. De

Whether this book ought to be entitled Against Apelles or Against the Apelleians kept me in doubt for some while, because Vincent of Lérins numbers Apelles among the other heretics against whom Tertullian wrote; from which we also hesitated whether there were several little books written by the author against him and his disciples. But since, though he so often makes mention of Apelles and of no other, he nevertheless makes mention of no book against him except in this place, it becomes credible to me both that only one was written by him and that it was entitled Against the Apelleians. All the more since blessed Cyprian too calls the disciples of Apelles Apelleians, Epistle 73, to Jubaianus. Now the words of Tertullian just cited are indeed rather obscure, but this is what they mean: that the argument of the book against the Apelleians was chiefly this: whether the angel, that fiery president of evil, who (according to them) had both established this world and had built flesh about the souls he had enticed, and yet had for this the spirit and will and power of Christ, did anything worthy of repentance. Inasmuch as they said, as is read in the book On the Prescription against Heretics, ch. 51, heresy 19: that he mixed repentance into the lower world, because he had not made it as perfectly as the higher world had been established. Which very thing meanwhile he finely turns back against them, there where he says: "striking back from their own equipment". But as for his calling this angel the president of evil, Epiphanius explains it thus, heresy 44, from the opinion of Apelles: "But he turned out not good, and the things made by him were not made well, but were created by him according to his own evil mind." Concerning the souls enticed by that fiery god-angel according to Apelles, see above, tom. III, book On the Soul, chs 23 and 36, where the author adds as a consequence that he established male and female souls before the bodies. Concerning

Page

running head: 1187 AD GENUINA TERTULLIA[NI ...] (cut off at right edge)
marginal letters: A quod refutetur haeresis Hermogenis; B Sed quoniam et isti Apelletiani; C An liber iste, adversus Apellem; D Cyprian. nuncupet Apellis discipulos
old-edition numerals: (none)
other: column opens with editors' commentary on Hermogenes, the soul as Dei flatus, and Gen. 2 / 1 Cor. 15, set above under Editors' prose; full-width headings "VIII. ADVERSUS APELLETIANOS" and "EX LIBRO DE CARNE CHRISTI" stand above the Tertullian extract, both cut off at the right edge in the crop, set above; the lower part of the column is editors' commentary in smaller type ("An liber iste ... De"), on the title of the lost book against the Apelletians, citing Vincent of Lerins, Cyprian, De praescriptione, Epiphanius and De anima, set above; the Tertullian extract ends with "poeni-" hyphenated across the column break; "illos" in "adversus illos libellus" has a damaged o
misprints kept as printed (Q2a): "muado" (for mundo, turned n) in "Illum muado inferiori permiscuisse"

PL 2:1188

a spirando, lib. de Anima, non per omnia consentiat cum Catholicorum sententia Tertullianus, qui spiritum proprie animam dicunt, non tamen Spiritum sanctum; atque adeo etiam dicto loco Geneseos et alibi πνοὴν spiritum interpretantur. Verum de hoc illius paradoxo lectorem remisimus ad nostra Prolegomena... Deinde sese ad institutum propius caetera naturalia animae pertractasse insinuat adv. Hermog., ut Dei potius quam materiae propinqua anima probaretur. Denique fortassis propterea quis animam cum Deo compararet, eam longe infra Deum defendisse se scribit dicto libro, quod nata sit, quod passibillis, quod exorbitationis capax, et inde etiam oblivionis adfinis sit. Usque adeo ut totius pene libri argumentum, et quasi fragmenta quaedam ipsis iisdem verbis repetita hic videre sit apud auctorem.

from breathing, in the book On the Soul, Tertullian does not agree in all things with the opinion of the Catholics, who properly call the soul spirit, though not the Holy Spirit; and indeed even in the said passage of Genesis and elsewhere they interpret πνοή as spirit. But concerning this paradox of his we have referred the reader to our Prolegomena... Next he intimates that, nearer to his purpose, he dealt in Against Hermogenes with the other natural properties of the soul, so that the soul might be proved akin to God rather than to matter. Finally, perhaps because someone might compare the soul with God, he writes that in the said book he maintained it to be far below God, in that it was born, in that it is passible, in that it is capable of straying, and hence also akin to forgetfulness. So much so that the argument of almost the whole book, and as it were certain fragments repeated in the very same words, may be seen here in the author.

confessio est delicti, quia locum non habet nisi in delicto. Si mundus delictum est, quia corpus, et membra delictum, erit proinde et coelum, et coelestia cum coelo. Si coelestia, et quidquid inde conceptum prolatumque est, mala arbor malos fructus edat necesse est. Caro igitur Christi de coelestibus structa, de peccati constitit elementis, peccatrix de peccatorio censu, et par erit ipsius substantiae, id est nostrae, quam ut peccatricem Christus dedignatur induere. Ita, si nihil de ignominia interest, aut aliam purioris notae materiam excogitent Christo, quibus displicet nostra, aut eam cognoscant, qua etiam coelestis melior esse non potuit.

is a confession of sin, since it has no place except in sin. If the world is sin because it is a body, and its members are sin, then so will heaven be also, and the heavenly things together with heaven. If the heavenly things, then also whatever was conceived and brought forth from them: a bad tree must necessarily bear bad fruit. The flesh of Christ, therefore, built from heavenly things, consisted of the elements of sin, sinful from a sinful origin, and will be on a par with that very substance, that is, ours, which Christ disdains to put on as sinful. So, if it makes no difference as to ignominy, let those who are displeased with ours either devise for Christ some other material of purer stamp, or acknowledge this one, than which even a heavenly one could not have been better.

mundo ab illo instituto, lib. de Praescript. adv. Haer., cap. 34 et 51, haer. 19. De carne hominis proinde ab eodem exstructa, c. 8, lib. de Carne Christi, ex quo haec verba desumpta sunt, et lib. de Resurr. Carn., c. 5. De Christi denique carne, non ab illo angelo creata, sed ex coelestibus sideribus structa, contra Apellem late disputat auctor dicti lib. de Carne Christi, c. 6. Consentit in his omnibus Epiphanius, praeterquam quod inferiorem deum nuncupet, quem auctor angelum igneum; quem interim agnoscunt B. Aug., haer. 23, B. Isidor., lib. adv. Marc., Rabanus noster, B. Honorius et Gratianus in Catalogis haeret. Hoc peculiare auctori, quod de poenitentia angeli Creatoris jam dictum est; sicuti et illud, quod figuram erraticae ovis (Luc. XV) de illo interpretati sint; quasi gaudium fuerit in coelo apud angelos Dei de illo uno peccatore ad poenitentiam converso. Quam contra maluit auctor interpretari de homine lapso et per Christum requisito, sicuti etiam alii veteres omnes. Hactenus de iis quae ad intellectum hujus fragmenti faciunt.

the world founded by that [angel], book On the Prescription against Heretics, ch. 34 and 51, heresy 19. Likewise on the flesh of man built by the same, ch. 8, book On the Flesh of Christ, from which these words are taken, and the book On the Resurrection of the Flesh, ch. 5. Finally, on the flesh of Christ, not created by that angel but built from the heavenly stars, the author argues at length against Apelles in the said book On the Flesh of Christ, ch. 6. Epiphanius agrees in all these things, except that he calls him an inferior god whom the author calls a fiery angel; whom meanwhile Blessed Augustine, heresy 23, Blessed Isidore, book against Marcion, our Rabanus, Blessed Honorius and Gratian in their Catalogues of heresies acknowledge. Peculiar to the author is what has already been said of the repentance of the Creator's angel; as also this, that they interpreted the figure of the stray sheep (Luke 15) of him, as though there had been joy in heaven among the angels of God over that one sinner converted to repentance. The author, on the contrary, preferred to interpret it of fallen man sought out again by Christ, as did all the other ancients too. So much for what serves the understanding of this fragment.

Quia vero promisimus integram nos historiam hic edituros de Apelle et ejus haeresibus, faciemus id quam paucissimis licebit. Apelles itaque discipulus Marcionis, uti verbis auctoris utar dicti lib. de Praesc., adv. Haer., c. 6, 30 ac 51, lapsus in feminam, desertor continentiae Marcionensis (quam ille simulabat) ab oculis magistri Alexandriam secessit. Inde in alteram feminam impegit, illam virginem Philumenen, postea vero immane prostibulum; cujus signis et prodigiis inductus, librum edidit, quem Phaneroseis Philumenes inscripsit, quam quasi prophetissam sequebatur. Neque vero desertor duntaxat, sed et emendator Marcionis, ac discipulus supra magistrum appellatur ab auctore,

But since we promised to publish here a complete history of Apelles and his heresies, we shall do it in as few words as may be. Apelles, then, a disciple of Marcion, to use the words of the author in the said book On the Prescription against Heretics, ch. 6, 30 and 51, having fallen with a woman, a deserter of Marcionite continence (which the other feigned), withdrew from his master's eyes to Alexandria. Thence he fell upon another woman, that virgin Philumene, but afterwards a monstrous prostitute; led on by her signs and wonders, he published a book which he entitled the Phaneroseis of Philumene, whom he followed as a sort of prophetess. And he is called by the author not only a deserter but also an emender of Marcion, and a disciple above his master,

Editors' notes and page, col. 1188

Page

running head: [AD GENUI]NA TERTULLIANI OPERA 1188 (left part of the head cut off in the crop)
marginal letters: A a spirando; B tentia confessio; C mundo ab illo; D et Gratianus in Catalogis
old-edition numerals: 1127 after nata sit,; 1128 after fragmenta quaedam
other: the Tertullian block begins with tentia, the end of poeni-|tentia split at the left/right break; tentia omitted here, poenitentia to stand whole at the end of 1187 (imported), joined on receipt; the English here begins "is a confession of sin" and should follow 1187's "repentance" — check across the break.
other: the two captions (... APELLETIANOS LIBRI CITATIO; ... DE CARNE CHRISTI (cap. 8).) are printed across both columns; only their right halves are in this crop, and the left halves lie in the imported column 1187, which the volunteer page did not set: the settle step must set each caption once, whole, before the left-column text in 1187, and remove these partial lines. The crop shows APELLETIANOS with one P (as in the body text), not APPELLETIANOS.
other: editors' matter (not Tertullian's): a spirando ...; mundo ab illo ...; Quia vero promisimus ...; the captions. Tertullian's words: confessio est delicti ... non potuit (De carne Christi 8). Prolegomena... is printed with three points.
other: misprint kept as printed: passibillis (for passibilis), after nata sit.

PL 2:1189

lib. IV, adv. Marc., c. 17: neque vero in hoc solum quod, uti illic diximus, unum Deum superiorem faceret, alterum Dominum dicat, sed angelum faciat, verum et in reliquis paulo prius recensitis haeresibus, quas seductus a Philumene novas induxit. In hoc nihil differens a Marcione, quod et Deum Moysis et legem ac prophetas repudiarit, sicuti lib. de Praescript. habetur, c. 51. De animarum solarum salute ac negata resurrectione carnis quam adeo impugnat auctor lib. de Resurr. carn., item quod solo Apostolo uteretur, sed Marcionis, id

book IV against Marcion, ch. 17: and not only in this, that, as we said there, he made one God the superior and called the other Lord, but made him an angel, but also in the other heresies listed a little earlier, which he introduced as novelties, seduced by Philumene. In this differing in nothing from Marcion, that he rejected both the God of Moses and the law and the prophets, as is found in the book On the Prescription, ch. 51. On the salvation of souls alone, and the denial of the resurrection of the flesh, which the author attacks so strongly in the book On the Resurrection of the Flesh; likewise that he used the Apostle alone, but Marcion's, that

X. LIBRI DE PARADISO ARGUMENTUM,

X. ARGUMENT OF THE BOOK ON PARADISE,

EX LIB. DE ANIMA (cap. 55).

FROM THE BOOK ON THE SOUL (ch. 55).

Sed in aethere habitatio nostra, etc. Imo, inquis, in paradiso, quo jam tunc et patriarchae et prophetae, appendices Dominicae ressurrectionis, ab inferis migraverint. Et quomodo Joanni in spiritu, paradisi regio revelata, quae subjicitur altari, nullas alias animas apud se praeter martyrum ostendit? quomodo Perpetua, fortissima martyr, sub die passionis, in revelatione paradisi solos illic commartyres suos vidit, nisi quia nullis rhomphaea paradisi janitrix cedit, nisi qui in Christo decesserint, non

But our dwelling is in the ether, etc. No, you say, in paradise, whither already at that time both patriarchs and prophets, appendages of the Lord's resurrection, migrated from the underworld. And how is it that the region of paradise, revealed to John in the spirit, which lies beneath the altar, shows no other souls with it besides those of the martyrs? How did Perpetua, most valiant martyr, on the day of her passion, in a revelation of paradise, see there only her fellow martyrs, unless because the sword, the doorkeeper of paradise, gives way to none but those who have died in Christ, not

Hactenus auctor, sed saniori modo intelligendus, uti aduotavimus latius in Prolegomenis inter Paradoxa, ubi ad omnia ipsius argumenta respondebimus. Hoc hic annotandum, auctorem librum hunc conscripsisse non modo de paradiso terrestri, in quo Adam fuit conditus, et quo Enoch et Helias translati feruntur, sed etiam et magis ex proposito de paradiso spirituali, quo apostolus Paulus raptus legitur II Cor. XII. Quanquam in hoc ab aliis Patribus dissentiat, quod illi coelestem nuncupent illum paradisum, et nominatim B. Ambr. in dicti loci Commentario, auctor vero illum non distinguit a sinu Abrahae, quem sublimiorem tamen inferis confitetur: verum etiam de hoc in Prolegomenis inter Paradoxa. Terrestrem vero paradisum, disertis verbis de Adam loquens, agnoscit lib. adv. Jud. cap. 2; lib. de Patientia, cap. 5, et lib. de Resurr. carn. cap. 26, et lib. II adv. Marc. cap. 2 et 10. Rursus lib. adv. Valent., cap. 20, ubi Ptolomaeum Valent. irridens, quod paradisum archangelum quartum somniaret, sic jocatur: « Quoniam et hunc supra tertium coelum pangunt, ex cujus virtute sumpserit Adam, deversatus illic inter nubeculas et arbusculas. Satis meminerat Ptolomaeus puerilium dicibulorum, in mari poma nasci, et in arbore pisces, sic et in coelestibus nuceta praesumpsit. Operatur demiurgus ignorans, et ideo fortassis non scit arbores in sola torra institui oportere! » Omnium autem apertissime hoc ipso tom. Carm. lib. de Judicio Domini, cap. 8, et Genes. cap. II ac

Thus far the author, but he is to be understood in a sounder sense, as we have noted more fully in the Prolegomena among the Paradoxes, where we shall answer all his arguments. This is to be noted here, that the author wrote this book not only on the earthly paradise, in which Adam was made, and to which Enoch and Elijah are said to have been translated, but also, and more by design, on the spiritual paradise, to which the apostle Paul is read to have been caught up, 2 Corinthians 12. Although in this he dissents from the other Fathers, in that they call that paradise heavenly, and by name Blessed Ambrose in his Commentary on the said passage, whereas the author does not distinguish it from Abraham's bosom, which he nevertheless confesses to be higher than the underworld: but of this too in the Prolegomena among the Paradoxes. The earthly paradise, however, he acknowledges, speaking of Adam in express words, in the book Against the Jews, ch. 2; the book On Patience, ch. 5, and the book On the Resurrection of the Flesh, ch. 26, and book II against Marcion, ch. 2 and 10. Again in the book Against the Valentinians, ch. 20, where, mocking Ptolemy the Valentinian because he dreamed that paradise was a fourth archangel, he jests thus: "Since they place this one too above the third heaven, from whose power Adam is to have drawn, lodging there among the little clouds and little trees. Ptolemy had remembered well enough the sayings of boys, that apples grow in the sea and fishes on a tree; so too he presumed nut-groves in the heavens. The demiurge works in ignorance, and so perhaps does not know that trees ought to be planted only on the earth!" But most openly of all in this very volume, in the Poems, the book On the Judgement of the Lord, ch. 8, and Genesis ch. II and

DE SPE FIDELIUM LIBRI ARGUMENTUM

ARGUMENT OF THE BOOK ON THE HOPE OF THE FAITHFUL

EX LIB. III ADV. MARC. (cap. ult.),

FROM BOOK III AGAINST MARCION (last ch.),

et B. Hieron. in cap. 36 Ezech. et alibi, ac Gennadio.

and from Blessed Jerome on ch. 36 of Ezekiel and elsewhere, and from Gennadius.

De restitutione Judaeae, inquit Tertullianus, quam et ipsi Judaei, ita ut describitur, sperant, locorum et regionum nominibus inducti, quomodo allegorica interpretatio in Christum et in Ecclesiam, et habitum et fructum ejus, competat, et longum est persequi, et in alio opere digestum, quod inscribimus de Spe Fidelium; et in praesenti vel eo otiosum, quia non de terrena, sed de coelesti promissione sit quaestio. Nam et confitemur in terra nobis

Concerning the restoration of Judaea, says Tertullian, which the Jews themselves too hope for just as it is described, led on by the names of places and regions, how the allegorical interpretation applies to Christ and to the Church, and to its character and fruit, is both long to pursue and has been set out in another work, which we entitle On the Hope of the Faithful; and at present it is idle for this reason too, that the question is not about an earthly but about a heavenly promise. For we do confess that a kingdom is promised to us on earth

Editors' notes and page, col. 1189

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running head: 1189 APPENDIX IV. — FRAGMENTA EX [LIBRIS DEPERDITIS.] (right part of the head cut off in the crop; completed from 1190)
marginal letters: A lib. IV, adv. Marc.; B in paradiso, quo jam tunc; C quo Adam fuit conditus; D arbusculas. Satis meminerat
old-edition numerals: 1129 after paradisi regio
other: the captions X. LIBRI DE PARADISO ARGUMENTUM, / EX LIB. DE ANIMA (cap. 55). / DE SPE FIDELIUM LIBRI ARGUMENTUM / EX LIB. III ADV. MARC. (cap. ult.), / et B. Hieron. in cap. 36 Ezech. et alibi, ac Gennadio. are printed across both columns; read whole across the 1189 and 1190 crops and set once here. The DE SPE FIDELIUM caption carries no numeral as printed (XI. expected); UNSURE whether a numeral is lost at the crop edge.
other: the editors' paragraph ending Genes. cap. II ac continues in 1190 with III. Eumdem ... (the III. completes "cap. II ac III."; it is not a section numeral). The editors' paragraph lib. IV, adv. Marc. ... id continues in 1190 with id est non toto.
other: editors' matter (not Tertullian's): lib. IV, adv. Marc. ... id; Hactenus auctor ... II ac (with a quotation of Adv. Valentinianos 20 inside it); all captions. Tertullian's words: Sed in aethere ... non (De anima 55); De restitutione ... nobis (Adv. Marc. III.24, introduced by the editors' inquit Tertullianus). The 1189 paragraphs need no break-mending: all column-final words are whole.
misprints kept as printed (Q2a): ressurrectionis (for resurrectionis); aduotavimus (for adnotavimus, turned n); torra (for terra) in "arbores in sola torra institui".

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id est non toto. De quibus plerisque videre etiam est Epiph., Theod. et Damasc. Sed hoc auctori peculiare. Habet praeterea libros suos quos inscripsit Syllogismorum, in quibus probare vult, quod omnio quaecunque Moyses de Deo scripserit, vera non sint, sed falsa sint. Quo fit ut de iis aliud nihil adnotandum occurrat. Hoc unum adjiciam, non mirum esse si auctore adversus Apelletianos scripserit quod saepe dicto lib. de Praesc. adv. haer. cap. 30, afferat adhuc superfuisse proprios discentes et successores Apellis.

that is, not the whole. On most of these one may also see Epiphanius, Theodoret and Damascene. But this is peculiar to the author. He has besides his own books, which he entitled Of Syllogisms, in which he wants to prove that all things whatsoever which Moses wrote about God are not true but false. Hence nothing else occurs to be noted about them. This one thing I shall add: it is no wonder if the author wrote against the Apelletians, since in the often-mentioned book On the Prescription against Heretics, ch. 30, he states that Apelles's own pupils and successors still survived.

in Adam? Nova mors pro Deo, extraordinaria pro Christo, alio et privato excipitur hospitio. Agnosce itaque differentiam ethnici et fidelis in morte. Si pro Deo occumbas, etc., non in mollibus febribus et in lectulis, sed in martyriis; si crucem tuam tollas, et sequaris Dominum, ut ipse praecepit; tota paradisi clavis tuus sanguis est. Habes etiam De Paradiso a nobis libellum, quo constituimus omnem animam apud inferos sequestrari in diem Domini.

in Adam? A new death, for God, an extraordinary one, for Christ, is received into another and private lodging. Recognize, then, the difference between the heathen and the believer in death. If you fall for God, etc., not in soft fevers and in little beds, but in martyrdoms; if you take up your cross and follow the Lord, as He Himself commanded, your blood is the whole key of paradise. You have also a little book of ours On Paradise, in which we established that every soul is held in custody in the underworld until the day of the Lord.

III. Eumdem agnoverat jam antea etiam B. Iren. lib. III adv. Haer. cap. 55, et apertius lib. V, cap. 5, ubi ait dixisse presbyteros apostolorum discipulos Enoch et Heliam translatos esse in paradisum, ubi primus homo positus fuit, de quo Scriptura (nempe Gen. II): Et plantavit Deus paradisum in Eden contra Orientem, et posuit ibi hominem. Consentit etiam B. Justin. Mart. Apol. I, ubi Homerum scribit ad paradisi imitationem a Moyse descripti, confinxisse Alcinoi hortum; Theophilus item lib. II ad Autolyc. et Novatianus lib. de Trinitate, et Lactant. Carm. de Phoenice, ad dicta verba Scripturae alludentes, paradisum in Oriente constitutum referunt. Denique Epiph. in Anchorato et adv. Origenistas, ac Epist. ad Joan. Episc. Hieros. a B. Hieron. in Latinum translata, latissime ex Scriptura (Gen. II ac III) disputat contra Origenem, paradisum de terreno ad coelestia transferentem, idipsum probans ex quatuor illis (quorum aquam se bibisse scribit) fluminibus, ex paradiso profluentibus; et sustinens, apud Apost. II Cor. XII, aliud esse coelum tertium, aliud paradisum. Eamdem haeresin attribuit B. August. lib. de Haer. Seleucianis et Herminianis. Quorum omnium deliramenta jubet conticescere etiam B. Hieron. Comment. in Danielem, alicubi. Porro ubi sit paradisus, varias diversorum sententias hic recensere superfluum existimo, quod scribat B. August. lib, II contra Pelag. et Coelest. cap. 23, hoc ad quaestiones quae sunt praeter fidem, pertinere.

III. Blessed Irenaeus too had already acknowledged the same before, book III Against Heresies, ch. 55, and more openly in book V, ch. 5, where he says that the presbyters, disciples of the apostles, said that Enoch and Elijah were translated into paradise, where the first man was placed, of which Scripture says (namely Gen. 2): And God planted a paradise in Eden towards the East, and placed the man there. Blessed Justin Martyr also agrees, Apology I, where he writes that Homer fashioned the garden of Alcinous in imitation of the paradise described by Moses; likewise Theophilus, book II To Autolycus, and Novatian in the book On the Trinity, and Lactantius in the poem On the Phoenix, alluding to the said words of Scripture, report that paradise was set in the East. Finally Epiphanius, in the Ancoratus and against the Origenists, and in the Letter to John, Bishop of Jerusalem, translated into Latin by Blessed Jerome, argues at great length from Scripture (Gen. 2 and 3) against Origen, who transferred paradise from the earthly to the heavenly, proving this very point from those four rivers flowing out of paradise (whose water he writes that he has drunk); and maintaining that, in the Apostle, II Corinthians 12, the third heaven is one thing and paradise another. Blessed Augustine, in the book On Heresies, attributes the same heresy to the Seleucians and Herminians. The ravings of all of these Blessed Jerome too bids be silenced, in the Commentary on Daniel, somewhere. Further, where paradise is, I think it superfluous to review here the various opinions of different men, since Blessed Augustine writes, book II against Pelagius and Coelestius, ch. 23, that this belongs to the questions which lie outside the faith.

regnum repromissum; sed ante coelum, sed alio statu; utpote post resurrectionem in mille annos (Apoc. XX et XXI), in civitate divini operis Jerusalem coelo delata; quam et Apostolus matrem nostram sursum designat (Galat. IV); et πολίτευμα nostrum, id est municipatum, in coelo esse pronuntians (Philipp. III), alicui, utique coelesti, civitati eum deputat. Hanc et Ezechiel novit (Ezech. XLVIII), et apostolus Joannes vidit (Apoc. XXI).

but before heaven, and in another state; namely after the resurrection, for a thousand years (Rev. 20 and 21), in the city of divine workmanship, Jerusalem, brought down from heaven; which the Apostle too designates as our mother above (Gal. 4); and in declaring that our πολίτευμα, that is, our citizenship, is in heaven (Phil. 3), he assigns it to some city, certainly a heavenly one. This one Ezekiel too knew (Ezek. 48), and the apostle John saw (Rev. 21).

Editors' notes and page, col. 1190

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running head: [APPENDIX IV. —] FRAGMENTA EX LIBRIS DEPERDITIS. 1190 (left part of the head cut off in the crop)
marginal letters: A id est non toto; B Christo, alio et privato; C Gen. II) : Et plantavit; D Herminianis. Quorum
old-edition numerals: 1130 after differentiam
other: III. at the head of the third paragraph completes "Genes. cap. II ac III." from the end of the 1189 editors' paragraph; it is not a section numeral. The English of 1189 ends "Genesis ch. II and", so the English here repeats "III." as the sentence's close and the next sentence begins "Blessed Irenaeus...".
other: editors' matter (not Tertullian's): id est non toto ... Apellis; III. Eumdem ... pertinere. Tertullian's words: in Adam? ... in diem Domini (De anima 55); regnum repromissum ... (Apoc. XXI) (Adv. Marc. III.24). Captions for this page are set once in 1189. lib, II as printed (comma).

PL 2:1191

Neque enim, inquit B. Hieron., juxta Judaicas fabulas, quas illi δευτερώσεις appellant, gemmatam et auream de coelo exspectamus Jerusalem, nec rursum passuri circumcisionis injuriam, nec oblaturi taurorum et arietum victimas, nec sabbati otio dormiemus. Quod et multi nostrorum, et praecipue Tertulliani liber qui inscribitur de Spe Fidelium, et Lactantii Institutionem volumen septimum pollicetur, et Victorini Pictavionensis episcopi crebrae expositiones, et nuper Severus noster in Dialogo cui Gallo nomen imposuit; et ut Graecos nominem, et primum extremumque conjungam, Irenaeus et Apollinarius.

For we do not, says Blessed Jerome, according to the Jewish fables which they call deuteroseis, await a jewelled and golden Jerusalem from heaven, nor shall we again undergo the injury of circumcision, nor offer victims of bulls and rams, nor sleep in the rest of the sabbath. This is what many of our own promise, and especially the book of Tertullian entitled On the Hope of the Faithful, and the seventh volume of the Institutes of Lactantius, and the frequent expositions of Victorinus, bishop of Pettau, and lately our Severus in the Dialogue to which he gave the name Gallus; and, to name the Greeks and join the first and the last, Irenaeus and Apollinarius.

Nec ignoro, inquit idem, Praefat. lib. XVIII in Isaiam, ad eumdem librum alludens, quanta inter homines sententiarum diversitas sit, etc., de repromissionibus futurorum, et qua ratione intelligenda sit Apocalypsis Joannis; quam si juxta litteram accipimus, judaizandum est; si spiritualiter, ut scripta est, disserimus, multorum veterum videbimur opinionibus contraire; Latinorum, Tertulliani, Victorini, Lactantii; Graecorum, ut caeteros praetermittam, Irenaei tantum, Lugdunensis episcopi, faciam mentionem, adversum quem vir eloquentissimus Dionysius, Alexandrinae Ecclesiae pontifex, elegantem scribit librum; irridens mille annorum fabulam, et auream atque gemmatam in

Nor am I unaware, says the same, in the Preface to Book XVIII on Isaiah, alluding to the same book, how great a diversity of opinions there is among men, etc., concerning the promises of things to come, and in what way the Apocalypse of John is to be understood; if we take it according to the letter, we must judaize; if we discuss it spiritually, as it was written, we shall seem to go against the opinions of many of the ancients: of the Latins, Tertullian, Victorinus, Lactantius; of the Greeks, to pass over the rest, I shall mention only Irenaeus, bishop of Lyons, against whom that most eloquent man Dionysius, pontiff of the Church of Alexandria, writes an elegant book, mocking the fable of the thousand years and the golden and jewelled

Hic, inquit B. Hieron. de Tertulliano, et ipsis iisdem verbis Nicephorus, cum usque ad mediam aetatem presbyter Ecclesiae permansisset, invidia postea et contumeliis clericorum Romanae Ecclesiae, ad Montani dogma delapsus, in multis libris novae prophetiae meminit; specialiter autem adversus

This man, says Blessed Jerome of Tertullian, and Nicephorus in the very same words, after he had remained a presbyter of the Church until middle age, afterwards, through the envy and insults of the clergy of the Roman Church, having lapsed into the doctrine of Montanus, makes mention of the new prophecy in many books; but specifically against

Editors' notes and page, col. 1191

Footnotes

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Editors' prose

Hactenus plura testimonia de argumento libri de Spe Fidelium, quorum postremum ea potissimum de causa adjecimus, quod cuique auctori sua paradoxa attribuat, qua B. Hier. prima facie omnibus in genere videtur impingere: quanquam interim ipse opiniones appellet, non haereseis aut errores, reverentiae gratia; in quo illum etiam imitatus est Gennadius. Verum de aliorum sententia, ne hic prolixiores simus, uti de responsione ad omnia Tertulliani quae ex Scripturis loco hoc citat argumenta, videat lector nostra Prolegomena inter Paradoxa. Hic duntaxat dicemus videri nobis sententiam Tertulliani esse mitiorem reliquis, nempe eam de qua scribit B. Aug., lib. XX de Civit. Dei, cap. 7. Haec opinio esset utique tolerabilis, si aliquae deliciae spiritales, in illo sabbato, scilicet mille annorum, adfuturae sanctis per Domini praesentiam crederentur. « Nam etiam nos, inquit ille, hoc aliquando fuimus opinati. » Usque adeo ut potius Tertulliano competat id quod Gennadius Melitanis tribuit, quod terrenum regnum Christi speraverit, et descripserit libro de Spe Fidelium, quam quo illi impingit de cibo et potu; quod factum fortasse, ut prae aliis Melitonem commendet auctor libris illis pro Montano scriptis, quorum fragmenta sequuntur, juxta quod ibi ex B. Hieron. citabitur; utpote cum

Thus far several testimonies on the argument of the book On the Hope of the Faithful, of which we have added the last chiefly for this reason, that it attributes to each author his own paradoxes, which blessed Jerome at first sight seems to charge against all in general: although meanwhile he himself calls them opinions, not heresies or errors, for reverence' sake; in which Gennadius also imitated him. But concerning the opinion of the others, lest we be too lengthy here, as also concerning the answer to all the arguments of Tertullian which he cites from the Scriptures in this place, let the reader see our Prolegomena among the Paradoxes. Here we shall only say that the opinion of Tertullian seems to us milder than the rest, namely that of which blessed Augustine writes, book XX of The City of God, ch. 7: "This opinion would at any rate be tolerable, if it were believed that some spiritual delights would be present to the saints in that sabbath, that is, of a thousand years, through the presence of the Lord." "For we too," he says, "were once of this opinion." So much so that what Gennadius attributes to the Melitians, namely that he hoped for an earthly kingdom of Christ and described it in the book On the Hope of the Faithful, befits Tertullian rather than the charge he lays against him concerning food and drink; which perhaps came about so that the author commends Melito above others in those books written for Montanus, whose fragments follow, according to what will be cited there from blessed Jerome; inasmuch as

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marginal letters: A Neque enim, inquit B. Hieron.; B homines sententiarum diversitas sit; C de causa adjecimus, quod cuique; D libro de Spe Fidelium, quam quo
old-edition numerals: (none)
other: editors' prose in smaller type ("Hactenus plura testimonia ... utpote cum") on the lost De Spe Fidelium not set in the part c1191_a.md (set above under Editors' prose; flagged for settle to stand in the part before "Hic, inquit"); full-width lines standing between that note and "Hic, inquit", set once in c1192_a.md, not here: "LIBRORUM SEX DE EXSTASI MENTIO", "EX B. HIER. CATAL. SCRIPT. ECCLES.", "et Nicephoro, lib. IV Hist. eccles., cap. 22 ac 34."; column ends mid-sentence at "in" and at "adversus"; "permansisset" smudged in print; stray mark before "Neque" ignored

PL 2:1192

terris Jerusalem, instaurationem templi, hostiarum sanguinem, otium sabbati, circumcisionis injuriam, nuptias, partus, liberorum educationem, epularum delicias et cunctarum gentium servitutem; rursusque bella, exercitus ac triumphos, et superatorum neces, mortemque centenarii peccatoris. Cui duobus voluminibus respondit Apollinarius.

Jerusalem on earth, the restoration of the temple, the blood of victims, the rest of the sabbath, the injury of circumcision, marriages, childbirths, the rearing of children, the delights of banquets and the servitude of all nations; and again wars, armies and triumphs, and the slaughter of the vanquished, and the death of the sinner a hundred years old. To him Apollinarius replied in two volumes.

Papias, inquit idem, Catal. Script. Eccles., dicitur mille annorum Judaicam edidisse δευτερώσεις, quem secuti sunt Irenaeus et Appollinarius et caeteri, qui post resurrectionem aiunt in carne in sanctis Dominum regnaturum. Tertullianus quoque in libro de Spe fidelium, et Victorinus Pictavionensis et Lactantius hac opinione ducuntur.

Papias, says the same [author] (Catalogue of Ecclesiastical Writers), is said to have put forth the Jewish deuteroseis of the thousand years; and Irenaeus and Apollinarius and the rest followed him, who say that after the resurrection the Lord will reign in the flesh among the saints. Tertullian also in the book On the Hope of the Faithful, and Victorinus of Pettau and Lactantius are led by this opinion.

In divinis, inquit Gennad. lib. de Dogmat. Eccl. inter opera B. Augustini, ad eumdem librum alludens, repromissionibus nihil terrenum vel transitorium exspectamus, sicut Melitani sperant: non nuptiarum copulam, sicut Cerinthus et Marcus delirant; non quod ad cibum vel ad potum pertinet, sicut Papiae auctori Irenaeus, et Tertullianus, et Lactantius acquiescunt: neque per mille annos post resurrectionem regnum Christi in terra futurum, et sanctos cum illo in deliciis regnaturos speramus, sicut Nepos docuit, qui primam justorum resurrectionem et secundam impiorum confinxit.

In the divine promises, says Gennadius in the book On Ecclesiastical Dogmas (among the works of Blessed Augustine), alluding to the same book, we expect nothing earthly or transitory, as the Melitians hope: not the union of marriage, as Cerinthus and Marcus rave; not what pertains to food or drink, as Irenaeus, and Tertullian, and Lactantius acquiesce in Papias as their authority: nor do we hope that for a thousand years after the resurrection there will be a kingdom of Christ on earth, and that the saints will reign with Him in delights, as Nepos taught, who invented a first resurrection of the just and a second of the impious.

etiam Montani fuisse hoc paradoxon ipse his verbis dicto loco significet: « Hanc, etc., et qui apud fidem nostram est novae prophetiae sermo testatur, ut etiam effigiem civitatis, ante repraesentationem ejus, conspectui futuram in signum praedicarit. » Verba auctoris quibus quod dixi confirmatur, sunt in primis illa supra citata: « De restitutione Judaeae, quomodo allegorica interpretatio in Christum et Ecclesiam, et habitum et fructum ejus competat; et longum est persequi, etc. » Si enim allegorica, ergo non litteralis, et proinde perperam illi impingeret quis (quod in Cerinthum magis competit et Dimoeritas, juxta Epiphan.) instaurationem templi, hostiarum sanguinem, otium sabbati et circumcisionis injuriam. Eodem pertinet quod paulo post eodem loco subjungit: « Hanc (nempe Jerusalem civitatem coelo delatam) dicimus, excipiendis resurrectione sanctis, et refovendis omnium bonorum, utique spiritualium, copia, in compensationem eorum quae in saeculo vel despeximus vel amisimus, a Deo prospectam. » Nam, si spiritualium bonorum copia, ergo non temporalium, quam alii somniant. In hoc interim cum aliis illo consentit (quanquam etiam erronee), quod confiteatur, in terra quidem regnum nobis repromissum, sed ante coelum.

that this paradox was also Montanus's he himself indicates in these words, in the place mentioned: "This, etc., and the word of the New Prophecy, which belongs to our faith, bears witness, so that it foretold that even the image of the city would come into sight as a sign before its manifestation." The author's words by which what I have said is confirmed are, first of all, those cited above: "Concerning the restoration of Judaea, how the allegorical interpretation fits Christ and the Church, and its character and fruit; and it is long to pursue, etc." For if allegorical, then not literal, and accordingly one would wrongly charge him (which rather fits Cerinthus and the Dimoerites, according to Epiphanius) with the restoration of the temple, the blood of victims, the rest of the sabbath and the injury of circumcision. To the same point belongs what he adds a little later in the same place: "This (namely the city Jerusalem brought down from heaven) we say has been provided by God for receiving the saints at the resurrection, and for refreshing them with an abundance of all goods, spiritual ones certainly, in compensation for those which in the world we have either despised or lost." For if an abundance of spiritual goods, then not of temporal ones, which others dream of. In this meanwhile he agrees with the others in that view (although this too erroneously), that he confesses that a kingdom is indeed promised to us on earth, but before heaven.

LIBRORUM SEX DE EXSTASI MENTIO

MENTION OF THE SIX BOOKS ON ECSTASY

EX B. HIER. CATAL. SCRIPT. ECCLES.

FROM BLESSED JEROME, CATALOGUE OF ECCLESIASTICAL WRITERS.

et Nicephoro, lib. IV Hist. eccles., cap. 22 ac 34.

and from Nicephorus, book IV of the Ecclesiastical History, ch. 22 and 34.

Ecclesiam texuit volumina, de Pudicitia, de Fuga in persecutione, de Jejuniis, de Monogamia, DE EXSTASI libros sex.

the Church he wove volumes, On Modesty, On Flight in Persecution, On Fasts, On Monogamy, six books ON ECSTASY.

Tertullianus, inquit idem, sex voluminibus adversus Ecclesiam editis, quae scripsit περὶ Ἐκστάσεως, etc.

Tertullian, says the same [author], in six volumes published against the Church, which he wrote On Ecstasy, etc.

Editors' notes and page, col. 1192

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running head: …INA TERTULLIANI OPERA 1192 (left part of the head lies over col. 1191)
marginal letters: A ‹terris Jerusalem, instaurationem›; B ‹inter opera B. Augustini›; C ‹fidem nostram est novae›; D ‹bonorum copia, ergo non›
old-edition numerals: 1131 after ‹peccatoris.›; 1132 after ‹dens,› (i.e. after ‹alludens,›)
other: Fresh column. The block "etiam Montani fuisse … sed ante coelum." is in smaller type: editors' matter (the editors' discussion, continued from the lower part of col. 1191), not Tertullian's. The three caption lines are printed across the page; Q1a completed them here, whole, from the page-foot image (p600 left foot shows their left parts): LIBRORUM SEX DE EXSTASI MENTIO | EX B. HIER. CATAL. SCRIPT. ECCLES. | et Nicephoro, lib. IV Hist. eccles., cap. 22 ac 34. They are set once, here; 1191 does not carry them. Reading order assumed: upper block of 1191, upper block of 1192, editors' block (1191 then 1192), full-width captions, lower blocks. The Greek after "edidisse" is small and blurred: read as δευτερώσεις (UNSURE of accent); περὶ Ἐκστάσεως printed with a Latin-looking x, set as Greek. "Pictavionensis" as printed.
other: misprint kept as printed: Appollinarius (for Apollinarius; the same name is spelled Apollinarius two lines above).
other: a stray point stands between "de Monogamia," and "DE EXSTASI"; not set.
other (Q1a, for settle): the editors' block in the left column (1191) that this block continues, from "Hactenus plura testimonia de argumento libri de Spe Fidelium" to "utpote cum", is not in the imported part c1191_a.md; it should be set there, before "Hic, inquit B. Hieron.", and its last words checked against "etiam Montani" here.

PL 2:1193

Melitonis, inquit idem in Melitone, elegans et ⟨ ⟩lamatorium ingenium, laudans Tertullianus in

Praising Melito's elegant and ⟨de⟩clamatory talent, says the same man in his entry on Melito, Tertullian,

⟨ ⟩tenus ille. Quorum ex posteriori loco apparet ⟨ ⟩potius quam Latine hos libros fuisse con⟨ ⟩sicuti dicemus in sequenti fragmento

⟨…⟩tenus ille. From the latter of these passages it appears ⟨…⟩ rather than in Latin these books were com⟨posed⟩ ⟨…⟩ as we shall say in the following fragment

⟨ ⟩m, promissis ut stemus, quid exstasis ⟨ ⟩ve aliis scriptoribus antiquis ecclesia⟨ ⟩subjungendum duximus. Definitio in ⟨ ⟩ lib. de Anima, c. 45: « Exstasin ⟨ ⟩ seusus et amentiae instar. Sic et ⟨ ⟩nus cum exstasi dedicatus: Et ⟨ ⟩ in Adam (Gen. II, 21), et obdor⟨ ⟩corpori provenit in quietem, ⟨ ⟩t adversus quietem; et inde ⟨ ⟩stasi miscens. » Et paulo ⟨ ⟩s amentiae hujus, quia non ⟨ ⟩letudinis, sed ex ratione ⟨ ⟩erminat, sed avocat men⟨ ⟩cutere, aliud movere, aliud ever⟨ ⟩are. Igitur quod memoria suppetit, ⟨ ⟩entis est; quod sanitas mentis, salva ⟨ ⟩ia, stupet, amentiae genus est. Ideo non ⟨ ⟩imur furere, sed somniare; ideo et prudentes, si quando sumus; sapere enim nostrum, licet obumbretur, non tamen exstinguitur, nisi quod et ipsum potest videri vacare tunc. Exstasin autem hoc quoque operari de suo proprio, ut sic nobis imagines sapientiae inferat, quemadmodum et erroris. » Brevior vero et instituto auctoris magis conformis est illa quae habetur ejusdem lib. cap. 2, ubi de eodem Adamo loquitur: » Cecidit, inquit, exstasis super illum, sancti Spiritus vis, operatrix prophetiae, » et cap. 21: « In illum Deus amentiam immisit, spiritalem vim qua constat prophetia. » Atqui prius illud exstaseos genus aliquo modo in Adamo agnosci potuit, posterius hoc non item; utpote quod pertinere videatur ad Montani, Priscae ac Maximillae enthusiasmos comprobandos: quos in exstasi et ut amentes loqui solere confitebantur ipsorum discipuli, et inter eos post mediam aetatem ipse Tertullianus. Huc pertinet illud de Prisca aut Maximilla ejusdem lib. de Anima, c. 9: « Est hodie soror apud nos revelationum charismata sortita, quas in ecclesia, inter Dominica solemnia, per exstasin in spiritu patitur. » Hoc est enim quod sibi vult lib. IV adv. Marc. c. 22, ubi explicans illud, Luc. IX, de Petro: Sed nesciens quid diceret: « Quomodo, inquit, nesciens? utrumne simplici errore, an irratione (qua significatione etiam dixit, lib. adv. Praxean, cap. 15, neque Petrum et Joannem et Jacobum visionem Dei sine irratione et amentia expertos esse) quam defendimus in causa novae prophetiae, gratiae exstasin, id est amentiam convenire. In spiritu enim homo constitutus, praesertim cum gloriam Dei conspicit,

⟨…⟩, so that we may keep our promises, what ecstasy ⟨…⟩ or in other ancient ecclesia⟨stical⟩ writers ⟨…⟩ we have thought fit to append. The definition in ⟨…⟩ the book On the Soul, ch. 45: « Ecstasy ⟨…⟩ of sense and a likeness of madness. So also ⟨…⟩ dedicated with ecstasy: And ⟨…⟩ upon Adam (Gen. 2:21), and he ⟨slept⟩ ⟨…⟩ comes upon the body for rest, ⟨…⟩ against rest; and thence ⟨…⟩ mingling with ecstasy. » And a little ⟨later⟩ ⟨…⟩ of this madness, because not ⟨…⟩ of ill health, but by reason ⟨…⟩ does not ⟨t⟩erminate, but calls away the mind ⟨…⟩ to shake, another to move, another to over⟨…⟩. Therefore, that memory is at hand ⟨…⟩ of mind; that soundness of mind, with ⟨memory⟩ preserved, is stupefied, is a kind of madness. Therefore we are not ⟨said⟩ to rave but to dream; therefore also to be prudent, if ever we are; for our wisdom, although it is overshadowed, is nevertheless not extinguished, except that it too can seem to be idle at that time. But that ecstasy also works this of its own nature, so that it brings before us images of wisdom just as also of error. » Briefer, however, and more in keeping with the author's purpose is the one found in ch. 2 of the same book, where he speaks of the same Adam: » There fell, he says, an ecstasy upon him, the power of the Holy Spirit, the worker of prophecy, » and in ch. 21: « Upon him God sent madness, the spiritual power in which prophecy consists. » Yet the former kind of ecstasy could in some manner be recognized in Adam, but the latter not so; inasmuch as it seems to pertain to approving the inspired raptures of Montanus, Prisca and Maximilla: who, as their own disciples confessed, were accustomed to speak in ecstasy and as madmen, and among them, after the middle of his life, Tertullian himself. To this belongs that passage concerning Prisca or Maximilla in the same book On the Soul, ch. 9: « There is today among us a sister who has been granted gifts of revelations, which she undergoes in the church, during the Lord's solemnities, through ecstasy in the spirit. » For this is what he means in book IV Against Marcion, ch. 22, where, explaining that passage of Luke 9 about Peter, But not knowing what he said: « How, he says, not knowing? Whether by simple error, or by that unreason (in which sense he also said, in the book Against Praxeas, ch. 15, that Peter and John and James did not experience the vision of God without unreason and madness) which we defend in the cause of the new prophecy, that ecstasy, that is, madness, befits grace. For a man placed in the spirit, especially when he beholds the glory of God,

Specialiter autem adversus Ecclesiam, inquiunt illi locis supra citatis de Tertulliano, texuit volumina, de Exstasi libros sex, et septimum ADVERSUS APOLLONIUM.

But specifically against the Church, say those men in the places cited above concerning Tertullian, he composed volumes, six books On Ecstasy, and a seventh Against Apollonius.

Apollonius, inquit B. Hieron., vir disertissimus, scripsit adversus Montanum, Priscillam et Maximillam insigne et longum volumen, in quo asserit Montanum et insanas vates perisse suspendio, et multa alia. In quibus de Priscilla et Maximilla refert: « Si negant eas accepisse munera, confiteantur non esse prophetas qui accipiunt; et

Apollonius, says Blessed Jerome, a most eloquent man, wrote against Montanus, Priscilla and Maximilla a notable and long volume, in which he asserts that Montanus and his mad prophetesses perished by hanging, and many other things. Among these he reports concerning Priscilla and Maximilla: « If they deny that they have accepted gifts, let them confess that those who accept them are not prophets; and

Editors' notes and page, col. 1193

Footnotes

(none)  (printed under page 601)

Editors' prose

LIBRI ADVERSUS APOLLONIUM NOTULAE EX B. HIER. CATAL. ET NICEPHORO.

NOTES ON THE BOOK AGAINST APOLLONIUS

Page

running head: 1193 APPENDIX IV. — FRAGMENTA EX (cut off at right edge)
marginal letters: A Melitonis, inquit idem; B ⟨ ⟩cutere, aliud movere; C ac Maximillae enthusiasmos; D Specialiter autem adversus
old-edition numerals: 1133 after c. 22,
other: top third damaged: left part of many lines torn away and one whole line lost after "fragmento"; losses marked ⟨ ⟩, paragraph division at that gap uncertain; the space after "Tertullianus in" is the spacing before the small-type notula (no line lost there): the body sentence continues "Libris VII …" at the head of col 1194, and the notula begins "⟨ ⟩tenus ille", so they are set as separate paragraphs (Q3a); "eodem" read through poor type ("cudem"); misprint kept as printed: "seusus" (for sensus); full-width heading LIBRI ADVERSUS APOLLON… / EX B. HIER. CATAL. ET … (cut off at right edge in this image) is set once under Editors' prose above, completed from the right half of the page (stands between "conspicit," and "Specialiter"); signature PATROL. II. omitted; whole column is editorial appendix prose with quoted fragments, set since it is the column's text

PL 2:1194

Libris VII adversus Ecclesiam pro Montano, dicit eum a plerisque nostrorum prophetam putari.

in seven books against the Church on behalf of Montanus, says that he is held to be a prophet by most of our people.

mille hoc testibus probabo. Sed et ex aliis fructibus probantur prophetae: dic mihi, crinem fucat propheta, stibio oculos linit? propheta vestibus et gemmis ornatur? propheta tabula ludit et tesseris? propheta foenus accipit? Respondeant utrum hoc fieri liceat, an non. Meum est probare (sic enim lego pro, approbare) quid fecerint. » Dicit in eodem libro quadragesimum esse annum, usque ad tempus quo ipse scribebat librum, ex quo haeresis Cataphrygarum habuerit exordium. Tertullianus sex voluminibus adversus

I shall prove this with a thousand witnesses. But prophets are also proved by other fruits: tell me, does a prophet dye his hair, does he smear his eyes with antimony? Is a prophet adorned with clothes and gems? Does a prophet play at the gaming board and at dice? Does a prophet take interest? Let them answer whether this is permitted or not. It is for me to prove (for so I read, instead of "approve") what they have done. » He says in the same book that it was the fortieth year, up to the time at which he himself was writing the book, since the heresy of the Cataphrygians had its beginning. Tertullian, in six volumes against

Editors' notes and page, col. 1194

Editors' prose

vel cum per ipsum Deus loquitur, necesse est excidat sensu, obumbratus scilicet virtute divina; de quo inter nos et Psychicos est quaestio. » Ubi (sicuti latius, lib. de Jejuniis, adv. Psychicos) per Psychicos intelligit Catholicos, et ad hos sex de Exstasi libros alludit, quos contra Ecclesiam scripsisse certum est. At pulchre contra Montanistas Epiph. haer. 48, postquam Scripturis probavit veros prophetas cum constanti ratione et intelligentia locutos ex instinctu Spiritus sancti, sana mente et corpore, ad Montani prophetiam veniens, probat eum neque stabili mente vaticinatum, neque intelligentiam mentis habuisse, ex propriis ipsius Montani verbis. Eodem pertinere videtur quod B. Hier. Quaest. Hebr. in Genesim adnotavit, pro exstasi, id est mentis excessu, in Hebraeo haberi תרדמה, quod Aquila καταφορὰν, Symmachus κάρον, id est gravem et profundum soporem interpretati sunt. Denique sequitur: Et dormivit. Idipsum verbum et in Jonae stertentis somno positum est. Atqui nihil pro Montani insana prophetia facere illud de Petro: Nesciens quid diceret. Alii illud referri malunt ad locutionem inconsideratam, uti solent animo consternati, eo quod addatur apud Marcum: Erant enim timore exterriti; et illud certum est, nihil ibi Petrum prophetasse. Porro nititur quidem etiam auctor ad ejusdem novae prophetiae confirmationem detorquere locum Apost. I Cor. XIV, his verbis, lib. adv. Marc., cap. 8: « Edat aliquem psalmum, aliquam visionem, aliquam orationem dumtaxat spiritalem in exstasi, id est amentia; si qua linguae interpretatio accesserit. Probet etiam mihi mulierem apud se prophetasse, ex illis suis sanctioribus feminis, magnidicam. » Verum praeterquam quod illud, in exstasi, ibi non legatur apud Apostolum, ac quod dicatur ibidem: Et spiritus prophetarum prophetis subjectus est; ex proximis Apostoli verbis Montanum et proinde Tertullianum refutat B. Hieron. Prolog. Comment. in Habacuc: « Prophetae, inquit, visio est, et, adversus Montani dogma perversum, intelligit quod videt, nec ut amens loquitur, nec in morem insanientium feminarum, dat sine mente sonum. Unde et Apostolus jubet, ut si prophetantibus aliis, alii fuerit revelatum, taceant qui prius loquebantur. » Ex quo intelligitur, cum quis voluntate reticet, et alteri locum dat ad loquendum, posse et loqui et tacere cum velit. Qui autem in exstasi, id est invitus, loquitur, nec tacere, nec loqui in sua potestate habet. Eodem pertinet etiam illud ejusdem Prologo in Nahum prophetam: Non enim loquitur in ἐκστάσει, ut Montanus et Prisca Maximillaque delirant, sed quod prophetat, liber est visionis intelligentis universa quae loquitur. »

or when God speaks through him, he must needs fall out of his senses, being overshadowed, that is, by the divine power; concerning which there is a question between us and the Psychics." Where (as more fully in the book On Fasting, against the Psychics) by "Psychics" he means the Catholics, and alludes to these six books On Ecstasy, which it is certain he wrote against the Church. But Epiphanius, heresy 48, finely against the Montanists, after proving from the Scriptures that the true prophets spoke with steady reason and understanding by the prompting of the Holy Spirit, sound in mind and body, coming to the prophecy of Montanus, proves from Montanus's own words that he neither prophesied with a stable mind nor had the understanding of the mind. To the same purpose seems to belong what blessed Jerome noted in the Hebrew Questions on Genesis, that for "ecstasy", that is, going out of the mind, the Hebrew has תרדמה, which Aquila rendered καταφοράν and Symmachus κάρον, that is, a heavy and deep sleep. Then follows: "And he slept." The very same word is used also of the sleep of Jonah as he snored. And that saying about Peter, "Not knowing what he said", does nothing in favour of the insane prophecy of Montanus. Others prefer to refer it to inconsiderate speech, such as men dismayed in mind are wont to use, because it is added in Mark: "For they were terrified with fear"; and this is certain, that Peter prophesied nothing there. Further, the author also strives, in confirmation of the same new prophecy, to wrest the Apostle's passage, 1 Cor. 14, in these words, in the book Against Marcion, ch. 8: "Let him produce some psalm, some vision, some prayer, only spiritual, in ecstasy, that is, in madness; if any interpretation of tongue has been added. Let him prove to me also that a woman has prophesied among them, one of those holier women of theirs, a speaker of great things." But besides the fact that the words "in ecstasy" are not read there in the Apostle, and that it is said in the same place, "And the spirits of the prophets are subject to the prophets", blessed Jerome refutes Montanus, and accordingly Tertullian, from the Apostle's next words, in the Prologue of the Commentary on Habakkuk: "It is the vision of the prophet," he says, "and, against the perverse dogma of Montanus, he understands what he sees, and does not speak like a madman, nor, after the manner of raving women, give out sound without mind. Whence the Apostle also commands that if, while others are prophesying, something be revealed to another, those who were speaking before should be silent." From which it is understood that when anyone keeps silence of his own will and gives place to another to speak, he can both speak and be silent when he will. But he who speaks in ecstasy, that is, unwillingly, has neither silence nor speech in his own power. To the same purpose belongs also that saying of the same in the Prologue to the prophet Nahum: "For he does not speak in ἐκστάσει, as Montanus and Prisca and Maximilla rave, but what he prophesies is the book of a vision that understands all things which it speaks."

Page

running head: [F]RAGMENTA EX LIBRIS DEPERDITIS. 1194 (left edge of the head cut off in the image)
marginal letters: A Libris VII adversus Ecclesiam; B interpretati sunt. Denique sequitur; C Et spiritus prophetarum prophetis; D mille hoc testibus probabo
old-edition numerals: 1134 after animo (within the editors' notes, not set in the source line)
other: the column begins mid-sentence with "Libris". From "vel cum per ipsum Deus loquitur" to "quae loquitur." is editors' notes on the lost De Exstasi, with quotations from Tertullian, Epiphanius and Jerome; set above under Editors' prose. A full-width heading, cut off at the left edge ("...RSUS APOLLONIUM NOTULAE / ...CR. CATAL. ET NICEPHORO"), stands between C and D and is set once in n1193. The text at D continues a quotation begun in the left column (its opening quotation mark is there); its closing » is kept. The column ends mid-word with "adver-". VII is printed in small capitals. The printer's signature "38" at the foot is not set.

PL 2:1195

Ecclesiam editis quae scripsit περὶ ἐκστάσεως, septimum proprie Adversus Apollonium elaboravit, in quo omnia quae ille arguit, conatur defendere.

the Church that were published, which he wrote On Ecstasy, he composed the seventh specifically Against Apollonius, in which he tries to defend everything that the latter attacks.

Duabus de causis mihi persuasum est librum hunc adversus Apollonium cum sex praecedentibus, non modo Latine, sed et primo Graece editos. Primum, quod Graecus fuerit et Graece scripserit Apollonius, utpote alius ab eo quem deinceps B. Hieron. Romanum senatorem commemorat, tum quod is Graece titulum recitet περὶ ἐκστάσεως. Noluit tamen in primis fragmentis cunjungere quod contra Ecclesiam scripti sint.

For two reasons I am persuaded that this book against Apollonius, together with the six preceding ones, was published not only in Latin but first also in Greek. First, because Apollonius was a Greek and wrote in Greek, being a different person from the one whom blessed Jerome afterwards mentions as a Roman senator; then because he cites the title in Greek, On Ecstasy. He was unwilling, however, to join them to the first fragments, because they were written against the Church.

Porro cum asserat B. Hieron. Tertullianum omnia quae Apollonius arguit, conatum defendere, invenimus verissimum esse quod scripsit de illo B. Aug. lib. de Haeres., ad Quodvultdeum, quod transierit Tertullianus ad Cataphrygas, quos ante destruxerat. In primis enim supra lib. de Praescr. adv. haer. c. 52, haer. 21, disertis verbis haereticos vocat, « qui dicuntur secundum Phrygas, etc., qui dicebant in apostolis quidem Spiritum sanctum fuisse, Paracletum non fuisse; et Paracletum plura in Montano dixisse, quam Christum in Evangelium protulisse; nec tantum plura, sed etiam

Furthermore, since blessed Jerome asserts that Tertullian tried to defend everything that Apollonius attacks, we find most true what blessed Augustine wrote of him in the book On Heresies, to Quodvultdeus, that Tertullian went over to the Cataphrygians, whom he had previously demolished. For in the first place, above, in the book On the Prescription against Heretics, ch. 52, heresy 21, he calls them heretics in express words, "who are called 'after the Phrygians', etc., who said that the Holy Spirit was indeed in the apostles, but the Paraclete was not; and that the Paraclete said more things in Montanus than Christ brought forth in the Gospel; and not only more, but also

OPERUM PLURIUM QUAE DESIDERANTUR

OF MANY LOST WORKS

MENTIO, EX IISDEM B. HIERONYMI ET NICEPHORI LOCIS, AC VINCENTIO.

A MENTION, FROM THE SAME PASSAGES OF BLESSED JEROME AND NICEPHORUS, AND FROM VINCENT.

Fertur, inquit de Tertulliano B. Hieron., vixisse usque ad decrepitam aetatem, et multa quae non exstant, opuscula condidisse.

He is said, says blessed Jerome of Tertullian, to have lived to a decrepit old age, and to have composed many little works which are not extant.

Sed et alii plures, inquit Nicephorus, Christiano plane animo pro fide nostra decertarunt, et adversus haereseis depugnarunt; Ecclesiaeque statu ac moribus receptis, aliisque quae vel scriptis vel sine

But many others too, says Nicephorus, contended for our faith with a thoroughly Christian spirit, and fought it out against the heresies; and, the received state and customs of the Church, and other things which either in writing or without

Hactenus illi. Et vero utinam exstaret Index Septimii Tertulliani, cujus supra fit mentio in fragmento Libri de Vestibus Aaron! non dubium quin multorum praeterea scriptorum ejus fieret mentio. An vero plura scripserit adversus haereticos, dubitare me fecit aliquando, de eo scribit Vincentius Lirinensis: « Sciunt Marciones, Apelles, Praxeae, Hermogenes, Judaei, Gentiles, Gnostici, caeterique quorum ille blasphemias multis ac magnis voluminum suorum molibus, velut quibusdam fulminibus evertjt. » Verum, cum animadverti omissos ibi Valentinianos et Quintillam, aliosque numero 25, quorum catalogum recenset lib. de Praescript. adv. haeret. a cap. 45, usque ad finem; eosque adversus quos scripsit libri de Anima partem posteriorem, Simonem Samaritam, Carpocratem, Menandrum et alios, persuasum babeo nihil tale hodie desiderari. Quare et B. Optatum Milevit., lib. I advers. Parmenianum, corruptum esse ⟨e⟩xistimo, dum legitur: « Marcio, Praxeas, Sabellius et caeteri temporibus suis a Victorino Pictaviensi, et Zephyrino Urbico, et Tertulliano Carthaginiensi usque ad

So far they. And indeed, would that the Index of Septimius Tertullian were extant, which is mentioned above in the fragment of the book On the Garments of Aaron! There is no doubt that mention would be made in it of many other writings of his besides. Whether indeed he wrote more against the heretics, what Vincent of Lérins writes of him once made me doubt: "The Marcions, Apelleses, Praxeases, Hermogeneses, Jews, Gentiles, Gnostics and the rest know it, whose blasphemies he overturned with the many and great masses of his volumes, as with so many thunderbolts." But when I noticed that the Valentinians and Quintilla were omitted there, and others to the number of 25, whose catalogue he reviews in the book On the Prescription against Heretics from chapter 45 to the end; and those against whom he wrote the latter part of the book On the Soul, Simon the Samaritan, Carpocrates, Menander and others, I am persuaded that nothing of the kind is missing today. Therefore I also judge blessed Optatus of Milevis, in book 1 Against Parmenianus, to be corrupt where it reads: "Marcion, Praxeas, Sabellius and the rest, in their own times, by Victorinus of Poitiers, and Zephyrinus of the City, and Tertullian of Carthage, up to

FRAGMENTUM

A FRAGMENT

IN QUO DISCREPARET A PSYCHICIS TERTULLIANUS MONTANISTA.

IN WHICH TERTULLIAN THE MONTANIST DIFFERED FROM THE PSYCHICS.

Auctor libri cui titulus Praedestinatus, lib. I, qui est de Haeresibus, n. 26, haec ad verbum refert: « Scripsit contra eos (Montanistas seu Cataphrygas) librum sanctus Soter, papa Urbis, et Apollonius Ephesiorum antistes. Contra quos scripsit

The author of the book entitled Praedestinatus, book 1, which is On Heresies, no. 26, reports this word for word: "Against them (the Montanists or Cataphrygians) Saint Soter, pope of the City, wrote a book, and Apollonius, bishop of the Ephesians. Against them wrote

Editors' notes and page, col. 1195

Footnotes

(none)  (printed under page 602)

Page

running head: 1195 AD GENUINA TERTULLIA[...] (cut off at right edge)
marginal letters: A sus Ecclesiam editis; B vocat, « qui dicuntur secundum Phrygas; C Hactenus illi. Et vero utinam; D « Marcio, Praxeas, Sabellius
old-edition numerals: 1135 after moribus
other: column begins with fragment "sus" (adversus) carried from previous column; ends with "scri-" split at column break (tail "psit" opens c1196; joined whole here as "scripsit"). Full-width headings: "OPERUM PLURIUM QUAE DES[IDERANTUR]" / "MENTIO, EX IISDEM B. HIERONYMI ET NICEP[HORI LOCIS, AC VINCENTIO.]" above "Fertur"; "FRAGMENTUM" / "IN QUO DISCREPARET A PSYCHICIS TERTU[LLIANUS MONTANISTA.]" above "Auctor libri". Both headings are set whole, once, in c1195 (completed from the right half of the page); c1196 sets none of them (Q3a). The whole column is editorial dissertation matter on Tertullian's lost works, set here as the column's running text. "Hactenus": c damaged, looks like o. "existimo": initial e damaged. "in Evangelium" kept as printed (Evangelio expected?), UNSURE.
misprints kept as printed: "cunjungere" (for conjungere); "evertjt" (for evertit); "babeo" (for habeo).

PL 2:1196

Floruit autem Apollonius sub Commodo Severoque imperatoribus.

Now Apollonius flourished under the emperors Commodus and Severus.

meliora atque majora. » Adversus fucos crinium et oculorum stibio iufectionem, quam tamen in prophetissis istis videtur defendisse, agit nominatim lib. de Habitu muliebri, c. 4, et apertius lib. de Cultu feminarum, c. 5, agens contra eas « quae oculos fuligine collinunt; » reprehendentes artificem Deum quem emendant; et cap. 6, « eas quae croco capillum vertunt, male sibi flammeo capiti auspicantes, et cerebro perniciem afferentes. » Adversus vestium et gemmarum ornatum, quem etiam in illis tolerabat, agit idem et lib. de Pallio, cap. 4, et toto libro de Habitu muliebri, peculiariter vero de gemmis, cap. 6. Tabularum ludum et tesserarum, quem hic non reprobat, quasi aliud agens, in prophetis sive doctoribus tacite reprehendit lib. de Carne Christi, c. 7, in haec verba: « Oro te, Apelles, vel te, Marcion, si forte tabula ludens, etc., tali nuntio avocaretis, etc. » Denique de foenoris fructu a Christo, quod tamen accipiebat Montanus, interdicto Luc. VI, agit latissime lib. IV adv. Marc. c. 17.

better and greater." Against the dyeing of the hair and the staining of the eyes with antimony, which nevertheless he seems to have defended in those prophetesses, he deals by name in the book On Women's Dress, ch. 4, and more openly in the book On the Adornment of Women, ch. 5, acting against those women "who smear their eyes with soot," finding fault with God the Craftsman whom they correct; and in ch. 6, against "those who turn their hair with saffron, ill-omening for themselves a flame-coloured head, and bringing ruin to the brain." Against the adornment of garments and gems, which he tolerated even in them, the same [author] deals both in the book On the Pallium, ch. 4, and in the whole book On Women's Dress, and particularly concerning gems in ch. 6. The game of boards and dice, which he does not condemn here, he tacitly rebukes in prophets or teachers, as though treating another matter, in the book On the Flesh of Christ, ch. 7, in these words: "I pray you, Apelles, or you, Marcion, if perhaps while playing at the board, etc., you were called away by such a message, etc." Finally concerning the profit of usury, forbidden by Christ (Luke 6), which Montanus nevertheless accepted, he deals most fully in book IV against Marcion, ch. 17.

scriptis a majoribus accepissent, in litteras relatis, libros plurimos posteritati reliquerunt. Quibus Caius et Tertullianus merito sunt adnumerandi, qui plurima certe et pulcherrima ediderunt scripta, quae sigillatim recensere praesentis instituti non est. Scripsit autem de pudicitia, etc., et plures alios.

writing they had received from their forebears, being set down in letters, they left very many books to posterity. Among them Caius and Tertullian are deservedly to be numbered, who certainly published very many and most beautiful writings, which it is not of the present purpose to review one by one. Now he wrote On Modesty, etc., and many others.

Cataphrygas, et ab aliis adsertoribus Ecclesiae catholicae superati sunt. « Sabellius enim multo post tempore haeresim suam coepit, intermedio nempe inter Novatianos et Donatistas, quod vel ex aetate Dionysii Alexandrini manifestum fit, qui primus adversus Sabellium scripsit, B. Cypriano coaetaneus, sed junior. Atque adeo aut aliquis alius haereticus in locum ejus suppleri debet, aut certe castigandus sit Optatus, Praxeas, Sabellianus eo quod Sabellius eam haeresin ex parte resuscitarit, cum contendit Patrem, Filium et Spiritum sanctum unicam divinitatis οὐσίαν et hypostasin fuisse. Caeterum, ut de iis libris etiam aliquid dicamus qui perperam Tertulliano adscribuntur ab Erasmo IX tomo operum B. Hieron., in primis, cur illi adscribi non possit liber de vera Circumcisione, supra diximus in fragmentis, Quaest. de Circumsisione. Multo vero minus adridet stylus libri ad amicum aegrotum, et etiam ibi Scripturae citantur juxta editionem B. Hieronymi; denique nullum dialogum scripsisse legitur Tertullianus.

the Cataphrygians, and were overcome by other defenders of the Catholic Church. "For Sabellius began his heresy a long time afterwards, namely in the interval between the Novatians and the Donatists, which becomes plain even from the age of Dionysius of Alexandria, who first wrote against Sabellius, a contemporary of Blessed Cyprian, but younger. And so either some other heretic must be supplied in his place, or certainly Optatus must be corrected: Praxeas, a Sabellian, because Sabellius in part revived that heresy, when he contended that the Father, Son and Holy Spirit were one single ousia and hypostasis of the Godhead. Moreover, to say something also of those books which are wrongly ascribed to Tertullian by Erasmus in volume IX of the works of Blessed Jerome: first, why the book On the True Circumcision cannot be ascribed to him we have said above among the fragments, Question on Circumcision. Far less indeed does the style of the book To a Sick Friend please, and moreover the Scriptures are cited there according to the version of Blessed Jerome; finally Tertullian is not read to have written any dialogue.

Tertullianus, presbyter Carthaginiensis. Qui cum omnia bene et prime et incomparabiliter scripserit, in hoc solum se reprehensibilem fecit, quod Montanum defendit, agens contra Soterem, supra dictum Urbis papam, asserens falsa esse de sanguine

Tertullian, presbyter of Carthage. Though he wrote everything well and excellently and incomparably, in this alone he made himself blameworthy, that he defended Montanus, acting against Soter, the above-mentioned pope of the City, asserting that false were [the things] concerning the blood

Editors' notes and page, col. 1196

Page

running head: …NA TERTULLIANI OPERA 1196 (left part of the head lies over col. 1195)
marginal letters: A ‹Floruit autem Apollonius›; B ‹ba: « Oro te, Apelles›; C ‹Cataphrygas, et ab aliis›; D ‹citantur juxta editionem›
old-edition numerals: 1136 after ‹plurima›
other: Fresh column. Editors' matter (not Tertullian's): the smaller-type blocks "meliora atque majora … c. 17." and "Cataphrygas … Tertullianus." (editors' discussion continued from col. 1195); the two full-width captions under the first block and the full-width title "…AGMENTUM / …SYCHICIS TERTULLIANUS MONTANISTA." after the rule are only partly in this image (left parts over col. 1195); they are set whole, once, in c1195, not here. The text after that title ("psit Tertullianus … de sanguine") begins a NEW piece that runs on past col. 1196 into col. 1197, outside 1181–1196: the boundary should be checked. Last word split at the column break: "san-|guine" (tail at the head of col. 1197), set whole here as "sanguine" from the col. 1197 image (Q3a). "eam haeresin": first letter read as e, image blurred (could look like "cam"); UNSURE.
misprints kept as printed: "iufectionem" (for infectionem; turned n); "Circumsisione" (for Circumcisione).

PL 2:1197

infantis, Trinitatem in unitate deitatis, poenitentiam ⟨l⟩apsis, mysteriis eisdem unum pascha nobiscum. Hoc solam discrepamus, inquit, quod secundas nuptias non recipimus, et prophetiam Montani de futuro judicio non recusâmus. Objiciunt quidam Tertulliano, quod animam ex traduce, id est animam dixerit ita gigni ex anima, sicut ex corporibus corpus; quod catholica fides vehementer execratur. »

of an infant, the Trinity in the unity of the Godhead, penance for the lapsed, in the same mysteries one Pascha with us. 'In this alone do we differ,' he says, 'that we do not accept second marriages, and do not reject the prophecy of Montanus concerning the future judgement.' Some object against Tertullian that he said the soul is ex traduce, that is, that the soul is begotten from soul just as body from bodies; which the catholic faith vehemently execrates."

Verba Tertulliani, quae modo exscripsimus, in operibus ejus quae exstant non reperiuntur. Hinc

The words of Tertullian which we have just copied out are not found in those of his works which are extant. Hence

Editors' notes and page, col. 1197

Footnotes

(1) ‹anchor: ut afer› · call in col 1197

Praefat. ad lib. de Bapt. et Poenit.

Preface to the book[s] On Baptism and Penance.

(printed under page 603)

Page

running head: 1197 APPENDIX V. — D. CORBINIANI THOMÆ ADNOT. (page head spanning cols 1197–1198)
marginal letters: A ‹guine infantis, Trinitatem› (gutter letter at the first line); B, C, D fall in the Appendix V part below the title, outside this unit
old-edition numerals: (none) in this unit; 1137 appears in the Appendix V Monitum below, outside this unit
other: column opens with "guine", the second half of san-|guine split at the foot of col 1196; per BOUNDARY "sanguine" stands whole at the foot of 1196 (joined on receipt), so its English ("the blood"/"with the blood") belongs there and this column's English begins "of an infant".
other: "⟨l⟩apsis": printed "apsis" after a widened space, letter evidently lost from the type; read as lapsis. UNSURE whether a dropped letter or a misprint.
other: "discrepa mus" printed with a stray space inside the word; set joined. "recusâmus" circumflex kept as printed.
other: the second paragraph is editors' prose (notula on the fragment), continued in col 1198 to "fuisse. Edd."
misprints kept as printed: "solam" (for solum) in "Hoc solam discrepamus".

PL 2:1198

concludere licet cum Doellingero (Origin. du Christian. t. I, c. 27, trad. L. Boré), ea excerpta fuisse ex opere quodam nostri auctoris Montanistae jampridem amisso. At quilibet, nemine monente, facile videt Tertullianum, non fuisse Soteris Papae impugnatorem coaevum, nec, ut quidam asseruerunt, Tertullianistas a S. Papa damnatos, siquidem liquido constat, Tertullianum post triginta prope annos ab obitu Soteris haeresim Montani amplexatum fuisse. Edd.

one may conclude with Döllinger (Origines du Christianisme, vol. I, ch. 27, translated by L. Boré) that those excerpts were taken from some work of our author as a Montanist, long since lost. But anyone, with no one to point it out, easily sees that Tertullian was not a contemporary opponent of Pope Soter, nor, as some have asserted, were the Tertullianists condemned by the holy Pope, since it is plainly established that Tertullian embraced the heresy of Montanus nearly thirty years after the death of Soter. The Editors.

Editors' notes and page, col. 1198