PL 2 · cols. 93–122

Tertullian, Liber de corona

Editors' preface

PL 2:93

Q. SEPT. FLOR. TERTULLIANI

OF Q. SEPT. FLOR. TERTULLIAN

OPERUM

OF THE WORKS

PARTIS POSTERIORIS SERIES PRIOR.

OF THE LATER PART, THE FIRST SERIES.

LIBRI POLEMICI,

POLEMICAL BOOKS,

AB AUCTORE MONTANISTA SCRIPTI.

WRITTEN BY THE AUTHOR AS A MONTANIST.

LIBER DE CORONA.

THE BOOK ON THE CROWN.

ARGUMENTUM. — Inter eos quos in Montanismo exaravit Tertullianus libros, primum locum obtinet liber de Corona, anno Christi CCI editus, quemadmodum, perdoctum secutus Noesseltum, in sua prooemiali dissertatione Lumper luculenter demonstravit. Occasionem scribendi hujus tractatus auctori praebuit militis factum infra in exordio eleganter enarratum, quod cum Christianorum nonnulli reprehenderent, militique Ecclesiam longa pace fruentem temere periculo exponendam improperarent, de caetero asserentes hanc coronam gestare, esse ornamentum sua natura nec bonum, nec malum, solus Tertullianus, pro aspero suo ingenio, libro de Corona scripto militis causam propugnavit; acriterque pastores in pace leones, in praelio servos insectatus, quia sic coronari idololatriae signum esset, interrogantibus quonam Scripturae loco tales coronas gestare prohiberetur, ait sufficere traditionem. In hoc itaque libro traditionem et consuetudinem non mediocriter extollit, pluraque profert de caeremoniis exempla notatu digna, quae ex traditione recepta esse contendit. Quam opima sit in eo libro rerum memorabilium vetustarumque consuetudinum copia, pateat ex ipsomet totius libri synoptico conspectu.

ARGUMENT. — Among the books which Tertullian composed in his Montanism, the first place is held by the book On the Crown, published in the year of Christ CCI, as Lumper, following the most learned Noesselt, has clearly demonstrated in his introductory dissertation. The occasion for writing this treatise was given to the author by a soldier's deed, elegantly narrated below in the opening: since some of the Christians found fault with it, and reproached the soldier with rashly exposing to danger the Church, which was enjoying a long peace, asserting besides that to wear this crown was an ornament by its own nature neither good nor bad, Tertullian alone, in keeping with his harsh temper, championed the soldier's cause in the book he wrote On the Crown; and having sharply assailed the shepherds who are lions in peace and stags in battle, because to be crowned thus was a sign of idolatry, to those who asked in what passage of Scripture the wearing of such crowns was forbidden, he says that tradition suffices. In this book, therefore, he extols tradition and custom in no small measure, and brings forward many examples of ceremonies worthy of note, which he contends were received from tradition. How rich a store of memorable things and ancient customs there is in this book may be plain from the synoptic survey of the whole book itself.

Cum igitur praefracte sanxit coronam gestare contra morem esse et traditionem Christianorum, obiter describit baptismi caeremonias, SS. Eucharistiae sacramenta, oblationem pro defunctis, pro natalitiis martyrum, Dominicam diem, jejunium, crucis in fronte signum.

When, then, he has resolutely laid down that to wear a crown is contrary to the custom and tradition of Christians, he describes in passing the ceremonies of baptism, the sacraments of the Most Holy Eucharist, the offering for the dead and for the birthdays of the martyrs, the Lord's day, fasting, the sign of the cross on the forehead.

Tum, ad suum scopum rediens, totus in coronae usum invehitur, quem vult vel natura prohiberi, imo originem redolere superstitiosam, saltem insuetum esse patriarchis, prophetis, levitis, nec non et templo Dei, arcae testamenti, tabernaculis martyriis, demum nulla utendum esse corona, sive militari, sive triumphali, sive castrensi, sive laurea, aureave magistratibus concessa, sive corona laetitiae, aut nuptiarum, libertorumve vel agonisticae palaestrae, quippe cum sertum spinarum subiit Christus, Christianisque sit in coelis reposita corona. EDD.

Then, returning to his aim, he inveighs with all his force against the use of the crown, which he holds to be forbidden even by nature, nay, to savour of a superstitious origin, at the least to have been unknown to the patriarchs, the prophets, the Levites, and also to the temple of God, the ark of the covenant, the tabernacles of witness; and finally that no crown at all is to be used, whether military, or triumphal, or of the camp, or of laurel, or the golden one granted to magistrates, or the crown of rejoicing, or of weddings, or of freedmen, or of the athletic palaestra, since Christ underwent a wreath of thorns, and for Christians a crown is laid up in heaven. THE EDITORS.

CAPUT PRIMUM.

CHAPTER I.

Proxime facta est liberalitas praestantissimorum imperatorum, expungebantur, in castris

Very lately the largesse of the most excellent emperors was given; there were being paid off, in the camp,

Editors' notes and page, col. 93

Variae lectiones

(printed under page 51)

(1) ‹anchor: praestantissimorum imperatorum› · call in col 93

Ita Rhen. et Gelen. ex auctoritate cod. Georgiensis. Junius e ms. facta liberalitate, etc. Miram scripturam protulit Rig.: proxime factum est... liberalitas — expungebatur in castris — milites laureati adibant.

So Rhenanus and Gelenius, on the authority of the Georgian codex. Junius from a manuscript: "facta liberalitate", etc. Rigaltius put forward a strange reading: "proxime factum est... liberalitas — expungebatur in castris — milites laureati adibant."

Commentarius

(printed under page 51)

(1) ‹anchor: LIBER DE CORONA (the title; the call stands after CORONA, in the half of the full-width title over col 94)› · call in col 93

De corona. Sic inscribitur hic liber in cod. Agobardi, non ut vulgo, De Corona militis. Et veterem manum eo libentius sequimur, quod etsi ab militis cujusdam facinore Septimius occasionem scribendi sumpserit, tamen haud solos milites, sed omnem omnino Christianum ab coronae gestamine depellit. RIGALTIUS.

On the Crown. So this book is entitled in the codex of Agobard, not, as commonly, "On the Soldier's Crown." And we follow the old hand the more willingly because, although Septimius took the occasion for writing from the deed of a certain soldier, he nevertheless drives not soldiers alone but every Christian whatever away from wearing the crown. RIGALTIUS.

(printed under page 51)

(2) ‹anchor: praestantissimorum imperatorum› · call in col 93

Praestantissimor. impp. Videlicet L. Septimii Severi patris, et M. Aurelii Antonini Caracallae filii, sub quibus Tertullianum floruisse D. Hieronymus auctor est in illustrib. Ecclesiae viris. RHEN.

Of the most excellent emperors. That is, of Lucius Septimius Severus the father and Marcus Aurelius Antoninus Caracalla the son, under whom, as St Jerome attests in his Illustrious Men of the Church, Tertullian flourished. RHENANUS.

(printed under page 51)

(3) ‹anchor: expungebantur› · call in col 93

Expungebantur. Subaudi, donativo. Nam liberalitatis facta est mentio: hoc est donativum promissum militib. solemniter exsolvebatur, sive praestabatur. RIG.

They were being paid off. Understand "with the donative." For mention has been made of a largess: that is, the donative promised to the soldiers was being solemnly paid out, or furnished. RIGALTIUS.

(printed under page 51)

Footnotes

(4) ‹anchor: servire posse praesumpserant› · call in col 94

Duobus dominis servire posse praesumpserant. Deo et Caesari. RIG.

Had presumed they could serve two masters. God and Caesar. RIGALTIUS.

(printed under page 51)

Page

running head: DE CORONA. 94
marginal letters: (none)
old-edition numerals: (none)
other: the title block and ARGUMENTUM printed across cols 93-94 are set once in c93_a.md (full_width); not repeated here.
other: misprint kept as printed: "domiuis" (for dominis; turned n); the English renders "masters".
other: column ends "solus" (whole word); col 95 is imported.

PL 2:95

libero capite, coronamento in manu otioso. Vulgata jam et ista disciplina Christianorum relucebat. Denique singuli designare, et eludere eminus, infrendere cominus. Murmur tribuno defertur, et persona jam ex ordine accesserat. Statim tribun⟨u⟩s: Cur, inquit, tam diversus habitu? Negavit ille cum caeteris sibi lice⟨r⟩e; causas expostulatus, Christianus sum, respondit. O militem in Deo gloriosum! Suffragia exinde, et res ampliata, et reus ad praefectos. Ibidem gravissimas penulas posuit, r⟨e⟩levari auspicat⟨u⟩s, speculatoriam moro⟨s⟩issimam de pe⟨d⟩ibus absolvit, terrae sanctae insistere i⟨n⟩cipiens, gladium nec Dominicae defensioni nec⟨e⟩ssarium reddidit (Matth. XXVI, 52): laurea et de manu corruit. Et nunc

with bare head, the crown idle in his hand. This discipline of the Christians too, already spread abroad, was shining forth. Then one by one they began to point him out and to jeer at him from a distance, and to gnash their teeth at him close at hand. The murmur is carried to the tribune, and the person had by now stepped out of the ranks. At once the tribune: "Why," he says, "so different in dress?" He said that he was not permitted [to do so] with the rest; asked for his reasons, "I am a Christian," he answered. O soldier glorious in God! Thereupon votes [were taken], and the case was adjourned, and the accused [was sent] to the prefects. There he laid down his very heavy cloaks, making a start at being relieved; he loosed the most troublesome scout's boot from his feet, beginning to stand upon holy ground; he gave back the sword, which was not necessary even for the Lord's defence (Matt. 26:52); the laurel too fell from his hand. And now

Editors' notes and page, col. 95

Footnotes

Variae lectiones

(printed under page 52)

(2) ‹anchor: relucebat› · call in col 95

Quidam illic magis Dei miles.

A certain [man] there, more a soldier of God.

(printed under page 52)

(3) ‹anchor: laurea et de manu› · call in col 95

In manu otioso vulgata ja[… the rest of the line lies outside the image …]que singuli designare et ludere.

"In manu otioso vulgata ja[…]que singuli designare et ludere": "idle in his hand, already spread abroad [… …] one by one they [began] to point him out and to mock."

(printed under page 52)

(4) ‹anchor: corruit› · call in col 95

Corruit Wouw. claruit Jun.

"Corruit" (fell), Wouwer; "claruit" (shone out), Junius.

(printed under page 52)

Commentarius

(printed under page 52)

(5) ‹anchor: coronamento in manu otioso› · call in col 95

Coronamento in manu otioso. Otiosum dicit inutile et ineptum. Sic ad uxorem: « Nobis otiosum liberos serere, » hoc est, Christianis inutile est et ineptum liberos serere, dum saevit in Christianum nomen tyrannus. RIG.

The crown idle in his hand. By "idle" he means useless and unfitting. So in To His Wife: "For us it is idle to beget children," that is, for Christians it is useless and unfitting to beget children while the tyrant rages against the Christian name. RIGALTIUS.

(printed under page 52)

(6) ‹anchor: Murmur tribuno defertur› · call in col 95

Murmur tribuno defertur. Sic habet exemplar Agobardi. In codice Divionensi, et vulgatis editionibus legitur: « Continuo murmur tribuno defertur. » Sunt qui malint distinguere: » Continuo murmur tribuno deferetur. « Sed bis idem dici videbitur; nam infrendere cominus est murmur. RIG.

The murmur is carried to the tribune. So the copy of Agobard has it. In the Dijon codex and the common editions one reads: "At once the murmur is carried to the tribune." There are some who prefer to punctuate: "At once the murmur will be carried to the tribune." But the same thing will seem to be said twice; for "to gnash at close quarters" is a murmur. RIGALTIUS.

(printed under page 52)

(7) ‹anchor: et reus ad praefectos (call printed before Ibidem)› · call in col 95

Et res ampliata, et reus ad praef. Vetus exemplar sic omnino habet: « Et res am..... ta et reus ad praef. » Unde opinari liceat Tertullianum scripsisse: « Et res ampliata et reus ad praef. » Res ampliari dicitur, cujus cognitio in aliud tempus, vel ad aliud tribunal rejicitur aut remittitur. Itaque rei in judiciis damnantur, absolvuntur, ampliantur, amburuntur. Damnati vel absoluti occurrunt passim. Ampliatorum exempla sunt apud Livium, in lib XIII, ubi de M. Titinnio: « Bis ampliatus, tertio absolutus est reus. » Et paulo post, de P. Furio, Phillo et M. Martieno: « Gravissimis criminibus accusati ambo ampliatique. » Ambustorum, hoc est eorum qui in discrimen capitis adducti, neque damnati, neque absoluti sunt, exempla quoque reperiuntur; ut L. Aemilii Pauli, apud eumdem Livium in lib. XXII: « Aemilium Paulum, qui cum M. Livio Cos. fuerat, et damnatione collegae et sua prope ambustus evaserat, infestum plebi, diis ac multum recusantem, ad petitionem compellit. » Et apud Valer. Maximum, ambustae duae memorantur, inexplicabili cunctatione, quaestionibus modo translatis, modo dilatis. RIG.

And the case adjourned, and the accused before the prefect. The old copy has it exactly thus: "Et res am..... ta et reus ad praef." Whence one may suppose that Tertullian wrote: "Et res ampliata et reus ad praef." A case is said to be "adjourned" (ampliari) when its hearing is put off or sent back to another time or to another tribunal. So in the courts the accused are condemned, acquitted, adjourned, "scorched." The condemned and the acquitted occur everywhere. Examples of the adjourned are in Livy, book XIII, where he speaks of M. Titinnius: "Twice adjourned, the third time the accused was acquitted." And a little after, of P. Furius Philus and M. Martienus: "Both accused of the gravest crimes and adjourned." Examples are also found of the "scorched," that is, of those who were brought into peril of their life and were neither condemned nor acquitted: as of L. Aemilius Paulus, in the same Livy, book XXII: "Aemilius Paulus, who had been consul with M. Livius and had escaped barely scorched by his colleague's condemnation and his own, hostile to the plebs, [diis ac — as printed] and strongly refusing, he forces to stand for office." And in Valerius Maximus two "scorched" women are recorded, with an inexplicable delay, the inquiries being now transferred, now postponed. RIGALTIUS.

(printed under page 52)

(8) ‹anchor: relevari auspicatus› · call in col 95

Gravissimas penulas posuit, relevari auspicatus. Notavimus in Apologeticum pag. 7, penulas gravitate sua fuisse odiosas. Hinc igitur Septimius occasione sumpta, ait militem illum in Deo gloriosum, gravissimo militae gentilis onere deposito, jam exinde relevari coepisse, simulatque onus Christi subiit, quod esse leve Christus ipse docuit. RIGALTIUS.

He laid down the very heavy cloaks, making a beginning of relief. We noted on the Apology, page 7, that cloaks were hated for their weight. Taking occasion from this, then, Septimius says that that soldier, glorious in God, having put down the very heavy burden of pagan military service, began from that moment to be relieved, as soon as he took up the burden of Christ, which Christ Himself taught is light. RIGALTIUS.

(printed under page 52)

(9) ‹anchor: de pedibus absolvit› · call in col 95

Sepeculatoriam morosissimam de pedibus absolvit. Haec pertinent ad caligam militarem, praesertimque militis illius qui inter speculatores militaverat, quae militia erat valde, inquies, morosa et aspera, cum huc illuc cursitando, explorando, nuntiandoque vagaretur. Is igitur de caligato speculatore factus Christianus, absolvit de pedibus suis morosissimam illam et molestissimam caligam spe- (continues; the rest stands at the top of the right column, outside the image)

He loosed from his feet the most troublesome scout's boot. This refers to the military boot, and especially that of the soldier who had served among the scouts (speculatores) — a service, you will say, very troublesome and harsh, since he roamed hither and thither running about, reconnoitring and reporting. Having become a Christian, then, from a booted scout, he loosed from his feet that most troublesome and irksome scout's boot … (continues)

(printed under page 52)

(10) ‹anchor: Dominicae defensioni necessarium› · call in col 95

Gladium nec Dominicae defensioni necessarium. Alludit ad illud Christi ad Petrum: Mitte gladium tuum in vaginam. De quo etiam Augustinus, Epist. ad Vincentium: « Petri gladius in vaginam revocatur a Christo, et ostenditur non debuisse de vagina eximi, nec pro Christo. » Nempe, ut ait Tertullianus lib. de Patientia, pag. 160: » Patientia Domini in Malcho vulnerata est. » Itaque Dominus et gladii opera maledixit in posterum. Exarmato Petro, omnem Christianum discinxit. RIGALTIUS.

The sword not needed even for the Lord's defence. He alludes to Christ's word to Peter: Put your sword back into its sheath. On which Augustine too, in the Letter to Vincent: "Peter's sword is called back into the sheath by Christ, and it is shown that it ought not to have been drawn from the sheath, not even for Christ." For, as Tertullian says in the book On Patience, page 160: "The Lord's patience was wounded in Malchus." And so the Lord cursed the works of the sword for the future too. In disarming Peter He ungirded every Christian. RIGALTIUS.

(printed under page 52)

(11) ‹anchor: corruit› · call in col 95

Laurea et de manu claruit. Nam coronam in manu gerebat, idcirco laurea de manu claruit, id est, clare visa est, et non de capite, quod liberum erat. RHEN.

And the laurel shone out from his hand. For he carried the crown in his hand; therefore the laurel shone from his hand, that is, it was plainly seen, and not from his head, which was free. RHENANUS.

(printed under page 52)

(12) ‹anchor: russatus (col 96)› · call in col 96

Russatus sanguinis sui spe. Haec scriptura est antiquissimorum exemplarium. Tunicae militares erant russatae, φοινικοὶ χιτῶνες. Hic miles factus Christianus, pro tunica russata, sanguinis sui spe, hoc est sperata martyrii purpura, russatus dicitur. Russatae militares, apud Trebell. et apud Juvenalem, russatus: Lacerta. RIG.

Clad in red by the hope of his own blood. This is the reading of the most ancient copies. Military tunics were red, "crimson tunics." This soldier, become a Christian, is said to be clad in red, instead of a red tunic, by the hope of his own blood, that is, by the hoped-for purple of martyrdom. "Red military [tunics]" in Trebellius, and in Juvenal "russatus: Lacerta." RIGALTIUS.

(printed under page 52)

(13) ‹anchor: de Evangelii paratura (col 96)› · call in col 96

De Evangelii paratura. Paratura substantive, ceu supra multis in locis: hoc est, gladium qualem solet Evangelium apparere, nempe spiritalem. RHEN.

Of the Gospel's equipment. "Paratura" used as a noun, as above in many places: that is, a sword such as the Gospel is wont to furnish, namely a spiritual one. RHENANUS.

(printed under page 52)

(14) ‹anchor: Mussitant denique (col 96)› · call in col 96

Mussitant denique... nec dubito quosdam Scripturas. Fortissimi hujusce militis facinus ab commilitonibus etiam Christianis, tanquam imprudentis ac praecipitis et intempestivae fortitudinis exemplum, vituperabatur, deque eo sermones ferebantur, « ut de abrupto et praecipiti, et mori cupida, qui de habitu interrogatus nomini » Christiano invidiam fecisset ac periculum creasset, pacemque tam bonam et longam qua tum Christiani fruebantur, temeritate sua prope evertisset. Has voces graviter increpat Septimius: « Mussitant, inquit, tam bonam et longam sibi pacem periclitari: nec dubito quosdam etiam mussitare Scripturas sacras jam emigrare, sarcinas expedire, fugae accingi de civitate in civitatem. » Vulgo legitur: « Nec dubito quasdam Scripturas emigrare, sarcinas colligere. » At in cod. vetustissimo: « Nec dubito quosdam Scripturas emigrare, sarc. collig., » unde procul dubio legendum: « Nec dubito quosdam Scripturas (continues)

Then they mutter... nor do I doubt that certain [men] the Scriptures. The deed of this bravest of soldiers was blamed even by his Christian fellow-soldiers as an example of rash, headlong and untimely courage, and talk went round about him, "as of one abrupt and headlong and eager to die, who, when questioned about his dress," had brought odium and created danger for the Christian name, and by his rashness had nearly overturned the peace, so good and so long, which the Christians were then enjoying. Septimius sharply rebukes these words: "They mutter," he says, "that so good and so long a peace is endangered for them; nor do I doubt that some are also muttering that the sacred Scriptures are now emigrating, packing their baggage, girding themselves to flee from city to city." Commonly one reads: "Nor do I doubt that certain Scriptures (quasdam) are emigrating, gathering their baggage." But in the most ancient codex: "Nor do I doubt that certain men (quosdam) the Scriptures emigrate, gath. bagg.," whence without doubt we should read: "Nor do I doubt that certain men the Scriptures (continues)

(printed under page 52)

Editors' prose

³ In manu otioso vulgata jam et ista disciplina Christiano relucebat. Denique singuli designare et ludere.

³ "[With the crown] idle in his hand; this discipline also, now made common, shone out for the Christian. Then one by one [they began] to point him out and to mock."

culatoriam, et simul coepit terrae sancte insistere, hoc est, in ipso vestigio mortem pro Christi nomine fortiter oppetere, vitam agere sanctam et innocentem, longe absimilem speculatoriae, quae et carnificinam ad tribuni nutum plerumque agebat. Rig.

[the scout's] boot, and at the same time began to stand upon holy ground, that is, on the very spot to meet death bravely for the name of Christ, and to lead a life holy and innocent, far unlike the scout's service, which for the most part also did the executioner's work at the tribune's nod. Rigaltius.

Page

running head: 95 TBRTULLIANI OPERUM PARS II. —
marginal letters: A libero capite, coronamento in manu otioso; B (5) Coronamento in manu otioso (commentary); C rei in judiciis damnantur (commentary); D gravitate sua fuisse odiosas (commentary)
old-edition numerals: 77 after manu

PL 2:96

russatus sanguinis sui spe, calceatus de Evangelii paratura, succinctus acutiore verbo Dei, totus de Apostolo armatus (Ephes. VI, 11) et de martyrii candida melius coronandus, donativum Christi in carcere exspectat. Exinde sententiae super illo, nescio an Christianorum, non enim aliae ethnicorum, ut de abrupto, et praecipiti, et mori cupido, qui de habitu interrogatus nomini n⟨e⟩gotium fecerit: solus scilicet fortis, inter tot fratres commilitones solus Christianus. Plane superest ut etiam martyria recusare meditentur, qui prophetias ejusdem Spiritus sancti respuerunt. Mussitant denique tam bonam et longam sibi pacem periclitari. Nec dubito quosdam Scripturas emigrare, sarcinas expedire, fugae accingi de civitate

red-clad with the hope of his own blood, shod with the preparation of the Gospel, girded with the sharper word of God, armed wholly from the Apostle (Eph. 6:11), and to be crowned better with the white [crown] of martyrdom, he awaits in prison the donative of Christ. Thereupon judgements are passed upon him (whether by Christians I do not know, for those of the heathen are no different) as upon a headlong and reckless man, eager to die, who, when questioned about his dress, brought trouble upon the Name: alone, forsooth, brave; among so many brethren and fellow soldiers, alone a Christian. Clearly it remains that they should plan to refuse martyrdoms as well, they who have rejected the prophecies of the same Holy Spirit. In short, they mutter that so good and so long a peace is being endangered for them. Nor do I doubt that certain men are moving out their Scriptures, making ready their baggage, girding themselves for flight from city

Editors' notes and page, col. 96

Page

running head: M PARS II. — SERIES I, POLEMICA. 96 (left part of head cut off at image edge)
marginal letters: A russatus sanguinis sui spe; B culatoriam, et simul coepit (in the notes); C manu gerebat, idcirco laurea (in the notes); D « ut de abrupto et praecipiti (in the notes)
old-edition numerals: (none)
other: worn type makes several e's look like c (ncscio, dc, ct, cnim, ctiam) and cupido look like cnpido; set as nescio, de, et, enim, etiam, cupido, taken as damaged type rather than misprints; visible gap in n⟨e⟩gotium; last word civi- is split at the column break (civitate); Ephes. VI printed in small capitals; Variae lectiones and Commentarius notes (9)-(14) by Rigaltius, Rhenanus etc. not set; left-column fragments belong to col. 95 and are not set; no full-width line seen

PL 2:97

n civitatem, nullam enim aliam Evangelii memoriam curant. Novi et pastores eorum, in pace leones, in praelio servos. Sed de quaestionibus confessionum alibi docebimus. At nunc quatenus et illud opponunt: Ubi autem prohibemur coronari? Hanc magis localem substantiam causae praesentis aggrediar, ut et qui ex sollicitudine ignorantiae quaerunt, instruantur; et qui in defensionem delicti contendunt, revincantur; ipsi vel maxime Christiani Laureati, quibus id solum quaestio est; quasi aut nullum aut incertum saltem haberi possit delictum quod patiatur quaestionem. Nec nullum autem nec incertum, hinc interim ostendam.

to city, for they care for no other remembrance of the Gospel. I know also their pastors, lions in peace, servants in battle. But concerning the questions of confessions we shall teach elsewhere. But now, since they also put forward this objection: "But where are we forbidden to be crowned?", I shall rather take up this, the local substance of the present case, so that both those who ask out of the anxiety of ignorance may be instructed, and those who contend in defence of the offence may be refuted, the Laureate Christians themselves most of all, for whom this alone is a question; as if an offence which admits of question could be held to be either none at all or at least uncertain. That it is neither none nor uncertain, however, I shall meanwhile show from this.

CAPUT II.

Chapter II.

Neminem dico fidelium coronam capite nosse alias extra tempus tentationis ejusmodi. Omnes ita observant, a catechumenis usque ad confessores et martyres, vel negatores. Videris unde auctoritas moris, de qua nunc maxime quaeritur. Porro cum quaeritur cur quid observetur, observari interim constat. Ergo nec nullum nec incertum videri potest delictum, quod committitur in observationem suo jam viudicandam nomine, et satis auctoratam consensus patrocinio; plane, ut ratio quaerenda sit; sed salva observatione, nec in destructionem ejus, s⟨e⟩d in aedificationem (II, Cor. XIII, 10) potius quo magis observes, cum fueris etiam de ratione securus. Quale est autem, ut tunc quis in quaestionem provocet observationem, cum ab ea excidit? et tunc requirat unde habuerit observationem cum ab ea desiit? quando et si ideo velit videri ad quaestionem vocare, ut ostendat se non deliquisse in observationis destitutione, nihilominus deliquisse in observationis praesumptione. Si enim non deliquit hodie suscepta corona, deliquit aliquando recusata. Et ideo non ad eos erit iste tractatus, quibus

I say that none of the faithful knows a crown on the head at any other time than a trial of this kind. All observe this, from catechumens up to confessors and martyrs, or deniers. You may see whence comes the authority of the custom, about which the question now chiefly is. Moreover, when it is asked why something is observed, it is meanwhile established that it is observed. Therefore an offence cannot appear to be either none or uncertain which is committed against an observance already to be vindicated by its own name, and sufficiently authorized by the patronage of consensus; plainly, so that a reason must be sought, but with the observance kept intact, and not for its destruction, but rather for edification (2 Cor. 13:10), so that you may observe it the more, when you have also become assured about its reason. But what sort of thing is it that someone should then call the observance into question when he has fallen away from it, and then ask whence he had the observance when he has ceased from it? since, even if he should wish to seem to call it into question for this reason, that he may show that he did not offend in abandoning the observance, he nevertheless offended in the prior taking up of the observance. For if he has not offended today by accepting the crown, he offended at some time by refusing it. And therefore this treatise will not be addressed to those to whom

Editors' notes and page, col. 97

Footnotes

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Defensione Seml.

"Defensione" (defence): Semler.

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Capiti, MS. Wouw. Credit Fran. Paris.

"Capiti" (head): the manuscript of Wouwer. "Credit" (believes): the Franeker and Paris [editions].

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Partis Seml.

"Partis": Semler.

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De tollit Seml.

Semler removes "de".

Commentarius

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(14) (continued) ‹anchor: on the previous page›

emigrare, sarcinas colligere. » Verbum de praecedentibus repetendum est: « Nec dubito quosdam Scripturas mussitare. » RIG.

"…emigrate, gather their baggage." A verb must be supplied from what precedes: "Nor do I doubt that certain men are muttering of the Scriptures." RIGALTIUS.

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Novi et pastores, etc. Notat episcopos orthodoxi populi, qui damnationi pseudoprophetae Montani subscripserant, ceu molliculos, et qui persecutionis tempore primi fugiant, cum plebem ad martyrium animare deberent. Pseudoprophetia Montani videtur praecepisse atque exegisse martyrium. RHEN.

I know their shepherds too, etc. He censures the bishops of the orthodox people, who had subscribed to the condemnation of the false prophet Montanus, as soft men who would be the first to flee in time of persecution, when they ought to be encouraging the people to martyrdom. The false prophecy of Montanus seems to have enjoined and demanded martyrdom. RHENANUS.

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Atenim ubi scriptum est. Pro traditionibus hic mire fecit Tertull. contra Calvinistas et Magdeburgenses, qui audacter nimis asseruerunt hoc Montani dogma esse, quod falsum et mera calumnia. Nam Montanus, auctore Eusebio, lib. V Hist., contraria quaedam traditioni primus proposuisse fertur. Le PR.

But where is it written? Here Tertullian has done wonders for traditions against the Calvinists and the Magdeburg [Centuriators], who too boldly asserted that this is a doctrine of Montanus, which is false and sheer calumny. For Montanus, on the authority of Eusebius, History book V, is said to have been the first to put forward certain things contrary to tradition. LE PRIEUR.

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Page

running head: 97 DE CORONA.
marginal letters: A ‹tate n civitatem›; B ‹alias extra tempus tentationis›; C ‹et tunc requirat unde habuerit›; D ‹doxi populi, qui damnationi› (in the commentary)
old-edition numerals: 78 after ‹patrocinio;›

PL 2:98

non competit quaestio, sed ad illos qui studio discendi, non quaestionem deferunt, sed consultationem. Nam et semper quaeritur de isto, et laudo fidem quae ante credidit observandum esse quam didicit (Isa. VII, 9). Et facile est statim exigere, ubi scriptum sit, ne coronemur. At enim ubi scriptum est, ut coronemur? Expostulantes enim Scripturae patrocinium in parte diversa, praejudicant suae quoque parti Scripturae patrocinium adesse debere. Nam si ideo dicetur coronari licere, quia non prohibeat Scriptura, aeque retorquebitur ideo coronari non licere, quia Scriptura non jubeat. Quid faciet disciplina? utrumque recipiet, quasi neutrum prohibitum sit? an utrumque rejiciet, quasi neutrum praeceptum sit? Sed quod non prohibetur, ultro permissum est. Imo prohibetur quod non ultro est permissum.

the question does not pertain, but to those who, from a desire to learn, bring forward not a question but a request for counsel. For indeed this is always being asked, and I praise the faith which has believed that it must be observed before it has learned [why] (Isa. 7:9). And it is easy to demand at once where it is written that we should not be crowned. But where, indeed, is it written that we should be crowned? For those who demand the support of Scripture for the opposite side prejudge that the support of Scripture ought to be present for their own side too. For if it is to be said that it is lawful to be crowned because Scripture does not forbid it, it will equally be retorted that it is not lawful to be crowned because Scripture does not command it. What will discipline do? Will it accept both, as if neither were forbidden? Or will it reject both, as if neither were commanded? But what is not forbidden is freely permitted. Nay rather, what is not freely permitted is forbidden.

CAPUT III.

Chapter III.

Et quandiu per hanc lineam serram reciprocabimus habentes observationem inveteratam, quae praeveniendo statum fecit? Hanc si nulla Scriptura determinavit, certe consuetudo corroboravit, quae sine dubio de traditione manavit. Quomodo enim usurpari quid potest, si traditum prius non est? Etiam in traditionis obtentu exigenda est, inquis, auctoritas scripta. Ergo quaeramus an et traditio, nisi scripta, non debeat recipi? Plane negabimus recipiendam, si nulla exempla praejudicent aliarum observationum, quas sine ullius Scripturae instrumento, solius traditionis titulo, et exinde consuetudinis patrocinio vindicamus. Denique, ut a baptismate ingrediar, aquam adituri, ibidem, sed et aliquanto prius in Ecclesia sub antistitis manu contestamur nos renuntiare diabolo, et pompae, et angelis ejus: dehinc ter mergitamur, amplius aliquid respondentes, quam Dominus in Evangelio

And how long shall we draw the saw back and forth along this line, when we have a long-established observance which, by anticipating [the question], has settled the matter? If no Scripture has determined it, custom has certainly confirmed it, and custom has without doubt flowed from tradition. For how can anything come into use if it has not first been handed down? Even in pleading tradition, you say, written authority must be demanded. Let us therefore inquire whether tradition too, unless it is written, ought not to be received. We shall plainly deny that it should be received, if no examples of other observances set a precedent, observances which, without the warrant of any Scripture, we maintain on the title of tradition alone and thereafter on the support of custom. To begin, then, with baptism: when we are about to enter the water, there, and also somewhat earlier in the church under the hand of the bishop, we solemnly declare that we renounce the devil, and his pomp, and his angels; then we are immersed three times, answering something more than the Lord in the Gospel

Editors' notes and page, col. 98

Footnotes

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Non Fran. Paris.

"Non" (not): the Franeker and Paris [editions].

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Sine ullius Scripturae instrumento, solius traditionis titulo. Totum hunc sermonem exsuxit Hieronymus, adversus Luciferianos: « Etiamsi Scripturae auctoritas non subesset, inquit, totius orbis in hanc partem consensus instar praecepti obtineret. Nam et multa alia, quae per traditionem in Ecclesiis observantur, auctoritatem sibi Scripturae et legis usurpaverunt, velut in lavacro ter caput mergitare, deinde egressos lactis et mellis praegustare concordiam, » etc. RIG.

Without the warrant of any Scripture, on the title of tradition alone. Jerome sucked out this whole passage, against the Luciferians: "Even if the authority of Scripture were not behind it," he says, "the consensus of the whole world on this point would hold the force of a precept. For many other things too that are observed in the Churches through tradition have claimed for themselves the authority of Scripture and law, such as dipping the head three times in the font, and then, on coming out, tasting beforehand the concord of milk and honey," etc. RIGALTIUS.

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Denique ut a baptismate ingrediar, in codice Agobardi tantum legitur: « Denique ut baptisma ter ingrediar aquam, aditur ibidem. » RIG.

To begin, then, with baptism: in the codex of Agobard one reads only: "Denique ut baptisma ter ingrediar aquam, aditur ibidem." RIGALTIUS.

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Aliquando prius in Ecclesia sub antistitis manu contestamur. Auctor Quaest. Veteris et Novi Testamenti, quaest. 102: « Qui volunt Christiani fieri, accedunt antistitem, dicunt ei vota sua. Ille facit verba juris ecclesiastici. Si vera vota sunt, suscipiuntur a judice. » RIG.

Somewhat before, in church, under the bishop's hand, we solemnly declare. The author of the Questions on the Old and New Testament, question 102: "Those who wish to become Christians approach the bishop and tell him their vows. He pronounces the words of church law. If the vows are true, they are accepted by the judge." RIGALTIUS.

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Ter mergitamur. Ipse adversus Praxeam, pag. 659: « Nam nec semel, sed ter, ad singula nomina in personas singulas tingimur. » Quem ritum in usu fuisse etiam aetate sua Chrysostomus indicat, ad ea verba Lucae, Act. Apost. X, 16, ubi visio narratur oblata Petro, τοῦτο δὲ ἐγένετο τρίς. Chrysost.: Τὸ δὲ τρίτον τοῦτο γενέσθαι, τὸ βάπτισμα δηλοῖ. Ammonius ad Joan. cap. 21, ubi ter Christus interrogat Petrum: Simon Jona, amas me? Ἔθος δὲ γέγονεν ἐκ τούτου, inquit, τρεῖς ὁμολογίας ἀπαιτεῖσθαι τοὺς μέλλοντας βαπτισθῆναι. Inde illa (continues)

We are dipped three times. He himself, Against Praxeas, page 659: "For not once but three times are we dipped, at each name, into each person." Chrysostom shows that this rite was in use in his own day too, on Luke's words in Acts X, 16, where the vision shown to Peter is told, "and this happened three times." Chrysostom: "That this happened the third time signifies baptism." Ammonius on John chapter 21, where Christ asks Peter three times, Simon son of Jonah, do you love me?: "From this," he says, "the custom arose of requiring three professions of those who are to be baptized." Hence that (continues)

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Page

running head: DE CORONA.
marginal letters: A bus non competit quaestio; B ultro permissum est; C mento, solius traditionis titulo; D Agobardi tantum legitur (in the commentary at the page foot)
old-edition numerals: 79 after non (scripta, non)

PL 2:99

determinavit. Inde suscepti, lactis et mellis concordiam praegustamus: exque ea die, lavacro quotidiano per totam hebdomadem abstinemus. Eucharistiae sacramentum, et in tempore victus, et omnibus mandatum a Domino, etiam antelucanis coetibus, nec de aliorum manu quam praesidentium sumimus: oblationes pro defunctis, pro natalitiis annua die facimus: die Dominico jejunium nefas ducimus, vel de geniculis adorare. Eadem immunitate a die Paschae in Pentecosten usque gaudemus. Calicis aut panis etiam nostri aliquid decuti in terram anxie patimur. Ad omnem progressum atque promotum, ad omnem aditum et exitum, ad calciatum, ad lavacra, ad mensas, ad lumina, ad cubilia, ad sedilia, quaecunque nos conversatio exercet, frontem crucis signaculo terimus.

has laid down. Then, having been received up [from the font], we first taste a mixture of milk and honey, and from that day we abstain from the daily bath for the whole week. The sacrament of the Eucharist, commanded by the Lord both at the time of the meal and to all, we receive even in assemblies before daybreak, and from the hand of none but those who preside. We make offerings for the dead, for birthdays, on the anniversary day. On the Lord's day we hold it unlawful to fast, or to worship on our knees. We rejoice in the same immunity from the day of Easter right up to Pentecost. We are distressed if any of our cup, or of our bread too, is shaken down onto the ground. At every setting out and moving forward, at every coming in and going out, at putting on our shoes, at the baths, at table, at the lamps, at bedtime, at sitting down, whatever activity occupies us, we rub our forehead with the sign of the cross.

CAPUT IV.

Chapter IV.

Harum et aliarum ejusmodi disciplinarum si legem expostules Scripturarum, nullam invenies: traditio tibi praetendetur auctrix, consuetudo confirmatrix, et fides observatrix. Rationem traditioni,

If you demand a law of the Scriptures for these and other observances of this kind, you will find none: tradition will be held out to you as their originator, custom as their confirmer, and faith as their keeper. The reason, for tradition,

Editors' notes and page, col. 99

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Crucis abjicit Seml.

Semler drops "crucis" (of the cross).

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Fidei Rhen.

"Fidei" (of faith): Rhenanus.

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Traditio consuetudini Fran. Paris.

"Traditio consuetudini" (tradition to custom): the Franeker and Paris [editions].

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Praebeatur Jun. Velatae Seml.

"Praebeatur" (let it be offered): Junius. "Velatae" (veiled): Semler. [No numeral is printed before "Velatae"; presumably variant 15.]

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In pomario alii.

"In pomario" (in the orchard): others.

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Habitu Seml.

"Habitu" (by dress): Semler.

Commentarius

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(20) (continued) ‹anchor: on the previous page›

formula, quam Stephanus II. PP. rusticam vocat, resp. 14: « In nomine Patris mergo, et Filii mergo, et Spiritus sancti mergo. » T. II Concilior. Gall. Sic unius ejusdemque ritus originem alii ad personas sanctissimae Trinitatis, alii ad trinam visionem, alii ad trinam interrogationem referunt. Sic incertae sunt hominum mentes, postquam a principii simplicitate deflexere. RIG.

…formula which Pope Stephen II calls rustic, response 14: "In the name of the Father I dip, and of the Son I dip, and of the Holy Spirit I dip." Councils of Gaul, vol. II. Thus some refer the origin of one and the same rite to the persons of the most holy Trinity, others to the threefold vision, others to the threefold questioning. So uncertain are the minds of men once they have turned aside from the simplicity of the beginning. RIGALTIUS.

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Eucharistiae sacramentum, etc. Haec innuunt Eucharistiae sumendae tempus aevo Tertulliani, tantum abfuisse a tempore victus, quo tempore a Domino fuerat instituta, ut etiam antelucanis horis sumeretur. Non pugnabo tamen adversus eos qui sumptum fuisse dicent horis etiam extra antelucanas, modo ante omnem cibum. Hoc enim significare videtur lib. II, ad Uxorem: 1 Non sciet maritus quid secreto ante omnem cibum gustes? » nisi magis videatur etiam ante saeculum Tertulliani, indefensum hoc fuisse, et pro cujusque religione varie factitatum. Exigua certe est et obscura mentio coenae Dominicae inter apostolos celebratae, etsi celebratam quidem et saepissime fuisse nemo sobrius negaverit, sed ut ait Tertullianus, in tempore victus, adeoque fractione illa panis, quae saepenumero occurrit, includi. Hanc in sententiam ducimur gravissima illa Pauli increpatione ad I. Corinth. II. RIG.

The sacrament of the Eucharist, etc. These words hint that in Tertullian's age the time for receiving the Eucharist was so far removed from the mealtime, at which it had been instituted by the Lord, that it was received even in the hours before dawn. I will not, however, fight against those who will say that it was received at hours other than before dawn as well, provided it was before all food. For this seems to be meant in book II To his Wife: "Will your husband not know what you taste in secret before all food?" — unless it should rather seem that even before Tertullian's century this was left unsettled and done variously according to each one's devotion. Certainly the mention of the Lord's Supper celebrated among the apostles is slight and obscure; though no sober person would deny that it was celebrated, and very often, yet, as Tertullian says, at mealtime, and so to be included in that breaking of bread which occurs so often. We are led to this view by Paul's very severe rebuke in I Corinthians II [as printed]. RIGALTIUS.

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Omnibus mandatum a Domino, etc. nec de aliorum manu quam praesidentium sumimus. Consimilis est locus de praesidentium honore, lib. de Bapt. p. 263: « Proinde et baptismus aeque Dei census, ab omnibus exerceri potest, » etc. Operae pretium erit contulisse; nam et lucem sibi mutuo afferunt praeclaram. RIG.

Commanded by the Lord to all, etc. we take it from the hand of none but those who preside. There is a very similar passage on the honour of those who preside, in the book On Baptism, p. 263: "So baptism too, being equally God's property, can be administered by all," etc. It will be worth comparing them, for they throw a bright light on each other. RIGALTIUS.

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Oblationes pro defunctis. Magdeburgensium quoque commentum doctrinam hanc Tertulliani desumptam ex Montano. Pro hujus autem ritus fundamento afferre possem contra haereticos quae vulgo afferuntur, tot nimirum orationes SS. Patrum in funerib. tum amicorum, cum consanguineorum, tum etiam summorum in Ecclesia Dei virorum: non tamen locum praetermittam ex epist. 66 Cypriani, qui suo et Carthaginensis concilii nomine, in episcoporum memoriam revocat decretum quo, si quis frater clericum tutorem nominasset, non offerretur pro eo, nec sacrificium pro dormitione ejus celebraretur. Novum itaque non est oblationes fieri, et sacrificia pro mortuis in Ecclesia Dei. LE PR.

Offerings for the dead. It is likewise a fiction of the Magdeburg [Centuriators] that this teaching of Tertullian was taken from Montanus. As a foundation for this rite I could bring against the heretics what is commonly brought, namely the many orations of the holy Fathers at the funerals of friends, of kinsmen, and also of the greatest men in the Church of God; yet I will not pass over the passage from Cyprian's letter 66, who in his own name and that of the council of Carthage recalls to the bishops' memory the decree by which, if any brother had named a cleric as guardian, no offering should be made for him nor sacrifice celebrated for his falling asleep. It is nothing new, then, that offerings and sacrifices are made for the dead in the Church of God. LE PRIEUR.

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Pro natalitiis annua, etc. Per natalitia intelligit solemnitates fieri solitas in honorem martyrum, quo scilicet die mundo mortui, coelo nati sunt. Unde annua die, id est quotannis facimus. LE PR.

For the birthdays, yearly, etc. By "birthdays" he means the solemnities customarily held in honour of the martyrs, namely on the day on which they died to the world and were born to heaven. Hence "on the yearly day," that is, we do it every year. LE PRIEUR.

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Aut panis etiam nostri. Etiam non eucharistici, etiam profani. RIG.

Or even of our bread. Even of bread that is not eucharistic, even common bread. RIGALTIUS.

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Aliquid decuti in terram, etc. Augustinus: « Quanta sollicitudine observamus quando nobis corpus Christi ministratur, ut nihil ex ipso de nostris manibus in terram cadat, » etc. citatur apud Gratianum. I. q. 1, Interrogo. RIG.

That anything be shaken to the ground, etc. Augustine: "With what care we watch, when the body of Christ is ministered to us, that nothing of it fall from our hands to the ground," etc.; cited in Gratian, I, q. 1, [canon] Interrogo. RIGALTIUS.

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Rationem traditioni patrocinaturam. Etenim absque ratione vana esset traditio. Sic etiam Hieronymus, loco supradicto: Multaque alia quae scripta non sunt, rationabilis sibi observatio vindicavit. Nec Apostolus obsequium exigit, nisi rationabile. » RIG.

A reason that will defend the tradition. For without reason tradition would be empty. So too Jerome, in the place cited above: "And many other things that are not written, reasonable observance has claimed for itself. Nor does the Apostle demand any service but a reasonable one." RIGALTIUS.

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Apud Judaeos tam solemne est. De velandis feminis omnibus cujuscunque generis, ordinis, conditionis, aetatis, dignitatis, ex Apostolo, exstat liber integer Auctoris quem suspicor hoc posteriorem, eo quod hic subdat: « Quaero legem, Apostolum differo. » Nam illic potissimum probat auctoritate Apostoli (I Cor. II). PAM.

It is so customary among the Jews. On the veiling of all women of whatever kind, order, condition, age and rank, on the Apostle's authority, there is a whole book by the Author, which I suspect is later than this one, because he adds here: "I am looking for the law; I put off the Apostle." For there he proves his point chiefly by the Apostle's authority (I Cor. II [as printed]). PAMELIUS.

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In stadio mariti. Intelligit stadii nomine hypaetram, hoc est subdivalem ambulationem, quam et xystum appellamus, quae etiam arboribus consita esse solebat, umbrae gratia. RIG.

In her husband's stadium. By the word stadium he means a hypaethra, that is, an open-air walk, which we also call a xystus, and which was usually planted with trees as well, for the sake of shade. RIGALTIUS.

(29, second note) ‹same call› — In stadio, etc. Legi posset stibadio. Nam ita vocantur in hortis sedilia herbacea, et ex floribus; sed nihil muto, nam omnia loca amoena, et ex arboribus consita, dici queunt stadia. LAC.

In the stadium, etc. One could read "stibadio" (on the couch). For that is the name of the seats of turf and flowers in gardens; but I change nothing, for all pleasant places planted with trees can be called stadia. LA CERDA.

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Page

running head: 99 TERTULLIANI OPERUM PARS II. — (cut off at the right edge)
marginal letters: A gelio determinavit. Inde suscepti; B dilia, quaecunque nos conversatio exercet; C et Spiritus sancti mergo (in the commentary); D coenae Dominicae inter apostolos celebratae (in the commentary)
old-edition numerals: 80 after immunitate

PL 2:100

et consuetudini, et fidei patrocinaturam aut ipse perspicies, aut ab aliquo qui perspexerit disces; interim nonnullam esse credes, cui debeatur obsequium. Adjicio unum adhuc exemplum, quatenus et de veteribus docere conveniet. Apud Judaeos tam solemne est feminis eorum velamen capitis, ut inde noscantur. Quaero legem. Apostolum non differo (I Cor. XI, 5). Si Rebecca conspecto procul sponso velamen invasit (Gen. XXIV, 65), privatus pudor legem facere non potuit, aut causae suae fecerit. Tegantur virgines solae, et hoc nuptum venientes, nec antequam cognoverint sponsos. Si et Susanna in judicio revelata argumentum velandi (Dan. XIII, 18) praestat, possum dicere: Et hic velamen arbitrii fuit, rea venerat, erubescens de infamia sua, merito abscondens decorem vel quia timens jam placere. Caeterum in stadio mariti, non putem velatam deambulasse quae placuit. Fuerit nunc velata semper, in ipsa quoque legem habitus requiro, vel in quacunque alia. Si legem nusquam reperio, sequitur ut traditio consuetudini morem hunc dederit, habiturum quandoque Apostoli auctoritatem ex interpretatione rationis. His

and custom, and faith, that will plead their cause, you will either perceive for yourself, or learn from someone who has perceived it; meanwhile you will believe that there is some [reason] to which obedience is owed. I add one example more, inasmuch as it will be fitting to teach also from the ancients. Among the Jews it is so customary for their women to have a covering of the head that they are recognized by it. I ask for the law. I do not put off the Apostle (1 Cor. 11:5). If Rebecca, having seen her bridegroom from afar, seized a veil (Gen. 24:65), a private modesty could not make a law, or it will have made one for its own case. Let virgins alone be veiled, and this when coming to be married, and not before they have come to know their bridegrooms. If Susanna too, unveiled at her trial, furnishes an argument for veiling (Dan. 13:18), I can say: here too the veil was a matter of free choice; she had come as one accused, blushing at her disgrace, rightly hiding her beauty, or else because she now feared to please. But in her husband's walk I would not suppose that she who pleased walked about veiled. Granted that she was by now always veiled; in her case too, or in that of any other woman whatever, I ask for a law of dress. If I find a law nowhere, it follows that tradition gave this practice to custom, which was at some time to have the authority of the Apostle from the interpretation of reason. By these

Editors' notes and page, col. 100

Page

running head: [cut off at left] M PARS II. — SERIES I, POLEMICA. 100
marginal letters: A tioni, et consuetudini; B famia sua, merito abscondens; C in episcoporum memoriam revocat (commentary); D nymus, loco supradicto (commentary)
old-edition numerals: 81 after Quaero

PL 2:101

igitur exemplis renuntiatum erit, posse etiam non scriptam traditionem in observatione defendi, confirmatam consuetudine, idonea teste probatae tunc traditionis, ex perseverantia observationis. Consuetudo autem etiam in civilibus rebus pro lege suscipitur, cum deficit lex: nec differt scriptura an ratione consistat, quando et legem ratio commendet. Porro, si ratione lex constat, lex erit omne jam quod ratione constituerit, a quocunque productum. An non putas omni fideli licere concipere et constituere, duntaxat quod Deo congruat, quod disciplinae conducat quod saluti proficiat, dicente Domino: Cur autem non et a vobis ipsis quod justum judicatis (Luc. XII, 57)? et non de judicio tantum, sed de omni sententia rerum examinandarum. Dicit et Apostolus: Si quid ignoratis, Deus vobis revelabit (Philipp. III, 15): solitus et ipse consilium subministrare, cum praeceptum Domini non habebat, et quaedam edicere a semetipso, sed et ipse Spiritum Dei habens deductorem omnis veritatis. Itaque consilium et edictum ejus divini jam praecepti instar obtinuit de rationis divinae patrocinio. Hanc nunc expostula, salvo traditionis respectu, quocunque traditore censetur; nec auctorem respicias, sed auctoritatem, et in primis consuetudinis ipsius: quae propterea colenda est, ne non sit rationis interpres, ut, si et hanc Deus dederit, tunc discas an non observanda sit tibi consuetudo.

examples, then, it will have been declared that even an unwritten tradition can be defended in observance, confirmed by custom, the fit witness of a tradition then approved, from the perseverance of the observance. Moreover custom is accepted in place of law even in civil matters, when law is lacking; and it makes no difference whether it rests on writing or on reason, since reason also commends law. Further, if law rests on reason, everything will now be law which reason has established, by whomever it has been brought forth. Or do you not think that it is permitted to every believer to conceive and establish, provided only it befits God, what conduces to discipline, what profits salvation, since the Lord says: But why do you not also of yourselves judge what is just (Luke 12:57)? and not of judgement only, but of every opinion concerning matters to be examined. The Apostle also says: If you are ignorant of anything, God will reveal it to you (Phil. 3:15); being himself also accustomed to supply counsel when he did not have a precept of the Lord, and to decree certain things of himself, but he too having the Spirit of God as guide into all truth. And so his counsel and edict has now obtained the standing of a divine precept by the patronage of divine reason. Demand this now, saving respect for tradition, by whatever transmitter it is accounted; and do not look to the author, but to the authority, and above all that of custom itself: which on that account is to be cherished, lest it fail to be the interpreter of reason, so that, if God has given this too, you may then learn whether custom is not to be observed by you.

CAPUT V.

Chapter V.

Sed cur major efficitur ratio Christianarum observationum, cum illas etiam natura defendit, quae prima omnium disciplina est? Ideoque haec prima scribit coronam capiti non convenire. Puto autem naturae dominus Deus noster

But why is the reason for Christian observances made greater, when nature also defends them, which is the first discipline of all? And therefore she first writes that a crown does not befit the head. Now I think that the Lord of nature is our God,

Editors' notes and page, col. 101

Footnotes

Variae lectiones

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Ipsum Rhen.

"Ipsum": Rhenanus.

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Dictum Seml.

"Dictum" (said): Semler.

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Consuetudo sed, Venet.

"Consuetudo sed" (custom; but): the Venice [edition].

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Exigitur Fran.

"Exigitur" (is required): the Franeker [edition].

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Defendat Wouw.

"Defendat" (should defend): Wouwer.

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Aestimavit Seml. existimavit Rig.

"Aestimavit": Semler; "existimavit": Rigaltius.

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Hominis administrantia, munerum divinorum ab anima deducuntur ad sensus Venet.

"Hominis administrantia, munerum divinorum ab anima deducuntur ad sensus": the Venice [edition].

Commentarius

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Consuetudo autem etiam, etc. Monuit jam Heraldus (lib. II Digress. c. 3) esse idem cum Ulpiani illo, « Diuturnam consuetudinem pro jure et lege in his quae non ex scripto descendunt, observari solere, » et rationem adducit ex Juliano, L. I. Qui: « Nam quid interest, suffragio populus voluntatem suam declaret, an rebus ipsis et factis? Adjungo Gregorium Nyss. (lib. de Virg. cap. 9) non abhorrentem a verbis Ulpiani. SAC.

But custom too, etc. Hérauld has already pointed out (Digressions book II, ch. 3) that this is the same as Ulpian's saying, "Long-standing custom is usually observed as right and law in matters that do not derive from what is written," and he adduces the reason from Julian, law I, [beginning] Qui: "For what difference does it make whether the people declares its will by vote or by things and deeds themselves?" I add Gregory of Nyssa (On Virginity, ch. 9), who is not far from Ulpian's words. SAC.

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Sed et ipse Spiritum Dei habens. Etiam hinc colligere est, scriptum hunc librum ante illum de velandis Virg. Nam ibi in solo Montano agnoscit completum illud (Joan. XVI: Cum venerit ille Spiritus veritatis, deducet vos in omnem veritatem). Hic vero in apostolo Paulo eumdem Spiritum Dei agnoscit. Ita miser paulatim ex uno errore in alium, ac demum in haeresim prolapsus est. PAM.

But he too, having the Spirit of God. From this too one may gather that this book was written before the one On the Veiling of Virgins. For there he recognizes the fulfilment of that saying in Montanus alone (John XVI: When the Spirit of truth comes, he will lead you into all truth). Here, however, he recognizes the same Spirit of God in the apostle Paul. So the wretched man slid little by little from one error into another, and at last into heresy. PAMELIUS.

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Illas etiam natura, etc. Et sane leges omnes antecedit natura; unde qui peccant, contra naturam peccant; sic Tarquinius contra legem naturae sempiternam peccavit in Lucretiam, licet nulla adhuc lex Julia exstaret, nulla de stupro, ex Tull. lib. II de Leg. LE PR.

Nature too [defends] them, etc. And indeed nature precedes all laws; hence those who sin, sin against nature. Thus Tarquin sinned against the everlasting law of nature in the case of Lucretia, though no Julian law yet existed, none on rape: from Cicero, On the Laws, book II. LE PRIEUR.

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Contactum in manibus extimavit. Hoc est, contactum, extremum sive extimum sensum, in manibus collocavit, et quidem extimis; nam extrema digitorum tactuum differentias maxime percipiunt ac sentiunt. Hic autem extimum dicit pro extremo, ut lib. II de Cultu fem., pag. 179, extimationem pro extremitate. RIG.

He placed touch at the outermost in the hands. That is, he set touch, the last or outermost sense, in the hands, and indeed in their outermost parts; for the fingertips perceive and feel the differences of things touched most of all. Here he says "extimum" for "extremum," as in book II On Women's Dress, page 179, "extimatio" for "extremitas." RIGALTIUS.

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Per haec exterioris hominis administrantia, munerum divinorum ab anima deducuntur ad sensus. Tertulliani sententia est: per haec organa, aurium scilicet, oris, oculorum, narium, ac denique manuum, quae omnia exteriori homini, id est corpori, adfamulantur et administrant, rerum naturalium, quae sunt a Deo hominum gratia conditae, assensum sive approbationem ab anima deduci. Nempe anima est quae audit, anima est quae videt, anima est quae sentit. Ab anima sentienti, recte adsentire dicuntur aures, oculi, manus, per quae anima audit, videt, tangit. RIG.

Through these ministering parts of the outer man [the enjoyments] of the divine gifts are drawn down by the soul to the senses. Tertullian's meaning is this: through these organs — of the ears, namely, of the mouth, the eyes, the nostrils, and lastly the hands, all of which serve and minister to the outer man, that is, the body — the soul's assent or approval of natural things, which were made by God for men's sake, is drawn down. For it is the soul that hears, the soul that sees, the soul that feels. From the soul that feels, the ears, eyes and hands, through which the soul hears, sees and touches, are rightly said to assent. RIGALTIUS.

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Page

running head: DE CORONA.
marginal letters: A igitur exemplis renuntiatum erit; B et Apostolus : Si quid ignoratis; C Sed cur major efficitur; D beside the Commentarius (editors' notes, not set)
old-edition numerals: 82 after divini
other: the word noster was split at the column break and stands whole here (joined on receipt); check that the English reads whole across the break into col 102

PL 2:102

est, qui figuravit hominem, et fructibus rerum appetendis, judicandis, consequendis, certos in eo sensus ordinavit per propria membrorum quodammodo organa. Auditum in auribus fodit, visum in oculis accendit, gustum in ore conclusit, odoratum in naribus ventilavit, contactum in manibus extimavit. Per haec exterioris hominis ministeria, interiori homini ministrantis, fructus munerum divinorum ad animam deducuntur ab sensibus. Quis igitur fructus ex floribus? substantia enim propria, certe praecipua coronarum, flores agri. Aut odor, inquis, aut color, aut pariter utrumque. Qui erunt sensus coloris et odoris? Visus, opinor, et odoratus. Istos sensus quae membra sortita sunt? Oculi, nisi fallor, et nares. Utere itaque floribus visu et odoratu, quorum sensuum fructus est; utere per oculos et nares, quorum sensuum membra sunt. Substantia tibi a Deo tradita est, habitus a saeculo, quanquam nec habitus extraordinarius ordinatio usui obstrepit. Hoc sint tibi flores, et inserti, et innexi, et in filo, et in scirpo, quod liberi, quod saluti: spectaculi scilicet et spiraculi res. Coronam si forte fascem existimas florum per seriem comprehensorum ut plures simul portes, ut omnibus pariter utaris, jam vero et in sinum conde, si tanta munditia est: in lectulum sparge, si tanta mollitia est: et in poculum crede, si tanta innocentia est, tot modis fruere, quot et sentis. Caeterum in capite quis sapor floris? quis coronae sensus nisi vinculi tantum? quo neque color cernitur, neque odor ducitur, nec teneritas commendatur. Tam contra naturam est florem capite sectari, quam sonum nare. Omne autem quod contra naturam est, monstri meretur notam penes omnes, penes nos vero etiam elogium

He Who fashioned man, and for the fruits of things that are to be desired, judged and obtained, appointed in him definite senses through what are, as it were, the proper organs of the members. Hearing He dug out in the ears, sight He kindled in the eyes, taste He shut up in the mouth, smell He made to breathe in the nostrils, touch He placed at the extremities in the hands. Through these services of the outer man, ministering to the inner man, the fruits of the divine gifts are conveyed to the soul from the senses. What fruit, then, is there from flowers? For the proper substance, and certainly the chief one, of crowns is the flowers of the field. Either the scent, you say, or the colour, or both alike. What will be the senses of colour and scent? Sight, I suppose, and smell. What members have been allotted these senses? The eyes, if I am not mistaken, and the nostrils. Use flowers, then, by sight and smell, of which senses they are the fruit; use them through the eyes and nostrils, of which senses these are the members. The substance has been handed down to you by God, the manner [of its use] by the world, although not even an extraordinary manner obstructs the ordinary use. Let flowers be this for you, whether inserted or entwined, whether on thread or on rush, as being free, as being loose: things, that is, for looking at and for breathing. If perhaps you think a crown a bundle of flowers gathered together in a row, so that you may carry several at once, so that you may enjoy all of them alike, well then, put them also in your bosom, if there is such purity in them; strew them on your couch, if there is such softness; and entrust them to your cup, if there is such innocence: enjoy them in as many ways as you also perceive them. But on the head what savour of a flower is there? What sense belongs to a crown except that of the binding only? For by it neither is colour seen, nor scent drawn in, nor tenderness commended. It is as much against nature to pursue a flower with the head as a sound with the nose. Now everything that is against nature deserves the brand of monstrosity among all men, but among us also the charge

Editors' notes and page, col. 102

Footnotes

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In capite qui sapor floris? Ideoque Diogenes unguento sibi pedes ungens, dictitabat, odorem a capite in aerem evanescere, pedibus autem ad nares pervenire. RIG.

On the head, what savour has a flower? And so Diogenes, anointing his feet with ointment, used to say that from the head the scent vanishes into the air, but from the feet it reaches the nostrils. RIGALTIUS.

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Monstri meretur notam penes omnes. Haec verba, penes omnes, non habentur in exemplari, et omitti quidem possunt eleganter. RIG.

Deserves among all the brand of a monstrosity. These words, "among all," are not in the copy, and indeed they can elegantly be left out. RIGALTIUS.

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Page

running head: DE CORONA.
marginal letters: A ster est, qui figuravit hominem; B que floribus visu et odoratu; C ris? quis coronae sensus; D munerum divinorum ab anima deducuntur (commentary line)
old-edition numerals: 83 after comprehensorum
other: the word elogium was split at the column break and stands whole here (joined on receipt); check that the English reads whole across the break into col 103

PL 2:103

sacrilegii in Deum, naturae dominum et auctorem.

of sacrilege against God, the Lord and Author of nature.

CAPUT VI.

Chapter VI.

Quaeris igitur Dei legem? habes communem istam in publico mundi, in naturalibus tabulis, ad quas et Apostolus solet provocare, ut cum in velamine feminae, Nec natura vos, inquit, docet (I Cor. XI, 14); ut cum a⟨d⟩ Romanos (II, 14), natura facere dicens nationes ea quae sunt legis, et legem naturalem suggerit, et naturam legalem. Sed et in priore epistola, natura⟨l⟩em usum conditionis in non naturalem masculos et feminas inter se demutasse affirmans ex retrib⟨u⟩tione erroris in vicem poenae, utique naturali usui patrocinatur. Ipsum Deum secundum naturam prius novimus, et Deum appellantes deorum, et bonum praesumentes, et judicem invocantes: quaeris an conditioni ejus fruendae natura nobis debeat praeire, ne illa rapiamur qua Dei aemulus universam conditionem certis usibus homini mancipatam, cum ipso homine corrupit, unde eam et Apostolus invitam ait vanitati succidisse (Rom. VIII, 20), vanis primum usibus, tum turpibus, et injustis, et impiis, subversam? Sic itaque et circa voluptates spectaculorum infamata conditio est ab eis qui, natura quidem, Dei omnia sentiunt, ex q⟨u⟩ibus spectacula instruuntur; scientia autem deficiunt illud quoque intelligere, omnia esse a diabolo mutata. Sed

Do you then seek the law of God? You have that common one in the public place of the world, on the tablets of nature, to which the Apostle too is accustomed to appeal, as when, concerning the veiling of a woman, he says, Does not nature teach you (1 Cor. 11:14); as when, writing to the Romans (2:14), saying that the nations do by nature the things that are of the law, he suggests both a natural law and a lawful nature. But also in the earlier epistle, affirming that males and females had changed between themselves the natural use of the creation into the unnatural, by way of requital for their error in place of punishment, he certainly pleads for the natural use. God Himself we first came to know according to nature, both calling Him God of gods, and presuming Him good, and invoking Him as judge: do you ask whether nature ought to go before us in the enjoyment of His creation, lest we be carried away by that by which the rival of God, together with man himself, corrupted the whole creation that had been made over to man for certain uses, whence the Apostle too says that it unwillingly succumbed to vanity (Rom. 8:20), overturned first to vain uses, then to shameful, and unjust, and impious ones? So therefore, in the matter of the pleasures of the shows too, the creation has been defamed by those who by nature indeed perceive that all the things from which the shows are furnished are God's, but lack the knowledge to understand this too, that all have been changed by the devil. But

Editors' notes and page, col. 103

Footnotes

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Quaeres Fran. Paris.

"Quaeres" (you will ask): the Franeker and Paris [editions].

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Naturalibus patrociantur vet. cod. Rig.

"Naturalibus patrociantur" [as printed, for patrocinatur]: the old codex, Rigaltius.

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Patientiae Rhen. parentis Fran. Paris.

"Patientiae": Rhenanus; "parentis": the Franeker and Paris [editions].

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Pignore Jun.

"Pignore" (by the pledge): Junius.

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Proxime Lat.

"Proxime" (next): Latinius.

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Ex add. Rhen. Fran.

Rhenanus and the Franeker [edition] add "ex".

Commentarius

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Elogium sacrilegii. Cum aspectu ad elogia et titulos reorum, de quibus capite 1, de idol. itaque notat Tertull. crimen sacrilegii: saepe enim vox ista in malam partem: conc. Hispalen. secundum, cap. 5: « Etiam cum aspectu ad vos, non consecrationis titulum, sed ignominiae elogium. » LAC.

The charge-sheet of sacrilege. With a glance at the charge-sheets and placards of the accused, of which [he speaks] in chapter 1 On Idolatry; so Tertullian brands the crime of sacrilege: for that word is often taken in a bad sense: second council of Seville, ch. 5: "Even with a glance at you, not a title of consecration but a charge-sheet of disgrace." LA CERDA.

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Sed et in propria epistola. Liber Ursini, in primore. Sic lib. de Praescr. haereticor. pag. 343: « Semen frumenti a Domino seminatum in primore constituit. » RIG.

But also in his own letter. Ursinus's book: "in primore" (at the forefront). So in the book On the Prescription of Heretics, page 343: "He placed the seed of wheat sown by the Lord at the forefront." RIGALTIUS.

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Utique naturali usui patrocinatur. Vetus exemplar: Naturalibus patrocinatur. Quod verum esse arbitror. RIG.

Certainly he defends natural use. The old copy: "He defends natural things." Which I judge to be right. RIGALTIUS.

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An conditioni ejus fruendae natura nobis debeat praeire. Hoc est, an rebus quas Deus condidit, frui sic debeamus, ut naturam ducem sequamur. Conditionem dicit quod alii creaturam. Sic lib. I de Cultu fem. pag. 173: « Dei conditio est thus, » hoc est, Thus a Deo conditum creatumque est. RIG.

Whether nature ought to lead the way for us in enjoying his creation. That is, whether we ought so to enjoy the things God has made as to follow nature as our guide. He says "conditio" for what others call "creatura." So in book I On Women's Dress, page 173: "Incense is God's creation," that is, incense was made and created by God. RIGALTIUS.

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Vanitati succidisse. Id usurpat, inquit Rhen., ut aliis libris saepenumero, pro succubuisse vel subjectum esse, uti transtulit noster interpres, Rom. VIII. Legimus autem paulo post iterum ex ms. Vat., cod. Paterniacensi et Hirsaugiensi, « Qui natura quidem, Dei omnia sentiunt. » Nam Dei sustulerat Rhenanus. PAM.

To have fallen under vanity. He uses this, says Rhenanus, as often in other books, for "to have succumbed" or "to have been made subject," as our translator rendered it, Rom. VIII. A little after, we again read, from the Vatican manuscript and the Payerne and Hirsau codices, "who by nature indeed perceive that all things are God's." For Rhenanus had removed "Dei." PAMELIUS.

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Scientia autem deficiunt illud quoque intelligere. Deficiunt intelligere, hoc est non intelligunt. Deficiunt scientia qua intelligant. RIG.

But they fall short in knowledge of understanding this too. "They fall short of understanding," that is, they do not understand. They lack the knowledge by which they might understand. RIGALTIUS.

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Sed et huic materiae. Alludit haud dubie ad librum Spectaculorum, non modo Latino, sed et Graeco stylo a se scriptum. PAM.

But to this subject too. He alludes without doubt to the book On the Shows, written by him not only in Latin but also in Greek. PAMELIUS.

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Suaviludios nostros. Sic vocat qui ex Christianis adhuc spectaculorum oblectamentis tenerentur: intelligit autem duos libros de Spectaculis. RHEN.

Our lovers of the games. So he calls those Christians who were still held by the delights of the shows; and he means the two books On the Shows. RHENANUS.

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Agnoscant interim. Haec vocula in Tertulliano non accipienda est vulgari sensu, ut notet aliquid supponi non probatum; errabis enim saepissime hoc putans: nam hic nihil interim supponit, jam enim luculenter probavit auctoritatem naturae: sed interim idem est quod jam nunc. LAC.

Let them recognize meanwhile. This little word in Tertullian is not to be taken in the common sense, as marking that something is assumed without proof; you will very often go wrong if you think so: for here he assumes nothing "for the time being," since he has already clearly proved the authority of nature; but "interim" is the same as "right now." LA CERDA.

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Propriae religionis pignora. Rescribit Junius pignore, et alienissime explicat, fortasse quia noluit sanctos agnoscere neque illos coli sparsione florum. Sed videas consimilem periodum initio seq. cap. Jam enim audio dici, etc. LAC.

Pledges of their own religion. Junius rewrites "pignore" and explains it most strangely, perhaps because he did not wish to acknowledge the saints or that they are honoured with a strewing of flowers. But see a very similar period at the beginning of the next chapter: "For now I hear it said," etc. LA CERDA.

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Page

running head: TERTULLIANI OPERUM PARS II. — (cut off at right edge; column number 103 at left)
marginal letters: A gium sacrilegii in Deum, naturae dominum et; B Deum secundum naturam prius novimus; C (37) Elogium sacrilegii. Cum aspectu ad elogia (in the commentary); D est, Thus a Deo conditum creatumque est (in the commentary)
old-edition numerals: 84 after eam

PL 2:104

et huic materiae propter suaviludios nostros Graeco quoque stylo satisfecimus.

for this subject too, on account of our lovers of shows, we have given satisfaction in Greek as well.

CAPUT VII.

Chapter VII.

Proinde coronarii isti aguoscant interim naturae auctoritatem, communis sapientiae nomine, qua homines, sed propria religionis pignor⟨a⟩, qua Deum naturae de proximo colent⟨e⟩s: atque ita, velut ex abundanti caeteras quoque ⟨r⟩ationes dispiciant, quae nostro privatim capiti coronamentis, et quidem omnibus interdicunt. Nam et urgemur a communione naturalis disciplinae, converti ad proprietatem Christianae totam jam defendendam, per caeteras quoque species coronarum, quae aliis usibus prospectae videntur, ut aliis substantiis structae; ne, quia non ex floribus constant, quorum usum natura signavit (ut ipsa haec laurea militaris), non credantur admittere sectae interdictionem, quia evaserint naturae praescriptionem. Video igitur et curiosius et planius agendum ab originibus usque ad profectus et excessus rei. Litterae ad hoc saeculares necessariae; de suis enim instrumentis saecularia probari necesse est. Quantulas attigi, credo sufficient. Si fuit aliqua Pandora, quam primam feminarum memorat Hesiodus, hoc primum caput coronatum est a Charitibus, cum ab omnibus muneraretur unde Pandora. Nobis vero Moyses propheticus, non poeticus pastor, principem feminam Evam facilius pudenda folliis, quam tempora

Therefore let these crown-wearers acknowledge for the present the authority of nature, in the name of the common wisdom by which [they are] men, but [also] the pledges proper to religion, by which [they are] worshippers of the God of nature from close at hand; and so, as it were out of abundance, let them examine the other reasons as well, which forbid crowns to our head in particular, and indeed all [crowns]. For we are also pressed to turn from the common ground of natural discipline to the distinctive character of the Christian [discipline], which is now to be defended in its entirety, through the other kinds of crowns too, which appear to be provided for other uses, as being constructed of other materials; lest, because they do not consist of flowers, whose use nature has marked out (as is this very military laurel), they should be believed not to come under the prohibition of the sect, because they have escaped the prescription of nature. I see, therefore, that we must proceed both more carefully and more plainly, from the origins up to the developments and the excesses of the thing. For this, secular literature is necessary; for secular things must be proved from their own documents. The little I have touched upon will, I believe, suffice. If there was some Pandora, whom Hesiod records as the first of women, this was the first head crowned, by the Graces, when she was endowed with gifts by all, whence [the name] Pandora. But to us Moses, a prophetic, not a poetic, shepherd, [describes] the first woman Eve more readily [girding] her shameful parts with leaves than her temples

Editors' notes and page, col. 104

Footnotes

(47) ‹anchor: Nobis vero Moyses› · call in col 104

Nobis vero Moyses, etc. Mosen pastorem fuisse indicant Exodi verba cap. 4 [as printed]: Moyses autem pascebat oves soceri, etc. Porro per poeticum pastorem intelligit Hesiodum, qui ad Heliconem paternarum ovium custodem agens, cum Musas conspexisset, et ab eis ad Hippocrenen, id est caballinum fontem deductus fuisset, statim excellentissimus poeta factus est, unde illud Ovid.: Non mihi sunt visae Clio, Cliusve sorores / Servanti pecudes vallibus, Ascra, tuis. RHEN.

But for us Moses, etc. That Moses was a shepherd is shown by the words of Exodus ch. 4 [as printed]: Now Moses was feeding the sheep of his father-in-law, etc. By the poetic shepherd he means Hesiod, who, while keeping his father's sheep at Helicon, saw the Muses and was led by them to Hippocrene, that is, the nag's spring, and at once became a most excellent poet; whence Ovid's lines: "I have not seen Clio or Clio's sisters, / while tending flocks, Ascra, in your valleys." RHENANUS.

(printed under page 56)

(48) ‹anchor: non poeticus pastor› · call in col 104

Moyses propheticus, non poeticus pastor. Moses et Hesiodus ambo fuere pastores: ille propheticus, hic poeticus. RIG.

Moses, a prophetic, not a poetic shepherd. Moses and Hesiod were both shepherds: the former prophetic, the latter poetic. RIGALTIUS.

(printed under page 56)

Page

running head: …UM PARS II. — SERIES I, POLEMICA. 104
marginal letters: A et huic materiae; B usibus prospectae videntur; C librum Spectaculorum (Commentarius); D indicant Exodi verba (Commentarius)
old-edition numerals: 85 after Hesiodus,
other: misprints kept as printed: "aguoscant" (for agnoscant; turned n) and "folliis" (for foliis).
other: calls printed in this column whose notes are set in n103.md (where their call column stands as "?"): Commentarius (43) after "et huic materiae", (44) after "suaviludios nostros", (45) after "aguoscant interim", (46) after "pignora"; Variae lectiones 27 after "sapientiae", 28 after "pignora", 29 after "de proximo", 30 after "ut" (before "aliis substantiis"). n103 is not this QA's file: for the settle step.

PL 2:105

floribus, incinctam describit. Nulla ergo Pandora. Sed et de mendacio erubescenda est coronae origo, jam nunc et de veritatibus suis. Certe enim Graecos fuisse constat auctores rei vel illuminatores. Saturnum Pherecydes ante omnes refert coronatum, Jovem Diodorus post devictos Titanas; dat et Priapo taenias idem, et Ariadnae sertum ex auro et Indicis gemmis, Vulcani opus, Liberi munus, ac postea sidus, Junoni vitem Callimachus induxit. Ita et Agis signum ejus palmite redimitum, subjecto pedibus ejus corio leonino, insultantem ostentat novercam de exuviis utriusque privigni. Hercules nunc populum capite praefert, nunc oleastrum, nunc apium. Habes tragoediam Cerberi, habes Pindarum, atque Callimachum, qui et Apollinem memorat, interfecto Delphyne dracone, lauream induisse: Liberum, eumdem apud Aegyptios Osirin, Harpocration industria hederatum argumentatur, quod hederae natura sit cerebrum ab heluco defensare. Sed et alias Liberum principem coronae plane laureae, in qua ex Indicis triumphavit, etiam vulgus agnoscit, cum dies in illum solemnes magnam appellat coronam. Si et Leonis Aegypti scripta evolvas,

with flowers, describes as girded. There is, then, no Pandora. But the origin of the crown is to be blushed at not only on account of falsehood but now also on account of its own truths. For it is certainly established that the Greeks were the authors or illuminators of the thing. Pherecydes reports Saturn as crowned before all others, Diodorus Jupiter after the Titans had been vanquished; the same writer gives fillets also to Priapus, and to Ariadne a garland of gold and Indian gems, the work of Vulcan, the gift of Liber, and afterwards a constellation; Callimachus put a vine upon Juno. So too at Argos her statue, wreathed with a vine-shoot, with a lion's skin laid beneath her feet, displays the stepmother exulting over the spoils of both her stepsons. Hercules displays on his head now poplar, now wild olive, now celery. You have the tragedy of Cerberus, you have Pindar, and Callimachus, who records that Apollo too, after the serpent Delphyne had been slain, put on the laurel; Harpocration argues that Liber, the same who among the Egyptians is Osiris, was ivy-crowned on purpose, because it is the nature of ivy to protect the brain from drowsy heaviness. But elsewhere too even the common people acknowledge Liber as the originator of the crown, plainly of the laurel one in which he triumphed over the Indians, when they call the days kept solemn in his honour the 'great crown'. If you also unroll the writings of Leo the Egyptian,

Editors' notes and page, col. 105

Footnotes

Variae lectiones

(printed under page 57)

(31) ‹anchor: Graecos› · call in col 105

Certos cod Wouw. caecos Latin, caeteros Fran.

"Certos": Wouwer's codex; "caecos": Latinius; "caeteros": the Franeker [edition].

(printed under page 57)

(32) ‹anchor: Diodorus› · call in col 105

Hoc munere a caeteris honoratum inserit Seml

Semler inserts "Hoc munere a caeteris honoratum" (honoured with this gift by the rest).

(printed under page 57)

(33) ‹anchor: insultantem› · call in col 105

Exsultantem Jun.

"Exsultantem" (exulting): Junius.

(printed under page 57)

(34) ‹anchor: ostentat› · call in col 105

Ostentans Rhen.

"Ostentans" (displaying): Rhenanus.

(printed under page 57)

(35) ‹anchor: lauream induisse› · call in col 105

Qua supplicem. Erant enim supplices coronati apud veteres, inserit Semler.

Semler inserts "Qua supplicem. Erant enim supplices coronati apud veteres" (as a suppliant; for among the ancients suppliants wore crowns).

Commentarius

(printed under page 57)

(49) ‹anchor: Certe enim Graecos› · call in col 105

Certe Graecos. Si legendum arbitramur: etsi in antiquissimo exemplari legatur caeteris, in Ursini cod. certos. Ait Tertullianus Graecos fuisse auctores vel illuminatores rei coronariae; quod ita esse sequentia demonstrant. RIG.

Certainly the Greeks. So we judge it should be read: although in the most ancient copy one reads "caeteris," in Ursinus's codex "certos." Tertullian says the Greeks were the originators or illuminators of the craft of crowns; and what follows shows that this is so. RIGALTIUS.

(printed under page 57)

(50) ‹anchor: post devictos Titanas› · call in col 105

Post devictos Titanas. In libris editis, atque etiam in exemplaribus antiquis additur: « Hoc munere a caeteris honoratum. » Quod a Tertulliano esse non videtur. RIG.

After the Titans were conquered. In the printed books, and also in the old copies, is added: "honoured with this gift by the rest." Which does not seem to be Tertullian's. RIGALTIUS.

(printed under page 57)

(51) ‹anchor: Priapo taenias› · call in col 105

Dat et Priapo taenias. In cod. Agobardi legitur temianias. RIG.

He gives Priapus ribbons too. In the codex of Agobard one reads "temianias." RIGALTIUS.

(printed under page 57)

(52) ‹anchor: Indicis gemmis› · call in col 105

Ariadnae sertum ex auro et Indicis gemmis. Hyginus ubi de Corona: « Haec existimatur Ariadnes fuisse, a Libero patre inter sidera collocata. » Idem paulo post: » Dicitur etiam a Vulcano facta ex auro et Indicis gemmis. » Germanicus: « Coronam Vulcani opere factam ex auro et gemmis pretiosis. » RIG.

Ariadne's garland of gold and Indian gems. Hyginus, where he treats of the Crown: "This is thought to have been Ariadne's, placed among the stars by Father Liber." The same a little after: "It is also said to have been made by Vulcan of gold and Indian gems." Germanicus: "A crown made by Vulcan's work of gold and precious gems." RIGALTIUS.

(printed under page 57)

(53) ‹anchor: Delphyne dracone› · call in col 105

Delphyne dracone. Hujus scripturae vestigia apparent in codice Agobardi. Hesychius. Δελφίς, ὁ ἐν Δελφοῖς δράκων. RIG.

The serpent Delphyne. Traces of this reading appear in the codex of Agobard. Hesychius: "Delphis: the serpent at Delphi." RIGALTIUS.

(printed under page 57)

(54) ‹anchor: lauream induisse› · call in col 105

Lauream induisse. In editionibus et libris etiam mss. sequitur: « Qua supplicem. Erant enim supplices coronati apud veteres. » Verum haec Tertulliani esse non puto. Reddo tamen, si quis ablata repetitum veniat. RIG.

To have put on the laurel. In the editions, and in the manuscript books too, there follows: "as a suppliant. For among the ancients suppliants wore crowns." But I do not think these words are Tertullian's. I give them back, however, in case anyone comes to reclaim what was taken away. RIGALTIUS.

(printed under page 57)

(55) ‹anchor: hederatum argumentatur› · call in col 105

Hederatum argumentatur. Plinius, lib. XVI: c. 5: « Ferunt primum omnium Liberum patrem imposuisse capiti suo ex hedera » Item, cap. 24: « Alexandrum vero ob raritatem ita coronato exercitu, victorem ex India rediisse exemplo Liberi patris, » etc. RHEN.

He argues him ivy-crowned. Pliny, book XVI, ch. 5: "They say that Father Liber was the very first to put [a crown] of ivy on his head." Likewise ch. 24: "But that Alexander, because of its rarity, returned victorious from India with his army so crowned, after the example of Father Liber," etc. RHENANUS.

(printed under page 57)

(56) ‹anchor: ab heluco defensare› · call in col 105

Ab heluco defensare. Significat helucus, auctore Sexto Pompeio, languidum et semisomnum, et hesterno vino languentem, sic dictum ab hiatu oris et oscitatione. Quanquam Tertullianus pro ipsa potius affectione capitis videtur usurpare, qua proclives in somnum reddimur, quam Graeci καρηβαρίαν appellant. De hederae vi frigorifica multa sunt apud auctores. RHEN.

To protect from "helucus." "Helucus," according to Sextus Pompeius [Festus], means one who is languid and half asleep, drooping from yesterday's wine, so called from the gaping of the mouth and yawning. Though Tertullian seems rather to use it for the affection of the head itself by which we are made drowsy, which the Greeks call heaviness of the head. There is much in the authors on the cooling power of ivy. RHENANUS.

(printed under page 57)

(57) ‹anchor: Leonis Aegypti scripta evolvas› · call printed in col 106, after the tail "vas" of evolvas (set whole at the end of col 105)

Si et Leonis Aegyptii scripta revolvas. Hunc Leonem Augustinus ex Alexandro magnum antistitem vocat sacrorum Aegyptiorum, lib. VIII, de Civ. Dei, cap. 5. et 27. Hyginus, in Ariete, res Aegyptias conscripsisse ait. Idem Hyginus passim fabulis suis, et Callimachi, et Pherecydis, et aliorum qui hic a Septimio citantur, commeminit.

If you also turn over the writings of Leo the Egyptian. This Leo, on Alexander's authority, Augustine calls a great high priest of the Egyptian rites, City of God book VIII, ch. 5 and 27. Hyginus, under the Ram, says he wrote on Egyptian matters. The same Hyginus throughout his fables also mentions Callimachus and Pherecydes and the others cited here by Septimius.

(printed under page 57)

(58) ‹anchor: in col 106› · call in col 106

Claudius Saturninus. Hujus opera nulla exstant, sed credo librum Tertulliani de Corona Milit. esse plane epitomen illius libri. LAC.

Claudius Saturninus. None of his works survive, but I believe Tertullian's book On the Soldier's Crown is plainly an epitome of that book. LA CERDA.

(printed under page 57)

(59) ‹anchor: in col 106› · call in col 106

Non quasi aliquid sit idolum. Ait Tertullianus idololatriam esse mendacium divinitatis, quod jam a primordio mendax diabolus operatus est, ita ut providerit sibi ac prospexerit homines in quibus id mendacium ageretur. Etenim dii gentium ex hominibus fuere, quos gentes vita functos, vel adulandi studio, posteris eorum forte petentibus, vel beneficiorum memoria, pro diis habuere. Hic fuit vetustissimus referendi bene merentibus gratiam mos, ut tales numinibus ascriberentur. Neque aliter de diis aevi sui Plinius opinabatur. Hosce igitur homines, quos sibi prospexit diabolus, ex quibus idola, seu divinitatis furta atque mendacia fierent, diaboli candidatos vocat Tertullianus, qui cum adviverent, jam idola esse, et sibi statuas poni et coli ambitiosi affectaverint. Atque haec omnia Christianis, veri Dei cultoribus, abhorrenda esse ait, non quasi aliquid sint idola vel statuae; sed quoniam cultus ille quem homines idolis statuisve tribuunt, ad daemones, aemulos Dei, pertinet. Deinde adjicit: Quod si ea quae homines idolis faciunt, ad daemones pertinent, quanto magis quod ipsa sibi idola fecerunt, cum adhuc essent in vivis? RIG.

Not as though an idol were anything. Tertullian says that idolatry is a counterfeit of divinity, which the lying devil has worked from the very beginning, so that he provided and looked out for himself men in whom that lie might be acted out. For the gods of the nations were once men, whom the nations, after their death, held for gods, either from zeal to flatter — perhaps at the request of their descendants — or in memory of benefits. This was the most ancient custom of repaying those who deserved well: that such men were enrolled among the divinities. Nor did Pliny think otherwise of the gods of his own age. These men, then, whom the devil looked out for himself, from whom idols — the thefts and lies of divinity — were to be made, Tertullian calls the devil's candidates, who while still alive ambitiously aspired to be idols already, and to have statues set up and worshipped for them. And he says that all this is to be abhorred by Christians, worshippers of the true God, not as though idols or statues were anything, but because the worship that men pay to idols or statues belongs to the demons, God's rivals. Then he adds: but if what men do for idols belongs to the demons, how much more what the idols themselves did for themselves while they were still alive? RIGALTIUS.

(printed under page 57)

(60) ‹anchor: in col 106› · call in col 106

Porro si quae alii, etc. Videtur esse sensus: Porro si ea quae gentiles faciunt, in idolis suis, alii, puta Mercurio vel Jovis. Loquitur autem de sacrificiis et immolatione. RHEN.

Further, if what others, etc. The sense seems to be: further, if the things the gentiles do for their idols, "others," say for Mercury or Jupiter [Jovis, as printed]. He is speaking of sacrifices and the offering of victims. RHENANUS.

(printed under page 57)

Page

running head: 105 DE CORONA.
marginal letters: A dora. Sed et de mendacio erubescenda est coronae; B et Apollinem memorat, interfecto Delphyne dra-; C (49) Certe Graecos. Si legendum arbitramur (commentary); D (53) Delphyne dracone. Hujus scripturae vestigia (commentary)
old-edition numerals: 86 after defensare
other: column begins with fragment "pora" (cor-pora) broken from the previous column; last word "evol-" hyphenated across the column break; "Priapo" printed with a stray accent-like mark over the a, set plainly; Variae lectiones (printed across both columns) and Commentarius set above; printer's signature PATROL. II. not set; Agis taken as a misprint for Argis, translated as Argos

PL 2:106

prima Isis repertas spicas capite circumtulit, rem magis ventris. Plura quaerentibus omnia exhibebit praestantissimus in hac quoque materia commentator Claudius Saturninus. Nam est illius de Coronis liber, et origines, et causas, et species, et solemnitates earum ita edisserens, ut nullam gratiam floris, nullam laetitiam frondis, nullum cespitem aut palmitem, non alicujus capiti invenias consecratum. Quo satis instruamur, quam alienum judicare debeamus coronati capitis institutionem ab eis prolatam, et in eorum deinceps honorem dispensatam, quos saeculum deos credidit. Si enim mendacium divinitatis diabolus operatur in hac etiam specie, a primordio mendax, sine dubio et eos ipse prospexerat, in quibus in mendacium divinitatis ageretur. Quale igitur habendum est apud homines veri Dei, quod a candidatis diaboli introductum, et ipsis a primordio dicatum est, quodque jam tunc idololatriae initiabatur ab idolis, et idolis adhuc vivis? non quasi aliquid sit idolum, sed quoniam quae idolis alii faciunt, ad daemones pertinent. Porro, si quae alii idolis faciunt, ad daemones pertinent (1 Cor. X, 20). quanto magis quod ipsa sibi idola fecerunt cum adviverent?

Isis was the first to carry about on her head the ears of corn she had found, a thing rather of the belly. To those who seek more, the most outstanding commentator on this subject too, Claudius Saturninus, will set out everything. For there is a book of his On Crowns, which explains their origins and causes and kinds and solemnities in such a way that you will find no grace of flower, no gladness of leaf, no turf or vine-shoot that has not been consecrated to someone's head. By this we are sufficiently instructed how alien we ought to judge the institution of the crowned head, brought forth by those and thereafter dispensed in honour of those whom the world has believed to be gods. For if the devil, a liar from the beginning, works the lie of divinity in this form also, without doubt he had also himself foreseen those in whom the lie of divinity would be carried on. Of what sort, then, must that be held among the men of the true God which was introduced by the devil's candidates and dedicated to them from the beginning, and which even then was being initiated into idolatry by idols, and by idols while they were still alive? Not as though an idol were anything, but because what others do to idols pertains to demons. Moreover, if what others do to idols pertains to demons (1 Cor. 10:20), how much more what the idols themselves made for themselves while they were still alive?

Editors' notes and page, col. 106

Page

running head: DE CORONA. 106
marginal letters: A vas (57), prima Isis; B divinitatis ageretur. Quale igitur; C apud auctores. RHEN. (footnotes); D studio, posteris eorum (footnotes)
old-edition numerals: 87 after aliquid sit
other: calls printed in this column whose Commentarius notes are set in n105.md (QA Q2 there records them as called in col 106): (57) after the tail "vas" of evol-|vas at the head of the column; (58) after "Claudius Saturninus"; (59) after "idolum"; (60) after "alii" (before "idolis faciunt"). No Variae lectiones call stands in this column.
other: misprint kept as printed: "(1 Cor. X, 20). quanto" — a full stop before lower-case "quanto"; the English runs on as one sentence.
other: column break mended (QA Q1a): the last word is printed "ad-" with its tail "viverent?" at the head of col 107; it is set whole here, "adviverent?" (cf. note 59, "qui cum adviverent"). c107_a.md still opens with "viverent?" (source) and "should live?" (English): both are to be removed there by the settle step; this QA did not write c107.

PL 2:107

Ipsi scilicet sibi procuraverunt daemones, per eos in quibus esurierunt ante quod procuraverunt.

The demons themselves, that is, procured these things for themselves, through those men in whom they hungered before they procured them.

CAPUT VIII.

Chapter VIII.

Tene interim hanc fidem, dum incursum quaestionis excutio. Jam enim audio dici: Et alia multa ab eis prolata, quos saeculum deos credidit; tamen in nostris hodie usibus, et in pristinorum sanctorum, et in Dei rebus, et in ipso Christo deprehendi, non alias scilicet hominem functo, quam per communia ista instrumenta exhibitionis humanae. Plane ita sit, nec antiquius adhuc in origines disceptabo. Primus litteras Mercurius enarraverit; necessarias confitebor et commerciis rerum et nostris erga Deum studiis. Sed et si nervos idem in sonum strinxit, non negabo et hoc ingenium cum sanctis fecisse, et Deo ministrasse, audiens David. Primus medelas Aesculapius exploraverit; memini et Isaiam Ezechiae languenti aliquid medicinale mandasse (Isa. XXXVIII, 21). Scit et Paulus stomacho vinum modicum prodesse (I Tim. V, 23). Sed et Minerva prima molita sit navem; videbo navigantem Jonam (Jon. I, 3) et apostolos, (Luc. VIII, 2). Plus est (Act. XIII, 4), quod et Christus vestietur: habebit etiam penulam Paulus (II Tim. IV, 13). Si et uniuscujusque supellectilis et singulorum vasculorum aliquem ex diis saeculi auctorem nominant, agnoscant necesse est et recumbentem in lectulo Christum, et cum pelvim discipulorum pedibus offert (Joan. XIII, 5), et cum aquam ex urceo ingerit, et cum linteo circumstringitur, propria Osiridis veste. Hujusmodi quaestioni

Hold meanwhile to this belief, while I shake off the onset of a question. For already I hear it said: Many other things too were brought forth by those whom the world has believed to be gods; and yet they are found today in our usages, and in those of the saints of old, and in the things of God, and in Christ Himself, Who, that is, fulfilled the part of a man in no other way than through these common instruments of human sustenance. Well, let it be so, and I shall not argue further back into origins. Let Mercury have been the first to set out letters; I shall confess them necessary both for the dealings of business and for our devotions towards God. And even if the same one strung sinews to make sound, I shall not deny that this invention too has served with the saints and ministered to God, when I hear David. Let Aesculapius have been the first to search out remedies; I remember that Isaiah too prescribed something medicinal for the ailing Hezekiah (Isa. 38:21). Paul too knows that a little wine is good for the stomach (1 Tim. 5:23). Let Minerva too have been the first to build a ship; I shall see Jonah sailing (Jon. 1:3), and the apostles (Luke 8:2). It is more (Acts 13:4) that Christ too will be clothed: Paul will even have a cloak (2 Tim. 4:13). If they name someone from the gods of the world as the author of every piece of furniture and of each little vessel, they must needs recognize Christ too reclining on a couch, and when He offers a basin for the disciples' feet (John 13:5), and when He pours in water from a pitcher, and when He is girded about with a towel, the proper garment of Osiris. To a question of this kind

Editors' notes and page, col. 107

Footnotes

Variae lectiones

(printed under page 58)

(36) ‹anchor: not visible› · call in col ?

Esurierant Fran. Paris.

"Esurierant" (had hungered): the Franeker and Paris [editions].

(printed under page 58)

(37) ‹anchor: not visible› · call in col ?

Antequam procuraverant Pam.

"Antequam procuraverant" (before they had procured): Pamelius.

(printed under page 58)

(38) ‹anchor: not visible› · call in col ?

Jonam caeteri omnes.

"Jonam" (Jonah): all the others.

(printed under page 58)

(39) ‹anchor: not visible› · call in col ?

Passibilitas Rhen.

"Passibilitas" (capacity to suffer): Rhenanus.

(printed under page 58)

(61) ‹anchor: not visible› · call in col ?

Ipsi scilicet sibi procuraverunt daemones, per eos in quibus esurierunt ante quod procuraverunt. Ait daemonas procurasse sibi idola, et statuas, et thura, et nidorem sacrificiorum, per eos homines quorum adhuc inter mortales agentium animis ita insederant, ut iis et per eos ipsi vivere, atque inter homines esse viderentur. Itaque jam ante ipsi daemones in iis hominibus esurierant et appetierant omnem illum idololatriae apparatum. Esuriendi verbum hic usurpatur pro vehementis desiderii ardore: quemadmodum et in Scorpiaco, ubi de sanctis qui jam in carcere tormenta quaedam erant passi: « Degustata, inquit, in carcere martyria esuriunt. » RIG.

The demons, that is, procured for themselves, through those in whom they hungered beforehand for what they procured. He says that the demons procured for themselves idols and statues and incense and the savour of sacrifices through those men in whose souls, while they were still living among mortals, they had so settled that they themselves seemed to live in them and through them and to be among men. So already beforehand the demons had hungered and longed, in those men, for all that apparatus of idolatry. The verb "to hunger" is used here for the burning of vehement desire, as also in the Scorpiace, of the saints who had already suffered certain torments in prison: "Having had a taste of martyrdom in prison," he says, "they hunger for it." RIGALTIUS.

(61, second note) ‹same call› — Ipsi scilicet sibi procuraverunt daem. Sic ipse lib. de Spectaculis, pag. 95, ait: « Daemonas ab initio prospicientes sibi, inter caetera idololatriae, etiam spectaculorum inquinamenta, quibus hominem a Deo avocarent, et suo honori obligarent, prospexisse. » RIG.

The demons, that is, procured for themselves. So he himself says in the book On the Shows, page 95: "The demons, looking out for themselves from the beginning, provided, among the other [defilements] of idolatry, the defilements of the shows too, by which to call man away from God and bind him to their own honour." RIGALTIUS.

(61, third note) ‹same call› — Ipsis scilicet sibi procuraverunt daemones. Procurare cum dativo, ut lib. I adv. Marcionem, Aemulatio autem liberando homini procurat, et multis aliis in locis. RHEN.

The demons, that is, procured for themselves. "Procurare" with the dative, as in Against Marcion book I, "But jealousy takes care for the freeing of man," and in many other places. RHENANUS.

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Incursum quaestionis. Impetum. RIG.

The onrush of the question. The assault. RIGALTIUS.

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Exhibitionis humanae Hoc est vitae humanae. Quemadmodum et juris auctores dicunt: « Onera exhibendae uxoris, et parentes a filiis exhibendos. » RIG.

Of human maintenance. That is, of human life. As the authorities on law also say: "the burdens of maintaining a wife," and "parents are to be maintained by their children." RIGALTIUS.

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Recumbentem in lectulo Christum. Tractat hunc locum Sirmondus noster in ep. 2, lib. I Sidonii, aitque ideo, quia Christus recubuit, Joannem qui per aetatem fortasse ultimus erat, Christi proximum in ejus sinu accubuisse. Etenim sic disposita erat res in stibadio, ut Christo primus locus daretur, deinde caeteri accumberent, et ultimo loco esset Joannes, ac propterea in sinu Christi acquiesceret, ita videlicet erat coena Christi, non ut nunc volunt pictores, in medio Christus, stipantibus apostolis hinc inde latera; sed vere in dextro cornu, et circumdabant reliqui, et claudebat agmen illud sacrum Joannes, qui propterea recubuit ad latus Christi. LAC.

Christ reclining on a couch. Our Sirmond treats this passage on Sidonius, book I, letter 2, and says that, because Christ reclined, John, who was perhaps the last by age, lay next to Christ in his bosom. For the arrangement on the semicircular couch was such that the first place was given to Christ, then the rest reclined, and John was in the last place, and therefore rested in Christ's bosom. So, plainly, was Christ's supper: not as painters now would have it, with Christ in the middle and the apostles crowding his sides on either hand, but truly at the right-hand end; the rest lay round, and John closed that sacred company, and for that reason reclined at Christ's side. LA CERDA.

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Propria Osidiris veste. Auctor est Herodotus nefas apud Aegyptios fuisse laneas vestes in aedes sacras inferre, proinde lineis utebantur. RHEN.

In Osiris's own garment [Osidiris, as printed]. Herodotus attests that among the Egyptians it was forbidden to bring woollen garments into the temples; therefore they used linen ones. RHENANUS.

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Quia passivitas fallit. Passivitas, id est, vulgus. RIG.

Because promiscuity deceives. "Passivitas," that is, the common crowd. RIGALTIUS.

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Necessariis vitae hum. Hoc est, necessitatibus. RIG.

For the necessaries of human life. That is, for its needs. RIGALTIUS.

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Tabernaculum martyrii. Ut in Veteri Testamento testimonii tabernaculum, ita et in Novo; testimonium quippe est μαρτύριον (Septuaginta int.). Pro martyrum basilicis ea quoque vox usurpatur, sic coacta fuit synodus Chalcedonensis Ἐν τῷ μαρτυρίῳ τῆς ἁγίας καὶ καλλινίκου μάρτυρος Εὐφημίας. « In basilica sanctae et invictae martyris Euphemiae. » ut habetur act. 4 ejusdem syn. LE PR.

The tabernacle of witness. As in the Old Testament the tabernacle of testimony, so too in the New; for "testimony" is martyrion (the Septuagint translators). The word is also used for the basilicas of the martyrs: thus the synod of Chalcedon was convened "in the martyrium of the holy and gloriously victorious martyr Euphemia," "in the basilica of the holy and unconquered martyr Euphemia," as stands in session 4 of that synod. LE PRIEUR.

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Page

running head: 107 TERTULLIANI OPERUM PARS II. — S (cut off at the image edge)
marginal letters: A viverent? Ipsi scilicet; B in sonum strinxit, non negabo; C discipulorum pedibus offert; D Rig. (end of first part of commentary note 61)
old-edition numerals: 88 after supellectilis

PL 2:108

sic ubique respondeo, admittens quidem utensilium communionem, sed provocans eam ad rationalium et irrationalium distinctionem, quia passivitas fallit, obumbrans corruptelam conditionis, qua subjecta est vanitati (Rom. VIII, 28). Dicimus enim ea demum et nostris, et superiorum usibus, et Dei rebus, et ipsi Christo competisse, quae meras utilitates, et certa subsidia, et honesta solatia necessariis vitae humanae procurant: ut ab ipso Deo inspirata credantur priore prospectore, et instructore, et oblectatore, si forte, hominis sui. Quae vero hunc ordinem excesserint, ea non convenire usibus nostris, praesertim quae propterea scilicet, nec apud saeculum, nec in Dei rebus, nec in conversationibus Christi recognosci est.

I answer thus everywhere: I admit indeed the common use of utensils, but I challenge it to the distinction between rational and irrational, because common practice deceives, overshadowing the corruption of the creation, by which it has been made subject to vanity (Rom. 8:20). For we say that only those things have befitted both our uses and those of our forebears, and the things of God, and Christ Himself, which provide plain utilities, and sure aids, and honourable comforts for the necessities of human life, so that they may be believed to have been inspired by God Himself, the first Provider, and Instructor, and, it may be, Delighter of His own man. But whatever has exceeded this order does not befit our uses, especially those things which for that very reason, namely, are not to be recognized either among the world, or in the things of God, or in the conduct of Christ.

CAPUT IX.

Chapter IX.

Quis denique patriarches, quis prophetes, quis levites, aut sacerdos, aut archon, quis vel postea apostolus, aut evangelizator, aut episcopus invenitur coronatus? Puto nec ipsum Dei templum, nec arca testamenti, nec tabernaculum martyrii, nec altare, nec candelabrum (III Reg. VI et VIII): quibus utique et in prima dedicationis solemnitate, et in secunda restitutionis gratulatione competisset coronari, si dignum Deo esset (I Esdr. V, 11; I Cor. X). Atquin, si figurae nostrae fuerunt (nos enim sumus et templa Dei, et altaria, et luminaria, et vasa), hoc quoque figurate portendebant, homines Dei coronari non oportere. Imagini veritas respondere debebit. Si forsitan opponis ipsum Christum coronatum, ad hoc breviter interim audies

Finally, what patriarch, what prophet, what Levite, or priest, or ruler, or, later on, what apostle, or evangelist, or bishop is found crowned? I think that not even the temple of God itself, nor the ark of the covenant, nor the tabernacle of witness, nor the altar, nor the lampstand (1 Kgs. 6 and 8) [was crowned]; and surely it would have been fitting for them to be crowned both at the first solemnity of the dedication and at the second rejoicing of the restoration, if it had been worthy of God (Ezra 5:11; 1 Cor. 10). Yet if they were figures of us (for we are both the temples of God, and the altars, and the lights, and the vessels), they also foreshadowed this figuratively: that men of God ought not to be crowned. The truth will have to correspond to the image. If perhaps you set against this Christ Himself crowned, to this, briefly for the present, you will hear this reply,

Editors' notes and page, col. 108

Footnotes

(40) ‹anchor: secunda restitutionis› · call in col 108

Praestitutionis Paris.

"Praestitutionis": the Paris [edition].

Commentarius

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Page

running head: [...]M PARS II. — SERIES I, POLEMICA. 108 (cut off at the left edge)
marginal letters: A stioni sic ubique respondeo; B in the space above "CAPUT IX."; C homines Dei coronari non oportere; D beside the end of commentary note (64), "Christi. Lac."
old-edition numerals: 89 after utique
other: the word audies was split at the column break and stands whole here (joined on receipt); check that the English reads whole across the break into col 109 (mended settle round 1). The reference after qua subjecta est vanitati is printed Rom. VIII, 28, a misprint for VIII, 20 (page check 2026-10-18), kept as printed, the English gives Rom. 8.20

PL 2:109

: Sic et tu coronare, licitum est. Tamen nec illam impietatis contumeliosae coronam populus conscivit. Romanorum militum commentum fuit, ex usu rei saecularis, quem populus Dei nec publicae unquam laetitiae, nec ingenitae luxuriae nomine admisit; facilius cum tympanis et tibiis et psalteriis revertens de captivitate Babyloniae, quam cum coronis (I Esdr. II et III) : et post cibum et potum exsurgens ad ludendum sine coronis (Exod. XXIII). Nam neque laetitiae descriptio, neque luxuriae denotatio de coronae decore aut dedecore tacuisset. Adeo et Isaias (XXIV, 9) : Quoniam, inquit, cum tympanis et tibiis et psalteriis bibunt vinum : dicturus esset etiam cum coronis, si unquam hic usus fuisset in Dei rebus.

So you too may lawfully be crowned. Yet not even that crown of insulting impiety did the people adopt. It was a device of Roman soldiers, from the practice of secular affairs, which the people of God never admitted, either in the name of public rejoicing or in the name of inborn luxury; returning from the Babylonian captivity with drums and pipes and psalteries rather than with crowns (Ezra 2 and 3); and rising up after food and drink to play, without crowns (Exod. 23). For neither the description of rejoicing nor the censure of luxury would have kept silent about the honour or dishonour of the crown. So too Isaiah (Isa. 24:9): Because, he says, with drums and pipes and psalteries they drink wine: he would also have said 'with crowns', if this practice had ever existed in the things of God.

CAPUT X.

Chapter X.

Ita cum idcirco proponis deorum saecularium ornamenta etiam apud Deum deprehendi, ut inter haec coronam quoque capitis communi usui vindices; ipse tibi jam praescribis non habendum in communionem usus, quod non inveniatur in Dei rebus. Quid enim tam indignum Deo, quam quod dignum idolo? quid autem tam dignum idolo, quam quod et mortuo? Nam et mortuorum est ita coronari : quoniam et ipsi idola statim fiunt et habitu et cultu consecrationis, quae apud nos secunda idololatria est. Igitur qui sensu careant, illorum erit perinde uti ea re cujus careant sensu, atque si abuti ea vellent, si sensu non carerent. Nulla vero distantia est abutendi, cum veritas cessat utendi, cessante natura sentiendi; qua vult quis abutatur, cum non habeat qua utatur? Nobis autem abuti apud Apostolum non licet, facilius non uti docentem, nisi quod nec abutuntur qui nihil

Thus, since you put forward for this reason that ornaments of the secular gods are found also with God, in order that among these you may claim the crown of the head too for common use, you yourself already lay down for yourself that what is not found in the things of God is not to be held in common use. For what is so unworthy of God as that which is worthy of an idol? And what is so worthy of an idol as that which is worthy also of a dead man? For it belongs to the dead too to be crowned in this way, since they also at once become idols, both by the attire and by the rite of consecration, which with us is a second idolatry. Therefore, for those who lack sense, it will be just the same to use a thing of which they lack the sense as if they wished to abuse it, if they did not lack sense. But there is no difference in abusing when the reality of using ceases, the nature of sensing ceasing; in what way may anyone who wishes abuse, when he has nothing by which to use? But for us abusing is not permitted according to the Apostle, who teaches rather not to use, except that neither do they abuse who have no

Editors' notes and page, col. 109

Footnotes

Variae lectiones

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Apud nos inserit Seml.

Semler inserts "apud nos" (among us).

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Saltitaveris abest a Pam. Leop.

"Saltitaveris" is missing in Pamelius and Leopold.

Commentarius

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Tamen nec illam impietatis contumeliosae coronam populus conscivit. Populus, hoc est, Judaei. RIG.

Yet the people did not devise even that crown of insulting impiety. "The people," that is, the Jews. RIGALTIUS.

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Quid enim tam indignum Deo? Hujus argumenti forma collectior est in exemplari: « Quid enim tam indignum Deo, quam quod dignum idolo? quam quod et mortuo? » RIG.

For what is so unworthy of God? The form of this argument is more compact in the copy: "For what is so unworthy of God as what is worthy of an idol? as what is worthy of a dead man too?" RIGALTIUS.

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Mortuorum est ita coronari. Scribit enim Plinius coronas sepulcrorum et manium honorem fuisse. RHEN.

It belongs to the dead to be crowned so. For Pliny writes that crowns were an honour paid to tombs and to the shades. RHENANUS.

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Quam Aesculapio Socrates. Hoc jussit quum in carcere esset, paulo post bibiturus venenum. RHEN.

Than Socrates to Aesculapius. He gave this order when he was in prison, about to drink the poison shortly after. RHENANUS.

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Arabiae aliquid incendo. Cum de se loquitur, etiam vocabulo thuris uti reformidat. Dixit autem. Arabiae aliquid incendo; hoc est, aliquid thuris vel odoris Arabici. Et libro adversus Judaeos, spolia Arabiae interpretatur, aurum et odores. Vetus auctor apud Festum: Arabice olet, id est, ex odoribus arabicis. RIG.

I burn something of Arabia. When he speaks of himself he shrinks even from using the word incense. So he said "I burn something of Arabia," that is, some incense or Arabian perfume. And in the book Against the Jews he interprets "the spoils of Arabia" as gold and perfumes. An old author in Festus: "it smells Arabian," that is, of Arabian perfumes. RIGALTIUS.

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Verbo nudo. Credo virum peritissimum in jure, allusisse ad formulas quae in jure sunt, ubi frequenter leges, nuda possessio, nuda proprietas, nuda ratio, nuda traditio; videlicet possessio cui non proprietas admista: proprietas a qua abest ususfructus: ratio, ubi aliquod debitum in rationes refertur, cum tamen nulla causa praecesserit debiti: traditio quae non habet justam et idoneam causam transferendi dominii. Sic ergo nudum verbum erit, quo quis admonetur ab homine in quo nulla auctoritas admonendi, quasi tale sit nudum omni autoritate et fulcro. LAC.

By a bare word. I believe that this man, most skilled in law, alluded to the formulas found in law, where you often read "bare possession," "bare ownership," "bare account," "bare delivery": namely possession with no ownership mixed in; ownership from which the usufruct is absent; an account in which some debt is entered although no ground for the debt has preceded; a delivery that has no just and proper ground for transferring ownership. So, then, a bare word will be one by which someone is admonished by a person who has no authority to admonish, as though such a word were bare of all authority and support. LA CERDA.

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Hoc idolothytum est, ne contigeris Istud ex Apost., I Cor., X, 28, ubi retinuit vocem Graecam εἰδωλόθυτον, pro eo quod interpres noster vertit immolatum idolis. Mirum est autem quomodo legat: Non contigeris, cum Graece sit μὴ ἐσθίετε, quod non aliter transferri potest quam sicuti noster interpres, ne manducaris. PAM.

This is offered to idols; do not touch it. This is from the Apostle, I Cor. X, 28, where he kept the Greek word eidolothyton for what our translator rendered "sacrificed to idols." It is strange, however, how he reads "do not touch," since the Greek is "do not eat," which cannot be translated otherwise than as our translator did, "do not eat." PAMELIUS.

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Page

running head: 109 DE CORONA.
marginal letters: A dies : Sic et tu coronare; B Ita cum idcirco proponis; C Nulla vero distantia est abutendi; D nius coronas sepulcrorum (in the commentary notes)
old-edition numerals: 90 after veritas

PL 2:110

sentiunt. Sed vacat totum, et est ipsum quoque opus mortuum, quantum in idolis; vivum plane quantum in daemoniis, ad quae pertinet superstitio. Idola nationum, inquit David (Psal. CXIII, 4), argentum et aurum: oculos habent, nec vident; nares, nec odorantur; manus, nec contrectant. Per haec enim floribus frui est. Quod si tales edicit futuros qui idola fabricantur, tales jam sunt qui secundum idolorum ornatum quid utuntur. Omnia munda mundis (Tit. I, 15), ita et immunda omnia immundis: nihil autem immundius idolis. Caeterum substantiae mundae, ut Dei res, et hac sua conditione communes usui: sed ipsius usus administratio interest. Nam et ego mihi gallinaceum macto, non minus quam Aesculapio Socrates: et si me odor alicujus loci offenderit, Arabiae aliquid incendo; sed non eodem ritu, nec eodem habitu, nec eodem apparatu, quo agitur apud idola. Si enim verbo nudo conditio polluitur, ut Apostolus docet: Si quis autem dixerit: Hoc idolothytum est, ne contigeris; multo magis cum saltitaveris habitu, et ritu et apparatu idolothytorum contaminatur. Ita et corona idolothytum efficitur. Hoc enim ritu, et habitu, et apparatu idolo immolatur auctoribus suis: quorum eo vel maxime proprius est usus, ne in communionem possit admitti, quod in Dei rebus non invenitur. Propterea Apostolus inclamat: Fugite idololatriam (I Cor. X, 14); omnem utique et totam. Recogita silvam, et quantae latitant spinae. Nihil dandum idolo, sic nec sumendum ab idolo. Si in idolio recumbere alienum est a fide, quid in idoli habitu videri? quae communio Christo et Beliae? et ideo fugite. Longum enim divortium mandat ab idololatria; in nullo proxime agendum. Draco etiam terrenus de longinquo homines spiritu absorbet

perception of anything. But the whole is empty, and it is itself also a dead work, as far as concerns the idols; but plainly a living one as far as concerns the demons, to whom the superstition belongs. The idols of the nations, says David (Ps. 113:4), are silver and gold: they have eyes, and do not see; nostrils, and do not smell; hands, and do not handle. For it is through these that flowers are to be enjoyed. But if he declares that those who make idols will become such, those are already such who use anything after the fashion of the adornment of idols. All things are clean to the clean (Titus 1:15), so also all things are unclean to the unclean: but nothing is more unclean than idols. For the rest, the substances are clean, as being things of God, and in this their condition common for use: but the manner of administering the use itself is what matters. For I too sacrifice a cock for myself, no less than Socrates did to Aesculapius; and if the smell of some place offends me, I burn something of Arabia; but not with the same rite, nor in the same dress, nor with the same apparatus as is used among idols. For if a created thing is polluted by a bare word, as the Apostle teaches: But if anyone says: This is offered to idols, do not touch it; much more is it contaminated when you dance in the dress, and rite and apparatus of things offered to idols. So also the crown becomes a thing offered to idols. For with this rite, and dress, and apparatus it is sacrificed to an idol by its originators: to whom its use belongs most especially for this reason, that it may not be admitted into common use, which is not found among the things of God. Therefore the Apostle cries out: Flee idolatry (1 Cor. 10:14); all of it, assuredly, and wholly. Consider again the forest, and how many thorns lie hidden there. Nothing is to be given to an idol, so nothing is to be taken from an idol. If to recline in an idol's temple is foreign to the faith, what of being seen in an idol's dress? what communion has Christ with Belial? and therefore flee. For he enjoins a long separation from idolatry; in nothing are we to deal with it at close quarters. Even an earthly dragon swallows men from afar with its breath

Editors' notes and page, col. 110

Footnotes

(76) ‹anchor: communio Christo› · call in col 110

Quae communio Christo, etc. Dilatat cognatis aliis Drogon episcop. Hostien. Aliis Cassianus, Collat. XII, cap. 16. LAC.

What fellowship has Christ, etc. Drogo, bishop of Ostia, expands it with other related [texts]; Cassian with others, Conferences XII, ch. 16. LA CERDA.

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Draco etiam terrenus de longinquo homines spiritu absorbet. Pamelius edidit: « Draco etiam terrenus de longinquo non minus spiritu absorbet alites. » Quae sumpta videntur ex iis quae de basilisco refert Isidorus, draconi minime convenientia. Longe aliter ediderat Rhenanus: « Draco etiam terrenus de longinquo hominis spiritus absorbet. » Quod proxime accedit ad veram lectionem quam restituimus e codice Agobardi: Draco etiam terrenis de longinquo, homines spiritus absorbet. » Nam hic agit Tertullianus de fugienda idololatria, ex Pauli ad Corinthios praecepto, et fugiendum (continues)

Even an earthly serpent swallows men from afar with its breath. Pamelius printed: "Even an earthly serpent from afar swallows birds no less with its breath." Which seems taken from what Isidore reports of the basilisk, hardly fitting a serpent. Rhenanus had printed quite differently: "Even an earthly serpent from afar swallows the breath of a man." This comes closest to the true reading, which we have restored from the codex of Agobard: "Even an earthly serpent from afar swallows men, [its] breath …" For here Tertullian treats of fleeing idolatry, following Paul's precept to the Corinthians, and that one must flee (continues)

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Page

running head: DE CORONA. 110
marginal letters: A ‹sentiunt. Sed vacat totum›; B ‹sed non eodem ritu›; C ‹idolio recumbere alienum›; D ‹εἰδωλόθυτον, pro eo quod› (in the commentary at the page foot)
old-edition numerals: (none)

PL 2:111

Altius Joannes: Filioli, inquit, custodite vos ab idolis (I Joan. V, 21); non jam ab idololatria quasi ab officio, sed ab ipsa effigie eorum. Indignum enim ut imago Dei vivi, imago idoli et mortui fias. Usque adhuc proprietatem istius habitus et ex originis censu, et ex superstitionis usu idolis vindicamus, ex eo praeterea quod, dum in rebus Dei non refertur, magis magisque imago illorum deputatur, in quorum et antiquitatibus, et solemnitatibus, et officiis convenitur. Ipsae denique fores, et ipsae hostiae et arae, ipsi ministri et sacerdotes eorum coronantur (Baruch, VI, 9). Habes omnium collegiorum sacerdotalium coronas apud Claudium. Sed et illam interstruximus distinctionem differentiae rationalium et irrationalium, eis occurrentem qui communionem in omnibus de quorumdam exemplorum occasione defendunt. Ad hanc itaque partem causas jam ipsas coronarias inspici superest, ut dum ostendimus extraneas, imo et contrarias disciplinae, nullam earum rationis patrocinio fultam probemus, quo possit habitus hujusmodi, usus quoque communioni vindicari: etsi sunt quidam quorum exempla nobis objectantur.

More profoundly John says: Little children, guard yourselves from idols (1 John 5:21); no longer from idolatry as from a service, but from the very likeness of them. For it is unworthy that you, the image of the living God, should become an image of an idol and of a dead thing. Thus far we claim the proper character of this attire for the idols both from the record of its origin and from the usage of superstition, and besides from this, that, while it is not counted among the things of God, it is reckoned more and more as an image of those with whose antiquities and solemnities and offices it is in keeping. Finally, the very doors, and the very victims and altars, the very ministers and priests of theirs are crowned (Bar. 6:9). You have the crowns of all the priestly colleges in Claudius. But we have also inserted that distinction of the difference between rational and irrational things, meeting those who defend communion in all things on the occasion of certain examples. To this part, therefore, it remains now that the very causes of crowns be examined, so that, while we show them to be foreign, nay even contrary, to the discipline, we may prove that none of them is supported by the patronage of reason, whereby an attire of this kind, its use too, could be claimed for communion: although there are certain persons whose examples are thrown at us.

CAPUT XI.

Chapter XI.

Etenim, ut ipsam causam coronae militaris aggrediar, puto prius conquirendum an in totum Christianis militia conveniat. Quale est alioquin de accidentibus retractare, cum a praecedentibus culpa sit? Credimusne humanum sacramentum divino superduci licere, et in alium dominum respondere post Christum? et ejerare patrem ac matrem, et omnem proximum, quos et lex honorari et post

For, to approach the very cause of the military crown, I think it must first be inquired whether military service is fitting for Christians at all. Otherwise, what sort of thing is it to reconsider incidentals, when the fault lies in what precedes? Do we believe it lawful for a human oath to be superadded to a divine one, and to answer to another lord after Christ? and to renounce father and mother, and every neighbour, whom the law commands both to be honoured and, after

Editors' notes and page, col. 111

Footnotes

Variae lectiones

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Fiat Seml.

"Fiat" (let it be): Semler.

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Luncho Fran. Paris.

"Luncho": the Franeker and Paris [editions].

Commentarius

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esse ait quam longissime; quia Draco terrenus, nempe Satanas infernus, spiritu et afflatu suo homines absorbet, etiam de longinquo. Deinde adjicit ex prima Joannis: Altius Joannes: Filioli, custodite vos ab idolis. Hoc est, Joannes rem altius repetit, et non solum fugiendam esse idololatriam pronuntiat, verum etiam fugienda idola ipsa. RIG.

…says it must be fled as far as possible; because the earthly serpent, namely Satan from below, swallows men with his breath and blast, even from afar. Then he adds from John's first letter: "John goes deeper: Little children, keep yourselves from idols." That is, John takes the matter further back, and declares not only that idolatry is to be fled, but that the idols themselves are to be fled. RIGALTIUS.

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Ipsi ministri et sacerdotes. Tradit Plinius coronas primum inter sacra tantum et bellicos honores suum nomen vindicasse. RHEN.

The ministers and priests themselves. Pliny records that crowns at first claimed their name only among sacred rites and military honours. RHENANUS.

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Conquirendum an in totum Christi. Qui non permittit ut Christianus ethnico belligeranti navet operam, an permissurus est ut Christianus Christiano, hoc est fratres persecuturo se militem adjungat? haud dubie nunquam credidit futurum Tertullianus ut Christiani mutuis armis concurrerent. RHEN.

It must be inquired whether at all to Christ's [people, as printed]. He who does not allow a Christian to lend his service to a pagan making war — is he going to allow a Christian to join himself as a soldier to a Christian, that is, to one who will persecute his brothers? Without doubt Tertullian never believed it would happen that Christians would clash with each other in arms. RHENANUS.

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Credimusne humanum sacramentum. Alludit ad sacramentum et responsionem sive contestationem fidei in baptismo factam. PAM.

Do we believe that a human oath. He alludes to the oath and the response, or solemn declaration of faith, made in baptism. PAMELIUS.

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(81) ‹anchor: patrem ac matrem› · call in col 111

Et ejerare patrem ac matrem, etc. Vox illa ejerare idem est atque abdicare seu renuntiare. Sensus autem auctoris est, baptismi sacramento non aliud esse superinducendum sacramentum militare. Cum enim castrensi sacramento se obstringit Christianus, ejerare videtur Dei legem qua secundum Deum parentes diligere jubentur. LE PR.

And to forswear father and mother, etc. That word "ejerare" is the same as to disown or renounce. The author's meaning is that no military oath is to be laid over the sacrament of baptism. For when a Christian binds himself by the camp oath, he seems to forswear God's law, by which parents are commanded to be loved next after God. LE PRIEUR.

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Quos et Evangelium solo Christo pluris non faciens sic quoque honoravit. Vetus exemplar: « Quos et Evangelium solo Christum pluris..... quoque honoravit. » Unde, sive legamus, « Solum Christum pluris faciens; » sive, « Solo Christo pluris non faciens, » idem erit sensus. RIG.

Whom the Gospel too, setting them above none but Christ, so honoured. The old copy: "Whom the Gospel too … Christ alone more … so honoured." Whence, whether we read "setting Christ alone higher" or "setting them above none but Christ," the sense will be the same. RIGALTIUS.

(82, second note) ‹same call› — Sic quod honoravit. Hoc est: Evangelium non minus parentes et omnem proximum honorari praecepit quam lege Mosaica praescriptum fuerat. Etenim lex eos proxime post Deum, Evangelium proxime post Christum honorare jussit. RIG.

So too honoured. That is: the Gospel commanded parents and every neighbour to be honoured no less than had been prescribed by the Mosaic law. For the law ordered them to be honoured next after God, the Gospel next after Christ. RIGALTIUS.

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Cui nec litigare conveniet? Alludit ad illud I Cor. VI, 7: Jam quidem omnino delictum est quod judicia habetis inter vos. Quare non magis injuriam accipitis? Atque adeo non male Rhen. litigare, vocem jurisconsultorum, interpretatur actionem vel in personam vel in rem apud judicem suscipere. Verum advertendum quod continuo subjungit ibidem Apostolus: Sed vos injuriam facitis, etc. PAM.

For whom it will not be fitting even to go to law? He alludes to I Cor. VI, 7: Already it is altogether a fault that you have lawsuits among you. Why not rather suffer wrong? And so Rhenanus not badly interprets "litigare," a word of the jurists, as bringing an action, either personal or real, before a judge. But note what the Apostle adds straightaway in the same place: But you yourselves do wrong, etc. PAMELIUS.

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Requiescens super pilum. Libri hactenus editi, super luncho. T. Livius, I. XLIV: « Scuto prae se erecto stare galeatos: deinde ubi fessi sunt, innixos pilo, capite super marginem scuti posito sopitos stare. » RIG.

Resting on his javelin. The books printed so far: "super luncho." Livy, book XLIV: "[that they] stand helmeted with the shield raised before them; then, when they are tired, leaning on the javelin, with the head laid on the rim of the shield, they stand dozing." RIGALTIUS.

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Cui cremare non licuit. Thura, videlicet, idolo. Glossae Isidori. Cremutium, Holocaustum. RIG.

For whom it was not lawful to burn. Incense, that is, to an idol. Glosses of Isidore: "Cremutium: holocaust." RIGALTIUS.

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Page

running head: 111 TERTULLIANI OPERUM PARS II. — S[...] (cut off at right edge)
marginal letters: A Altius 91 Joannes: Filioli; B in omnibus de quorumdam exemplorum; C sit? Credimusne humanum sacramentum; D (in the notes) (79) Conquirendum an in totum
old-edition numerals: 91 after Altius

PL 2:112

Deum diligi (Exod. XX; Levit. XIX) praecipit; quos et Evangelium (Matth. XXVI, 11) solo Christo pluris non faciens, sic quoque honoravit (I Cor. VI; Matth. V; I Cor. VIII)? Licebit in gladio conversari, Domino pronuntiante, gladio periturum qui gladio fuerit usus? Et praelio operabitur filius pacis, cui nec litigare conveniet? Et vincula et carcerem et tormenta et supplicia administrabit, nec suarum ultor injuriarum? Jam stationes, aut alii magis faciet quam Christo? aut et Dominico die, quando nec Christo? et excubabit pro templis, quibus renuntiavit? et coenabit illic ubi Apostolo non placet? et quos interdiu exorcismis fugavit, noctibus defensabit, incumbens et requiescens super pilum quo perfossum est latus Christi (Joan. XIX, 34)? vexillum quoque portabit aemulum Christi? et signum postulabit a principe, qui jam a Deo accepit? mortuus etiam tuba inquietabitur aeneatoris, qui excitari a tuba angeli exspectat? et cremabitur ex disciplina castrensi Christianus, cui cremare non licuit, cui Christus merita ignis indulsit? Quanta alia in delictis circumspici possunt castrensium munium, transgressio interpretanda? Ipsum de castris lucis in castra tenebrarum nomen deferre, transgressio est. Plane, si quos militia praeventos fides posterior invenit, alia conditio est, ut illorum quos Joannes admittebat ad lavacrum (Luc. III, 3), ut centurionum fidelissimorum, quem Christus probat (Matth. VIII), et quem Petrus catechizat (Act. X): dum tamen, suscepta fide atque signata, aut deserendum statim sit ut a multis actum, aut omnibus modis cavillandum, ne quid adversus Deum committatur, quae nec ex militia permittuntur;

God, to be loved (Exod. 20; Lev. 19); [parents] whom the Gospel also (Matt. 26:11), holding Christ alone of greater account [than them], honoured in this way too (1 Cor. 6; Matt. 5; 1 Cor. 8)? Will it be lawful to make one's occupation with the sword, when the Lord declares that he who has used the sword shall perish by the sword? And will the son of peace take part in battle, for whom it will not be fitting even to go to law? And will he administer chains and prison and tortures and punishments, he who is not the avenger even of his own wrongs? Will he now keep stations for another rather than for Christ? Or on the Lord's day too, when he does not even do so for Christ? And will he keep watch before temples which he has renounced? And will he dine in that place where it does not please the Apostle? And those whom by day he has put to flight with exorcisms, will he defend by night, leaning and resting upon the javelin with which the side of Christ was pierced (John 19:34)? Will he also carry a standard that is a rival of Christ? And will he ask for a watchword from the emperor, he who has already received one from God? Will he even when dead be disturbed by the trumpet of the bugler, he who waits to be roused by the trumpet of the angel? And will a Christian be burned according to the discipline of the camp, he for whom it was not lawful to burn [incense], to whom Christ remitted the fire he deserved? How many other things can be discerned among the offences of camp duties, to be interpreted as transgression? The very transferring of one's name from the camp of light to the camp of darkness is transgression. Clearly, if a later faith has found any already engaged in military service, the condition is different, as with those whom John admitted to the washing (Luke 3:3), as with the most faithful centurions, the one whom Christ approves (Matt. 8) and the one whom Peter instructs (Acts 10): provided, however, that, the faith having been received and sealed, either one must desert at once, as has been done by many, or one must use every kind of evasion so that nothing is committed against God of the things which not even on the ground of military service are permitted;

Editors' notes and page, col. 112

Footnotes

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Transgressio est. Cod Agobardi, « Transgressionis est. » RIG.

It is a transgression. The codex of Agobard: "It is of transgression." RIGALTIUS.

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(87) ‹anchor: deserendum statim sit› · call in col 112

Suscepta fide atque signata aut deserendum statim sit. Hoc est, deserenda militia. RIG,

Once the faith is received and sealed, either it must be abandoned at once. That is, military service must be abandoned. RIGALTIUS.

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Page

running head: [cut off at left] ...I PARS II. — SERIES I, POLEMICA. 112
marginal letters: A Deum diligi (Exod. XX; Levit. XIX); B lum quoque portabit aemulum Christi; C (Act. X): dum tamen, suscepta fide; D beside commentary note (83) Cui nec litigare conveniet / I Cor. VI, 7
old-edition numerals: 92 after Deum; 93 after ne

PL 2:113

aut novissime perpetiendum pro Deo, quod aeque fides pagana condixit. Nec enim delictorum impunitatem, aut martyriorum immunitatem militia promittet. Nusquam Christianus aliud est. Unum Evangelium, et idem Jesus, negaturus omnem negatorem, et confessurus omnem confessorem Dei, et salvam facturus animam pro nomine ejus amissam, perditurus autem de contrario adversus nomen ejus lucri habitam (Matth. X, 39). Apud hunc tam miles est paganus fidelis, quam paganus est miles infidelis. Non admittit status fidei necessitates. Nulla est necessitas delinquendi, quibus una est necessitas non delinquendi. Nam et ad sacrificandum et directo negandum necessitate quis premitur tormentorum sive poenarum: tamen nec illi necessitati disciplina connivet, quia potior est necessitas timendae negationis et obeundi martyrii, quam evadendae passionis et implendi officii. Caeterum subvertit totam substantiam sacramenti causatio ejusmodi, ut etiam voluntariis delictis fibulam laxet. Nam et voluntas poterit necessitas contendi, habens scilicet unde cogatur. Vel ipsam praestruxerim et ad caeteras officialium coronarum causas, quibus familiarissima est advocatio necessitatis: cum idcirco aut officia fugienda sint, ne in delictis incidamus; aut et martyria toleranda sint, ut officia rumpamus. De prima specie quaestionis etiam militiae ipsius illicitae, plura non faciam, ut secunda reddatur, ne si omni ope expulero militiam, frustra jam de corona militari provocarim.

or finally, there must be suffered for God that which the faith of the civilian equally agreed to. For military service will not promise impunity for offences, or exemption from martyrdoms. Nowhere is the Christian anything else. There is one Gospel, and the same Jesus, Who will deny every denier and acknowledge every confessor of God, and Who will save the soul lost for His name, but will on the contrary destroy the one held as gain against His name (Matt. 10:39). With Him the believing civilian is as much a soldier as the unbelieving soldier is a civilian. The state of faith does not admit necessities. There is no necessity of sinning for those for whom there is one necessity, that of not sinning. For a person is also pressed to sacrifice and to deny outright by the necessity of tortures or punishments; yet discipline does not wink even at that necessity, because the necessity of fearing denial and of undergoing martyrdom is stronger than that of escaping suffering and of fulfilling a duty. Moreover, a pretext of this kind overturns the whole substance of the sacrament, so that it loosens the clasp even for voluntary offences. For the will too could be maintained to be a necessity, since it has, of course, something by which it is compelled. I would have laid down this very point in advance for the other grounds of crowns of office as well, for which the plea of necessity is most familiar: since for that reason either offices are to be shunned, lest we fall into offences, or else martyrdoms are to be endured, so that we may break off offices. On the first aspect of the question, that of military service itself being unlawful, I will say no more, so that the second may be given its turn, lest, if I had driven out military service with all my might, I should then have challenged in vain about the military crown.

Editors' notes and page, col. 113

Footnotes

Variae lectiones

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Poterat Seml.

"Poterat" (could): Semler.

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Minerva Fran.

"Minerva": the Franeker [edition].

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Quin et olea militiam coronari a Minerva non solum artium, sed armorum quoque dea: et pacem cum Neptuno iniisse ex hac arbore, etc. Fran. Paris. Sed et pace cum Neptuno inita ex hac arbore coronatam, Jun.

"Indeed, that military service is crowned with the olive by Minerva, goddess not only of the arts but also of arms; and that she made peace with Neptune from this tree," etc.: the Franeker and Paris [editions]. "But also, peace having been made with Neptune, crowned from this tree": Junius.

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Quae nec ex militia permittuntur. Quod in exemplari legitur, Extra militiam, minus esse videtur ad mentem Tertulliani. Nam hoc sibi vult: Christiano quem fides in militia deprehendit, aut statim suscepta fide deserendam esse militiam, quod ex militia, id est per militiae leges non licet: aut modis omnibus cavendum ne quid adversus Christianam fidem committat, quod item ex militiae romanae legibus vix liceat; aut extrema quaeque perpetienda pro Deo, quod omnis Christianus Christo fide dicta condixit. RIG.

Which are not permitted even by military service. What is read in the copy, "outside military service," seems less in keeping with Tertullian's mind. For this is what he means: for a Christian whom faith has overtaken in the army, either the service must be abandoned at once on receiving the faith — which is not lawful "by military service," that is, under military law; or every care must be taken that he commit nothing against the Christian faith — which likewise is hardly lawful under the laws of Roman service; or every extremity must be endured for God, as every Christian, having pledged his faith to Christ, has agreed. RIGALTIUS.

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Quod aeque fides pagana condixit. Mortem, scilicet. Nam hoc Christianus paganus, id est non miles, aeque Christo condixit ac miles. Hanc interpretationem suggerunt sequentia. RIG.

Which the faith of the civilian has equally agreed to. Death, namely. For the civilian Christian, that is, one who is not a soldier, has agreed this with Christ just as the soldier has. What follows suggests this interpretation. RIGALTIUS.

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Non admittit status fidei necessitates. At extra statum fidei admittuntur (Apolog. XLV, de Exhort. cast. VI). Necessitas ad excusationem deputatur (De Idolol. X), Opponitur necessitas quasi deprecatrix (Apolog. IV, VII), et hic paulo post: Familiarissima est advocatio necessitatis. RIG.

The standing of the faith does not admit necessities. But outside the standing of the faith they are admitted (Apology XLV, Exhortation to Chastity VI). Necessity is counted as an excuse (On Idolatry X); necessity is put forward as a pleader for pardon (Apology IV, VII), and here a little after: "The plea of necessity is most familiar." RIGALTIUS.

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Plura non faciam. Liber Agobardi, Plura non faciunt. Ursini, Plura non faciant. RIG.

I will not say more. The book of Agobard: "they do not say more." Ursinus's: "let them not say more." RIGALTIUS.

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Illi ut deo telorum. Huc pertinet quod a Platone Apollo dicatur ἀπὸ τοῦ πάλλειν, id est a jaculando, unde etiam factum ut cum arcu et sagittis ejus simulacra formari soleant. PAM.

To him as god of missiles. To this belongs Plato's saying that Apollo is named "from pallein," that is, from hurling; whence too his images are usually made with bow and arrows. PAMELIUS.

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Cum et myrto. Myrtus bellicis quoque rebus inservit, triumphansque de Sabinis Posthumius Tubertus in consulatu, qui primus omnium ovans urbem ingressus est, quoniam rem leviter sine cruore gesserat, myrto Veneris victricis coronatus incedit, optabilemque arborem etiam hostibus fecit. Haec postea ovantium fuit corona. RHEN.

With myrtle too. Myrtle also serves in matters of war: Postumius Tubertus, triumphing over the Sabines in his consulship, who was the first of all to enter the city in ovation, because he had done the business lightly and without bloodshed, walked crowned with the myrtle of Venus Victrix, and made the tree desirable even to enemies. This was afterwards the crown of those who received an ovation. RHENANUS.

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Sed ergo Venerem non credo ex hac parte cum Marte Romanam. Martem, inquit, Romanum crediderim ex ea parte qua Romulos ex Ilia suscepit. At Venerem ex ea parte qua Iliam sibi pellicem sensit et indoluit, Romanam esse non arbitror. RIG.

But then I do not believe Venus Roman, on this side, along with Mars. Mars, he says, I would believe Roman on the side on which he begot the Romuli of Ilia. But Venus, on the side on which she found Ilia her rival and grieved at it, I do not judge to be Roman. RIGALTIUS.

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Paci cum Neptuno. Quoniam Minerva cum oleaginea corona pacem iniit cum Neptuno ideo pacis nota est olea, LE PR.

To the peace with Neptune. Because Minerva made peace with Neptune wearing an olive crown, the olive is therefore the sign of peace. LE PRIEUR.

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Tunc tibi, Jupiter, bove cornibus auro decoratis vovimus esse futurum. Haec est veteris codicis, scriptura, quae firmari etiam possit inscriptione antiqua Fratrum Arvalium, quae sic habet: BOVE. AURATO. VOVIMUS. ESSE. FUTURUM. RIG.

Then to you, Jupiter, we have vowed that there shall be an ox with gilded horns. This is the old codex's reading, which can also be confirmed by an ancient inscription of the Arval Brothers, which runs: "WITH A GILDED OX WE HAVE VOWED THAT IT SHALL BE." RIGALTIUS.

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Page

running head: 113 DE CORONA. (right-hand column number cut off at the image edge)
marginal letters: A tuntur (88); aut novissime perpetiendum; B nec illi necessitati disciplina connivet; C militiam, frustra jam de corona militari provocarim.; D pro Deo, quod omnis Christianus Christo fide dicta (in the Commentarius at the page foot)
old-edition numerals: (none)

PL 2:114

CAPUT XII.

Chapter XII.

Puta denique licere militiam usque ad causam coronae. Sed et de corona prius dicamus. Laurea ista Appollini vel Libero sacra est: illi, ut deo telorum; huic, ut deo triumphorum. Sic docet Claudius cum et myrto ait milites redimiri solere. Veneris enim myrtum, matris Aeneae, non laurum, etiam amiculae Martis, per Iliam et Romulos Romani. Sed ego Venerem non credo ex hac parte cum Marte Romanam, qua pellicis dolor est. Cum et olea militia coronatur, ad Minervam est idololatria, armorum aeque deam, sed et paci cum Neptuno initae ex hac arbore coronatam. Iu his erit serti militaris superstitio polluta et polluens, omniaque jam polluentur et causis. Ecce annua votorum nuncupatio quid videtur? prima in principiis, secunda in capitoliis. Accipe post loca et verba: TUNC TIBI, JUPITER, BOVE CORNIBUS AURO DECORATIS VOVIMUS ESSE FUTURUM. Cujus sententiae vox est? utique negationis. Etiam si tacet illic Christianus ore, coronatus capite respondit. Eadem laurea in donativi dispensatione denuntiatur plane non gratuita idololatria, aliquibus aureis venditans Christum, ut argenteis Judas (Matth. XXVI). Hoc erit: Non potestis Deo servire et mammonae (Matth. XVI, 24): mammonae manum tradere, et a Deo absistere? Hoc erit: Reddite quae sunt Caesaris Caesari, et quae Dei Deo (Matth. XXII, 21): nec hominem Deo reddere, et denarium Caesari auferre? Triumphi laurea foliis struitur, an cadaveribus? lamnis ornatur,

Suppose, finally, that military service is permitted, right up to the matter of the crown. But let us first speak about the crown as well. This laurel is sacred to Apollo or to Liber: to the former as god of weapons, to the latter as god of triumphs. So Claudius teaches, when he says that soldiers are also accustomed to be wreathed with myrtle. For the myrtle belongs to Venus, the mother of Aeneas, not the laurel; [she was] also the mistress of Mars, the Romans [descending] through Ilia and the Romuli. But I do not believe that Venus is Roman together with Mars on this side, where there is the grief over the concubine. When military service is also crowned with the olive, the idolatry is directed to Minerva, equally goddess of arms, but also crowned from this tree for the peace made with Neptune. In these things the superstition of the military garland will be both polluted and polluting, and all things will now be polluted by their causes as well. Look, what does the annual pronouncement of vows seem to be? the first in the headquarters, the second in the capitols. Take next the places and the words: THEN TO YOU, JUPITER, WE VOW THAT THERE SHALL BE AN OX WITH HORNS ADORNED WITH GOLD. Of what meaning is that utterance? Surely of denial. Even if the Christian is silent there with his mouth, he has answered with his crowned head. The same laurel is announced in the distribution of the donative, plainly an idolatry not given free, selling Christ for some pieces of gold, as Judas did for pieces of silver (Matt. 26). Will this be [the sense of]: You cannot serve God and mammon (Matt. 16:24): to give one's hand to mammon, and to depart from God? Will this be [the sense of]: Render the things that are Caesar's to Caesar, and the things that are God's to God (Matt. 22:21): not to render the man to God, and to take the denarius away from Caesar? Is the laurel of triumph built of leaves, or of corpses? Is it adorned with plates,

Editors' notes and page, col. 114

Footnotes

(48) ‹anchor: mammonae manum tradere› · call in col 114

Est Leop.

"Est" (is): Leopold.

Commentarius

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(97) ‹anchor: nec hominem Deo reddere› · call in col 114

Nec hominem Deo reddere. Qui tamen est numisma et imago Dei. Ait igitur Christianum, cum sit et miles et coronatus, non reddere hominem Deo, quia cum ornatu incedit idolis dicato, et denarium auferre Caesari, quia refert ab Caesare donativum; itaque non reddere quae sunt Dei Deo, neque etiam quae sunt Caesaris Caesari. Significat militiae praeliorumque negotia non convenire Chri- (continues)

And not render man to God. Man, who is yet God's coin and image. He says, then, that the Christian, being both a soldier and crowned, does not render man to God, because he goes about in an adornment dedicated to idols, and takes the denarius away from Caesar, because he carries off a donative from Caesar; and so he renders neither to God the things that are God's nor to Caesar the things that are Caesar's. He means that the business of military service and battles does not befit Chri- (continues)

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Page

running head: DE CORONA.
marginal letters: A ‹CAPUT XII.›; B ‹causis. Ecce annua votorum›; C ‹dere (97), et denarium›; D ‹pit. At Venerem ex ea parte› (in the Commentarius)
old-edition numerals: 94 before CAPUT XII.

PL 2:115

an bustis? unguentis delibuitur an lacrymis conjugum et matrum? Fortasse quorumdam et Christianorum: et apud Barbaros enim Christus. Qui hanc portaverit in capite causam, nonne et ipse oppugnavit? Est et alia militia regiarum familiarum. Nam et castrenses appellantur munificiae et ipsae solemnium Caesareanorum. Sed et tu proinde miles ac servus alterius es: et si duorum, Dei et Caesaris, certe tunc non Caesaris, cum te Deo debes, etiam in communibus, credo, potiori.

or with tombs? Is it anointed with ointments, or with the tears of wives and mothers? Perhaps of some Christians too: for Christ is among the barbarians also. Whoever has carried this cause upon his head, has not he too waged war? There is also another military service, that of the royal households. For the munificiae too are called "of the camp", they too [belonging] to the solemnities of the Caesareans. But you too are likewise a soldier and servant of another: and if of two, of God and of Caesar, then certainly not of Caesar, when you owe yourself to God, as the more powerful, I believe, even in matters held in common.

CAPUT XIII.

Chapter XIII.

Coronant et publicos ordines laureis publicae causae, magistratus vero insuper aureis. Superferuntur etiam illis Hetruscae. Hoc vocabulum est coronarum, quas gemmis et foliis ex auro quercinis ob Jovem insignis ad deducendas thensas, cum palmatis togis sumunt. Sunt et provinciales aureae, imaginum jam, non virorum, capita majora quaerentes. Sed tui ordines et tui magistratus, et ipsum curiae nomen Ecclesia est Christi. Illius es conscriptus in libris vitae (Philipp. IV; Apoc. XIII). Illic purpurae tuae sanguis Domini et clavus latus in cruce ipsius (Matth. XXVII); illic securis ad caudicem arboris posita (Matth. III, 10), illic (Isa. XI. 1) virgae ex Jesse. Viderint et publici equi cum coronis suis. Dominus tuus, ubi secundum Scripturam (Matth. XXI) Jerusalem ingredi voluit,

They crown the public orders too with laurels for a public cause, but the magistrates besides with golden ones. Set even above these are the Etruscan [crowns]. This is the name of the crowns which, distinguished with gems and with oak leaves of gold on account of Jupiter, they put on together with palm-embroidered togas for escorting the thensae. There are also the provincial golden [crowns], seeking heads that are now larger, those of images, not of men. But your orders and your magistracies, and the very name of the curia, is the Church of Christ. You are His, enrolled in the books of life (Phil. 4; Rev. 13). There the blood of the Lord is your purple, and your broad stripe is in His cross (Matt. 27); there is the axe laid to the trunk of the tree (Matt. 3:10), there are the rods from Jesse (Isa. 11:1). Let the public horses too look to it with their crowns. Your Lord, when according to the Scripture (Matt. 21) He willed to enter Jerusalem,

Editors' notes and page, col. 115

Footnotes

Variae lectiones

(printed under page 62)

(49) ‹anchor: unguentis delibuitur› · call in col 115

Hinc adversis lemniscis, inauratur lamnulis, unguentis, Paris. foliis struitur, adornatur lemniscis, C. Wouw. Triumphi laurea foliis instruitur hinc adversis lemniscis, hinc auratur lamnulis; unguentis delibuitur. Jun. ex Ms.

"On one side with ribbons, it is gilded with little plates, with ointments": Paris [edition]. "It is built of leaves, adorned with ribbons": Wouwer's codex. "The laurel of triumph is made up of leaves, on one side with ribbons, on the other it is gilded with little plates; it is smeared with ointments": Junius from a manuscript.

(printed under page 62)

(50) ‹anchor: magistratus vero insuper aureis› · call in col 115

Ut Athenis, ut Romae inserit Semler., et forte, inquit. ab interprete quodam adjecta sunt.

Semler inserts "as at Athens, as at Rome," and perhaps, he says, they were added by some commentator.

(printed under page 62)

(51) ‹anchor: securis ad caudicem› · call in col 115

Ad radices Jun.

"Ad radices" (at the roots): Junius.

(printed under page 62)

(52) ‹anchor: not visible› · call in col ?

Ad suggestum Jun.

"Ad suggestum" (to the platform): Junius.

(printed under page 62)

(97) (continued) ‹anchor: on the previous page›

stiano. Praelia relinquenda Caesari, coronam saeculo et Satanae: hominem ipsum imaginem Dei, reddendum Deo, sed purum, sed liberum, nullius servum, nullius militem, praeter Dei. RIG.

…a Christian. Battles are to be left to Caesar, the crown to the world and to Satan: man himself, the image of God, is to be rendered to God, but pure, but free, no one's slave, no one's soldier but God's. RIGALTIUS.

(printed under page 62)

(98) ‹anchor: lemniscis ornatur (call printed after the tail "tur" at the head of col 115; word set whole at the end of col 114)› · call in col 115

Lamnis ornatur. Vetus exemplar, Lemnis. Lemniscis. RIG.

It is adorned with plates. The old copy: "Lemnis," [that is,] with ribbons. RIGALTIUS.

(printed under page 62)

(99) ‹anchor: et apud Barbaros enim Christus› · call in col 115

Et apud Barbaros enim Christus. Idem respondit Tryphon Lucianicus interroganti Critiae an Scytharum res curae essent deo? Omnino, inquit, εἰ τύχοι γε Χριστὸς καὶ ἐν ἔθνεσι. RIG.

For Christ is among the barbarians too. Lucian's Tryphon gave the same answer when Critias asked him whether the affairs of the Scythians were God's concern: "Certainly," he said, "if indeed Christ happens to be among the nations too." RIGALTIUS.

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(1) ‹anchor: in capite causam› · call in col 115

Qui hanc portaverit in capite causam. Coronam triumphalem, causam cadaverum, bustorum, lacrymarum. RIG.

Who has worn this cause on his head. The triumphal crown, the cause of corpses, of pyres, of tears. RIGALTIUS.

(printed under page 62)

(2) ‹anchor: solemnium Caesareanorum› · call in col 115

Munificiae, et ipsae solemnium Caesarianorum. Apud Festum legimus munifices vocatos milites, qui non vacabant, sed munus principi faciebant: qui vacabant appellabantur beneficiarii. Sed et Vegetio munifices sunt milites qui munus faciunt a quo liberi sunt immunes qui dicuntur. Expone ergo munificae, id est ad munus solemnium Caesarianorum adstrictae et obligatae. Posterior aetas munificum pro munifice usurpavit. Nam et Paulus Jurec. in cap. Munus, De verb. signif., etiam officium significare docet, unde munera militaria, et quosdam milites munifices vocari. RHEN.

Bound to duty, they too, by the imperial solemnities. In Festus we read that soldiers were called "munifices" who were not exempt but performed duty for the emperor; those who were exempt were called "beneficiarii." And in Vegetius too, "munifices" are soldiers who perform the duty from which those called "immunes" are free. Explain "munificae," then, as bound and obliged to the duty of the imperial solemnities. A later age used "munificus" for "munifex." For Paul the jurist too, in the chapter "Munus," On the Meaning of Words, teaches that it also means an office; whence military duties, and certain soldiers are called "munifices." RHENANUS.

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(3) ‹anchor: Superferuntur etiam illis Hetruscae› · call in col 115

Superferuntur etiam illis Hetruscae. Sic habet vetus exemplar, superferuntur illis, hoc est, etiam aureis nobiliores habentur. RIG.

Etruscan [crowns] are rated even above these. So the old copy has it, "are rated above these," that is, they are held nobler even than the golden ones. RIGALTIUS.

(printed under page 62)

(4) ‹anchor: ad deducendas thensas› · call in col 115

Ad deducendas thensas. Thensam Festus docet esse vehiculum argenteum, quo exuviae deorum ludis circensibus in circum ad pulvinar vehebantur. RHEN.

For escorting the sacred cars. Festus teaches that a "thensa" is a silver vehicle on which the emblems of the gods were carried at the circus games into the circus to the couch of the gods. RHENANUS.

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(5) ‹anchor: conscriptus in libris vitae› · call in col 115

Conscriptus in libris vitae. De istis quoque libris inaudierat aliquid Tryphon Luciani. Ait enim ad Critiam: Ὥστε ἔασον ἅπαντα ὡς καί σε ἐν ταῖς ἐπουρανίοις βίβλοις τῶν ἀγαθῶν ἀπογράψωνται. RIG.

Enrolled in the books of life. Lucian's Tryphon had also heard something of these books. For he says to Critias: "So let everything go, so that they may enrol you too in the heavenly books of the good." RIGALTIUS.

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(6) ‹anchor: virgae ex Jesse› · call in col 115

Illic virgae ex radice Jesse. Virgas dicit, alludens ad fasces Romanorum magistratuum, et sic legitur in cod. Agobardi. RIG.

There the rods from the root of Jesse. He says "rods," alluding to the fasces of the Roman magistrates; and so one reads in the codex of Agobard. RIGALTIUS.

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(7) ‹anchor: not visible› · call in col ?

Tuos fastos. Fasti erant libri continentes totius anni rationem et celebritates: cum respectu ad hos loquitur Tertullianus. In Ecclesia quoque sunt fasti, ne tu municipiorum fastos et solemnitates cura. Notandus sane locus ad morem Ecclesiae, quae conferebat natalitia, id est obitus martyrum, in fastos; quos fastos ecclesiastico nomine vocamus martyrologia. Hujus rei est locus elegans Cypriani epist. 83. LAC.

Your calendars. The fasti were books containing the reckoning and festivals of the whole year: Tertullian speaks with an eye to these. In the Church too there are calendars; do not you concern yourself with the calendars and solemnities of the towns. The passage is certainly noteworthy for the custom of the Church, which entered the birthdays, that is, the deaths of the martyrs, in its calendars; which calendars we call by the church name of martyrologies. There is a fine passage on this in Cyprian's letter 83. LA CERDA.

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Coronant et nuptiae sponsos. Huc pertinet quod sponsa ad virum iter parans, ex verbena quae Veneri dicata est, et floribus herbisque a se lectis corollam texere soleat, eamque secum deferre: nam empta gestare serta vitio dabatur. Item quod sponsus domi illam operiens, paratu magno januam coronare, multaque lauro exornare soleat, quemadmodum auctor est Alexander ab Alex. PAM.

Weddings too crown the bridal pair. To this belongs the custom that the bride, preparing to go to her husband, would weave a little crown of vervain, which is sacred to Venus, and of flowers and herbs gathered by herself, and carry it with her; for to wear bought garlands was counted a fault. Likewise that the bridegroom, waiting for her at home, would crown the door with great display and adorn it with much laurel, as Alexander ab Alexandro attests. PAMELIUS.

(printed under page 62)

Page

running head: 115 TERTULLIANI OPERUM PARS II. — (remainder cut off at image edge)
marginal letters: A ‹tur (98), an bustis? unguentis›; B ‹runtur etiam illis Hetruscae›; C ‹stuano. Praelia relinquenda Caesari› (in Commentarius); D ‹quo liberi sunt immunes qui dicuntur› (in Commentarius)
old-edition numerals: 95 after delibuitur

PL 2:116

nec asinum habuit privatum : Isti in curribus et isti in equis, nos autem in nomine Domini Dei nostri invocabimus (Psal. XIX). Ab ipso incolatu Babylonis illius in Apocalypsi Joannis submovemur (Apoc. XVIII), nedum a suggestu. Coronatur et vulgus nunc ex principalium prosperitatum exsultatione, nunc ex municipalium solemnitatum proprietate : et est omnis publicae laetitiae luxuria captatrix. Sed tu peregrinus mundi hujus, civis supernae Jerusalem : Noster, inquit (Philipp. III, 20), municipatus in caelis. Habes tuos sensus, tuos fastos : nihil tibi cum gaudiis saeculi ; imo contrarium debes : Saeculum enim gaudebit, vos vero lugebitis (Joan. XVI, 20). Et puto, felices, ait, lugentes (Matth. V, 5), non coronatos. Coronant et nuptiae sponsos, ideo non nubamus ethnicis, ne nos ad id⟨o⟩lolatriam usque deducant, a qua apud illos nuptiae incipiunt : habes legem a patria⟨r⟩chis quidem (Gen. XXIV, 3 ; Galat. III), habes Apostolum in Domino nubere jubentem (I Cor. VII). Coronat et libertas saecularis. Sed tu jam redemptus es a Christo, et quidem magno. Servum alienum quomodo saeculum manumittet ? Etsi libertas videtur, sed et servitus videbatur. Omnia imaginaria in saeculo, et nihil veri. Nam et tunc liber hominis eras redemptus a Christo : et nunc servus es Christi, licet manumissus ab homine. Si veram putes saeculi libertatem, ut et corona consignes, rediisti in servitutem hominis, quam putes libertatem

nor did He have a private ass: 'These in chariots and these on horses, but we will call upon the name of the Lord our God' (Ps. 19). From the very sojourn of that Babylon in the Apocalypse of John we are removed (Rev. 18), and all the more from its display. The common people too are crowned, now out of rejoicing over the prosperities of the emperors, now out of the particular character of municipal festivals: and luxury is a hunter after every public gladness. But you are a stranger to this world, a citizen of the Jerusalem above: 'Our citizenship', he says (Phil. 3:20), 'is in the heavens.' You have your own feelings, your own calendars: you have nothing to do with the joys of the world; rather you owe the contrary: 'For the world will rejoice, but you will mourn' (John 16:20). And I think He says 'blessed are those who mourn' (Matt. 5:5), not those who are crowned. Weddings too crown bridegrooms; therefore let us not marry heathens, lest they lead us all the way to idolatry, with which among them weddings begin: you have the law from the patriarchs indeed (Gen. 24:3; Gal. 3), you have the Apostle commanding to marry in the Lord (1 Cor. 7). Worldly freedom also crowns. But you have already been redeemed by Christ, and indeed at a great price. How will the world manumit another's slave? Even if it seems liberty, yet it seemed slavery too. All things in the world are imaginary, and nothing is true. For even then you were free in respect of man, redeemed by Christ; and now you are the slave of Christ, though manumitted by man. If you think the world's liberty genuine, so that you also seal it with a crown, you have gone back into the slavery of man, which you think liberty

Editors' notes and page, col. 116

Footnotes

(53) ‹anchor: videbatur› · call in col 116

Videatur cod. Wouw.

"Videatur" (may seem): Wouwer's codex.

(printed under page 62)

(54) ‹anchor: ut et corona› · call in col 116

Coronam Latin. Rhen. Fran.

"Coronam" (the crown, accusative): Latinius, Rhenanus, the Franeker [edition].

Commentarius

(printed under page 62)

Page

running head: [...]M PARS II. — SERIES I, POLEMICA. (cut off at left edge; column number 116)
marginal letters: A nec asinum habuit privatum; B nuptiae sponsos (8), ideo non nubamus; C esse vehiculum argenteum (commentary); D mus martyrologia (commentary)
old-edition numerals: 96 after (Psal. XIX).
other: "id· lolatriam" printed with a gap, set id⟨o⟩lolatriam; "patriaι chis" damaged r, set patria⟨r⟩chis; "manumittel" read as damaged t (manumittet); "Istι ιn", "Deι" read as damaged i; caelis kept as in reading (page appears to print cœlis, see qa ligature); Variae lectiones and Commentarius (editors' notes 5–8) at page foot not set; left column of page belongs to col. 115
other: ligature doubt raised by the check (text not changed): caelis | coelis

PL 2:117

amisisti libertatem Christi, quam putas servitutem. Numquid et agonisticae causae disputabuntur, quas statim tituli sui damnant? et sacras et funebres scilicet, hoc enim superest ut Olympius Jupiter, et Nemaeus Hercules, et misellus Archemorus, et Antinous infelix in Christiano coronentur, ut ipse spectaculum fiat, quod spectare debet. Universas, ut arbitror, causas enumeravimus. Nec ulla nobiscum est: omnes alienae, profanae, illicitae, semel jam in sacramenti testatione ejeratae. Haec enim erant pompae diaboli et angelorum ejus officia, saeculi honores, solemnitates, popularitates, falsa vota, humana servitia, laudes vanae, gloriae turpes: et in omnibus istis idololatria, in solo quoque sensu coronarum quibus omnia ista redimita sunt. Praefabitur quidem Claudius etiam coelum sideribus apud Homeri carmina coronatum; certe a Deo, certe homini, igitur et homo ipse a Deo coronandus est. Caeterum a saeculo coronantur et lupanaria, et latrinae, et pistrina, et carcer, et ludus, et ipsa amphitheatra, et ipsa spoliaria, ipsaeque libitinae. Quam sacer sanctus, quamque honestus ac mundus sit habitus iste, noli de uno poetico coelo, sed de totius mundi commerciis aestimare. At enim Christianus nec januam suam laureis infamabit, si norit quantos deos etiam ostiis diabolus affinxerit, Janum a janua, Limentinum a limine, Forculum et Cardam a foribus et cardinibus et apud Graecos Thyreum Apollinem et Antelios daemonas.

you have lost the liberty of Christ, which you think servitude. Will the causes of the games also be disputed, which their own titles at once condemn? both the sacred and the funeral ones, namely; for this indeed is all that remains, that Olympian Jupiter, and Nemean Hercules, and poor little Archemorus, and unhappy Antinous should be crowned in a Christian, so that he himself should become the spectacle which he ought to be watching. We have enumerated, as I think, all the causes. And none of them is on our side: all are alien, profane, unlawful, already abjured once and for all in the attestation of the sacrament. For these were the pomps of the devil and the services of his angels: the honours of the world, festivals, popular favours, false vows, human servitudes, vain praises, shameful glories; and in all these idolatry, even in the mere meaning of the crowns with which all these things are wreathed. Claudius will indeed say by way of preface that even the sky is crowned with stars in the poems of Homer; certainly by God, certainly for man; therefore man himself also is to be crowned by God. For the rest, by the world are crowned both brothels, and latrines, and bakehouses, and the prison, and the gladiatorial school, and the amphitheatres themselves, and the stripping-rooms themselves, and the undertakers' yards themselves. How sacred, holy, and how honourable and clean this attire is, judge not from one poetic sky, but from the dealings of the whole world. But indeed a Christian will not even disgrace his door with laurels, if he knows how many gods the devil has attached even to doorways: Janus from janua, Limentinus from limen, Forculus and Carda from fores and cardines, and among the Greeks Thyraean Apollo and the Antelian demons.

Editors' notes and page, col. 117

Footnotes

Variae lectiones

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(55) ‹anchor: not visible› · call in col ?

Spectari non debeat Rhen.

"Spectari non debeat" (ought not to be looked at): Rhenanus.

Commentarius

(printed under page 63)

(9) ‹anchor: not visible› · call in col ?

Numquid et agonisticae causae disputabuntur. Id est agones. Numquid etiam agones in controversiam venient, inquit, ut de iis etiam quaeratur, vitandi sint Christiano, necne? RIG.

Will the causes of the contests also be disputed? That is, the games. Will the games too come into dispute, he says, so that it is asked of them as well whether a Christian must avoid them or not? RIGALTIUS.

(printed under page 63)

(10) ‹anchor: not visible› · call in col ?

Et misellus Archemorus. Archemorus Lycurgi filius a serpente laesus adhuc infans periit, ex incuria nutricis suae Hypsipyles, quae illum in graminibus reliquerat, ostensura Graecis laborantibus siti Langiam fontem. In ejus pueri memoriam annuus agon institutus est: et quia periit adhuc infans, misellum vocat, non miserum. RHEN.

And poor little Archemorus. Archemorus, son of Lycurgus, died while still an infant, bitten by a serpent, through the carelessness of his nurse Hypsipyle, who had left him in the grass to show the Greeks, who were suffering from thirst, the spring Langia. In that boy's memory a yearly contest was instituted; and because he died still an infant, he calls him "poor little," not "poor." RHENANUS.

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(11) ‹anchor: not visible› · call in col ?

Antinous infelix. Hunc Adrianus Caesar habuit in deliciis, et tam tenere dilexit, ut ab illo civitatem Aegypti cognominarit, ubi et agonem illi quotannis instituit. Quam rem in litteras pulchre retulit Hegesippus, referente B. Hieronymo. RHEN.

Unhappy Antinous. The emperor Hadrian had him as his favourite and loved him so tenderly that he named a city of Egypt after him, where he also instituted a yearly contest for him. Hegesippus put this finely on record, as blessed Jerome reports. RHENANUS.

(printed under page 63)

(12) ‹anchor: not visible› · call in col ?

Coronantur et lupanaria. Videtur intelligere coronas quibus lares publici vel privati in singulis domibus coronabantur, atque adeo et in lupanaribus, etc. PAM.

Brothels too are crowned. He seems to mean the crowns with which the public or private household gods were crowned in each house, and so in brothels too, etc. PAMELIUS.

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(13) ‹anchor: quamque honestus› · call in col 117

Quam sacer, sanctus, quamque honestus. Placet codicis Divionensis Scriptura: Quam sacer sanctusque, quam honestus, etc. RIG.

How sacred, holy, and how honourable. The reading of the Dijon codex is preferable: "How sacred and holy, how honourable," etc. RIGALTIUS.

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(14) ‹anchor: Forculum› · call in col 117

Forculum. Alii, Foreculum. RIG.

Forculus. Others: Foreculus. RIGALTIUS.

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(15) ‹anchor: not visible› · call in col ?

Multo magis coronatos fortasse tunc illos coronatos scandalizaverit. Alludit ad viginti quatuor illos seniores coronis aureis coronatos, Apoc., IV, 4. Si nudo capite mulier scandalizat angelos, multo magis capite coronato scandalizaverit illos seniores coronatos. RIG.

Much more, perhaps, will she then have scandalized those crowned ones. He alludes to the twenty-four elders crowned with golden crowns, Apoc. IV, 4. If a woman with bare head scandalizes the angels, much more, with crowned head, will she have scandalized those crowned elders. RIGALTIUS.

(printed under page 63)

Page

running head: 117 DE CORONA (cut off at the image edge)
marginal letters: A amisisti libertatem Christi; B mita sunt. Praefabitur quidem; C et Antelios daemonas (letter printed in the gutter beside this line); D buit in deliciis (in the footnotes)
old-edition numerals: 97 after misellus

PL 2:118

CAPUT XIV.

Chapter XIV.

Tanto abest ut capiti suo munus inferat idololatriae, imo jam dixerim Christo, siquidem caput viri Christus est (I Cor. XI, 3), tam liberum quam et Christus: ne velamento quidem obnoxium, nedum obligamento. Porro et quod obnoxium est velamento, caput feminae, hoc ipso jam occupatum, non vacat etiam obligamento; habet humilitatis suae sarcinam. Si nudo capite videri non debet propter angelos, multo magis coronatos fortasse tunc illos coronatos scandalizaverit (I Cor. XI, 10). Quid enim est in capite feminae corona, quam formae lena, quam summa lasciviae nota, extrema negatio verecundiae, conflatio illecebrae? Propterea nec ornabitur operosius mulier ex Apostoli prospectu, ut nec crinium artificio coronetur. Qui tamen et viri caput est, et feminae facies (I Tim. II, 5), vir Ecclesiae Christus Jesus, quale oro te, sertum pro utroque sexu subiit (Matth. XXVII, 29)? Ex spinis opinor et tribulis, in figuram delictorum quae nobis protulit terra carnis, abstulit autem virtus crucis, omnem aculeum mortis in Dominici capitis tolerantia obtundens (Isa LIII, 5). Certe praeter figuram, contumelia in promptu est, et turpitudo et dedecoratio, et his implexa saevitia, quae tunc Domini tempora et foedaverunt et lancinaverunt; uti tu nunc laurea, et myrto, et olea, et illustri aliqua fronde, et quod magis usui est, centenariis quoque rosis de horto Midae lectis, et utriusque liliis, et omnibus violis coroneris, etiam gemmis forsitan et

So far is he from bringing an offering of idolatry to his own head, indeed, I would now say, to Christ, since the head of the man is Christ (1 Cor. 11:3), [that it is] as free as Christ also is: not liable even to a veil, much less to a binding. Moreover, the head that is liable to a veil, the woman's, being already occupied by this very thing, has no room also for a binding; it bears the burden of its own humility. If it ought not to be seen with bare head because of the angels, much more, crowned, would it perhaps then have scandalized those crowned ones (1 Cor. 11:10). For what is a crown on a woman's head but a procuress of beauty, but the highest mark of wantonness, the utter denial of modesty, the kindling of allurement? Therefore, by the Apostle's foresight, a woman will not be adorned too elaborately, so that she may not be crowned even with the artifice of her hair. Yet He Who is both the head of the man and the face of the woman (1 Tim. 2:5), the husband of the Church, Christ Jesus, what sort of garland, I ask you, did He undergo on behalf of both sexes (Matt. 27:29)? Of thorns, I suppose, and thistles, as a figure of the sins which the earth of the flesh brought forth for us, but which the power of the cross took away, blunting every sting of death in the endurance of the Lord's head (Isa. 53:5). Certainly, beyond the figure, there is insult ready to hand, and shame and disgrace, and the cruelty entwined with these, which then both defiled and lacerated the Lord's temples; so that you now may be crowned with laurel, and myrtle, and olive, and some illustrious leaf, and, what is of more use, with hundred-petalled roses too, gathered from the garden of Midas, and with lilies of both kinds, and with all violets, perhaps even with gems and

Editors' notes and page, col. 118

Footnotes

(16) ‹anchor: de horto Midae lectis› · call in col 118

Et quod magis usui est centenariis quoque rosis de horto Midae lectis. Prima editio Rhenani scripturam codicis Divionensis repraesentavit: « Centauriis quoque roris et hortomi delectis; » quam esse mendosam nemo ambigit. Codex Agobardi hac parte erosus tantum servavit, « Et quod magis v...... narint quoque rosis de horto lectis. » Cui quidem scripturae fidem potius adhiberi par est, cum sit membranarum longe Divionensibus illis vetustiorum. Itaque Rhenani conjecturam sequimur, legendumque arbitramur « Centenariis quoque rosis de horto Midae lectis; » quod ad veterem illam scripturam propius accedit. Centenarias autem rosas dixit Tertullianus, a centum foliis, quemadmodum in Apologetico, p. 7, centenarias coenas a centenis sestertiis, et lib. de Pallio, pag. 138, Centenarii ponderis lances. Convenientissime autem dixit coronam ex rosis, quae spectaculi et spiraculi res est, hoc est, oculos colore et nares odore delectat, magis usui esse, quam de laurea, myrto, olea, aut quavis alia illustri fronde, quae oculos tantum pascit. RIG.

And, what is more useful, with hundred-leaved roses too, gathered from the garden of Midas. Rhenanus's first edition reproduced the reading of the Dijon codex: "Centauriis quoque roris et hortomi delectis," which no one doubts is corrupt. The codex of Agobard, eaten away at this point, preserved only: "Et quod magis v...... narint quoque rosis de horto lectis." It is right to trust this reading rather, since its parchment is far older than that of Dijon. So we follow Rhenanus's conjecture and judge that we should read "with hundred-leaved roses too, gathered from the garden of Midas," which comes closer to that old reading. Tertullian called the roses "centenariae" from their hundred leaves, as in the Apology, p. 7, "centenariae" dinners from their hundred sesterces, and in the book On the Cloak, p. 138, dishes "of a hundred pounds' weight." And he said most fittingly that a crown of roses, which is a thing for sight and for smell — that is, it delights the eyes with colour and the nostrils with scent — is more useful than one of laurel, myrtle, olive, or any other splendid foliage, which feeds the eyes only. RIGALTIUS.

(printed under page 63)

(17) ‹anchor: utriusque liliis› · call in col 118

Et utrisque liliis. Albis et purpureis. De quibus sunt apud Ovidium versus praeclari, Metam. X, ubi de Hyacintho: Tyrioque nitentior ostro / Flos oritur, formamque capit quam lilia, si non / Purpureus color his, argenteus esset in illis. Itaque lilia purpurea poetae nata de cruore Hyacinthi fabulantur: praeterea vero luctus et querelarum inscripta syllabis AI, AI. Quod autem vulgo traditur, ea lilia significari notissimo illo Virgilii versu, Dic quibus in terris, etc, hoc falsum esse, si tantulum digredi liceat, demonstrabimus. Quidni autem (continues)

And with lilies of both kinds. White and purple. On which there are splendid lines in Ovid, Metamorphoses X, on Hyacinthus: "and brighter than Tyrian purple a flower springs up, and takes the shape that lilies have, were not the colour of these purple, of those silver." So the poets tell that purple lilies were born of Hyacinthus's blood, and moreover inscribed with the syllables of grief and lament, AI, AI. As for the common report that these lilies are meant in that very famous line of Virgil, "Tell me in what lands," etc., we will show, if a small digression may be allowed, that this is false. For why not (continues)

(printed under page 63)

Footnotes

(printed under page 64)

(17) (continued) ‹anchor: on the previous page›

liceat coronario Tertulliani opusculo lemniscos intexere? Sane rideo grammaticos haerentes cruci, quam ipsis olim abs se positam fuisse Virgilius Asconio Pediano inter jocandum prodidit. Et quis non rideat Servium istud ex Asconio tradentem, semetipsum nugis exquisitissimis perperam cruciare? Sunt autem pastoritii lusus Ecloga III, ubi Damoetas et Menalcas inter sese quid carmine uterque valeat vicissim experiuntur, ac tandem certando fessi, litem Palaemonis arbitrio dirimendam jocosa altercatione concludunt. Quaerit ex Menalca Damoetas: Dic quibus in terris, et eris mihi magnus Apollo, / Tres pateat coeli spatium non amplius ulnas? Damoetam Menalcas consimili quaestione repercutit: Dic quibus in terris inscripti nomina regum / Nascuntur flores; et Phyllida solus habeto. Quaesierat Damoetas ubinam terrarum coelum tres tantum ulnas pateret, quod certe nusquam datur, neque per mundi naturam fieri potest, ut alicubi terrarum coeli supra terras amplitudo trium ulnarum spatio contineatur. Itaque Menalcas propositam quaestionem non solvit, sed quaestione alia refellit. Dic, inquit, ubinam terrarum nascantur flores inscripti nominibus regum? Romuli scilicet, Numae, Tulli, Tarquinii et aliorum. Cujusmodi flores nullibi sane nascuntur. Hoc Tuscum jurgium dici ait Augustinus, contra Academicos tertio, cum quaestioni intentatae non ejus solutio, sed alterius objectio videtur mederi. Prior jocus, ἐκ τῶν ἀδυνάτων, posteriore ἐκ τῶν οὐκ ὄντων, lepide confutatur. Eademque fortasse opera Virgilius reipublicae Romanae nuper ereptae, cujus etiam reddendae consilia agitasse Augustum, Tranquillus auctor est, desiderium, simplicibus rusticorum jocis celatum protulerit, sub hoc videlicet colore: flores inscriptos nomine regum, quos populus Romanus odio tyrannicae libidinis exsecrabatur, haud verius nasci, quam terrae plagam reperiri, ubi coeli spatium tres tantum ulnas pateret. Non est quod hic aliquid studiosius occultari suspicemur; nec sum credulus grammaticorum commentis, quasi Virgilius ipse Cornificio Asconiove mentem suam aperuerit hanc fuisse, ut eo versu, Tres pateat coeli spatium non amplius ulnas, Coelium quemdam Mantuanum perstringeret; non puto venisse unquam in Virgilii mentem tam frigidum scomma; et quos adducunt historiae de Coelio suae testes, eorum de Virgilio scripta intercidere, nimirum Asconii Cornificiique. At citantur a Philargyrio; citantur a Servio. De Philargyrio mox disputabimus: certe in Servianis quae exstant, haec omnino in hunc modum leguntur: « Asconius Pedianus dicit se Virgilium dicentem audisse, in hoc loco se grammaticis crucem fixisse, volens experiri quis eorum studiosior inveniretur; volens intelligi de Coelio Mantuano. » Primum igitur, quae fides grammatico hasce nugas una cum soloecismis obtrudenti? Deinde, quam absurdum! « Volens experiri quis eorum studiosior inveniretur. » Quis credat sic locutum unquam fuisse Asconium? Imo ex Philargyrianis legendum: « Pedianus ait se audisse Virgilium dicentem in hoc loco se grammaticis crucem fixisse, quaesituris eos si quid studiosius occultaretur. » Haec sane quidem Asconius; nec praeterea quidquam. Sed aliquis statim grammaticaliter addidit de suo: « Dicit autem poeta Coelium Mantuanum. » In Servianis quoque ab eadem manu additum, « volens intelligi de Coelio Mantuano. » Jam, Philargyriana quae habemus, puriora [continued under Editors' prose below, the top of the right column] … Servianis et Philargyrianis, quantacunque illa sint, non recte colligi Asconium aliquid de Coelio Mantuano tradidisse ab Virgilio acceptum. Quid? an hoc Cornificio innotuit, non etiam Asconio, qui fuit inter eximii poetae familiares, qui librum adversus ejus obtrectatores edidit? Explodamus igitur rancidam illam de Coelio Mantuano fabulam, admissa tantum postrema illa Philargyrii nota: « Asconius Pedianus ait se audisse Virgilium dicentem, in hoc loco se grammaticis crucem fixisse, quaesituris si quid studiosius occultaretur. » Quae sequuntur, « Dicit autem poeta Coelium Mantuanum, » jam non sunt Asconii, sed inepti alicujus glossographi. Haec de coeli spatio. Quod attinet ad « flores inscriptos nomina regum, » grammatici quoque hallucinantur, etsi multo simplicius; nam in eo consentiunt omnes, ut existiment florem hyacinthum intelligi, natum ex cruore primum Hyacinthi illius quem adamavit Apollo, deinde Ajacis. Hos accipiunt pro regibus, etsi neuter ad regum nomenclaturam respondeat. Hoc primum. Deinde, nemo unquam poeta eo venit audaciae fabularis, ut diceret in flore illo scriptum fuisse nomen Hyacinthi, Ἀνάγνωθι τὸν Ὑάκινθον, inquit Philostratus, γέγραπται γάρ. Quid vero in eo legitur? nomen regis? nomen hyacinthi? minime. Sed prooemium luctus et querelae, AI, AI. Sic Ovidius, ubi de Apolline puerum lugente: Ipse suos gemitus foliis inscribit, et AI, AI. / Flos habet inscriptum, funestaque littera ducta est. Moschus in Epitaphio Bionis: Νῦν, Ὑάκινθε, λάλει τὰ σὰ γράμματα, καὶ πλέον [AI, AI.] / Λάμβανε τοῖς πετάλοισι. Constat igitur in hyacintho flore non legi nomen Hyacinthi, sed lugubris initium carminis, προοίμιον τῆς προσηγορίας ut ait Palaephatus, τὰ ἐπὶ τῷ θρήνῳ γράμματα, ut Pausanias. Unde hoc Virgiliano versu, Dic quibus in terris inscripti nomina regum, / Nascantur flores, qui nomina Hyacinthi et Ajacis significari volunt, jam unius sibi de suis regibus nomen expungi patiantur necesse est, ita ut deinceps Ajace solo se tueantur, dicantque Virgilium nomina regum posuisse, pro nomine regio, et regem nuncupasse, (continues)

… may one weave ribbons into Tertullian's little treatise on the crown? I really do laugh at the grammarians sticking fast at the cross which, Virgil revealed to Asconius Pedianus in jest, he had once set for them. And who would not laugh at Servius, handing this down from Asconius and tormenting himself to no purpose with the most exquisite trifles? Now these are pastoral games, in Eclogue III, where Damoetas and Menalcas try by turns between themselves what each can do in song, and at length, wearied by the contest, close with a jesting exchange the dispute that is to be settled by the judgement of Palaemon. Damoetas asks of Menalcas: "Tell me in what lands — and you shall be my great Apollo — the space of the sky opens no more than three ells?" Menalcas strikes back at Damoetas with a like question: "Tell me in what lands flowers grow inscribed with the names of kings; and have Phyllis to yourself." Damoetas had asked where on earth the sky opened only three ells wide, which certainly is found nowhere, nor can it come about by the nature of the world that anywhere on earth the breadth of the sky above the lands should be held within the space of three ells. So Menalcas does not solve the question put to him, but rebuts it with another question. Tell me, he says, where on earth do flowers grow inscribed with the names of kings? — of Romulus, that is, Numa, Tullus, Tarquin and the rest. Flowers of that kind grow nowhere at all. Augustine, in the third book Against the Academics, says this is called a "Tuscan quarrel," when a question put is cured not by its own solution but by posing another. The first jest, from things impossible, is wittily refuted by the second, from things that do not exist. And perhaps by the same device Virgil voiced, hidden under the simple jests of rustics, his longing for the Roman republic lately snatched away — and Suetonius Tranquillus attests that Augustus too had entertained plans for restoring it — under this colour: that flowers inscribed with the name of kings, whom the Roman people cursed in hatred of tyrannical licence, are no more truly born than a tract of land is found where the space of the sky opens only three ells wide. There is no reason to suspect that something is too carefully hidden here; nor do I give credit to the grammarians' inventions, as though Virgil himself had disclosed his mind to Cornificius or Asconius, that by the line "Where the space of the sky opens no more than three ells" he was having a dig at one Caelius of Mantua. I do not think so frigid a gibe ever came into Virgil's mind; and the witnesses they bring for their story about Caelius — Asconius and Cornificius, to be sure — their writings on Virgil are lost. But they are cited by Philargyrius; they are cited by Servius. Of Philargyrius we shall speak shortly: certainly in the Servian notes that survive the words run altogether thus: "Asconius Pedianus says he heard Virgil say that in this place he had set a cross for the grammarians, wishing to test which of them would prove the more diligent; wishing it to be understood of Caelius of Mantua." First, then, what credit is due to a grammarian who thrusts these trifles on us along with solecisms? Next, how absurd! "Wishing to test which of them would prove the more diligent." Who would believe that Asconius ever spoke like that? Rather, from the Philargyrian notes we should read: "Pedianus says he heard Virgil saying that in this place he had set a cross for the grammarians, who would ask whether something was rather carefully hidden." That much indeed is Asconius's, and nothing besides. But someone straightaway added, grammarian-fashion, of his own: "But the poet means Caelius of Mantua." In the Servian notes too the same hand added "wishing it to be understood of Caelius of Mantua." Now the Philargyrian notes we have, purer [continued under Editors' prose below, the top of the right column] … from the Servian and Philargyrian notes, for whatever they are worth, it is not rightly inferred that Asconius recorded anything about Caelius of Mantua received from Virgil. What? Did this become known to Cornificius and not to Asconius as well, who was among the great poet's intimates, who published a book against his detractors? Let us hiss off, then, that stale tale about Caelius of Mantua, admitting only that last note of Philargyrius: "Asconius Pedianus says he heard Virgil saying that in this place he had set a cross for the grammarians, who would ask whether something was rather carefully hidden." What follows, "But the poet means Caelius of Mantua," is no longer Asconius's but some inept glossator's. So much for the space of the sky. As for "flowers inscribed with the names of kings," the grammarians are deluded here too, though much more simply; for they all agree in thinking that the flower meant is the hyacinth, born from the blood first of that Hyacinthus whom Apollo loved, then of Ajax. These they take for the kings, though neither answers to the designation of kings. That is the first point. Next, no poet ever went so far in fabulous daring as to say that the name of Hyacinthus was written on that flower: "Read Hyacinthus," says Philostratus, "for it is written." But what is read on it? The name of a king? The name of Hyacinthus? Not at all, but the prelude of grief and lament, AI, AI. So Ovid, where Apollo mourns the boy: "He himself inscribes his groans upon the petals, and the flower bears AI, AI inscribed, and the mournful letter is traced." Moschus in the Epitaph of Bion: "Now, Hyacinth, speak your letters, and more [AI, AI] take upon your petals." It is certain, then, that on the hyacinth flower one reads not the name of Hyacinthus but the beginning of a mourning song — "the prelude of the address," as Palaephatus says; "the letters of lament," as Pausanias. Hence those who would have the names of Hyacinthus and Ajax meant in Virgil's line, "Tell me in what lands flowers grow inscribed with the names of kings," must now allow the name of one of their kings to be struck out, so that henceforth they defend themselves with Ajax alone, and say that Virgil put "names of kings" for "a royal name," and called him a king, (continues)

(printed under page 64)

Editors' prose

quidem plerumque sunt Servianis, sed hic certe nihilo fuere prudentius interpolata. Nam ad hunc versum, « tres pateat coeli spatium, » etc., nota sic habet : « Apud antiquos fuit altissimus puteus, in quem descendebant ad sacra celebranda : cujus putei orbis, id est summus circulus quo cognoscerent anni proventus, non amplius quam trium ulnarum habebat. » Quae sunt mera deliria et somnia aegroti ; nec saniora sequuntur de specu apud Aetnam ; vel, coelum pro toto mundo ; vel coeli spatiunt pro clypeo Achillis. Post hujuscemodi nugas, quis sibi meliora deinceps promittat ? Subjungitur : « Dicit Cornificius ab ipso Virgilio audisse, quod Coelium Mantuanum quemdam tetigit, qui consumptis omnibus facultatibus nihil sibi reliquit, nisi locum trium ulnarum ad sepulturam. Item Ovidius Naso torificium tantum coelum patere videtur, quantum torificium patet. » Non video quid boni ex istis ineptiarum quisquiliis concinnari possit. Quin potius amplector sententiam existimantium nihil hic esse Cornificii, verum id nominis irrepsisse ex consonantia vocabuli paulo post sequentis, torificii, vel orificii. Et jam demonstravimus ex

[purer] indeed for the most part than the Servian notes, but here at any rate they were interpolated no more wisely. For on this line, ‘let the space of heaven lie open’, etc., the note runs thus: ‘Among the ancients there was a very deep well, into which they used to descend to celebrate the sacred rites: the round of this well, that is, the topmost circle by which they learnt the yield of the year, was no more than three ells across.’ These are sheer ravings and a sick man’s dreams; nor is what follows any saner, about a cave near Etna; or heaven for the whole world; or the space of heaven [printed spatiunt] for the shield of Achilles. After trifles of this kind, who would promise himself anything better thereafter? There is added: ‘Cornificius says he heard from Virgil himself that he was touching on a certain Caelius of Mantua, who, having consumed all his means, left himself nothing but a plot of three ells for burial. Likewise Ovidius Naso: the heaven seems to lie open only so far as the torificium lies open.’ I do not see what good can be pieced together from these scraps of nonsense. Rather, I embrace the opinion of those who judge that there is nothing of Cornificius here, but that the name crept in from its likeness in sound to the word that follows a little after, torificii, or orificii. And we have already shown from

Page

running head: 119 TERTULLIANI OPERUM PARS II. — S[...] (rest of the running head lies on the facing column's image, not seen)
marginal letters: A ‹auro, ut et illam› (text lines); B ‹Damoetam Menalcas consimili quaestione repercutit› (Commentarius); C ‹silia agitasse Augustum› (Commentarius); D ‹disputabimus : certe in Servianis› (Commentarius)
old-edition numerals: 100 after ‹coronam›
caption: "Commentarius." printed across the page below the two text lines
other: Only the first two lines of the column are Tertullian's text (the left column; A stands between the columns, and column 120's text lines begin "stavit ("). "gu-" ends the column's second line; completed as "gustavit" from "stavit (" visible at the head of column 120 in this image. The rest of the column (from the caption "Commentarius." to "puriora") is the editors' foot Commentarius (a long note on Virgil, Ecl. III, the riddle of the three ells of sky, Asconius, Servius, Philargyrius), editors' matter, not Tertullian's: left to pass 2 under the unit's rule that the foot Commentarius stays with the notes; it is set above under (17).

PL 2:120

(Luc. XXIV, 42); nec ante rex gloriae a coelestibus salutatus est, quam rex Judaeorum proscriptus

(Luke 24:42); nor was He saluted as King of glory by the heavenly ones before He was publicly posted as King of the Jews

Editors' notes and page, col. 120

Page

running head: [cut off]M PARS II. — SERIES I, POLEMICA. 120
marginal letters: A ‹stavit (Luc. XXIV, 42)›; B ‹ptis omnibus facultatibus› (in commentary); C ‹quaesituris si quid studiosius› (in commentary); D ‹Ipse suos gemitus foliis› (in commentary)
old-edition numerals: 101 after ‹a›
other: column begins with the fragment "stavit", the end of a word broken from col. 119 (likely gu-stavit). Last author word "pro-" is split at the column foot. The heading "Commentarius." and everything below it are editors' commentary on Virgil and the hyacinth (Servius, Philargyrius, Asconius, Coelius Mantuanus, Philostratus, Moschus, Ovid), so they are not set. The head is cut off at the left edge.

PL 2:121

cruci; minoratus primo a patre modicum quid citra angelos, et ita gloria et honore coronatus (Psal. VIII, 6; Hebr. II, 7). Si ob haec caput ei tuum debes, tale si potes ei repende, quale suum pro tuo obtulit: aut nec floribus coroneris, si spinis non potes, quia non floribus potes.

on the cross; made first by the Father a little lower than the angels, and so crowned with glory and honour (Ps. 8:6; Heb. 2:7). If on account of these things you owe Him your head, repay Him, if you can, such a head as He offered His own for yours: or else be not crowned even with flowers, if you cannot be with thorns, because you may not be with flowers.

CAPUT XV.

Chapter XV.

Serva Deo rem suam intaminatam. Ille eam, si volet, coronabit; imo et vult; denique invitat: Qui vicerit, inquit, dabo ei coronam vitae. Esto et tu fidelis ad mortem (Apoc. II, 10). Decerta et tu bonum agonem, cujus coronam et Apostolus repositam sibi merito confidit (II Tim. IV, 7, 8). Accipit et angelus victoriae coronam procedens in candido equo, ut vinceret (Apoc. VI, 2). Et alius iridis ambitu ornatur (Apoc. X, 1), coelesti prato. Sedent et presbyteri coronati (Apoc. IV, 4): eodemque auro et ipse Filius hominis supra nubem micat (Apoc. XIV, 14). Si tales imagines in visione, quales veritates in repraesentatione? illas aspice, illas odora. Quid caput strophiolo aut dracontario

Keep for God His own property undefiled. He will crown it, if He wills; indeed He does will it; in fact He invites: To him who conquers, He says, I will give the crown of life. Be you too faithful unto death (Rev. 2:10). Fight you too the good contest, whose crown the Apostle too is confident is rightly laid up for him (2 Tim. 4:7–8). An angel also receives the crown of victory, going forth on a white horse that he might conquer (Rev. 6:2). And another is adorned with the circuit of a rainbow (Rev. 10:1), a heavenly meadow. The elders also sit crowned (Rev. 4:4): and with the same gold the Son of Man Himself also gleams above the cloud (Rev. 14:14). If such are the images in the vision, what are the realities in the actual presentation? Look upon those, smell those. Why the head with a little fillet or a serpent-chaplet

Editors' notes and page, col. 121

Footnotes

(printed under page 65)

(17) (continued) ‹anchor: on page 63›

qui rex nunquam fuerit; quod Virgilianum esse, parum mihi videtur probabile: quid si autem et Ajacis istius nomen de flore expungimus? Obstare videtur Ovidius, cum ait, mediis foliis inscriptam esse litteram communem Hyacintho et Ajaci, puero viroque, litteram scilicet funestam, seu lugubre epigramma. AI, AI, ut Hyacintho quidem sit nota seu littera querelae, Ajaci, nominis. Sed objectionem hanc amovere haud difficile fuerit cogitantibus eas litteras luctum querelamve denotasse prius quam Ajacem; imo, nec pro Ajace quidem in floribus istis usurpari, nisi per luctum; nomine ipso Ajacis luctum significante, atque inde Ovidio natam occasionem vaticinandi, fore tempus quo fortissimus heros lugubre suum nomen addat in hunc florem jam lugubrem. Sic autem fieri, ut in Hyacintho nihil lugubre legatur, certe nihil regium. Plinius, cap. 11, lib. XXI: « Hyacinthum comitatur fabula luctuum ejus quem Apollo dilexerat, et Ajacis: ita discurrentibus venis, ut Graecarum litterarum figura, AI AI, legatur inscriptum. » De nomine Ajacis lugubri, ipse Ajax apud Sophoclen: ΑΙ, ΑΙ, τίς ἄν ποτ' ᾤεθ' ὧδ' ἐπώνυμον / Τοῦ μὲν ξυνοίσειν ὄνομα τοῖς ἐμοῖς κακοῖς; / Νῦν γὰρ πάρεστι καὶ δὶς αἰάζειν ἐμοὶ / Καὶ τρίς. Sic apud Theocriti interpretem. Idyll. X, Euphorion in luctu Aeacidae purpuream hyacinthum alloquitur λεγραμμένα κωκύουσαν: nempe in hyacintho legebat non regium nomen Aeacidae, sed lugubre carmen, AI, AI. Nec alio sensu accipiendas puto easdem litteras, AI, in gemma veteri, quae humanae figurae in florem transeuntis imaginem exhibet, servaturque penes virum praestantissimum Nic. Fabrum Peirescium. Atque ex his opinor, manifestum fiet satis vanam eorum esse conjecturam, qui quod in lilio purpureo, poetarum hyacintho, Graecis litteris legitur inscriptum AI AI, nomina regum esse arbitrantur, pastoris Virgiliani versiculo subintellecta. RIG.

…who was never a king; which seems to me hardly probable as Virgil's meaning. But what if we strike the name of that Ajax from the flower too? Ovid seems to stand in the way when he says that in the middle of the petals a letter is inscribed common to Hyacinthus and Ajax, boy and man — a mournful letter, that is, or epitaph of grief: AI, AI, so that for Hyacinthus it is the mark or letter of lament, for Ajax of his name. But it will not be hard to remove this objection for those who consider that those letters signified grief or lament before they signified Ajax; indeed, that they are not used for Ajax in those flowers except by way of grief, the very name of Ajax signifying grief, and that from this Ovid took occasion to prophesy that a time would come when the bravest of heroes would add his mournful name to this already mournful flower. So it comes about that on the hyacinth nothing is read but grief, certainly nothing royal. Pliny, book XXI, ch. 11: "The hyacinth is accompanied by the tale of mourning for him whom Apollo had loved, and for Ajax; its veins so run that the shape of Greek letters, AI AI, is read inscribed on it." On the mournful name of Ajax, Ajax himself in Sophocles: "Alas, alas! Who ever would have thought my name would so fit my woes? For now I may cry 'alas' twice, and thrice." So in the commentator on Theocritus, Idyll X, Euphorion, in mourning for the Aeacid, addresses the purple hyacinth "wailing what is written" [λεγραμμένα, as printed]: that is, on the hyacinth he read not the royal name of the Aeacid but a mournful song, AI, AI. Nor do I think the same letters, AI, are to be taken in any other sense on an ancient gem which shows the image of a human figure passing into a flower, and which is kept by that most excellent man Nicolas Fabri de Peiresc. And from this, I think, it will be plain enough how empty is the conjecture of those who think that what is read inscribed in Greek letters, AI AI, on the purple lily, the poets' hyacinth, are the names of kings, implied in the little line of Virgil's shepherd. RIGALTIUS.

(17, second note) ‹same call› — Utrisque liliis et omnibus violis. Sic in fine libri de Spectat... spectacula dixit utraque cavea et omni stadio gratiora Alba lilia sunt confessorum, purpurea martyrum. RIG.

With lilies of both kinds and all violets. So at the end of the book On the Shows … he spoke of spectacles more pleasing than both tiers of seats and every stadium. The white lilies are the confessors', the purple the martyrs'. RIGALTIUS.

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(18) ‹anchor: not visible› · call in col ?

Et alius iridis ambitu ornatus coelesti prato. Sic habet vetus exemplar. Eleganter autem et apposite Septimius iridem nuncupavit coeleste pratum, ob speciem smaragdi instar viridantem. Sic enim in Apocal. describuntur: Καὶ ἶρις κυκλόθεν τοῦ θρόνου ὁμοία ὁράσει σμαραγδίνῳ. RIG.

And another adorned with the circuit of the rainbow, a heavenly meadow. So the old copy has it. Septimius elegantly and aptly called the rainbow a heavenly meadow, because of its appearance, green like an emerald. For so they are described in the Apocalypse: "And a rainbow round the throne, in appearance like an emerald." RIGALTIUS.

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(19) ‹anchor: not visible› · call in col ?

Caput in strophiolo aut dracontario. Tenuioribus scilicet coronis utebantur antiqui, inquit Plinius, strophia appellantes, unde strophiola. Porro dracontarium videtur ejus saeculi vocabulum fuisse pro corolla. RHEN.

The head in a little band or a dracontarium. The ancients, says Pliny, used thinner crowns which they called strophia, whence strophiola. And "dracontarium" seems to have been a word of that age for a little crown. RHENANUS.

(19, second note) ‹same call› — Ego vero puto dracontarium coronam intelligi confectam, aut ex dracontia herba antidoto adversus venena, cujus meminit Plinius lib. XXIV, cap. 19, aut ex gemmis draconitibus de quibus idem Pl. lib. XXXVII, c. 10. PAM.

But I think "dracontarium" means a crown made either of the herb dracontia, an antidote against poisons, which Pliny mentions in book XXIV, ch. 19, or of draconite gems, of which the same Pliny speaks in book XXXVII, ch. 10. PAMELIUS.

(19, third note) ‹same call› — Aut dracontario. Catenulae sunt dracontaria ex auro argentove aut etiam alia materia in modum draconis effictae. Monilia vocat dracones Lucianus, τοὺς περὶ καρποῖς ἢ βραχίοσι δράκοντας. LE PR.

Or a dracontarium. Dracontaria are little chains of gold or silver, or of other material too, fashioned in the shape of a serpent. Lucian calls ornaments "serpents": "the serpents about the wrists or arms." LE PRIEUR.

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(20) ‹anchor: Patri suo fecit› · call in col 122

Nam et reges nos Deo et Patri suo fecit. Hoc saepissime ingerit Septimius, sublimem Christianae familiae dignitatem, quam et praeclare extulit Justinus adversus Thryphonem Jud. ἀρχιερατικὸν τὸ ἀληθινὸν γένος ἐσμὲν τοῦ Θεοῦ.

For He has made us kings too to God His Father. Septimius very often presses this point, the lofty dignity of the Christian family, which Justin also finely extolled against Trypho [Thryphonem, as printed] the Jew: "We are the true high-priestly race of God."

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(21) ‹anchor: bonus miles› · call in col 122

Quem et bonus miles. Loquitur de milite isto qui coronam in manu, non in capite, gestaverat, ob eam rem in carcerem raptus. RHEN.

Whom the good soldier too. He speaks of that soldier who had carried the crown in his hand, not on his head, and was dragged off to prison for it. RHENANUS.

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Page

running head: 121 DE CORONA.
marginal letters: A scriptus cruci; minoratus primo; B ambitu ornatur (Apoc. X, 1); C epigramma. AI, AI, ut Hyacintho (in the Commentarius); D Καὶ τρίς. (in the Commentarius)
old-edition numerals: (none)

PL 2:122

damnas, diademati destinatum? Nam et reges nos Deo et Patri suo fecit Christus Jesus (Apoc. I, 6; V, 10). Quid tibi cum flore morituro? Habes florem ex virgo Jesse, super quem tota divini Spiritus gratia requievit (Isa. XI, 1), florem incorruptum, immarcescibilem, sempiternum: quem et bonus miles eligendo, in coelesti ordinatione, dignatione profecit. Erubescite, commilitones ejus, jam non ab ipso judicandi, sed ab aliquo Mithrae milite, qui cum initiatur in spelaeo, in castris vere tenebrarum, coronam interposito gladio sibi oblatam, quasi mimum martyrii, dehinc capiti suo accommodatam, monetur obvia manu a capite pellere, et in humerum, si forte, transferre, dicens Mithram esse coronam suam, atque exinde nunquam coronatur, idque in signum habet ad probationem sui, sicubi tentatus fuerit de sacramento: statimque creditur Mithrae miles, si dejecerit coronam, si eam in Deo suo esse dixerit. Agnoscamus ingenia diaboli, idcirco quaedam de divinis affectantis, ut nos de suorum fide confundat et judicet.

do you condemn, [a head] destined for a diadem? For Christ Jesus has made us kings to God and His Father (Rev. 1:6; 5:10). What have you to do with a flower that is going to die? You have a flower from the rod of Jesse, upon which the whole grace of the divine Spirit rested (Isa. 11:1), a flower incorrupt, unfading, everlasting: which the good soldier too, by choosing it, has advanced in esteem in the heavenly ordering. Blush, his fellow-soldiers, now to be judged not by him himself but by some soldier of Mithras, who, when he is initiated in the cave, in the camp truly of darkness, is instructed, when a crown has been offered to him with a sword interposed, as if in a mimicry of martyrdom, and then fitted onto his head, to push it from his head with his hand set against it, and to shift it perhaps to his shoulder, saying that Mithras is his crown; and from then on he is never crowned, and he holds this as a sign for the proving of himself, whenever he has been tested concerning his oath: and at once he is believed to be a soldier of Mithras if he has thrown down the crown, if he has said that it is in his god. Let us recognize the devices of the devil, who for this reason imitates certain things of the divine, so that he may put us to shame and judge us by the faithfulness of his own.

Editors' notes and page, col. 122

Footnotes

(none set here: the foot of page 65 is set in n121.)

Misprints kept as printed

- "ex virgo Jesse" (for virga): kept as printed in the source; the English translates "rod".