PL 2 · cols. 1003–1030

Tertullian, Liber de jejuniis adversus psychicos

Editors' preface

PL 2:1003

Q. SEPT. FLOR. TERTULLIANI

Q. Septimius Florens Tertullian

LIBER

Book

DE JEJUNIIS.

On Fasts.

ARGUMENTUM.

ARGUMENT.

Orthodoxi quos hic vocat psychicos, Montani dogmata de jejuniis improbabant. Illius igitur assecla factus, jejunia montanica, xerophagias et stationes defendit.

The orthodox, whom he here calls psychics, disapproved of the dogmas of Montanus concerning fasts. Having therefore become his follower, he defends the Montanist fasts, the xerophagies and the stations.

CAPUT PRIMUM.

CHAPTER I.

Mirarer Psychicos si sola luxuria tenderentur, qua saepius nubunt, et non etiam ingluvie lacerarentur, qua jejunia oderunt; monstrum scilicet haberetur libido sine gula, cum duo haec tam unita atque concreta sint, ut si disjungi omnino potuissent, ipsi prius ventri pudenda non adhaererent.

I should wonder at the Psychics if they were strained by lust alone, by which they marry more than once, and were not also torn by gluttony, by which they hate fasts; for lust without the gullet would surely be held a monstrosity, since these two are so united and grown together that, if they could have been disjoined at all, the privy parts would not have adhered to the belly itself first of all.

Editors' notes and page, col. 1003

Footnotes

(continued) ‹anchor: not visible (preceding work)› · col 1003

[…]udicia, quae de Christianis apud ethnicorum tribunalia peragebantur. Non erit novum, inquit, Christianos sisti pro tribunalibus ethnicorum. Itaque et monogamiam suam evincere conatur etiam ethnicorum judicio, hoc est exemplis illis toties inculcatis; credo, quod aevi sui partem fidelium majorem talibus capi sentiebat. Ea vero sunt Lucretiae, Flaminicae, Vestalium, et id genus aliorum exempla. RIG.

[…] judgements which were carried out against Christians before the tribunals of the heathen. It will be nothing new, he says, for Christians to be set before the tribunals of the heathen. And so he tries to establish his monogamy even by the judgement of the heathen, that is, by those examples so often pressed home; I believe because he perceived that the greater part of the faithful of his age were taken with such things. These are the examples of Lucretia, the Flaminica, the Vestals, and others of that kind. Rigault.

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(47) ‹anchor: not visible (preceding work)› · col 1004

Pontifex maximus et Flaminica. Lib. de Exhort. cast. dixit Flaminem et Flaminicam. LE PR.

The Pontifex Maximus and the Flaminica. In the book De exhortatione castitatis he said "the Flamen and the Flaminica." Le Prieur.

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(2) ‹anchor: Mirarer Psychicos› · call in col 1003

Additur istos Fran.

istos ("these") is added in Fran.

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(3) ‹anchor: sola luxuria tenderentur› · call in col 1003

Tenerentur Rhen. Leop.

tenerentur ("were held") in Rhenanus and Leopold.

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(4) ‹anchor: ingluvie lacerarentur› · call in col 1003

Ducerentur Seml. Leop. laxarentur cod. Ursini.

ducerentur ("were led") in Semler and Leopold; laxarentur ("were loosened") in Ursinus's manuscript.

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(1) ‹anchor: Mirarer Psychicos› · call in col 1003

Psychicos. Id est, Catholicos, Montani adversarios; quos Psychicos seu animales vocat, abutendo verbis Apostoli (I Cor. II, 14). EDD.

Psychics. That is, the Catholics, the opponents of Montanus, whom he calls "psychics" or "animal men," misusing the Apostle's words (1 Cor. 2:14). The editors.

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(2) ‹anchor: ingluvie lacerarentur› · call in col 1003

Ingluvie lacerarentur. Rumperentur. RIG.

Were torn by gluttony. That is, were burst. Rigault.

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Page

running head: 1003 TERTULLIANI OPERUM PARS II. — (the rest of the head is cut off at the image's right edge)
marginal letters: A ‹gina Carthaginis› and B ‹tione viduantur› stand beside the previous unit's text above the band; this unit's part of col 1003 has no marginal letter (C stands beside col 1004's ‹rent.›)
old-edition numerals: 953 after ‹nisi› (in the previous unit's part, above the band; not set here)
other: full_width: the title band (Q. SEPT. FLOR. TERTULLIANI / LIBER / DE JEJUNIIS ¹.) is printed across both columns; completed in QA (Q1a) from the right half of the band seen in the page-foot image p506_footR. The note call ¹ stands after JEJUNIIS, over col 1004; its note (1) is kept in n1004.
other: ARGUMENTUM and its paragraph are editors' matter (not Tertullian's), printed in col 1003 below the band.
other: text above the band (gina Carthaginis ... de tota continentia, and the Commentarius fragment udicia ... pla. RIG.) belongs to the previous unit (De monogamia) and is not set here.
other: "adhaere-" split at the column end; completed "adhaererent" from "rent." visible at the head of col 1004 below the band in this page image.
other: "duo haec": the h prints damaged and looks like "bæc"; read as haec.
other: QA Q2: the continued commentary fragment at the top of the page now begins where the image's text begins ("udicia, quae de Christianis…"); it had begun at "…orum judicio", leaving out about 30 visible words.
other: QA Q3a: note (47) is printed whole on the page (its number opens its line); the "cut off" marking was removed.

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Specta corpus et una regio est. Denique pro dispositione membrorum, ordo vitiorum; prior venter, et statim caetera saginae substructa lascivia est. Per edacitatem salacitas transit. Agnosco igitur animalem fidem studio carnis qua tota constat, tam multivorantiae quam multinubentiae pronam; ut merito spiritalem disciplinam pro substantia aemulam, in hac quoque specie continentiae accuset, proinde gulae frenos induentem per nullas interdum vel seras vel aridas escas, quemadmodum et libidini per unicas nuptias. Piget jam cum ⟨t⟩alibus congredi, pudet ⟨e⟩t jam de eis altercari, quorum nec defensio verecunda est. Quomodo

Look at the body, and it is one region. Accordingly, as is the arrangement of the members, so is the order of the vices: first the belly, and straightway the rest of lasciviousness is built upon gluttony. Through voracity lustfulness passes. I recognize, therefore, an animal faith by its zeal for the flesh, of which it wholly consists, inclined as much to much-eating as to much-marrying; so that it rightly accuses spiritual discipline, its rival according to its substance, in this kind of continence too, since that discipline puts reins on the gullet by sometimes no meals, or late or dry meals, just as also on lust by a single marriage. It irks me now to engage with such men; it shames me also now to dispute about them, whose very defence is not modest. How

Editors' notes and page, col. 1004

Footnotes

(1) ‹anchor: DE JEJUNIIS› · call in col 1004 (title)

De Jejunio adv. Psychicos hic liber inscriptus est in edd. Gelen. Seml. al.

This book is titled De jejunio adversus psychicos in the editions of Gelenius, Semler and others.

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(5) ‹anchor: igitur animalem› · call in col 1004

Ψυχικήν.

[Greek] psychikēn ("animal", "of the soul").

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(6) ‹anchor: gulae frenos induentem› · call in col 1004

Imbuentem Seml.

imbuentem ("imbuing") in Semler.

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(7) ‹anchor: nuptias. Piget› · call in col 1004

Pudet al.

pudet ("it shames") in others.

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(8) ‹anchor: jam cum› · call in col 1004

Cum rejicit Seml.

Semler rejects cum.

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(9) ‹anchor: pudet et› · call in col 1004

Et abest Rhen. Leop.

et is absent in Rhenanus and Leopold.

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(3) ‹anchor: ordo vitiorum› · call in col 1004

Pro dispositione membrorum, ordo vitiorum. Hinc illud Hieronymi, ad Amasidum epist. 147: Pro membrorum ordine ordo vitiorum est. RIG.

According to the arrangement of the members, the order of the vices. Hence Jerome's saying, to Amasidus [as printed], letter 147: "According to the order of the members is the order of the vices." Rigault.

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(4) ‹anchor: igitur animalem fidem› · call in col 1004

Animalem fidem. Psychicam RIG. (V. supra.) EDD.

Animal faith. "Psychic" (Rigault). (See above.) The editors.

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Page

running head: …RUM PARS II. — SERIES II, MORALIA. 1004 (cut off at left edge)
marginal letters: A judicent nos virgines (previous unit's part, above the band); B blank line after esse, quod inter duos non potes. (previous unit's part); C Specta corpus (this unit); D Hinc illud Hieronymi (commentary)
old-edition numerals: 954 after fine (prints like 934 in this scan; follows 953 in col 1003; in the previous unit's part, above the band; not set here)
other: QA Q1a: per the BOUNDARY, the text above the title band (judicent nos virgines … quod inter duos non potes.) belongs in reading order to the previous unit (De monogamia) and was removed from this file; col 1004 keeps only its text below the band. The tail "rent." at the head of the text below the band was also removed: "adhaererent" stands whole at the end of col 1003.
other: the full-width title of De Jejuniis (Q. SEPT. FLOR. TERTULLIANI / LIBER / DE JEJUNIIS ¹.) is set once under col 1003's rail; the call ¹ stands over this column, so note (1) is kept here.
other: Variae lectiones and Commentarius at page foot are pass 2's notes (above); "cum ⁸ a-libus" UNSURE, t apparently lost before alibus where the call ⁸ stands, set ⟨t⟩alibus; "pudet ct" taken as damaged e, set ⟨e⟩t, UNSURE (could be a misprint c; the same face prints "et" like "ct" elsewhere on this page)

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enim protegam castitatem et sobrietatem sine taxatione adversariorum? Quinam isti sint semel nominabo exteriores et interiores botuli Psychicorum. Hi Paracleto controversiam faciunt; propter hoc novae prophetiae recusantur: non quod alium Deum praedicent Montanus et Priscilla et Maximilla, nec quod Jesum Christum solvant (I Joan. IV, 3), nec quod aliquam fidei aut spei regulam evertant; sed quod plane doceant saepius jejunare, quam nubere. De modo quidem nubendi jam edidimus monogamiae defensionem. Nunc de castigatione victus, secunda, vel magis prima continentiae pugna est. Arguunt nos, quod jejunia propria custodiamus; quod stationes plerumque in vesperam producamus: quod etiam xerophagias observemus, siccantes cibum ab omni carne, et omni jurulentia, et uvidioribus quibusque pomis, ne quid vinositatis vel edamus vel potemus;

indeed shall I protect chastity and sobriety without censure of the adversaries? Who these are I shall name once and for all: the outer and inner sausages of the Psychics. These raise a controversy with the Paraclete; on this account the new prophecies are rejected: not because Montanus and Priscilla and Maximilla preach another God, nor because they dissolve Jesus Christ (1 John 4:3), nor because they overturn any rule of faith or hope; but because they plainly teach to fast more often than to marry. Concerning the manner of marrying, indeed, we have already published a defence of monogamy. Now the struggle of continence concerns the chastisement of diet, the second, or rather the first. They accuse us of keeping fasts of our own; of mostly prolonging stations into the evening; of also observing xerophagies, keeping our food dry of all flesh, and of all juiciness, and of all the more succulent fruits, lest we either eat or drink anything that savours of wine;

Editors' notes and page, col. 1005

Footnotes

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(5) [beginning above the crop] ‹anchor: not visible› · call in col 1005

[…]tulus, interior quidem, farciminis ingluvie stipatur ut ganeonis alicujus abdomen; exterior vero, in uteri modum inverecunde distenditur, ut Horatianus ille de ficulneo trunco deus, Obscenoque ruber porrectus ab inguine palus. RIG.

[…], the inner one indeed is crammed with a glut of sausage like the belly of some glutton; the outer one shamelessly distends like a womb, as does that god of Horace's made from a fig-tree trunk, "and the red stake stretched out from his obscene groin." Rigault.

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(6) ‹anchor: Propter hoc novae prophetiae recusantur› · call in col 1005

Propter hoc novae prophetiae recusantur. Sic Praxeam queritur expulisse prophetiam Roma, initio libri adversus ipsum. Et Montanistae Catholicos vocabant προφητοφόντας (sive occisores prophetarum. EDD.), ut discere est ex Apollonii Hierapolitae fragmentis quae apud Nicephorum, lib. IV, cap. 5. RIG.

For this reason the new prophecies are refused. So, at the beginning of the book against him, he complains that Praxeas drove prophecy out of Rome. And the Montanists called the Catholics prophētophontai (that is, slayers of the prophets. The editors), as may be learned from the fragments of Apollonius of Hierapolis found in Nicephorus, book 4, chapter 5. Rigault.

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(7) ‹anchor: Arguunt nos quod jejunia propria custodiamus› · call in col 1005

Arguunt nos quod jejunia propria custodiamus. Propria scilicet Montanistis seu Paracleticis, ex imperio novae disciplinae. RIG. — Ἴδια, aliis non usitata. SEML.

They charge us with keeping fasts of our own. Our own, that is, to the Montanists or Paracletics, by command of the new discipline. Rigault. — Idia: not practised by others. Semler.

(7, second note) ‹anchor: Arguunt nos quod jejunia propria custodiamus› · col 1005 Arguunt nos, quod jejunia propria custodiamus. Non omnes hic xerophagias damnari credendum est, sed eas tantum quae ex superstitiosa Montani disciplina servabantur. Canon 50 conc. Laodic. habet: Δεῖ πᾶσαν τὴν τεσσαρακοστὴν νηστεύειν ξηροφαγοῦντας. Oportet quadragesimam totam cum xerophagia jejunare. Quod tamen non convenit cum iis quae infra, cap. 15, habet Tertullianus. LE PR.

They charge us with keeping fasts of our own. It is not to be believed that all xerophagies are condemned here, but only those kept by the superstitious discipline of Montanus. Canon 50 of the Council of Laodicea has: "One must fast the whole of Lent eating dry food" — the whole of Lent must be fasted with xerophagy. This, however, does not agree with what Tertullian has below, chapter 15. Le Prieur.

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(8) ‹anchor: Certe in Evangelio illos dies jejuniis determinatos putant› · call in col 1005 · (continues)

Certe in Evangelio illos dies jejuniis determinatos putant, in quibus ablatus est sponsus; et hos esse jam solos legitimos jejuniorum. — In Evangelio, hoc est hodie, apud Christianos. Putant, nempe Catholici, quos Psychicos vocat. In eam vero sententiam libro de oratione, dixit, die Paschae communem esse et quasi publicam jejunii religionem. Quasi apud Catholicos, extra diem Paschae, sive extra illos dies, in quibus ablatus est sponsus, non essent legitimi jejuniorum dies, nec communis aut publica jejunii religio, sed ut ipse mox dicet, passive currens ex arbitrio cujusque. Et tamen auctoritatis esse debet maximae, quod Hieronymus Epistola ad Marcellam testatur, Ecclesiam catholicam ex apostolorum traditione unam toto anno Quadragesimam tempore congruo jejunare. Nam quis audiat dicentem, dies illos in quibus ablatus est Sponsus, Parascevam et Sabbatum, tempus horarum quadraginta octo, unam illam Quadragesimam fuisse? An verius fuerit priscos Christianos, divinis et apostolicis formatos institutis, jejunia sua [col. 1006] rum Christiana, et abrogatas Christianae libertatis beneficio Judaicae legis morositates, coenas puras, et dies magnos et Sabbatica jejunia? Itaque memores adeptae Dominica passione libertatis, quae in Parasceves diem inciderat, Parascevam quidem jejunio sacravere, ut esset eo die, quod ait Septimius, lib. de Oratione, communis et quasi publica jejunii religio. Cujusmodi jejunium mox, declarandi luctus e Dominica passione concepti studio, in Sabbatum produxere. Sic tamen ut et jejunia quidem alia commendandis orationibus suis utilia servarent, sed ex arbitrio cujusque diversa; maxime autem ritus illius Sabbatici jugo libera. Adeo, ne quid judaizare viderentur, Parascevae Christianae, seu Paschae σταυρωσίμου, et Sabbati sequentis jejunium, non Parascevam, neque Sabbatum appellavere, sed Quadragesimam; ut jam esset Christianum jejunium, non Parascevae neque Sabbati, sed Quadragesimae illius, jejunio Christi plane divino transactae, sacramentum. Hoc sane sensu, quod ab catholicis aevo Tertulliani dicebatur, « eos dies in quibus ablatus est Sponsus, esse dies jejuniis determinatos, ac de caetero differenter jejunandum, ex arbitrio, non ex imperio, pro temporibus et causis uniuscujusque: sic et apostolos observasse, nullum aliud imponentes jugum certorum et in commune omnibus obeundorum jejuniorum; » Hieronymi sententia confirmabitur, ad Marcellam scribentis Ecclesiam catholicam ex apostolorum traditione unam toto anno Quadragesimam tempore congruo jejunare. Etenim quicquid Christiani jejunabant, quod Irenaeus apud Eusebium, Hist. V, tam varie ac differenter observatum fuisse tradidit, ut essent qui unum sibi diem jejunandum esse crederent, alii duos, alii vero plures, alii diem suum esurialem per quadraginta diurnas nocturnasque horas ducerent, quidquid, in quam, et quomodocunque jejunabant, Quadragesimam se jejunare profitebantur. Id vero Socrates, quinto etiam Historiarum libro, mirum sibi videri ait: minus certe quod miraretur habiturus, si meminissset hoc fuisse apostolis consilium, ut obliteratis Judaeorum Sabbatis, jejunia sua Christiani, quae Domino suo tantula pro tantis offerrent, de jejunii Dominici spatio vocitarent. Ut qui minus ea quirent assequi reapse, saltem memoria venerarentur. Sic illi (continues)

Surely they think that in the Gospel those days are fixed for fasts on which the bridegroom was taken away, and that these alone are now the lawful days of fasting. — In the Gospel: that is, today, among Christians. They think: namely the Catholics, whom he calls Psychics. To this effect he said in the book On Prayer that on the day of the Pasch the observance of the fast is common and as it were public. As if among the Catholics, apart from the day of the Pasch, or apart from those days on which the bridegroom was taken away, there were no lawful days of fasting, and no common or public observance of the fast, but, as he himself will presently say, one running at large at each person's discretion. And yet what Jerome attests in the Letter to Marcella ought to carry the greatest authority: that the Catholic Church, by the tradition of the apostles, fasts one Lent in the whole year, at the fitting season. For who would listen to someone saying that those days on which the Bridegroom was taken away, the Parasceve and the Sabbath, a span of forty-eight hours, were that one Lent? Or would it be truer that the early Christians, formed by divine and apostolic institutions, [called] their fasts [… the start of col. 1006 is cut off in the image] Christian, and the vexatious rules of the Jewish law abrogated by the benefit of Christian liberty, the pure suppers, and the great days, and the Sabbath fasts? So, mindful of the liberty won by the Lord's passion, which had fallen on the day of the Parasceve, they consecrated the Parasceve with a fast, so that on that day there should be, as Septimius says in the book On Prayer, a common and as it were public observance of the fast. This fast they soon prolonged into the Sabbath, out of zeal to show the grief conceived from the Lord's passion. Yet they did so in such a way that they also kept other fasts, useful for commending their prayers, but varying at each person's discretion, and above all free from the yoke of that Sabbath rite. So much so that, lest they seem to judaize in any way, they called the fast of the Christian Parasceve, or of the Pasch of the crucifixion, and of the following Sabbath, not "Parasceve" nor "Sabbath" but "Quadragesima"; so that the Christian fast should now be the sacrament not of the Parasceve or the Sabbath but of that forty days, passed in the plainly divine fast of Christ. In this sense, indeed, what was said by the Catholics in Tertullian's age — "that the days on which the Bridegroom was taken away are the days fixed for fasts, and that for the rest one fasts variously, by choice, not by command, according to each person's times and circumstances: that so too the apostles observed, imposing no other yoke of fixed fasts to be undertaken by all in common" — will confirm the statement of Jerome, writing to Marcella that the Catholic Church, by the tradition of the apostles, fasts one Lent in the whole year at the fitting season. For whatever the Christians fasted — which Irenaeus, in Eusebius, History 5, reports was observed so variously and differently that there were some who believed they should fast one day, others two, others still more, others who extended their day of hunger through forty hours of day and night — whatever, I say, and however they fasted, they professed that they were fasting the Quadragesima. Socrates too, in the fifth book of his Histories, says this seems strange to him: he would certainly have found less to wonder at had he remembered that this was the apostles' design, that, the Sabbaths of the Jews being blotted out, the Christians should name their fasts, so small to offer their Lord for things so great, from the length of the Lord's fast; so that those who could not attain to it in fact might at least honour it in memory. So they (continues)

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Page

running head: 1005 LIBER DE JEJUN[...] (cut off at the image edge)
marginal letters: A enim protegam castitatem; B observemus, siccantes cibum; C licos vocabant (in the Commentarius); D esse jam solos legitimos (in the Commentarius)
old-edition numerals: 955 after stationes

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lavacri quoque abstinentiam, congruentem arido victui. Novitatem igitur abjectant, de cujus inlicito praescribant, aut haeresim judicandam, si humana praesumptio est, aut pseudoprophetiam pronuntiandam, si spiritalis indictio est, dum quaqua ex parte anathema audiamus, qui aliter adnuntiamus (Galat. I, 8).

also abstinence from the bath, in keeping with a dry diet. They therefore cast it off as a novelty, concerning whose unlawfulness they lay down a prescription: either it is to be judged a heresy, if it is a human presumption, or to be pronounced a false prophecy, if it is a spiritual injunction; so long as we, who announce otherwise, hear anathema from whichever side (Gal. 1:8).

CAPUT II.

Chapter II.

Nam quod ab jejunia pertineat, certos dies a Deo constitutos opponunt, ut cum in Levitico praecipit Dominus Moysi decimam mensis septimi diem placationis, Sancta, inquiens, erit vobis dies et vexabitis animas vestras; et omnis anima quae vexata non fuerit illa die, exterminabitur de populo suo (Levit. XVI, 29). Certe in Evangelio illos dies jejuniis determinatos putant, in quibus ablatus est sponsus, et hos esse jam solos legitimos jejuniorum christianorum,

For as regards what pertains to fasts, they set against us certain days appointed by God, as when in Leviticus the Lord enjoins on Moses the tenth day of the seventh month as [a day] of propitiation, saying: Holy shall the day be to you, and you shall afflict your souls; and every soul that has not been afflicted on that day shall be cut off from its people (Lev. 16:29). Certainly in the Gospel they think those days determined for fasts on which the bridegroom was taken away, and that these are now the only lawful [days] of the fasts of Christians,

Editors' notes and page, col. 1006

Page

running head: [L]IBER DE JEJUNIIS. 1006
marginal letters: A lavacri quoque abstinentiam; B xvi, 29). Certe in; C jejunii religio. Cujusmodi (in the Commentarius); D torum et in commune (in the Commentarius)
old-edition numerals: 956 after Certe in
other: running head's first letter cut off at the image edge; "chri-" (christianorum) split at the column break; the Variae lectiones and Commentarius (editors' notes at the page foot, filling the lower two images) not set; the variant-reading line beginning "s primae Seml. Leop." runs across both columns and is cut off at the left edge, not set; CAPUT II. is printed centred on its own line and is set as a separate line

PL 2:1007

abolitis legalibus et proheticis vetustatibus. Ubi volunt enim, agnoscunt quid sapiat lex et prophetae usque ad Joannem (Luc. XVI, 16). Itaque de caetero indifferenter jejunandum ex arbitrio, non ex imperio novae disciplinae, pro temporibus, et caussis uniuscujusque; sic et apostolos observasse, nullum aliud imponentes jugum certorum et in commune omnibus obeundorum jejuniorum (Act. XV, 10); proinde nec stationum, quae et ipsae suos quidem dies habebant quartae feriae et sextae, passive tamen currant, neque sub lege praecepti, neque ultra supremam diei, quando et orationes fere hora nona concludat de Petri exemplo, quod Actis refertur (Act. III, 8); xerophagias vero novum affectati officii nomen, et proximum ethnicae superstitioni; quales castimoniae Apim, Isidem et magnam Matrem certorum eduliorum exceptione purificant; cum fides libera in Christo ne Judaicae quidem legi abstinentiam quorumdam ciborum debeat, semel in totum macellum ab Apostolo admissa, detestatore eorum qui sicut nubere prohibeant, ita jubeant cibis abstinere a Deo conditis; et ideo nos esse jam tunc praenotatos in novissimis temporibus abscedentes a fide, intendentes spiritibus mundi seductoribus, doctrinis mendaciloquorum, inustam habentes conscientiam (I Tim. IV, 1). Quibus, oro te, ignibus? Credo quibus nuptias saepe deducimus, et coenas quotidie coquimus. Sic et cum Galatis (Galat. IV, 10) nos quoque percuti aiunt, observatores dierum, et mensium et annorum. Jaculantur interea et Isaiam pronuntiasse: Non tale jejunium Dominus elegit (Isa. LVIII, 4 et 5); id est, non abstinentiam cibi, sed opera justitiae quae subtexit; et ipsum Dominum in Evangelio ad omnem circa victum

the legal and prophetic antiquities having been abolished. For where they wish, they recognize what is meant by "the law and the prophets until John" (Luke 16:16). Therefore, [they say,] for the rest one is to fast indifferently, by choice, not by command of a new discipline, according to the times and the reasons of each person; that the apostles too observed it thus, imposing no other yoke of fixed fasts to be undertaken by all in common (Acts 15:10); likewise not of stations either, which, though they too had indeed their own days, of the fourth and sixth weekday, nevertheless run freely, neither under the law of a precept, nor beyond the last [hour] of the day, since [one] ends even the prayers at about the ninth hour, after the example of Peter, which is related in the Acts (Acts 3:1); that xerophagies, moreover, are a new name for an affected observance, and very close to heathen superstition, like the chastities by which Apis, Isis and the Great Mother are purified through the exclusion of certain foods; whereas faith, free in Christ, owes abstinence from certain foods not even to the Jewish law, the whole meat-market having once for all been admitted by the Apostle, who detests those who, just as they forbid marrying, so command abstaining from foods created by God; and that therefore we were even then marked out beforehand as "in the last times departing from the faith, giving heed to spirits, seducers of the world, to doctrines of liars, having a branded conscience" (1 Tim. 4:1). With what fires, I ask you? I suppose those with which we often conduct weddings, and cook dinners daily. Thus too they say that we, together with the Galatians (Gal. 4:10), are struck as "observers of days, and months and years". Meanwhile they also hurl at us that Isaiah pronounced: "Not such a fast has the Lord chosen" (Isa. 58:4–5); that is, not abstinence from food, but the works of justice which he appends; and that the Lord Himself in the Gospel, answered every scrupulosity about food

Editors' notes and page, col. 1007

Footnotes

(printed under page 508)

(15) ‹anchor: not visible› · call in col 1007

Differente. Rig. Venet.

differente in Rigault and the Venice edition.

(printed under page 508)

(16) ‹anchor: not visible› · call in col 1007

Habeant Seml.

habeant in Semler.

(printed under page 508)

(17) ‹anchor: not visible› · call in col 1007

Passim cod Wouwer.: est illa antiquior forma.

passim in Wouwer's manuscript: that is the older form.

(printed under page 508)

(18) ‹anchor: circa victum› · call in col 1007

Victus Seml.

victus in Semler.

(printed under page 508)

(19) ‹anchor: not visible› · call in col 1007

Coinquinari Seml. Leop.

coinquinari ("to be defiled") in Semler and Leopold.

(printed under page 508)

(20) ‹anchor: not visible› · call in col 1007

Dilati Seml. delati Jun.

dilati in Semler; delati in Junius.

(printed under page 508)

(21) ‹anchor: not visible› · call in col 1007

Diminuti Jnn.

diminuti in Junius ["Jnn." as printed].

(printed under page 508)

(22) ‹anchor: not visible› · call in col 1007

praeponentes Jun.

praeponentes in Junius.

(printed under page 508)

(23) ‹anchor: not visible› · call in col 1007 or 1008

Deo abest Seml.

Deo is absent in Semler.

(printed under page 508)

(8) (continued) ‹anchor: see page 507› · col 1007

unius diei, alii duorum, alii plurium jejunio Quadragesimam Christi, pacemque secum nihilominus colebant. Hoc enim ait Irenaeus: Ἡ διαφωνία τῆς νηστείας τὴν εὔνοιαν τῆς πίστεως συνίστησι: Differentia jejuniorum concordiam fidei commendat. RIG. juxta EDD.

[So they] honoured the Quadragesima of Christ, some with a fast of one day, others of two, others of more, and nonetheless kept peace among themselves. For this is what Irenaeus says: "The disagreement over the fast commends the [good will] of the faith" — the difference of fasts commends the concord of faith. Rigault, as given by the editors.

(printed under page 508)

(9) ‹anchor: Sic et apostolos observasse› · call in col 1007

Sic et apostolos observasse. Nimirum quos supra dixit dies, in quibus ablatus est Sponsus. Hanc enim rationem inculcat hoc ipso opere, ubi de Parasceve dicata jejuniis, quae ab Catholicis continuata fuisse ait in Sabbatum, « nunquam nisi in Pascha, jejunandum, secundum rationem alibi traditam. » Notandus in hanc rem Augustini locus Epist. ad Casulanum: in evangelicis et apostolicis litteris videre se praeceptum esse jejunium: quibus autem diebus non oporteat jejunare, et quibus oporteat, praecepto Domini vel apostolorum non inveniri definitum, RIG.

That the apostles too observed it so. Namely the days he spoke of above, on which the Bridegroom was taken away. For he presses this reasoning in this very work, where he speaks of the Parasceve dedicated to fasts, which he says the Catholics continued into the Sabbath, "a day never to be fasted except at the Pasch, according to the reason given elsewhere." On this matter Augustine's passage in the Letter to Casulanus is to be noted: that he sees in the Gospel and apostolic writings that fasting is commanded, but that on which days one ought not to fast, and on which one ought, is not found defined by any command of the Lord or of the apostles. Rigault.

(printed under page 508)

(10) ‹anchor: Passive tamen currant› · call in col 1007

Passive tamen currant. Hoc est passim et pro arbitrio cujusque. RIG.

Yet let them run at large. That is, anywhere and at each person's discretion. Rigault.

(printed under page 508)

(11) ‹anchor: Sublati vel diminuti› · call in col 1007

Sublati vel diminuti. Cibi sublati jejunio, diminuti xerophagia, demorati propter stationes, quae quoniam protendebantur, cibos morari consueverant. LE PR.

Taken away or diminished. Food taken away by the fast, diminished by xerophagy, delayed on account of the stations, which, since they were prolonged, used to delay meals. Le Prieur.

(printed under page 508)

(12) ‹anchor: Demorati cibi officia› · call in col 1007

Demorati cibi officia. Demorati, hoc est, dilati. Sic infra hocce opusculo: « Stellae auctoritatem demorantis suspirant. RIG.

The services of food delayed. Demorati, that is, put off. So below in this little work: "They sigh for the authority of the lingering star." Rigault.

(printed under page 508)

(13) ‹anchor: Et scimus quales sint carnalium commodorum suasoriae› · call in col 1007 or 1008

Et scimus quales sint carnalium commodorum suasoriae. Scimus, inquit, quales soleant a Psychicis nostris declamationes tractari commodis carnalibus suadendis. Apud rhetores duo genera materiarum tractantur, Suasoriae et Controversiae. Suasoriae, tanquam leviores, et minus prudentiae exigentes pueris delegantur, quasi rudimenta dicendi. Controversiae, seu judiciales, robustioribus assignantur. RIG.

And we know what sort the suasoriae of carnal comforts are. We know, he says, what sort of declamations our Psychics are wont to deliver in urging carnal comforts. Among the rhetoricians two kinds of subjects are treated, suasoriae and controversiae. Suasoriae, as lighter and requiring less judgement, are given to boys, as first exercises in speaking. Controversiae, or judicial pieces, are assigned to the stronger. Rigault.

(printed under page 508)

Page

running head: 1007 TERTULLIANI OPERUM PARS II. — (OPERUM appears as OPBRUM through damaged type)
marginal letters: A stianorum, abolitis legalibus; B proximum ethnicae superstitioni; C 10) nos quoque percuti aiunt; D rentia jejuniorum concordiam fidei commendat (in the Commentarius)
old-edition numerals: 957 after purificant;

PL 2:1008

scrupulositatem compendio respondisse, non his communicari hominem, quae in os inferantur, sed quae ex ore proferantur (Marc. VII, 15), cum et ipse manducaret et biberet usque in notationem : Ecce homo vorator et potator (Matth. XI, 19), sic et Apostolum docere, quod esca nos Deo non commendet, neque abundantes si edamus, neque deficientes si non edamus (I Cor. VIII, 8). His et hujusmodi sensibus eo jam subtiliter tendunt, ut unusquisque pronior ventri possit supervacua, nec adeo necessaria, existimare sublati vel diminuti ve demorati cibi officia, praeponente scilicet Deo justitiae et innocentiae opera. Et scimus quales sint carnalium commodorum suasoriae; cum facile dicatur: Opus est de totis praecordiis credam, diligam Deum et proximum mihi; in his enim duobus praeceptis tota Lex pendet et prophetae, non in pulmonum et intestinorum meorum inanitate.

with a summary reply, that a man is not defiled by those things which are brought into the mouth, but by those which are brought forth from the mouth (Mark 7:15), since He Himself also ate and drank even to the point of being marked: Behold a man, a glutton and a drinker (Matt. 11:19); and that the Apostle likewise teaches that food does not commend us to God, neither abounding if we eat, nor lacking if we do not eat (1 Cor. 8:8). By these and suchlike opinions they now subtly tend to this, that everyone who is more inclined to his belly may reckon as superfluous, and not so necessary, the duties of food removed or diminished or delayed, since God, forsooth, prefers the works of justice and innocence. And we know what sort of things the persuasive pleadings for carnal conveniences are; since it is easily said: What is needful is that I believe with my whole heart, that I love God and my neighbour; for on these two precepts the whole Law hangs, and the prophets, not on the emptiness of my lungs and intestines.

CAPUT III.

Chapter III.

Itaque nos hoc prius affirmare debemus, quod occulte subrui periclitatur, quantum valeat apud Deum inanitas ista, et ante omnia unde ratio ipsa processerit hoc modo promerendi Deum; tunc enim agnoscetur observationis necessitas, cum eluxerit rationis auctoritas a primordio recensendae. Acceperat Adam a Deo legem non gustandi de arbore agnitionis boni et mali, moriturus si gustasset. Verum et ipse tunc in psychicum reversus post ecstasin spiritalem, in qua magnum illud sacramentum in Christum et Ecclesiam prophetaverat, nec jam capiens quae erant spiritus, facilius ventri quam Deo cessit, pabulo potius quam praecepto annuit; salutem gula vendidit. Manducavit denique,

Therefore we must first affirm this, which is in danger of being secretly undermined, how much that emptiness avails with God, and before all things whence the very reason for deserving well of God in this manner has proceeded; for then the necessity of the observance will be acknowledged, when the authority of the reason, to be reviewed from the beginning, has shone forth. Adam had received from God a law not to taste of the tree of the knowledge of good and evil, being to die if he should taste. But he too, having then returned into the psychic state after the spiritual ecstasy in which he had prophesied that great mystery concerning Christ and the Church, and no longer grasping the things that were of the spirit, yielded more easily to his belly than to God, assented to fodder rather than to the precept; he sold salvation for gluttony. In short, he ate,

Editors' notes and page, col. 1008

Footnotes

(24) ‹anchor: cum facile dicatur› · call in col 1008

Quam Seml.

quam in Semler.

(printed under page 508)

(25) ‹anchor: et proximum mihi› · call in col 1008

Tanquam me Seml.

tanquam me in Semler.

(printed under page 508)

(26) ‹anchor: in psychicum reversus› · call in col 1008

Eversus Jun.

eversus ("overturned") in Junius.

(printed under page 508)

(14) ‹anchor: rationis auctoritas› · call in col 1008

Tunc enim agnoscetur observationis necessitas, cum eluxerit rationis auctoritas. Ipse, libro de Corona, consuetudinis sive observationis probandae regulam praescripsit. Tunc videlicet colendam esse consuetudinem, cum rationi consentanea deprehenditur; et majorem effici rationem Christianarum observationum, cum illas etiam natura defendit, quae prima omnium disciplina est. Hic vero tantum rationis auctoritatem advocat. RIG.

For then the necessity of the observance will be recognized, when the authority of its reason has shone out. In the book De corona he himself laid down the rule for approving a custom or observance: namely, that a custom is to be kept when it is found agreeable to reason; and that the reason for Christian observances is made the greater when nature, which is the first discipline of all, also defends them. Here, however, he appeals only to the authority of reason. Rigault.

(printed under page 508)

Page

running head: [cut off at left edge]M PARS II. — SERIES II, MORALIA. 1008
marginal letters: A ‹scrupulositatem compendio respondisse›; B ‹diis credam, diligam Deum›; C ‹stasset. Verum et ipse tunc›; D ‹(13) Et scimus quales sint› (beside the commentary at the foot)
old-edition numerals: 958 after ‹Acceperat›
other: column ends with "de-" split at the column break (Manducavit de-), set whole as "denique," here; the running head is cut off at the left edge of the image; CAPUT III. is printed on its own line and set so
misprints kept as printed: "ve demorati" (for vel)
other: QA Q3a: the calls ¹⁹ (communicari), ²⁰ (sublati), ²¹ (diminuti), ²² (praeponente), ²³ (Deo) and the Commentarius calls (11) (diminuti), (12) (officia), (13) (suasoriae) all stand in this column; their notes are kept in n1007, where they are labelled "call in col 1007" or "1007 or 1008". To be moved here (or relabelled) at the settle step; not duplicated. The anchors of 24 and 25 were "not visible" and are now given.

PL 2:1009

et periit : salvus alioquin, uni arbusculae jejunare maluisset; ut jam hinc animalis fides semen suum recognoscat, exinde deducens carnalium appetitionem, et spiritualium recusationem. Teneo igitur a primordio homicidam gulam, tormentis atque suppliciis in die puniendam, etiamsi Deus nulla jejunia praecepisset; ostendens tamen unde sit occisus Adam, mihi reliquerat intelligenda remedia offensae, qui offensam demonstrarat : ultro cibum, quibus modis quibusque temporibus potuissem, pro veneno deputarem, et antidotum famem sumerem, per quam purgarem mortis a primordio caussam in me quoque cum ipso genere transductam, certus hoc Deum velle, cujus contrarium noluit, satisque confidens placituram illi centinentiae curam, a quo damnatam comperissem incontinentiae culpam. Porro, cum et ipse jejunium mandet, et animam conquassatam proprie utique cibi angustiis sacrificium appellet (Psal. L, 18), quis jam dubitabit omnium erga victum macerationum hanc fuisse rationem, qua rursus interdicto cibo, et observato praecepto, primordiale jam delictum expiaretur, ut homo per eamdem materiam caussae satis Deo faciat, per quam offenderat, id est, per cibi interdictionem ; atque ita salutem aemulo modo redaccenderet inedia, sicuit exstinxerat sagina, pro unico illicito plura licita contemnens?

and perished: he would otherwise have been saved, had he preferred to fast from one little tree; so that from this point the animal faith may recognize its own seed, drawing from there the appetite for carnal things and the rejection of spiritual things. I hold, therefore, that gluttony was a murderess from the beginning, to be punished with torments and penalties in the day, even if God had enjoined no fasts; yet by showing whence Adam was slain, He who had pointed out the offence had left me to understand the remedies for the offence: that of my own accord I should account food as poison, in whatever ways and at whatever times I could, and take up hunger as an antidote, through which I might purge the cause of death, transmitted from the beginning to me also together with the race itself, being certain that God wills this, the contrary of which He did not will, and sufficiently confident that the care of continence would be pleasing to Him by Whom I had learned that the fault of incontinence was condemned. Further, since He Himself also commands fasting, and calls a soul crushed (properly, surely, by the straitness of food) a sacrifice (Ps. 50:18), who will now doubt that this was the reason for all the mortification with regard to diet, that through food being forbidden again and the precept being observed, the primordial transgression might now be expiated, so that man might make satisfaction to God through the same material of the cause through which he had offended, that is, through the prohibition of food; and that thus abstinence might rekindle salvation in rival manner, just as gorging had extinguished it, despising many lawful things for the sake of the one unlawful?

CAPUT IV.

Chapter IV.

Haec ratio servabatur apud providentiam Dei pro temporibus omnia modulantis, ne quis ex diverso ad dejiciendam propositionem nostram. Cur ergo, dicat non statim Deus aliquam victus constituit castigationem, quinimo et auxit permissionem ? Nam in primordio quidem herbidum solummodo et arboreum homini pabulum addixerat : Ecce dedi vobis omne fenum sementivum seminans semen quod est super terram ; et omne lignum quod habet in semetipso fructum seminis sementivi vobis erit in escam (Gen. IX, 29). Postea vero ad Noe, enumerata subjectione omnium bestiarum terrae, et volatilium coeli, et moventium in terra, et piscium maris, et omnis viventis, Erunt, inquit, vobis in escam, velut olera faeni dedi vobis universa; verum carnem in sanguine animae suae non editis

This reasoning was preserved in the providence of God, Who adjusts all things according to the times, lest anyone [should argue] from the opposing side to overthrow our proposition. Why then, let him say, did God not at once establish some chastening of diet, nay rather even increase the permission? For in the beginning indeed He had assigned to man fodder of herbs and trees only: Behold, I have given you every sowable grass sowing seed which is upon the earth; and every tree which has in itself the fruit of sowable seed shall be for you as food (Gen. 9:29). But afterwards to Noah, having enumerated the subjection of all the beasts of the earth, and the flying things of heaven, and the things moving on the earth, and the fishes of the sea, and every living thing, They shall be, He says, for you as food; like the herbs of grass I have given you all things; but flesh in the blood of its soul you shall not eat

Editors' notes and page, col. 1009

Footnotes

(printed under page 509)

(27) ‹anchor: not visible› · call in col 1009

Maluisset Seml.

maluisset in Semler.

(printed under page 509)

(28) ‹anchor: not visible› · call in col 1009

Casum Seml.

casum in Semler.

(printed under page 509)

(29) ‹anchor: not visible› · call in col 1009

Victus Seml. forte ergo Jun.

victus in Semler; perhaps ergo, Junius.

(printed under page 509)

(30) ‹anchor: omnia modulantis› · call in col 1009

Moderantis Seml.

moderantis ("governing") in Semler.

(printed under page 509)

(31) ‹anchor: et omnis viventis› · call in col 1009

Serpentis Seml.

serpentis ("creeping thing") in Semler.

(printed under page 509)

(32) ‹anchor: not visible› · call in col 1009

Esui tollit Seml.

Semler removes esui.

(printed under page 509)

(33) ‹anchor: not visible› · call in col 1009

Esum Jun.

esum in Junius.

(printed under page 509)

(34) ‹anchor: not visible› · call in col 1009

Atque Seml. Leop.

atque in Semler and Leopold.

(printed under page 509)

(35) ‹anchor: not visible› · call in col 1009

Permissu Seml.

permissu in Semler.

(printed under page 509)

(36) ‹anchor: not visible› · call in col 1009

Esu Jun. videtur abfuisse.

esu: in Junius it seems to have been absent.

(printed under page 509)

(37) ‹anchor: not visible› · call in col 1009

De manu bestiae omnes. Itaque Jun. Leop.

de manu bestiae omnes. Itaque in Junius and Leopold.

(printed under page 509)

(38) ‹anchor: not visible› · call in col 1009

Permisisset Seml.

permisisset in Semler.

(printed under page 509)

(15) ‹anchor: Si uni arbusculae jejunare maluisset› · call in col 1009

Si uni arbusculae jejunare maluisset. Quale jejunium? quandoquidem Adamo Deus ex omni ligno comedere indulserat, unica tantum arbuscula excepta. Sane Adamum perdidit non gula, sed praematurae divinitatis cupido. RIG.

If he had chosen to fast from one little tree. What sort of fast is that? Since God had allowed Adam to eat of every tree, one little tree alone excepted. Surely it was not gluttony that ruined Adam but the desire for a premature divinity. Rigault.

(printed under page 509)

Page

running head: 1009 LIBER DE JEJUNI[O] (cut off at the image edge)
marginal letters: A nique, et periit : salvus alioquin; B tiae curam, a quo damnatam; C Haec ratio servabatur apud; D verum carnem in sanguine animae
old-edition numerals: 959 after arboreum
other: ligature doubt raised by the check (text not changed): faeni | foeni (page appears to print fœni; text not changed)

PL 2:1010

(Gen. IX, 2); nam et hoc ipso quod eam solam carnem esui eximit, cujus anima non per sanguinem effunditur, omnis reliquae carnis usum concessisse manifestum est. Ad haec respondemus, non competisse onerari hominem aliqua adhuc abstinentiae lege, qui cum maxime tam levem interdictionem, unius scilicet pomi, tolerare non potuit; remissum itaque illum libertate ipsa corroborandum. Aeque post diluvium in reformatione generis humani, suffecisse unam interim legem a sanguine abstinendi, permisso usu caeterorum. Jam enim judicium Dominus ostenderat per diluvium; adhuc etiam comminatus fuerat per exquisitionem sanguinis de manu fratris, et de manu bestiae (Gen. IX, 5). Omnis itaque justitiam judicii praeministrans, materiam libertatis emisit, per veniam supparans disciplinam; permittens omnia, ut demeret quiddam; plus exacturus, si plus commisisset; abstinentiam imperaturus, cum indulgentiam praemisisset; quo magis, ut diximus, primordiale delictum expiaretur majoris abstinentiae operatione, in majoris licentiae occasione.

(Gen. 9:2); for by this very fact, that it excepts from eating only that flesh whose soul is not poured out through blood, it is manifest that it conceded the use of all the rest of flesh. To this we reply that it was not fitting for man to be burdened as yet with any law of abstinence, who, at the very time, could not endure so light a prohibition, namely of a single fruit; that he was therefore to be let go, to be strengthened by liberty itself. Likewise after the flood, in the re-formation of the human race, one law sufficed in the meantime, that of abstaining from blood, the use of the rest being permitted. For the Lord had already shown judgement through the flood; moreover He had also threatened, through the requiring of blood from the hand of a brother and from the hand of a beast (Gen. 9:5). Thus, wholly ministering beforehand the justice of judgement, He sent forth the material of liberty, underpinning discipline by means of pardon; permitting all things, that He might take away something; about to exact more, if more had been entrusted; about to command abstinence, when He had sent indulgence before; so that the more, as we have said, the primordial offence might be expiated by the working of a greater abstinence, in the occasion of a greater licence.

CAPUT V.

Chapter V.

Denique, jam et familiaris populus allegi Deo coepit, et restitutio hominis imbui potuit, tunc leges disciplinaeque omnes impositae etiam quae decerperent victum, ademptis quibusdam veluti immundis, quo facilius aliquando jejunia toleraret homo, perpetua in quibusdam abstinentia usus. Nam et primus populus primi hominis resculpserat crimen, pronior ventri quam Deo deprehensus; cum de duritia Aegyptiae servitutis valida manu Dei et sublimi brachio ereptus Dominus ejus visus; et terrae lacte et melle mananti destinatus; statim autem solitudinis copiosae circumspectu scandalizatus, saturitatis Aegyptiae detrimenta suspirans, in Moysen et Aaron mussitavit: Utinam obiissemus percussi a Domino in terra Aegypti, quando super ollas carnium sedebamus, et panes in plenitudinem comedebamus! Quomodo eduxisti nos in haec deserta ad interficiendam synagogam istam fame? (Exod. XVI, 2.) Eadem ventris praelatione deploraturus erat eosdem duces suos et Dei arbitros, quos desiderio carnis et recordatu

Finally, when now the familiar people too began to be chosen for God, and the restoration of man could be begun, then all laws and disciplines were imposed, even those that would curtail diet, certain things being removed as unclean, so that man might the more easily at some time endure fasts, being accustomed to perpetual abstinence in certain things. For the first people too had carved anew the crime of the first man, being caught more inclined to the belly than to God; when, snatched from the hardness of Egyptian servitude by the mighty hand of God and the uplifted arm, its Lord having appeared, and destined for a land flowing with milk and honey; but straightway, scandalized at the sight of the spacious wilderness, sighing for the losses of Egyptian satiety, it murmured against Moses and Aaron: Would that we had died, struck by the Lord in the land of Egypt, when we sat over the pots of flesh and ate bread to the full! How have you led us out into these deserts to kill this synagogue with hunger? (Exod. 16:2.) By the same preference for the belly it was going to bewail those same leaders of its own and arbiters of God, whom, by the desire of flesh and by the remembrance

Editors' notes and page, col. 1010

Footnotes

(39) ‹anchor: ereptus Dominus ejus visus› · call in col 1010

Ereptus dominus Seml. dominus ejus visus est Jun. et add. cod. Wouw. eis conj. Pam. et uncis utitur.

ereptus dominus in Semler; dominus ejus visus est in Junius, and Wouwer's manuscript adds et; Pamelius conjectures eis and uses brackets.

(printed under page 509)

(40) ‹anchor: saturitatis Aegyptiae detrimenta› · call in col 1010

Detrimento Seml.

detrimento in Semler.

(printed under page 509)

(41) ‹anchor: comedebamus! Quomodo› · call in col 1010

Quoniam al.

quoniam in others.

(printed under page 509)

(16) ‹anchor: Nam et primus populus› · call in col 1010

Nam et primus populus, etc. Primus appellatur populus Judaicus, ad distinctionem secundi Gentium. Hic vero videtur prorsus superfluum illud, quod adeo parenthesi inclusimus, Dominus ejus, seu potius eis, visus est. PAM.

For the first people too, etc. The Jewish people is called the first, to distinguish it from the second, that of the Gentiles. Here, however, the words we have therefore enclosed in a parenthesis, his Lord, or rather to them, was seen, seem altogether superfluous. Pamelius.

(printed under page 509)

(17) ‹anchor: primi hominis resculpserat crimen› · call in col 1010

Primi hominis resculpserat crimen. Augustinus in Psal. VI: « Dum enim nos convertimur, id est, mutatione veteris vitae, resculpimus spiritum. » Rufinus in eumdem Ps.: « Dum convertimur, id est, dum commutatione veteris vitae resculpimur. » RIG.

Had carved anew the crime of the first man. Augustine on Psalm 6: "For while we are converted, that is, by the change of the old life, we carve the spirit anew." Rufinus on the same psalm: "While we are converted, that is, while by the exchange of the old life we are carved anew." Rigault.

(printed under page 509)

Page

running head: LIBER DE JEJUNIIS. 1010 (the left part of the head is cut off at the image edge)
marginal letters: A ‹(Gen. IX, 2); nam et hoc ipso quod eam solam car-›; B ‹materiam libertatis emisit, per veniam supparans›; C ‹homo, perpetua in quibusdam abstinentia usus.›; D ‹Dei arbitros, quos desiderio carnis et recordatu›
old-edition numerals: 960 after ‹lacte›

PL 2:1011

Aegyptiarum copiarum exacerbabat : Quis nos vesceret carne? Venerunt in mentem nobis pisces quos in Aegypto edebamus gratis, et cucumeres, et pepones, et porri, et cepe, et allia. At nunc anima nostra arida nihil nisi manna vident oculi nostri (Num. XI, 4). Ita et illis xerophagiae panes angelici displicebant allium potius et cepe quam coelum fragrare malebant. Et ideo tam ingratis gratiora et esculentiora quaeque detracta sunt, puniendae simul gulae et exercendae continentiae caussa, ut illa damnaretur, ista erudiretur.

of the Egyptian plenty it was provoking: Who will feed us with flesh? There came into our mind the fish which we used to eat in Egypt for nothing, and the cucumbers, and the melons, and the leeks, and the onions, and the garlic. But now our soul is dry; our eyes see nothing but manna (Num. 11:4). So also to them the angelic loaves of the dry diet were displeasing; they preferred to smell of garlic and onion rather than of heaven. And therefore from people so ungrateful all the more pleasing and more palatable things were taken away, for the sake both of punishing gluttony and of exercising continence, so that the former might be condemned, the latter trained.

CAPUT VI.

Chapter VI.

Nunc si temere rationes castigati a Deo victus, et castigandi propter Deum a nobis, ad primordiorum experimenta revocavimus, conscientiam communem consulamus, ipsa natura enuntiabit, quales nos ante pabulum et potum in virgine adhuc saliva exhibere consuerit rebus duntaxat sensus agendis quo divina tractantur si multo pollentioris mentis, si multo vivacioris cordis, quam cum totum illud domicilium interioris hominis, escis stipatum, vinis inundatum, decoquendis jam stercoribus aestuans, praemeditatorium efficitur latrinarum, in quo plane nihil tam in proximo supersit, quam ad lasciviam sapere: Manducavit populus et bibit, et surrexerunt ludere (Exod. XXXII, 6). Intellige sanctae Scripturae verecundiam: lusum, nisi impudicum, non denotasset. Caeterum, quotusquisque meminerit religionis, occupatis memoriae locis, impeditis sapientiae membris? Nemo ita ut decet, ita ut par est, ita ut utile est, recordabitur Dei in eo tempore, quo ipsum sibi hominem cxcidere solemne est. Omnem disciplinam victus aut occidit aut vulnerat, Mentior, si non Dominus ipse oblivionem sui exprobrans Israeli, caussam plenitudini deputat: Incrassatus est dilectus, et pinguefactus, et dilatatus est, et dereliquit Deum qui fecit eum, et abscessit a Domino salutificatore suo (Deut. XXXII, 15). Denique in eodem Deuteronomio eamdem caussam praecaveri jubens, Ne, inquit, cum manducaveris et biberis, et domos optimas aedificaveris, ovibus et bobus tuis multiplicatis, et argento et auro, extollatur cor tuum, et obliviscaris Domini Dei tui (Deut. VIII, 12).

Now if we have rashly called back to the experiences of the beginnings the reasons for a diet chastised by God, and to be chastised by us for God's sake, let us consult the common conscience: nature itself will declare what kind of persons it is accustomed to present us, before food and drink, with the saliva still virgin, for the carrying on only of those affairs of the senses by which divine things are handled, whether of much more powerful mind, whether of much more lively heart, than when that whole dwelling of the inner man, crammed with foods, flooded with wines, seething with excrements already to be digested, is made a rehearsal-room of latrines, in which plainly nothing is left so close at hand as to have a taste for lewdness: The people ate and drank, and rose up to play (Exod. 32:6). Understand the modesty of holy Scripture: it would not have marked the play unless it had been unchaste. For the rest, how few will remember religion, when the places of memory are occupied and the members of wisdom impeded? No one will remember God as is fitting, as is right, as is useful, at that time when it is customary for a man to fall away from his very self. Food either kills or wounds every discipline. I lie, if the Lord Himself, reproaching Israel with forgetfulness of Him, does not assign the cause to fullness: The beloved grew fat, and was made plump, and was broadened, and forsook God Who made him, and departed from the Lord his Saviour (Deut. 32:15). Finally, in the same Deuteronomy, bidding that the same cause be guarded against beforehand, Lest, He says, when you have eaten and drunk, and built the finest houses, with your sheep and your oxen multiplied, and with silver and gold, your heart be lifted up, and you forget the Lord your God (Deut. 8:12).

Editors' notes and page, col. 1011

Footnotes

(printed under page 510)

(42) ‹anchor: not visible› · call in col 1011

Non Venet.

non in the Venice edition.

(printed under page 510)

(43) ‹anchor: not visible› · call in col 1011

Pascet Jun. Vescet Leop.

pascet in Junius; vescet in Leopold.

(printed under page 510)

(44) ‹anchor: not visible› · call in col 1011

Sine Seml.

sine in Semler.

(printed under page 510)

(45) ‹anchor: not visible› · call in col 1011

Penes Fran. panis cod. Wouw.

penes in Fran.; panis in Wouwer's manuscript.

(printed under page 510)

(46) [printed "36"] ‹anchor: not visible› · call in col 1011

Sensu Gelen,

sensu in Gelenius.

(printed under page 510)

(47) ‹anchor: aestuans (cut top line)› · call in col 1011

Exaestuans al.

exaestuans in others.

(printed under page 510)

(48) [printed "78"] ‹anchor: plenitudini deputat› · call in col 1011

Reputat Seml.

reputat in Semler.

(printed under page 510)

(49) ‹anchor: not visible› · call in col 1011 or 1012

Evectum Fran.

evectum in Fran.

(printed under page 510)

(18) ‹anchor: Xerophagiae panes angelici› · call in col 1011

Xerophagiae panes angelici. Longe dissimiles athleticis illis aridae hominum altilium saginationi provisis. RIG.

The breads of xerophagy, angelic. Far unlike those athletes' dry loaves provided for the fattening of men fed up like poultry. Rigault.

(printed under page 510)

(19) ‹anchor: praemeditatorium (cut top line)› · call in col 1011

Praemeditarium. Hoc etiam imitatus B. Hieronymus, « Quale inquit, jejunium est, aut qualis refectio post jejunium? Pridianis epulis distendimus, et guttur nostrum meditatorium, seu potius praemeditatorium efficitur latrinarum. » Qui etiam adlegat Scripturas hic citatas, Exod. XXXI, ac Deut. XXXIII et VII. Item Isa. VI, excepto quod ibi etiam legi debeat, Deum, quod Graece fit Θεὸν, et quod auctor sua utatur phrasi salvificatori pro salutari. PAM.

Praemeditarium [lemma as printed; the text has praemeditatorium]. Blessed Jerome also imitated this: "What sort of fast is it," he says, "or what sort of refreshment after the fast? We are distended by yesterday's feasts, and our throat is made a meditatorium, or rather a praemeditatorium, of latrines." He also adduces the Scriptures cited here, Exodus 31, and Deuteronomy 33 and 7; likewise Isaiah 6, except that there Deum should also be read, which in Greek is Theon, and that the author uses his own phrase salvificatori for salutari. Pamelius.

(printed under page 510)

(20) ‹anchor: excidere solemne est› · call in col 1011

In eo tempore quo ipsum sibi hominem excidere solemne est. Etenim per ebrietatem aliquantisper sapientia moritur. RIG.

At the time when it is customary for a man to fall away from himself. For through drunkenness wisdom dies for a while. Rigault.

(printed under page 510)

Page

running head: 1011 TERTULLIANI OPERUM PARS II. — (cut off at the image edge)
marginal letters: A Aegyptiarum copiarum exacerbabat; B consulamus, ipsa natura enuntiabit; C moriae locis, impeditis sapientiae; D tuum, et obliviscaris Domini Dei tui
old-edition numerals: 961 after victus

PL 2:1012

Praeposuit corruptelae divitiarum edacitatis enormitatem, cui ipsae divitiae procurant. Per illas scilicet incrassatum erat cor populi, ne oculis videret, et auribus audiret, et corde conjiceret adipibus obstructo, quas nominatim esui abstulit, dedocens hominem saginae studere. Caeterum, cui cor erectum potius inveniebatur quam impinguatum, quadraginta diebus totidemque noctibus supra humanae naturae facultatem jejunium perennavit, spiritali fide virtutem subministrante; et vidit oculis Dei gloriam, et audivit auribus Dei vocem, et corde conjecit Dei legem jam tunc docentis non in solo pane vivere hominem, sed in omni verbo Dei Luc. IV, 4); cum quidem nec ipsum Moysen Deo pastum, inediamque ejus nomine saginatam constanter contemplari valeret pinguior populus. Merito igitur etiam in carne se Dominus ei ostendit collegae jejuniorum suorum, non minus et Heliae. Nam et Helias hoc primum quod famem fuerat imprecatus, satis jam se jejuniis voverat: Vivit, inquit, Dominus, cui adsisto in conspectu ejus, si erit ros istis annis et imber (III Reg. XVII). Dehinc minantem Jezabel fugiens post unicum pabulum et potum, quem ab angelo expergefactus invenerat, et ipse, quadraginta diebus et noctibus vacuo ventre, arido ore, pervenit in montem [Choreb; ubi cum in spelunca devertisset, quam familiari congressu Dei exceptus est ! Quid tu, Helia, hic (III Reg. XIX, 9)? multo amicior ista vox, quam, Adam, ubi es, (Gen. III, 9)? Illa enim pasto homini minabatur, ista jejuno blandiebatur. Tanta est circumscripti victus praerogativa, ut Deum praestet homini contubernalem, parem revera pari. Si enim Deus aeternus non esuriet (Isa. I, 11), ut testatur per Isaiam, hoc erit tempus quo homo Deo adaequetur, cum sine pabulo vivit

He placed the enormity of gluttony before the corruption of riches, for which riches themselves make provision. Through these, namely, the heart of the people had been made fat, so that it should not see with its eyes, nor hear with its ears, nor conceive with a heart blocked up by fats — which He expressly removed from eating, unteaching man to be eager for fattening. But he whose heart was found upright rather than fattened persevered in a fast for forty days and as many nights, beyond the capacity of human nature, spiritual faith supplying the strength; and he saw with his eyes the glory of God, and heard with his ears the voice of God, and conceived with his heart the law of God, already then teaching that man does not live by bread alone, but by every word of God (Luke 4:4); whereas indeed the fatter people was not able steadily to gaze upon Moses himself, fed by God, and his fasting fattened in His name. Deservedly, therefore, the Lord showed Himself in the flesh also to him as the colleague of His fasts, no less also to Elias. For Elias too, by this first act, that he had called down famine, had already sufficiently devoted himself to fasts: The Lord lives, he says, in Whose sight I stand, if there shall be dew in these years, and rain (3 Kgs. 17). Then, fleeing the threatening Jezebel, after a single meal and drink which, awakened by an angel, he had found, he too, with forty days and nights of empty belly and dry mouth, arrived at mount Horeb; where, when he had turned aside into a cave, with what familiar converse of God he was received! What are you doing here, Elias (3 Kgs. 19:9)? Much friendlier is that voice than Adam, where are you? (Gen. 3:9). For the latter threatened a man who had fed, the former caressed a man fasting. So great is the prerogative of restricted sustenance that it makes God a tent-companion to man, truly a peer to a peer. For if the eternal God shall not hunger (Isa. 1:11), as He testifies through Isaiah, this will be the time when man is made equal to God, when he lives without food

CAPUT VII.

Chapter VII.

Processimus itaque jam ad exempla, revolvamus utilitatis efficacia potestates istius officii, quod etiam iratum Deum homini reconciliat. Deliquerat Israel, in aquatione apud Maspha congregatus a Samuele, sed ita statim delictum jejunio diluit, ut periculum praelii simul fugerit. Cum maxime Samuel offerebat holocaustum (I Reg.

Since, then, we have now proceeded to examples, let us unroll the efficacious powers of the usefulness of this office, which reconciles even an angry God to man. Israel had sinned, gathered by Samuel at a watering at Mizpah, but so promptly washed away the offence by fasting that at the same time it escaped the peril of battle. Just when Samuel was offering the holocaust (1 Sam.

Editors' notes and page, col. 1012

Footnotes

(50) ‹anchor: not visible› · call in col 1012

Qui add. Seml. Leop.

Semler and Leopold add qui.

(printed under page 510)

(51) ‹anchor: not visible› · call in col 1012

Numine cod. Wouw. Leop.

numine in Wouwer's manuscript and Leopold.

(printed under page 510)

(52) ‹anchor: cum in spelunca› · call in col 1012

Speluncam Jun.

speluncam in Junius.

(printed under page 510)

(53) ‹anchor: ista jejuno› · call in col 1012

Jejuno Ven.

jejuno in the Venice edition.

(printed under page 510)

(54) ‹anchor: utilitatis efficacia potestates› · call in col 1012

Potestas Ven.

potestas in the Venice edition.

(printed under page 510)

(55) ‹anchor: potestates istius› · call in col 1012

Ipsius Seml.

ipsius in Semler.

(printed under page 510)

(56) ‹anchor: apud Maspha› · call in col 1012

Masphat Seml.

Masphat in Semler.

(printed under page 510)

(57) ‹anchor: a Samuele, sed› · call in col 1012

Sed abest Fran.

sed is absent in Fran.

(printed under page 510)

(58) ‹anchor: simul fugerit› · call in col 1012

Fuderit Seml.

fuderit in Semler.

(printed under page 510)

(21) ‹anchor: Processimus itaque› · call in col 1012

Processimus itaque. Quid intemperantia praestat, docuit, ut jejunii effectus ostendat: quod variis hic exemplis exsequitur. LE PR.

We have gone on, then. He has shown what intemperance yields so as to show the effects of fasting, which he works out here with various examples. Le Prieur.

(printed under page 510)

Page

running head: [TERTULLIANI OPERU]M PARS II. — SERIES II, MORALIA. 1012 (left part cut off at image edge)
marginal letters: A ‹Praeposuit corruptelae divitiarum›; B ‹constanter contemplari valeret›; C ‹Adam, ubi es, (Gen. III, 9)›; D ‹Cum maxime Samuel offerebat›
old-edition numerals: 962 before ‹CAPUT VII.›
other: opening parenthesis missing before "Luc. IV, 4)" as printed; stray bracket "[Choreb" as printed; "exceptus est !" mark after est read as exclamation; "adaequetur" has a stray mark under the e (damaged type), read as adaequetur; printed reference "Isa. I, 11" kept (passage is Isa. 40:28); "vivit" ends the chapter without a full stop as printed; column ends mid-reference at "(I Reg."; Variae lectiones (nn. 44-58) and Commentarius (notes 20-21 of Pamelius, Rigaltius, Le Prieur) at page foot not set

PL 2:1013

VII, 9), in nullo magis procuratam audimus. Dei clementiam, quam abstinentia populi. Et Allophyli praelio admovebant : ibi demum Dominus intonuit voce magna super Allophylos, et confusi sunt, et corruerunt in conspectu Israelis; et processerunt viri Israel ex Maspha, et persecuti sunt Allophylos, et usque Betchor ceciderunt pastos impasti, armatos inermes. Hae erunt vires jejunantium Deo : coelum pro ejusmodi militat. Habes formam praesidii etiam spiritalibus bellis necessariam. Proinde cum rex Assyriorum Sennacherib, compluribus jam civitatibus captis, Israeli per Rapsacen blasphemias et minas intentaret (IV Reg. XVIII, 19), nihil aliud illum a proposito in Aethiopias avertit. Dehinc, quid aliud centum et octoginta millia de exercitu ejus per angelum absumpsit, quam Ezechiae regis humiliatio? Siquidem, duritia hostis annuntiata, vestem scidit, saccum induit, eodemque habitu seniores sacerdotum ad Deum per Esaism adire jussit, utique jejunio preces prosequente : neque enim cibi tempus in periculo, nec saturitatis cultus in sacco. Semper inedia moeroris sequela est, sicut laetitia accessio saginae. Per hanc moeroris sequelam et inediam, etiam civitas illa peccatrix, Ninive de exitio praedicato liberatur. Satis enim poenitentia scelerum commendaverat Deo jejunium triduo functa, etiam pecudibus enectis, quibus iratus Deus non erat (Jonae, III). Sodoma quoque et Gomorrha evasissent, si jejunassent. Hoc remedium agnoscit et Achab, cum illi post transgressionem et idololatriam et necem Nabuthae, propter vineam interempti a Jezabel, exprobrasset Helias : Qualiter occidisti, et haereditatem possedisti in loco, quo sanguinem Nabuthae canes delinxerant, tuum quoque delingent (III Reg. XXI, 19). Destituit semetipsum, et saccum carni suae imposuit, et jejunavit, et dormivit in sacco; et tunc sermo Domini ad Heliam : Vidisti ut reveritus sit Achab a facie mea? Pro eo quod reveritus est, non superducam laesuram in diebus ipsius, sed in diebus filii ejus superducam eam (ibid. 29), qui non erat jejunaturus. Ita jejunium in Deum reverentiae opus est. Per quod Anna quoque ambiens uxor Helcanae retro sterilis impetravit facile a Deo inanem cibo ventrem filio implere, et quidem propheta. Sed non

7:9), we hear that the clemency of God was procured by nothing more than by the abstinence of the people. And the Allophyli were moving up to battle: then at last the Lord thundered with a great voice upon the Allophyli, and they were confounded, and they fell down in the sight of Israel; and the men of Israel went out from Maspha, and pursued the Allophyli, and as far as Betchor the unfed cut down the fed, the unarmed the armed. Such will be the strength of those who fast to God: heaven fights for men of this kind. You have a pattern of protection necessary even for spiritual wars. Accordingly, when the king of the Assyrians, Sennacherib, having already taken many cities, was directing blasphemies and threats against Israel through Rapsaces (2 Kgs. 18:19), nothing else turned him from his purpose towards the Ethiopias. Thereafter, what else destroyed a hundred and eighty thousand of his army through an angel than the humiliation of King Ezechias? For, when the harshness of the enemy had been announced, he tore his garment, put on sackcloth, and in the same attire ordered the elders of the priests to approach God through Esaias, fasting, of course, accompanying the prayers: for there is neither time for food in danger, nor the refinement of satiety in sackcloth. Fasting is always the consequence of grief, just as gladness is the accompaniment of feasting. Through this consequence of grief and through fasting, even that sinful city Nineveh is freed from the destruction foretold. For repentance of its crimes, having performed a fast for three days, had sufficiently commended it to God, even with the cattle starved, with whom God was not angry (Jonah 3). Sodom too and Gomorrah would have escaped, if they had fasted. Achab too recognizes this remedy, when, after his transgression and idolatry and the murder of Naboth, slain by Jezabel on account of the vineyard, Elias had reproached him: As you have killed, and have taken possession of the inheritance, in the place where the dogs licked the blood of Naboth they will lick yours also (1 Kgs. 21:19). He humbled himself, and put sackcloth upon his flesh, and fasted, and slept in sackcloth; and then the word of the Lord [came] to Elias: Have you seen how Achab has stood in awe before My face? Because he has stood in awe, I will not bring the harm in his days, but in the days of his son I will bring it (ibid. 29), who was not going to fast. Thus fasting is a work of reverence towards God. Through which Anna too, the wife of Elcana, formerly barren, by eagerly seeking easily obtained from God that her belly, empty of food, be filled with a son, and indeed a prophet. But not

Editors' notes and page, col. 1013

Footnotes

(printed under page 511)

(59) ‹anchor: Allophyli praelio› · call in col 1013

Ut Allophyli praelium Jun. Lat. admovebantur conj. Leop.

ut Allophyli praelium in Junius and Latinius; admovebantur conjectured by Leopold.

(printed under page 511)

(60) ‹anchor: ibi demum› · call in col 1013

Ibidem Fran.

ibidem in Fran.

(printed under page 511)

(61) ‹anchor: quid aliud› · call in col 1013

Quid aliud tollit Seml.

Semler removes quid aliud.

(printed under page 511)

(62) ‹anchor: poenitentia scelerum commendaverat› · call in col 1013

Commendaret cod. Wouw. commendaverit Seml.

commendaret in Wouwer's manuscript; commendaverit in Semler.

(printed under page 511)

(63) ‹anchor: in loco, quo› · call in col 1013

In quo loco Seml.

in quo loco in Semler.

(printed under page 511)

(64) ‹anchor: not visible› · call in col 1014

Ultra Jun.

ultra in Junius.

(printed under page 511)

(22) ‹anchor: Nec saturitatis cultus in sacco› · call in col 1013

Nec saturitatis cultus in sacco. Saturitatis cultum dicit, quia ex saturitate laetitia, ex laetitia autem cultus delicatioris cura, cui non convenit cum horrore cineris et asperitudine sacci. RIG.

Nor the adornment of fullness in sackcloth. He speaks of the adornment of fullness because from fullness comes gladness, and from gladness the care of a more delicate dress, which does not agree with the horror of ashes and the roughness of sackcloth. Rigault.

(printed under page 511)

(23) ‹anchor: Sacramentorum agnitionem› · call in col 1014

Sacramentorum agnitionem. Sic vocat peritiam interpretandi figuras et imagines sacras, nempe divinitus objectas in somniis. Sacramenta igitur, somnia a Deo immissa. RIG.

The recognition of the sacraments. So he calls skill in interpreting sacred figures and images, namely those set before one by God in dreams. The sacraments, then, are dreams sent by God. Rigault.

(printed under page 511)

(24) ‹anchor: Omnes turbantur sophistae› · call in col 1014

Omnes turbantur sophistae. Sophistas dicit, qui alias sapientes, somniorum interpretes, conjectores. RIG.

All the sophists are confounded. He calls sophists those who elsewhere are called wise men, interpreters of dreams, diviners. Rigault.

(printed under page 511)

(25) ‹anchor: Negant ultro de praestantia humana posse cognosci› · call in col 1014

Negant ultro de praestantia humana posse cognosci. Humano ingenio praestari posse somniorum scilicet regiorum interpretationem. RIG.

They even deny that it can be known by human excellence. That is, that the interpretation of the king's dreams can be supplied by human wit. Rigault.

(printed under page 511)

(26) ‹anchor: Dedit faciem suam Deo› · call in col 1014

Dedit faciem suam Deo. Conversus ad Deum. RIG.

He gave his face to God. Turned towards God. Rigault.

(printed under page 511)

(27) ‹anchor: Quatenus miserabilis es› · call in col 1014

Quatenus miserabilis es. Quantae miserationis gratiam adeptus es. RIG.

How greatly pitiable you are. What great favour of compassion you have obtained. Rigault.

(printed under page 511)

Page

running head: 1013 LIBER DE JEJUNI (cut off at right edge)
marginal letters: A ‹vii, 9), in nullo magis›; B ‹octoginta millia de exercitu›; C ‹morrha evasissent, si jejunassent›; D ‹trem filio implere, et quidem›
old-edition numerals: 963 after ‹filii›
misprints kept as printed: ‹Esaism› (for Esaiam)

PL 2:1014

modo naturae mutationem, aut periculorum aversionem, aut delictorum oblitterationem; verum etiam sacramentorum agnitionem, jejunia de Deo merebuntur. Aspice Danielis exemplum, circa somnium regis Babylonis omnes turbantur sophistae, negant ultro de praestantia humana posse cognosci; solus Daniel Deo fidens, et sciens quod ad demerendam Dei gratiam faceret, spatium tridui postulat cum sua fraternitate jejunat, atque ita orationibus commendatis, et ordinem et significationem somnii per omnia instruitur, tyranni sophistis parcitur, Deus glorificatur, Daniel honoratur, non minorem Dei gratiam et postea quoque relaturus anno primo regis Darii, cum ex recogitatu praedicatorum temporum ab Jeremia, dedit faciem suam Deo in jejuniis et sacco et cinere. Nam et angelus missus ad eum, hanc statim professus est causam divinae dignationis : Veni, inquit demonstrare tibi quatenus miserabilis es, jejunando scilicet. Si Deo miserabilis, leonibus in lacu fuerat horribilis; ubi quidem illi sex diebus jejunanti prandium angelus procuravit.

only a change of nature, or the averting of dangers, or the blotting out of offences, but also the recognition of mysteries, will fasts deserve from God. Look at the example of Daniel: concerning the dream of the king of Babylon all the sophists are thrown into confusion; they go so far as to declare that it cannot be known by human excellence; Daniel alone, trusting in God and knowing what he should do to earn God's favour, asks for a space of three days, fasts with his brotherhood, and thus, his prayers having been commended, is instructed in both the order and the meaning of the dream in every point; the tyrant's sophists are spared, God is glorified, Daniel is honoured, who was to receive no less favour from God afterwards also, in the first year of King Darius, when, after reflecting on the times foretold by Jeremiah, he gave his face to God in fasts and sackcloth and ashes. For the angel too that was sent to him at once professed this as the cause of the divine condescension: "I have come," he says, "to show you in what measure you are pitiable," by fasting, namely. If pitiable to God, he had been terrible to the lions in the den; where indeed an angel procured a meal for him as he fasted for six days.

CAPUT VIII.

Chapter VIII.

Reddimus et caetera; ad nova enim nunc documenta properamus : in limine Evangelii (Luc. II, 37), Anna prophetis, filia Phanuelis, quae infantem Dominum et agnovit, et multa super eo praedicavit exspectantibus redemptionem Israelis, post egregium titulum veteris univirae viduitatis, jejuniorum quoque testimonio augetur, ostendens in quibus officiis assideri Ecclesiae debeat, et a nullis magis intelligi Christum, quam semel nuptis, saepe jejunis. Ipse mox Dominus baptisma suum, et in suo omnium, jejuniis dedicavit, habens efficere panes ex lapidibus, etiam Jordanem vino fortasse manare, si ita vorator et potator fuisset. Imo novum hominem in veteris suggillationem virtute fastidiendi cibi initiabat, ut eum diabolo rursus per escam tentare quaerenti, fortiorem fame tota ostentaret. Praestituit exinde jejuniis legem sine tristitia transigendis. Cur enim triste quod salutare? Docuit etiam adversus diriora daemonia jejuniis praeliandum. Quid enim mirum, si eadem operatione spiritus iniquus educitur, qua sanctus inducitur? Denique, ut in centurionem Cornelium,

We give back the rest as well; for now we hasten on to new proofs: at the threshold of the Gospel (Luke 2:37), Anna the prophetess, daughter of Phanuel, who both recognized the infant Lord and proclaimed many things about Him to those awaiting the redemption of Israel, after the distinguished title of a long widowhood as a once-married woman, is enhanced also by the testimony of fasts, showing in what duties one ought to sit in attendance upon the Church, and that Christ is understood by none more than by those once married and often fasting. Soon the Lord Himself dedicated His baptism, and in His own that of all, with fasts, having it in His power to make loaves out of stones, perhaps even to make the Jordan flow with wine, if He had been such a devourer and drinker. Nay rather, He was initiating the new man, to the reproach of the old, by the virtue of disdaining food, so that He might display him, to the devil seeking again to tempt him through food, as stronger by total hunger. Thereupon He laid down for fasts the law that they be carried out without sadness. For why should that be sad which is salutary? He taught also that against the fiercer demons one must do battle by fasts. For what wonder, if the wicked spirit is led out by the same operation by which the holy one is led in? Finally, when upon the centurion Cornelius,

Editors' notes and page, col. 1014

Footnotes

(65) ‹anchor: Reddimus et caetera› · call in col 1014

Reddidimus vetera; ad nova nunc Lat. e. v. ad nova etiam nunc, Jun,

reddidimus vetera; ad nova nunc ("we have rendered the old; now to the new") in Latinius, from the old [edition]; ad nova etiam nunc in Junius.

(printed under page 511)

(66) ‹anchor: Quid enim mirum, si› · call in col 1014

Ex add. Seml.

Semler adds ex.

(printed under page 511)

Page

running head: LIBER DE JEJUNIIS. 1014 (left edge of running head cut off in image; left column number not visible)
marginal letters: A ‹modo naturae mutationem›; B ‹dedit faciem suam Deo›; C ‹gium titulum veteris univirae›; D ‹citur? Denique, ut in centurionem›
old-edition numerals: 964 after ‹rursus›

PL 2:1015

necdum tinctum dignatio Spiritus sancti cum charismate insuper prophetiae festinasset, jejunia ejus legimus exaudita. Puto autem, et Apostolus in secunda Corinthiorum inter labores suos et pericula et incommoda post famem ac sitim, jejunia quoque plurima enumerat (II Cor. XI 27).

not yet baptized, the condescension of the Holy Spirit had hastened with the gift of prophecy besides, we read that his fasts were heard. I think, moreover, that the Apostle too, in the second [letter] to the Corinthians, among his labours and dangers and hardships, after hunger and thirst, enumerates also very many fasts (2 Cor. 11:27).

CAPUT XI.

Chapter XI.

Principalis haec species in castigatione victus, potest jam de inferioribus quoque abstinentiae operationibus praejudicare, ut et ipsis pro modo utilibus aut necessariis. Nam exceptio eduliorum quorumdam portionale jejunium est. Inspiciamus igitur et xerophagiarum novitatem aut vanitatem, si non et in his tam antiquissimae quam efficacissimae religionis operatio est. Redeo ad Danielem et fratres ejus, leguminum pabulum, et aquae potum ferculis et oenophoris regiis praeferentes, atque exinde formosiores, ne qui de specie quoque corpusculi metuat; caeterum spiritu insuper cultos. Dedit enim Deus adolescentulis scientiam et intelligentiam in omni litteratura, et Danieli in omni verbo, et somniis, et in omni sophia (Dan. I, 17), qua hoc ipsum quoque saperet, quibus modis de Deo inpetraretur agnitio sacramentorum. Anno denique tertio Cyri regis Persarum, cum in recogitatum incidisset visionis, aliam formam humiliationis prospexit. In illis, inquit, diebus, ego Daniel eram lugens, per tres hebdomadas, panem suavem non edi, caro et vinum non introierunt in os meum, oleo unctus non sum, donec consummarentur tres hebdomades, quibus transactis angelus emissus est taliter adloquens: Daniel, homo es miserabilis; ne timueris, quoniam ex die prima qua dedisti animam tuam recogitatui et humiliationi coram Deo, exauditum est verbum tuum, et ego introivi verbo tuo. Ita xerophagiarum miseratio et humiliatio metum expellunt, et aures Dei advertunt, et occultorum compotes faciunt. Revertor etiam ad Heliam, cum corvi illum pane et carne saturare consuessent, cur postmodum apud Bersabee Judaeae excitato ei de somno quidam ille angelus sine dubio panem solum et aquam obtulit? defecerant corvi

This principal kind [of fasting], in the chastening of diet, can now also prejudge the lower operations of abstinence, as being themselves too, in their measure, useful or necessary. For the exclusion of certain foods is a partial fast. Let us therefore examine also the novelty or vanity of xerophagies, whether in these too there is not the practice of a religion as most ancient as it is most efficacious. I return to Daniel and his brothers, preferring a diet of pulse and a drink of water to the royal dishes and wine-jars, and thereafter fairer in appearance, lest anyone should fear for the look of his little body too; but furthermore cultivated in spirit. For God gave to the youths knowledge and understanding in all learning, and to Daniel in every word, and in dreams, and in all wisdom (Dan. 1:17), by which he might understand this very thing too, by what means the knowledge of mysteries might be obtained from God. Then, in the third year of Cyrus king of the Persians, when he had fallen into reflection upon a vision, he foresaw another form of humiliation. In those days, he says, I Daniel was mourning for three weeks; pleasant bread I did not eat, flesh and wine did not enter into my mouth, I was not anointed with oil, until three weeks were completed; and when these had passed an angel was sent, addressing [me] thus: Daniel, you are a man to be pitied; do not fear, for from the first day on which you gave your soul to reflection and humiliation before God, your word has been heard, and I have come in at your word. Thus the pitiableness and humiliation of xerophagies drive out fear, and turn the ears of God, and make [men] masters of hidden things. I turn back also to Elijah: when the ravens had been accustomed to fill him with bread and flesh, why afterwards at Beersheba of Judaea did that certain angel, without doubt [an angel], having roused him from sleep, offer him bread alone and water? The ravens had failed

Editors' notes and page, col. 1015

Footnotes

(printed under page 512)

(67) ‹anchor: not visible› · call in col 1015

Ex Seml.

ex in Semler.

(printed under page 512)

(68) ‹anchor: not visible› · call in col 1015

Quis Seml.

quis in Semler.

(printed under page 512)

(69) ‹anchor: quidam ille› · call in col 1015

Quidem illi Seml. illi ms. Wouwer.

quidem illi in Semler; illi in Wouwer's manuscript.

(printed under page 512)

(70) ‹anchor: not visible› · call in col 1015 or 1016

Danieli in sacra Lat. Daniel Seml. in lacu Leop.

Danieli in sacra in Latinius; Daniel in Semler; in lacu in Leopold.

(printed under page 512)

(71) ‹anchor: not visible› · call in col 1015 or 1016

Ut Rigalt. tu et filius tuus Leop.

ut in Rigault; tu et filius tuus in Leopold.

(printed under page 512)

(28) ‹anchor: Xerophagiarum novitatem aut vanitatem› · call in col 1015

Xerophagiarum novitatem aut vanitatem. Improbatur abstinentia a vino et carnibus, nisi continentiae causa id fiat, can. Apost. 51 et 53. LE PR.

The novelty or vanity of xerophagies. Abstinence from wine and meat is disapproved unless it is done for the sake of continence, Apostolic Canons 51 and 53. Le Prieur.

(printed under page 512)

(29) ‹anchor: Ne qui de specie quoque corpusculi metuat› · call in col 1015

Ne qui de specie quoque corpusculi metuat. Sic lib. II ad Uxorem: « Latebisne tu, cum lectulum, cum corpusculum tuum signas? » Hoc enim tandem loco notabimus, Septimium stoica forma sic passim loqui, ut corpusculum dicat, et lectulum, et arbusculam, et mulierculam, et caniculam, motiunculas, et portiunculas, et caetera hujusmodi quemadmodum illi σωμάτιον, οὐσίδιον, ἀξιωμάτιον, ἀγρίδιον, πραγμάτιον, λεξίδιον, δουλάριον, ὀνίον, ἀργυρωματίδια, ὁπλάρια, et caetera id genus Epictetica. RIG.

Lest anyone fear also for the appearance of his poor little body. So in book 2 To his Wife: "Will you escape notice when you sign your little bed, your little body?" At this place, then, we will at last note that Septimius, in the Stoic manner, everywhere speaks so as to say "little body", "little bed", "little tree", "little woman", "little dog", "little movements", "little portions" and the like, as they [say] sōmation, ousidion, axiōmation, agridion, pragmation, lexidion, doularion, onion, argyrōmatidia, hoplaria, and the other Epictetan words of that kind. Rigault.

(printed under page 512)

Page

running head: 1015 TERTULLIANI OPERUM PARS II. — S (cut off at image edge)
marginal letters: A ‹necdum tinctum dignatio›; B ‹efficacissimae religionis operatio›; C ‹non edi, caro et vinum›; D ‹ei de somno quidam›
old-edition numerals: 965 after ‹tuo.›

PL 2:1016

qui eum liberalius pascerent? an difficile angelo fuerat aliquem alicunde de convivio regis ministrum eum instructissimo ferculo raptum et Heliam transferre; sicut Danieli in lacum leonum esurienti prandium metentium exhibitum est? Sed constitui oportebat exemplum docens in tempore pressurae, et persecutionis, et cujuscunque circumstantiae, xerophagiis esse vivendum. Tali victu David exomologesin suam expressit, cinerem quidem edens velut panem, id est, panem velut cinerem aridum et sordidum, potum vero fletu miscens, utique pro vino (Psal. CI, 10). Habet enim et abstinentia vini suos titulos, quae et Samuelem Deo voverat, et Aaronem consecrarat. Nam de Samuele mater: Et vinum, inquit, et ebriamen non bibet (I Reg. I, 15): talis enim et ipsa Deum orabat. Et Dominus ad Aaron: Vinum et sicera non bibetis, tu et filii tui post te, si quando ingrediemini tabernaculum, vel ascendetis ad altare et non moriemini. Adeo morientur qui non sobrii in Ecclesia ministraverint. Sic et Israeli proximo exprobrat; Et potum dabatis sanctificatis meis vinum. Et haec autem strictura potus xerophagiae portio est. Quanquam ubi abstinentia vini aut a Deo exigitur, aut ab homine vovetur, illic intelligatur etiam pabuli pressura formam praestruens potui. Qualis enim esus, talis et potus. Verisimile non est, ut quis dimidiam gulam Deo immolet, aquis sobrius, et cibis ebrius. An autem et Apostolus xerophagias norit, qui majora celebraverat, sitim et famem et multa jejunia, qui ebrietates et commessationes recusaverat, vel de discipulo Timotheo argumenti satis est, quem propter stomachum et assiduas imbecillitates modico vino monens uti, quo ille non ex institutione, sed ex devotione abstinebat (caeterum, stomacho magis consuetudo prodesset) hoc ipso abstineutiam vini dignam Deo suasit, quam ex necessitate dissuasit (cf. Levit. X, 9; Amos, XV, 13; II Cor. XI, 27; Rom. XIII, 13; I Tim. V, 23).

who would feed him more liberally? Or had it been difficult for an angel to carry off some servant from somewhere out of a king's banquet, with a most lavishly furnished dish, and transfer him to Elijah, just as a dinner of reapers was presented to Daniel, hungering in the lions' den? But it was necessary that an example be established, teaching that in a time of distress, and of persecution, and of whatever circumstance, one must live on dry foods. By such a diet David expressed his confession, eating ashes indeed like bread, that is, bread like ashes, dry and sordid, but mixing his drink with weeping, assuredly in place of wine (Ps. 101:10). For abstinence from wine too has its own titles of honour, which had both vowed Samuel to God and consecrated Aaron. For of Samuel his mother says: And wine, she says, and strong drink he shall not drink (1 Kgs. 1:15): for such was she herself also when she prayed to God. And the Lord to Aaron: Wine and strong drink you shall not drink, you and your sons after you, whenever you enter the tabernacle, or go up to the altar, and you shall not die. So surely shall they die who have ministered in the Church not sober. So too He reproaches Israel next: And you gave wine for drink to My sanctified ones. And this restriction of drink, moreover, is a portion of dry-eating. Although, where abstinence from wine is either required by God or vowed by man, there let a constraint of food also be understood, as prefiguring a pattern for drink. For as is the eating, such too is the drinking. It is not likely that anyone should sacrifice to God half his gullet, sober in waters and drunken in foods. But whether the Apostle too knew dry-eating, who had celebrated greater things, thirst and hunger and many fastings, who had refused drunkennesses and revellings, there is proof enough even from his disciple Timothy, whom, warning him on account of his stomach and his constant infirmities to use a little wine, from which he abstained not by rule but by devotion (otherwise, habit would have been of more benefit to the stomach), by this very thing he urged abstinence from wine as worthy of God, which he dissuaded from necessity (cf. Lev. 10:9; Amos 15:13; 2 Cor. 11:27; Rom. 13:13; 1 Tim. 5:23).

CAPUT X.

Chapter X.

Aeque stationes nostras, ut indignas;

Equally our stations, as undignified;

Editors' notes and page, col. 1016

Footnotes

(72) ‹anchor: not visible› · call in col 1016

Sobrie Fran.

sobrie in Fran.

(printed under page 512)

(73) ‹anchor: quam ex necessitate› · call in col 1016

Quam Lat.

quam in Latinius.

(printed under page 512)

(30) ‹anchor: xerophagiae portio est› · call in col 1016

Et haec autem strictura potus xerophagiae portio est. Ait Septimius, hac forma potus perstricta, etiam aridum pabulum significari. RIG.

And this restriction of drink is also a part of xerophagy. Septimius says that by this form of restricted drink dry food is also signified. Rigault.

(printed under page 512)

(31) ‹anchor: Aeque stationes nostras› · call in col 1016

Aeque stationes nostras, ut indignas. Sensus Auctoris evincit legendum, indictas, ut et paulo post: « Sed quod pertineat ad indictionis quaestionem. » Psychici, inquit, stationes nostras accusant, ut indictas, et in serum constitutas, atque hoc munus quidem esse non indiscendum, sed ex arbitrio obeundum; et non in serum constitui, sed ad nonam dirimi stationes debere contendunt. RIG.

Likewise our stations, as unworthy. The author's sense proves that indictas ("imposed") must be read, as also a little after: "But as regards the question of imposition." The Psychics, he says, accuse our stations as imposed and prolonged into the evening; they contend that this duty is not to be [left unlearned], but to be undertaken at discretion, and that stations ought not to be prolonged into the evening but broken off at the ninth hour. Rigault.

(31, second note) ‹anchor: Aeque stationes nostras› · col 1016 · (continues) — Stationes nostras ut indignas, etc. Dixit de stationibus alibi; statio autem a jejunio differt, quam- (continues)

— Our stations, as unworthy, etc. He has spoken of stations elsewhere; but a station differs from a fast, [inasmuch] (continues)

(printed under page 512)

Page

running head: PARS II. — SERIES II, MORALIA. 1016
marginal letters: A ‹qui eum liberalius pascerent›; B ‹(I Reg. I, 15): talis enim›; C ‹xerophagias norit, qui majora›; D ‹Aeque stationes nostras›
old-edition numerals: 966 after ‹prodesset)›

PL 2:1017

quasdam vero in serum constitutas, novitatis nomine incusant, hoc quoque munus et ex arbitrio obeundum esse dicentes, et non ultra nonam detinendum, de suo scilicet more. Sed quod pertineat ad interdictionis quaestionem, semel pro omnibus causis respondebo. Nunc ad proprium hujus speciei articulum, de modo temporis dico, de ipsis prius expostulandum, unde hanc formam nova dirimendis stationibus praescribant. Si, quia Petrus, et qui cum eo, ad horam nonam orationis templum introgressi leguntur, quis mihi probabit illos ea die statione functos, ut horam nonam ad clausulam et expunctionem stationis interpretetur? Atqui facilius invenias Petrum hora sexta capiendi cibi caussa, prius in superiora ad orandum ascendisse, quo magis sexta diei finiri officio huic possit, quae illud absolutura post orationem videbatur. Porro, cum in eodem commentario Lucae, et tertia hora orationis demonstretur, sub qua Spiritu sancto initiati, pro ebriis habebantur; et sexta, qua Petrus ascendit in superiora; et nona, qua templum sunt introgressi, cur non intelligamus salva plane indifferentia semper et ubique et omni tempore orandi, tamen tres istas horas ut insigniores in rebus humanis, quae diem distribuunt, quae negotia distinguunt, quae publice resonant, ita et solemniores fuisse in orationibus divinis? Quod etiam suadet Danielis quoque argumentum ter die orantis, utique per aliquarum horarum exceptionem, non aliarum autem quam insigniorum, exinde apostolicorum, tertiae, sextae, nonae. Hinc itaque et Petrum dicam ex vetere potius usu nonam observasse, tertio orantem supremae orationis munere. Haec autem propter illos, qui se putant ex forma Petri agere, quam ignorant; non quasi respuamus nonam, cui et quarta sabbati, et sexta plurimum fungimur: sed quia eorum quae ex traditione observantur, tanto magis dignam rationem afferre debemus, quanto carent Scripturae auctoritate, donec aliquo coelesti charismate aut confirmentur, aut corrigantur. Et si qua, inquit, ignoratis, Dominus vobis revelabit (Philipp. III, 15). Itaque, seposito confirmatore omnium istorum Paracleto, duce universae veritatis,

but certain ones, appointed to last into the late hours, they accuse under the name of novelty, saying that this duty too must be undertaken by free choice, and not prolonged beyond the ninth hour, according to their own custom, of course. But as regards the question of prohibition, I shall answer once for all cases. Now, as to the particular point of this aspect, I mean the measure of time, we must first demand of them whence they prescribe this new form for breaking off stations. If it is because Peter, and those who were with him, are read to have entered the temple at the ninth hour of prayer, who will prove to me that they had performed a station on that day, so that one should interpret the ninth hour as the close and completion of the station? Yet you would more readily find that Peter, at the sixth hour, for the sake of taking food, first went up to the upper part to pray, so that the sixth hour of the day might rather be the end set for this duty, as that which seemed about to complete it after prayer. Furthermore, since in the same commentary of Luke the third hour too is shown to be an hour of prayer, at which those initiated by the Holy Spirit were taken for drunk; and the sixth, at which Peter went up to the upper part; and the ninth, at which they entered the temple, why should we not understand that, with the indifference of praying always and everywhere and at every time plainly preserved, nevertheless these three hours, as more notable in human affairs, which divide the day, which mark off business, which sound out publicly, were thus also more solemn in divine prayers? This the argument of Daniel too, praying three times a day, also suggests, certainly through the setting apart of some hours, and of none other than the more notable, and thereafter apostolic ones: the third, the sixth, the ninth. Hence, therefore, I would say that Peter too observed the ninth rather from ancient usage, praying for the third time in the duty of the last prayer. But these things [are said] on account of those who think they act after the pattern of Peter, which they do not know; not as though we reject the ninth, which we mostly keep on the fourth day of the week and on the sixth; but because, for those things which are observed from tradition, we ought to bring forward a worthy reason all the more, the more they lack the authority of Scripture, until by some heavenly charism they are either confirmed or corrected. And if in anything, he says, you are ignorant, the Lord will reveal it to you (Phil. 3:15). Therefore, setting aside the Paraclete, the confirmer of all these things, the guide of all truth,

Editors' notes and page, col. 1017

Footnotes

(printed under page 513)

(74) ‹anchor: not visible› · call in col 1017

Probat Seml. probet Jun.

probat in Semler; probet in Junius.

(printed under page 513)

(75) ‹anchor: tempore orandi› · call in col 1017

Orandum Seml.

orandum in Semler.

(printed under page 513)

(76) ‹anchor: per aliquarum› · call in col 1017

Aliarum Seml.

aliarum in Semler.

(printed under page 513)

(77) ‹anchor: cui et› · call in col 1017

Qua et cod. Wouw.

qua et in Wouwer's manuscript.

(printed under page 513)

(78) ‹anchor: not visible› · call in col 1017 or 1018

Dignior apud nos Seml.

dignior apud nos in Semler.

(printed under page 513)

(32) ‹anchor: Sexta diei finiri huic officio possit› · call in col 1017

Sexta diei finiri huic officio possit. Hoc est, praefiniri, determinari. RIG.

That the sixth [hour] of the day could be the end for this office. That is, be fixed beforehand, determined. Rigault.

(printed under page 513)

(33) ‹anchor: quae publice resonant› · call in col 1017

Quae publice resonant. Ergo Septimii saeculo tres horae tantum istae insigniores publice resonabant, signo dato tuba vel tintinnabulo. Caeterum priscis quoque Romanis eadem diei spatia significari solita, accenso ubi praetori videbatur ad populum pronuntiante horam esse tertiam, itemque meridiem, et horam nonam, discimus ex Varronis quinto de Lingua Latina. RIG.

Which resound publicly. So in Septimius's age only these three more notable hours resounded publicly, a signal being given by trumpet or bell. But that among the ancient Romans too the same divisions of the day used to be signalled, the accensus announcing to the people, when the praetor saw fit, that it was the third hour, and likewise noon, and the ninth hour, we learn from Varro's fifth [book] On the Latin Language. Rigault.

(printed under page 513)

Page

running head: 1017 LIBER DE JEJUNI (rest cut off at the image edge)
marginal letters: A quasdam vero in serum constitutas; B disse, quo magis sexta diei; C exceptionem, non aliarum autem quam insignio-; D vis id non existimet Pamelius (in the editors' commentary)
old-edition numerals: 967 after magis

PL 2:1018

an indignior apud vos ratio afferatur in nonam observandi requiro, ut etiam Petro ea ratio deputanda sit, si statione tunc functus est. Venit enim de exitu Domini, quam et si semper commemorari oportet sine differentia horarum, impressius tamen tum ei secundum ipsum stationis vocabulum addicimur : nam et milites nunquam immemores sacramenti, magis stationibus parent. Itaque in eam usque horam celebranda pressura est, in qua a sexta contenebratus orbis defuncto Domino lugubre fecit officium, ut tunc et nos revertamur ad jucunditatem, cum et mundus recepit claritatem. Hoc si magis ad religionem sapit Christianam, dum magis Christi gloriam celebrat, possum aeque serae stationis ex eodem rei ordine statum figere, ut jejunemus ad serum, exspectantes tempus Dominicae sepulturae cum Joseph postulatum delulit corpus, et condidit. Inde et irreligiosum est ante famulorum carnem refrigerare, quam domini. Sed hoc ex argumentationum provocatione commiserim, conjecturas conjecturis, et tamen puto fidelioribus, repercutiens. Videamus an aliquid tale nobis de vetustatibus quoque patrocinetur. In Exodo, habitus ille Moysis adversus Amalech orationibus praeliantis usque in occasum perseverans, nonne statio fuit sera? Jesum Nave debellantem Amorrhaeos, prandisse illa die existimamus, qua ipsis elementis stationem imperavit? Stetit sol in Gabaon, et luna in Aialon : stetit sol et luna instructione, donec ultus est populus de inimicis suis; et stetit sol medio coelo, et non accedebat in occasum et in finem diei unius. Non fuit dies talis retro et in novissimo, utique tam prolixus; ut, inquit, exaudiret Deus hominem, parem scilicet solis, instantem tamdiu in officio, stationem etiam sera longiorem. Certe Saul et ipse in praelio constitutus, manifeste munus istud indixit (I Reg. XIV. 24); Maledictus homo qui ederit panem ad vesperam usque dum ulciscar de inimico meo; et non gustavit totus populus ejus et tota terra non prandebat Tantam autem Deus praestitit auctoritatem edicto stationis illius, ut Jonathan filius Saulis, quanquam ignarus jejunationis in serum definitae gustum mellis

I ask whether a less worthy reason is advanced among you for observing until the ninth hour, so that the same reason must be assigned to Peter also, if he was then performing a station. For it comes from the departure of the Lord, which, although it ought always to be commemorated without distinction of hours, yet we are then more deeply bound to it according to the very word "station": for soldiers too, never forgetful of their oath, obey stations the more. Accordingly, up to that hour the affliction is to be celebrated, in which from the sixth hour the world, darkened over at the Lord's death, performed its mournful office, so that we too may then return to gladness, when the world also received back its brightness. If this savours more of the Christian religion, while it celebrates more the glory of Christ, I can equally fix the rule of a late station from the same order of the matter, that we fast until evening, awaiting the time of the Lord's burial, when Joseph brought down the body he had asked for and buried it. Hence too it is irreligious to refresh the flesh of the servants before that of the master. But this I would commit to the challenge of argumentations, striking back conjectures with conjectures, and yet, I think, with more faithful ones. Let us see whether anything of the sort is supported for us from the ancient times also. In Exodus, that posture of Moses fighting with prayers against Amalek, persevering until sunset, was it not a late station? Do we suppose that Jesus Nave, when subduing the Amorites, dined on that day on which he commanded a station to the very elements? The sun stood in Gabaon, and the moon in Aialon: the sun and moon stood in battle array, until the people was avenged on its enemies; and the sun stood in mid-heaven, and did not draw near to its setting even to the end of one day. There was no such day before or afterwards, so long indeed; that, he says, God should hearken to a man, equal, that is, to the sun, persisting so long in his office, a station even longer than a late one. Certainly Saul too, himself set in battle, manifestly enjoined that duty (1 Sam. 14:24): Cursed be the man who shall have eaten bread until evening, until I take vengeance on my enemy; and all his people did not taste, and the whole land did not dine. Such authority, moreover, did God bestow on the edict of that station, that Jonathan the son of Saul, although unaware of the fast defined until evening, had taken a taste of honey

Editors' notes and page, col. 1018

Footnotes

(79) ‹anchor: not visible› · call in col 1018

Require Seml.

require in Semler.

(printed under page 513)

(80) ‹anchor: not visible› · call in col 1018

Cum eis s. i. s. v. addiscimus Seml.

cum eis s. i. s. v. addiscimus in Semler.

(printed under page 513)

(81) ‹anchor: not visible› · call in col 1018

Quam Jun.

quam in Junius.

(printed under page 513)

(82) ‹anchor: not visible› · call in col 1018

Refrigerari Wouw. Leop.

refrigerari in Wouwer and Leopold.

(printed under page 513)

(83) ‹anchor: not visible› · call in col 1018

Ut haec ex Seml.

ut haec ex in Semler.

(printed under page 513)

(84) ‹anchor: not visible› · call in col 1018

Sed tamen Lat.

sed tamen in Latinius.

(printed under page 513)

(85) ‹anchor: stationem imperavit› · call in col 1018

Impetravit Seml.

impetravit ("obtained") in Semler.

(printed under page 513)

(86) ‹anchor: lon: stetit› · call in col 1018

Stetit cod. Wouw.

stetit in Wouwer's manuscript.

(printed under page 513)

(87) ‹anchor: non accedebat› · call in col 1018

Ut autem accedebat Seml.

ut autem accedebat in Semler.

(printed under page 513)

(88) ‹anchor: diei unius. Non› · call in col 1018

In occasum, in finem diei unius, et non Jun.

in occasum, in finem diei unius, et non in Junius.

(printed under page 513)

(89) ‹anchor: solis, instantem› · call in col 1018

Instantis Fran.

instantis in Fran.

(printed under page 513)

(90) ‹anchor: terra non prandebat› · call in col 1018

Terra prandebat Seml.

terra prandebat in Semler.

(31, second note) (continued) ‹anchor: see page 512› · col 1017 vis id non existimet Pamelius. Erat enim religiosus cultus, quod ad synaxim accedentes Christiani ad nonam usque jejunia producebant; duplex quippe erat olim jejunium, alterum quod ad vesperam tantum finiebatur, quale erat quadragesimale: alterum vero quod ad nonam tantum prorogabatur, cujusmodi erat jejunium feriae 4 et 6. Hic autem Montanistas, non vero Catholicos impugnat, quod perperam asseruit Pamelius. LE PR.

[inasmuch]… Pamelius may not think so. For it was a religious observance that Christians coming to the synaxis prolonged their fasts as far as the ninth hour; for there was formerly a twofold fast, one which ended only at evening, such as the Lenten fast, the other which was prolonged only to the ninth hour, such as the fast of the fourth and sixth weekdays. Here, however, he attacks the Montanists, and not the Catholics, as Pamelius wrongly asserted. Le Prieur.

(printed under page 513)

Page

running head: LIBER DE JEJUNIIS. 1018
marginal letters: A ‹tis, an indignior apud vos›; B ‹tum figere, ut jejunemus ad serum›; C ‹lon : stetit sol et luna instructione›; D ‹praefiniri, determinari. RIG.› (in the Commentarius)
old-edition numerals: 968 after ‹populus›

PL 2:1019

admiserat, et sorte mox de delicto sit traductus, et vix per precem populi periculo exemptus; gulae enim, licet simplicis, reus fuerat. Sed et Daniel. anno primo regis Darii, cum jejunans in sacco et cinere exomologesin Deo ageret. Et adhuc, inquit, loquente me in oratione, ecce vir quem videram in somnis initio, velociter volans adpropinquavit mihi quasi hora vespertini sacrificii. Haec erit statio sera, quae ad vesperam jejunans, pinguiorem orationem Deo immolat.

and was soon convicted of the offence by lot, and was barely rescued from peril by the prayer of the people; for he had been guilty of gluttony, albeit a simple one. So too Daniel, in the first year of King Darius, when, fasting in sackcloth and ashes, he was making confession to God. And while I was still speaking in prayer, he says, behold, the man whom I had seen in a dream at the beginning, flying swiftly, drew near to me about the hour of the evening sacrifice. This will be the late station, which, fasting until evening, offers up to God a richer prayer.

CAPUT XI.

Chapter XI.

Omnia autem ista credo ignota eis, qui ad nostra turbantur, aut sola forsitan lectione, non etiam intentione comperta, secundum majorem vim imperitorum, apud gloriosissimam scilicet multitudinem Psychicorum. Propterea per singulas direximus species jejunationum, xerophagiarum, stationum, ut dum recensemus secundum utriusque Testamenti paraturam, quantum proficiant recusati, vel recisi, vel retardati pabuli officia, eos retundamus qui haec velut vacantia infirmant. Item dum pariter ostendimus quo semper in ordine fuerint religionis, eos revincamus qui haec ut nova accusant; nec novum enim quod semper, nec vacuum quod utile. Sed et illud in medio est, quaedam ex his officiis a Deo homini imperata, legem constituisse; quaedam ab homine Deo oblata, votum expunxisse; tamen et votum, cum a Deo acceptatum est, legem in posterum facit, per auctoritatem acceptatoris; exinde enim faciendum mandavit, qui factum comprobavit. Itaque et hic in alia specie altercatio diversae partis obducitur, cum dicunt: Aut pseudoprophetia est si spiritalis vox solemnia ista constituit; aut haeresis, si humana praesumptio adinvenit. Eam enim formam reprehendentes qua et vetera decucurrerunt, et ex ea retorquentes quae adversarii veterum adversus illa poterant retractare; aut et illa recusare debebunt, aut certe ista suscipere necessario, maxime cum et ista, a quocunque institutore sint, sive spiritali, sive tantum fideli, eidem Deo currant, cui et vetera. Indubitate enim et haeresis et pseudoprophetia divinitatis diversitate

But all these things, I believe, are unknown to those who are disturbed at our practices, or perhaps learned by reading alone and not also by attention, as is the way of the greater mass of the unlearned, that is, among the most glorious multitude of the Psychics. For this reason we have gone through the several kinds of fastings, xerophagies and stations, so that, while we review according to the provision of each Testament how much the duties of food refused, or curtailed, or delayed avail, we may beat back those who undermine these things as if they were empty. Likewise, while we show at the same time in what order of religion they have always stood, we may refute those who accuse them as new; for neither is that new which has always been, nor that empty which is useful. But this too is plain to see, that some of these observances, commanded by God to man, constituted a law; others, offered by man to God, discharged a vow; yet a vow too, when it has been accepted by God, makes a law for the future, through the authority of the One who accepted it; for from then on He who approved the deed when done commanded it to be done. And so here too, in another form, the dispute of the opposing party is put forward, when they say: Either it is pseudoprophecy, if a spiritual voice has established these solemn observances; or heresy, if human presumption has devised them. For, censuring that very form in which the old observances also ran their course, and turning back from it what the adversaries of the old could have retorted against them, they will either have to reject those as well, or else of necessity accept these, especially since these too, from whatever founder they come, whether spiritual or merely faithful, run to the same God as the old ones. For without doubt both heresy and pseudoprophecy, by a diversity of divinity

Editors' notes and page, col. 1019

Footnotes

(printed under page 514)

(91) ‹anchor: not visible› · call in col 1019

Ut sorte Jun.

ut sorte in Junius.

(printed under page 514)

(92) ‹anchor: not visible› · call in col 1019

Erat ms. Wouw.

erat in Wouwer's manuscript.

(printed under page 514)

(93) ‹anchor: in posterum facit› · call in col 1019

Sancit Lat.

sancit ("ratifies") in Latinius.

(printed under page 514)

(94) ‹anchor: Itaque et hic› · call in col 1019

Hinc Seml.

hinc in Semler.

(printed under page 514)

(95) ‹anchor: ex ea retorquentes quae› · call in col 1019

Et add. Seml.

Semler adds et.

(printed under page 514)

(96) ‹anchor: illa poterant› · call in col 1019

Poterunt Seml.

poterunt in Semler.

(printed under page 514)

(97) ‹anchor: recusare debebunt› · call in col 1019

Potuerunt... debuerunt Lat.

potuerunt … debuerunt in Latinius.

(printed under page 514)

(98) ‹anchor: aut certe› · call in col 1019

Exerta Seml exerta Fran.

exerta in Semler; exerta in Fran.

(printed under page 514)

(99) ‹anchor: necessario, maxime› · call in col 1019

Maxime abest a cod. Wouw.

maxime is absent from Wouwer's manuscript.

(printed under page 514)

(34) ‹anchor: Carnem refrigerari› · call in col 1019

Carnem refrigerari. Quiescere. RIG.

That the flesh be refreshed. That is, rest. Rigault.

(printed under page 514)

(35) ‹anchor: Qui ad nostra turbantur› · call in col 1019

Qui ad nostra turbantur. Paracletica scilicet Montanistarum instituta. RIG.

Who are disturbed at our [practices]. That is, the Paracletic institutions of the Montanists. Rigault.

(printed under page 514)

(36) ‹anchor: Qui haec velut vacantia infirmant› · call in col 1019

Qui haec velut vacantia infirmant. Tanquam inutilia et pretii nullius. RIG.

Who weaken these as though void. As though useless and of no worth. Rigault.

(printed under page 514)

(37) ‹anchor: eidem Deo currant› · call in col 1019

Eidem Deo currant. Hoc est eidem Deo conveniant. De eodem Deo dicta intelligi debeant. Sic Baeticus dixit de Deo: « Vanum est praecepta dare quibus homines viverent, et ipsum jam quia homo esse dignatus est, sine praeceptorum observatione cucurrisse. » Hoc est, peregisse quae de eo ordinata et praedicta fuerant. RIG.

Run to the same God. That is, belong to the same God; should be understood as said of the same God. So Baeticus said of God: "It is vain to give precepts by which men should live, and that he himself, since he has deigned to be man, has run [his course] without observing the precepts." That is, has fulfilled what had been ordained and foretold of him. Rigault.

(printed under page 514)

Page

running head: 1019 TERTULLIANI OPERUM PARS II. — (cut off at the right edge)
marginal letters: A admiserat, et sorte mox de delicto; B intentione comperta, secundum majorem vim impe-; C tum est, legem in posterum facit; D currant, cui et vetera. Indubitate enim
old-edition numerals: 969 after Deo

PL 2:1020

judicabuntur apud nos omnes unici Dei Creatoris et Christi ejus antistites, adeoque indifferenter hanc partem defendo, illis offerens in quo velint gradum figere. Spiritus diaboli est, dicis, o Psychice. Et quomodo Dei nostri officia indicit, nec alii offerenda quam Deo nostro? Aut contende diabolum cum Deo facere nostro, aut Satanas Paracletus habeatur. Sed hominem Antichristum adfirmas; hoc enim vacantur haeretici nomine penes Joannem. Et quomodo quisquis ille est in Christo nostro, haec erga Dominum nostrum officia disposuit, cum et Antichristi erga Deum adversus nostrum processerint Christum? Quo itaque putas laterum confirmatum apud nos spiritum, cum imperat, an cum probat quae Deus noster et imperavit semper et probavit? Sed rursus palos terminales figitis Deo, sicut de gratia, ita de disciplina; sicut de charismatibus, ita et de solemnibus; ut proinde officia cessaverint, quemadmodum et beneficia ejus, atque ita negetis usque adhuc eum munia imponere, quia et hic Lex et prophetae usque ad Joannem: superest ut totum auferatis, quantum in vobis tam otiosum.

will be judged among us, all priests of the one God the Creator and of His Christ, and so I defend this side without preference, offering them [the choice] on which [ground] they wish to plant their foot. It is the spirit of the devil, you say, O Psychic. And how does he enjoin the duties of our God, which are to be offered to no other than our God? Either strive to make the devil one with our God, or let Satan be held to be the Paraclete. But you assert that he is a man, the Antichrist; for by this name heretics are called in John. And how is it that whoever he is in our Christ has arranged these duties towards our Lord, when even the Antichrists have proceeded against God and against our Christ? On which side, then, do you think the spirit is confirmed among us: when it commands, or when it approves the things which our God has always both commanded and approved? But again you fix boundary-stakes for God, as concerning grace so concerning discipline; as concerning charismata so also concerning solemn observances; so that accordingly the duties have ceased, just as His benefits also, and thus you deny that He imposes offices up to the present, because here too "the Law and the prophets were until John": it remains that you take away the whole, so far as lies in you so idle.

CAPUT XII.

Chapter XII.

Jam enim et in ista specie ditati saturatique regnatis (I Cor. IV, 8), non delicta incusantes quae jejuniis elimentur, nec revelationum scientia indigentes, quae xerophagiis extorqueantur, nec bella propria metuentes, quae stationibus discutiantur. Ut ab Joanne Paracletus obmutuisset, ipsi nobis prophetae in hanc maxime caussam exstitissemus: jam non dico ad exorandam Dei iram, nec ad impetrandam tutelam ejus aut gratiam, sed ad praemuniendam per nosmetipsos novissimorum temporum conditionem, indicentes omnem ταπεινοφρόνησιν, cum carcer ediscendus, et fames ac sitis exercendae, et tam inediae quam anxii victus tolerantia usurpanda sit, ut in carcerem talis introeat Christianus, qualis inde prodisset; non poenam illic passurus, sed disciplinam; nec saeculi tormenta, sed sua officia; eoque fidentior processurus ad certamen e custodia abusus, nihil habens carnis, sic ut nec habeant tormenta materiam; cum sola et

For now in this respect too you are "enriched and sated and reign" (1 Cor. 4:8), neither accusing yourselves of faults which might be purged by fastings, nor in need of the knowledge of revelations which might be wrung out by dry diets, nor fearing wars of your own which might be dispelled by stations. Had the Paraclete fallen silent from John onwards, we ourselves should have arisen as prophets for ourselves, chiefly for this cause: I say now not to entreat away the wrath of God, nor to obtain His protection or grace, but to fortify ourselves beforehand, by our own means, against the condition of the last times, proclaiming every humility of mind, since the prison is to be learned by heart, and hunger and thirst to be practised, and endurance both of want of food and of anxious diet to be taken up, so that a Christian may enter the prison such as he would have come forth from it; about to suffer there not a penalty but a discipline, not the torments of the world but his own duties; and so to go forth the more confidently to the contest from custody worn down, having no flesh, so that the torments too have no material; since with only and

Editors' notes and page, col. 1020

Footnotes

(1) ‹anchor: not visible› · call in col 1020

Erga. Deum delet. Lat.

erga; Latinius deletes Deum.

(printed under page 514)

(2) ‹anchor: not visible› · call in col 1020

Et delet. Seml.

Semler deletes et.

(printed under page 514)

(38) ‹anchor: Palos terminales figitis Deo› · call in col 1020

Palos terminales figitis Deo. Auctores finium regundorum palos pro terminis in quibusdam regionibus poni docent, iliceos, oleagineos, junipereos, etc., palos de ilice picatos. RIG.

You fix boundary stakes for God. The writers on the settling of boundaries teach that in some regions stakes are set as boundary marks, of holm-oak, olive, juniper, etc., stakes of holm-oak coated with pitch. Rigault.

(printed under page 514)

(39) ‹anchor: e custodia abusus› · call in col 1020

Processurus ad certamen e custodia abusus. Abusus, longo usu propemodum absumptus confectusque. Si quid juvarent exemplaria, mallem, obesus, quemadmodum vetus poeta apud Gellium, obesum dixit pro exili et gracilento. RIG.

About to go forth to the contest from prison, used up. Abusus: almost consumed and worn out by long use. If the copies gave any support, I would prefer obesus, as the old poet in Gellius said obesum for thin and slender. Rigault.

(printed under page 514)

Page

running head: UM PARS II. — SERIES II, MORALIA. 1020 (left part cut off at image edge)
marginal letters: A ‹judicabuntur apud nos omnes›; B ‹putas laterum confirmatum apud›; C ‹bella propria metuentes, quae›; D ‹men e custodia abusus (39), nihil›
old-edition numerals: 970 after ‹(I Cor. IV, 8),›

PL 2:1021

arida sit cute loricatus, et contra ungulas corneas; praemisso jam sanguinis succo, tanquam animae impedimentis, properante jam et ipsa, quae jam saepe jejunans mortem de proximo norit: plane vestrum est in carceribus popinas exhibere martyribus incertis ne consuetudinem quaerant, ne taedeat vitae, ne nova abstinentiae disciplina scandalizentur, quam nec ille pristinus vester non Christianus martyr attigerat; quem et facultate custodiae liberae aliquandiu fartum omnibus balneis quasi baptismate melioribus, et omnibus luxuriae secessibus quasi Ecclesiae secretioribus, et omnibus vitae istius illecebris quasi

dry skin he is armoured, and [hardened] against the horny claws; the juice of his blood already sent on ahead, as the baggage of the soul, while the soul itself is already hastening too, since through frequent fasting it already knows death at close range: plainly it is your way to set out cookshops in the prisons for martyrs of uncertain [faith], lest they look for what they are used to, lest they grow weary of life, lest they be scandalized by the new discipline of abstinence, which not even that former martyr of yours, no Christian, had touched; whom also, by the licence of free custody, [you] stuffed for some while with all the baths, as if they were better than baptism, and with all the retreats of luxury, as if they were more secret than the Church, and with all the allurements of this life, as if

Editors' notes and page, col. 1021

Footnotes

(printed under page 515)

(3) ‹anchor: et facultate custodiae› · call in col 1021

Quam ex facultate cod. Wouwer.

quam ex facultate ("which [...] by the licence") in Wouwer's manuscript.

(printed under page 515)

(4) ‹anchor: aliquandiu fartum› · call in col 1021

Farsum Seml.

farsum ("stuffed", another spelling) in Semler.

(printed under page 515)  (printed under page 515)

(40) ‹anchor: et contra ungulas corneas› · call in col 1021

Et contra ungulas corneas. Inter tormenta erant ungulae; ac primum quidem, ut ex vocabulo conjicere est, de ipsis bestiis decisae; dein ad earum formam ferreae: iis latera miserorum deradebant, vel, ut dixere quidam, scribebant, charaxabant. Ait igitur Septimius, cutem jejuniis aridam et corneam adversus hujusmodi tormenta constantiorem fore. RIG.

And horny against the claws. Among the tortures were the claws; and at first indeed, as may be conjectured from the word, they were cut from the beasts themselves; then iron ones were made to their shape: with these they scraped the sides of the wretched, or, as some have said, they wrote on them, they scored them. Septimius therefore says that a skin made dry and horny by fasts will be more steadfast against torments of this kind. Rigault.

(printed under page 515)

(41) ‹anchor: Praemisso jam sanguinis succo› · call in col 1021

Praemisso jam sanguinis succo. Praemisso scilicet ad Deum, quo jam et ipse totus properat. Sic alibi dixit praemissam uxorem, praemissos liberos, jam saeculo digressos. RIG.

The sap of the blood already sent ahead. Sent ahead, that is, to God, to whom he himself is now hastening entire. So elsewhere he spoke of a wife sent ahead, children sent ahead, who have already left this world. Rigault.

(printed under page 515)

(42) ‹anchor: Tanquam animae impedimentis› · call in col 1021

Tanquam animae impedimentis. Impedimenta dicit militari significatu. Christianus jam plurimis emaciatus jejuniis praemisit ad Dominum hanc sui partem, sanguinem suum scilicet, tanquam impedimenta sua, tanquam vasa, tanquam supellectilem. Quam gravis hic paracleticus doctor, cum istis jejuniis tam austeris! Sane miror in fibris exsanguibus et corneis tantum ingenii, tantum amoenitatis, tantum elegantiarum. RIG.

As the baggage of the soul. He says impedimenta in the military sense. The Christian, already wasted by very many fasts, has sent this part of himself ahead to the Lord, namely his blood, as his baggage, his kit, his gear. How severe this Paracletic teacher is, with these so austere fasts! I truly wonder at so much wit, so much charm, so many elegances in bloodless and horny fibres. Rigault.

(printed under page 515)

(43) ‹anchor: in carceribus popinas exhibere martyribus incertis› · call in col 1021

Plane vestrum est, in carceribus popinas exhibere martyribus incertis. Principio libri adversus Valentinianos, facilem esse ait fratrum charitatem; et I. adversus Praxeam, majoris semper credentium partem simplices et idiotas. Hic ergo hominibus id genus exprobrare videtur beneficentissimae charitas officia in Peregrinum illum impostorem collata, qui tandem agnitus, et Christiana communione depulsus a Luciano describitur, cujus etiam inter ethnicorum exempla meminit Septimius lib. ad Martyras.

Plainly it is your way to provide cook-shops in the prisons for uncertain martyrs. At the beginning of the book Against the Valentinians he says the charity of the brethren is easy; and in [ch.] I against Praxeas, that the greater part of believers are always simple and unlettered. Here, then, he seems to reproach men of that kind with the offices of most beneficent charity bestowed on that impostor Peregrinus, who, at last found out and driven from Christian communion, is described by Lucian, and whom Septimius also mentions among the examples of the heathen in the book To the Martyrs.

(43, second note) ‹anchor: popinas exhibere› · col 1021 — Popinas exhibere. Lucianus συνἐκάθευδον μετ' αὐτοῦ, διαφθείροντες τοὺς δεσμα φύλακας, εἶτα δεῖπνα ποικίλα εἰσεκομίζετο.

— To provide cook-shops. Lucian: "they slept inside with him, bribing the gaolers; then elaborate meals were brought in."

(43, third note) ‹anchor: martyribus incertis› · col 1021 — Martyribus incertis. Quorum fides minus spectata, neque satis explorata.

— For uncertain martyrs. Those whose faith is less proven and not well enough tested.

(printed under page 515)

(44) ‹anchor: Ne consuetudinem quaerant› · call in col 1021

Ne consuetudinem quaerant. Ne consueta, ne sua desiderent, ut lautius in carceribus vivant, quam domi.

Lest they look for what they are used to. Lest they miss their accustomed things, their own things, so that they live more sumptuously in prison than at home.

(printed under page 515)

(45) ‹anchor: Ne nova abstinentiae disciplina scandalizentur› · call in col 1021

Ne nova abstinentiae disciplina scandalizentur, quam nec ille pristinus vester non Christianus martyr attigerat. Legendum arbitramur, pristinum vester. Hoc est quondam vester, quemadmodum initio libri adversus Praxean dixit pristinum doctor. In hanc vero historiam quam narrat Septimius, plurima quadrant eorum quae Lucianus de Peregrino tradidit. Nam et istum apud Christianos in fama et pretio aliquandiu fuisse refert, ac propter habitos ab eo per oppida Syriae de Christo sermones, comprehensum, missumque in carcerem, atque ibidem Christianorum charitate ac studio diligentissime curatum, coenis omne genus illatis; mox per humanitatem praesidis emissum carcere. Postea vero ob delicta quaedam, ab christiano consortio ejectum, varias urbes obiisse non sine gloria philosophantem, ac demum Athenis insana quaerendi nominis cupidine percitum, convocata multitudine, postquam verba multa de contemptu mortis fecisset, in ardentem rogum insiliisse, nec visum amplius. Martyrem istum qualiscunque fuerit, Psychicum, id est Catholicum, fuisse ait Septimius, non Christianum: quia tormentis admotus Christum negaverat. Peregrinum suum Lucianus scribit in carcerem conjectum, propterea quod Christum coleret, τον μέγαν ἐκεῖνον ἄνθρωπόν ἐν Παλαιστίνη ἀνασκολοπισθέντα confestim accurrisse Christianos, uti fratres, atque omnimoda solatia coutulisse; quin etiam cum eo in carcere permansisse ac pernoctasse, corruptis custodiis. RIG.

Lest they be scandalized by a new discipline of abstinence, which not even that former martyr of yours, no Christian, had touched. We judge that it should read pristinum vester. That is, "formerly yours", just as at the beginning of the book Against Praxeas he said pristinum doctor. Now with this story which Septimius tells very many of the things that Lucian relates of Peregrinus agree. For he reports that this man too was for a while in repute and esteem among the Christians, and that on account of the discourses about Christ he held through the towns of Syria he was arrested and sent to prison, and there was most diligently cared for by the charity and zeal of the Christians, suppers of every kind being brought in to him; and that soon, through the kindness of the governor, he was released from prison. But afterwards, having been cast out of Christian fellowship for certain offences, he went about various cities, philosophizing not without renown, and at last at Athens, driven by a mad desire to win a name, having called together a multitude, after he had made many speeches on the contempt of death, leapt into a burning pyre and was seen no more. This martyr, whoever he was, Septimius says was a Psychic, that is a Catholic, not a Christian: because when brought to the torments he had denied Christ. Lucian writes that when his Peregrinus had been thrown into prison because he worshipped Christ, "that great man who was impaled in Palestine", the Christians at once ran to him as brethren, and brought him every kind of comfort; and even stayed and passed the night with him in the prison, the guards having been bribed. Rigault.

(printed under page 515)

Page

running head: 1021 LIBER DE JEJUNI (cut off at the image edge)
marginal letters: A arida sit cute loricatus; B (40) Et contra ungulas corneas (commentary); C niis tam austeris (commentary); D sua desiderent (commentary)
old-edition numerals: 971 after Christianus
other: col 1021 holds no editors' argumentum or synopsis; its upper part is Tertullian's text (cap. XII, from "arida sit cute loricatus" to "illecebris quasi"). Notes (47)–(50) and Variae lectio 5 are called in col 1022 and are not set here.
other: misprints kept as printed in the notes: "charitas officia" (43; for charitatis), "coutulisse" (45; for contulisse); Greek as printed: "συνἐκάθευδον", "δεσμα φύλακας" (43), unaccented "τον", "ἄνθρωπόν", "Παλαιστίνη" (45).
other: QA Q2: the Commentarius had been set twice (once under Footnotes, once as editors' prose); it is foot apparatus, so it now stands once, under Footnotes, with (40) added there, (45) whole, and the Greek as printed. Variae lectiones 3 and 4 added.
other: QA Q3a: the call (46) stands in this column, after "custodiae liberae"; n1022 keeps note (46) labelled "call in col 1022", to be relabelled at the settle step (not duplicated here). The lemma of (46) appears to print "custodia liberae" (for custodiae), UNSURE at this resolution; n1022 sets "custodiae".

PL 2:1022

aeternae dignioribus, hoc puto obligatum ne mori vellet, postremo ipso tribunalis die luce summa condito mero tanquam antidoto praemedicatum, ita enervastis, ut paucis ungulis titillatus, hoc enim ebrietas sentiebat, quem Dominum confiteretur interroganti praesidi respondere non potuerit amplius. Atque ita de hoc jam extortus, cum singultus et ructus solos haberet, in ipsa negatione digessit. Ideo sobrietatis disciplinam qui praedicant pseudoprophetae, ideo haeretici qui observant. Quid ergo cessatis Paracletum, quem in Montano negatis, in Apicio credere? Praescribitis contituta esse solemnia huic fidei scripturis vel traditione

more worthy of eternal [life], him, bound, I suppose, by this not to wish to die, and finally, on the very day of the tribunal, in broad daylight, pre-medicated with spiced wine as though with an antidote, you so enervated that, tickled by a few hooks (for this is what his drunkenness felt), he could no longer answer the governor who asked him Whom he confessed as Lord. And so, wrenched away from this now, since he had nothing but hiccups and belches, he relieved himself in the very act of denial. That is why those who preach the discipline of sobriety are false prophets, that is why those who observe it are heretics. Why then do you hesitate to believe in the Paraclete in Apicius, Whom you deny in Montanus? You plead in bar that solemn observances have been fixed for this faith by the scriptures or by tradition

Editors' notes and page, col. 1022

Footnotes

(46) ‹anchor: Facultate custodiae liberae› · call in col 1022

Facultate custodiae liberae. Lucianus διαφθείραντες τοὺς δεσμοφύλακας RIG.

By the opportunity of a free custody. Lucian: "having bribed the jailers." Rigault.

(printed under page 515)

(47) ‹anchor: Condito mero, tanquam antidoto, praemedicatum› · call in col 1022

Condito mero, tanquam antidoto, praemedicatum. Vino myrrhato consopitum, myrrhae praesumptione obfirmatum. In historia passionis Fructuosi, Augurii et Eulogii, legimus oblatum iis ab fraterna charitate condimentum; admonitosque ut permixtum poculum sumerent, dixisse, nondum esse horam solvendi jejunii. Nempe agebatur hora diei quarta, feria vero quarta: qua feria illi, etiam in carcere, stationem de more celebrabant. Sed cur fraterna illa charitas feria quarta condimentum offerebat, cum sexta tantum feria ducti sint martyres, nisi quia putarent ipse feria quarta ducendos? Caeterum, imposturam martyrio fecisse videntur, qui in ipso martyrii procinctu corpora sic curabant sua, ut cruciatus et tormenta minime sentirent. Nam quae constantia, quaeve gloria medicatae potionis crapula consopito, sensibus interceptis? RIG.

Dosed beforehand with spiced wine, as with an antidote. Drugged with myrrhed wine, fortified by taking myrrh in advance. In the account of the passion of Fructuosus, Augurius and Eulogius, we read that a spiced drink was offered them by brotherly charity, and that when urged to take the mixed cup they said it was not yet the hour for breaking the fast. For it was the fourth hour of the day, and the fourth weekday, on which day they kept the station as usual, even in prison. But why did that brotherly charity offer the spiced drink on the fourth weekday, when the martyrs were led out only on the sixth, unless because they thought they would be led out on the fourth? Moreover, those seem to have practised a fraud on martyrdom who, in the very readiness for martyrdom, so treated their bodies that they would hardly feel the torture and torments. For what constancy, or what glory, is there for one stupefied by the surfeit of a drugged drink, his senses taken from him? Rigault.

(printed under page 515)

(48) ‹anchor: Ut paucis ungulis titillatus› · call in col 1022

Ut paucis ungulis titillatus, hoc enim ebrietas sentiebat. Ita consopitus fuerat, ut ungulas admotas quasi titillantis manum pateretur. RIG.

As though tickled by a few hooks, for that is what drunkenness felt. He had been so stupefied that he bore the hooks applied to him as if they were the hand of someone tickling him. Rigault.

(printed under page 515)

(49) ‹anchor: Atque ita de hoc jam extortus› · call in col 1022

Atque ita de hoc jam extortus. Quod interroganti praesidi non responderet. Peregrinum suum Lucianus extortum fuisse non tradit, imo dimissum. RIG,

And so, already wrung out on this point. Because he would not answer the governor's questions. Lucian does not report that his Peregrinus was tortured, but rather that he was released. Rigault.

(printed under page 515)

(50) ‹anchor: in ipsa negatione digessit› · call in col 1022

Cum singultus et ructus solos haberet, in ipsa negatione digessit. Honesto vocabulo foedum negotium significat. Nam hic Pristinus nimia vini ac ciborum copia fartus, admotis tormentis Christum negavit, atque in ipsa negatione inter singultus et ructus, alvo perfide laxata, fecit quod in Milesia fabula Lucius, cum ab asino suo carnifices abegit: seu quod moriens Claudius Caesar, qua parte facilius, ut ait Seneca, loquebatur. Sed quomodo negavit, qui prae temulentia solos singultus et ructus haberet? Negasse Christum videtur, qui per ebrietatem eripuerat sibi martyrii sensum et praeclarae confessionis gloriam. RIG.

When he had only hiccups and belches, he discharged himself in the very denial. He signifies a foul business with a decent word. For this Pristinus, stuffed with too great a quantity of wine and food, denied Christ when the torments were applied, and in the very denial, amid hiccups and belches, his bowels treacherously loosened, he did what Lucius did in the Milesian tale when he drove the executioners off his ass; or what the dying Claudius Caesar did, speaking, as Seneca says, with the part by which he spoke more easily. But how did he deny, who for drunkenness had only hiccups and belches? He seems to have denied Christ in that through drunkenness he had robbed himself of the sense of martyrdom and the glory of a glorious confession. Rigault.

(printed under page 515)

Page

running head: [LI]BER DE JEJUNIIS. 1022 (start of head cut off at left edge of image)
marginal letters: A ‹aeternae dignioribus, hoc puto›; B ‹bes obiisse non sine gloria› (in the Commentarius); C ‹(47) Condito mero, tanquam antidoto› (in the Commentarius); D ‹(49) Atque ita de hoc jam extortus› (in the Commentarius)
old-edition numerals: (none)

PL 2:1023

majorum, nihilque observationis amplius adjiciendum, ob illicitum innovationis. State in isto gradu, si potestis.

of the forefathers, and that nothing further of observance is to be added, because of the unlawfulness of innovation. Stand in that position, if you can.

CAPUT XIII.

Chapter XIII.

Ecce enim convenio vos et praeter Pascha jejunantes, citra illos dies quibus ablatus est sponsus, et stationum semijejunia interponentes, et vero interdum pane et aqua victitantes, ut cuique visum est; denique respondetis haec ex arbitrio agenda non ex imperio. Movistis igitur gradum excedendo traditionem, cum quae non sint constituta obitis. Quale est autem ut tuo arbitrio permittas quod imperio Dei non das? plus humanae licebit voluntati quam divinae potestati? Ergo me saeculo, non Deo liberum memini: sic mecum est ultro officium facere Domino, sicut indicere illius est; non tantum obsequi ei debeo, sed et adulari; illud enim imperio ejus, hoc arbitrio meo praesto. Bene autem quod et episcopi universae plebi mandare jejunia assolent; non dico de industria stipium conferendarum, ut vestrae capturae est; sed interdum et ex aliqua sollicitudinis ecclesiasticae caussa. Itaque si et ex hominis edicto, et in unum omnes ταπεινοφρόνησιν agitatis, quomodo in nobis ipsam quoque unitatem jejunationum et xerophagiarum et stationum denotatis? nisi forte in senatus consulta, et in principium mandata coitionibus opposita delinquimus. Spiritus sanctus, cum in quibus vellet terris, et per quos vellet praedicaret, ex providentia imminentium, sive ecclesiasticarum tentationum, sive mundialium plagarum, qua Paracletus, id est advocatus, ad exorandum judicem, hujusmodi officiorum remedia mandabat. Puta nunc ad exercendam sobrietatis et abstinentiae disciplinam: hunc qui recipimus,

For behold, I convict you of both fasting besides the Pascha, beyond those days on which the bridegroom was taken away, and of interposing the half-fasts of the stations, and indeed sometimes of living on bread and water, as has seemed good to each; in short, you reply that these things are to be done by choice, not by command. You have therefore moved your position by going beyond tradition, since you perform things that are not established. But what sort of thing is it that you allow to your own choice what you do not grant to the command of God? Shall more be permitted to human will than to divine power? Therefore I remember myself free from the world, not from God: thus it lies with me of my own accord to perform a duty to the Lord, just as it is His to enjoin it; I owe Him not only obedience, but also courting; for the one I render to His command, the other to my choice. It is well, moreover, that bishops too are accustomed to enjoin fasts upon the whole people; I do not say with a design of collecting contributions, as is your way of grasping; but sometimes also from some cause of ecclesiastical anxiety. And so, if even at the edict of a man you all together practise humility of mind, how is it that you censure in us this very unity of fastings and xerophagies and stations? unless perhaps we are offending against the decrees of the senate and the mandates of princes directed against assemblies. The Holy Spirit, when He preached in whatever lands He wished and through whomever He wished, out of foresight of impending things, whether of ecclesiastical temptations or of worldly plagues, in His capacity as Paraclete, that is, advocate, for the entreating of the Judge, was commanding the remedies of duties of this kind. Suppose now it is for the exercising of the discipline of sobriety and abstinence: we who receive Him

Editors' notes and page, col. 1023

Footnotes

(printed under page 516)

(8) ‹anchor: et vero› · call in col 1023

E vos Seml.

e vos in Semler.

(printed under page 516)

(9) ‹anchor: non sint› · call in col 1023

Sunt. Seml.

sunt in Semler.

(printed under page 516)

(10) ‹anchor: sicut indicere› · call in col 1023

Sic Seml.

sic in Semler.

(printed under page 516)

(11) ‹anchor: not visible› · call in col 1024

Sit Jun.

sit in Junius.

(printed under page 516)

(51) ‹anchor: Ecce enim convenio vos› · call in col 1023

Ecce enim convenio vos. Quasi contraria actione. RIG.

For see, I summon you. As if by a counter-action. Rigault.

(printed under page 516)

(52) ‹anchor: Vero interdum pane victitantes› · call in col 1023

Vero interdum pane victitantes. Hoc est, puro et mero pane, siccantes cibum ab omni carne, et omni jurulentia, ut ipse ait hoc lib. RIG.

Living at times on true bread. That is, on pure and plain bread, drying their food of all meat and all broth, as he himself says in this book. Rigault.

(printed under page 516)

(53) ‹anchor: Per Graecias› · call in col 1024

Per Graecias. Per varias Graeciae provincias, in quibus varia concilia coacta sunt. Legunt alii Graecias illas quod forsan non male. LE PR.

Throughout the Greeces. Throughout the various provinces of Greece, in which various councils were assembled. Others read Graecias illas, perhaps not badly. Le Prieur.

(printed under page 516)

(54) ‹anchor: Lex est sacramenti› · call in col 1024

Lex est sacramenti. «Communionis Christianae lex est, ut nostrum sit quodcunque nostrorum est; caeterum dividis corpus. » Sic enim ait lib. de Virginibus velandis, ubi et alia praclara de Christiani corporis partium consensu. RIG.

It is the law of the sacrament. "It is the law of Christian communion that whatever belongs to our members is ours; otherwise you divide the body." So he says in the book On the Veiling of Virgins, where there are other fine things too on the harmony of the parts of the Christian body. Rigault.

(printed under page 516)

(55) ‹anchor: Galaticamur› · call in col 1024

Galaticamur. Insanimus ut Galatae. Sic ab ingenio Cilicum fraudulento verbum ἐγκιλικίζειν formavit Pherecrates comicus, ad fraudes et imposturas deorum gentilium significandas: Ἀεὶ ποθήμων ἐγκιζουσ' οἱ θεοί, imponunt et illudunt nobis cilicatim. Galaticamur, desipimus galaticatim; judaizamur ut Galatae. RIG.

We play the Galatian. We are mad like the Galatians. So the comic poet Pherecrates formed the verb enkilikizein from the deceitful character of the Cilicians, to signify the frauds and impostures of the pagan gods: "The gods are always playing the Cilician on us" — they cheat and mock us Cilician-fashion. Galaticamur: we are foolish Galatian-fashion; we judaize like the Galatians. Rigault.

(56-57) ‹anchor: et jejuniis Parasceven› · call in col 1024 · (continues) Cur stationibus quartam et sextam Sabbati dicamus, et jejuniis Parasceven. Ait Tertullianus, sepultis Testamenti veteris solemnibus Christianos condidisse novas in Christo leges et nova solemnia abrogatis jejuniis Mosaicis instituisse stationes et jejunia Christiana. Et stationibus quidem, dicatas fuisse ferias cujusque septimanae quartam et sextam, excepta feria sexta quae esset Παρασκευὴ τοῦ Πάσχα, septimanae scilicet authenticae in quam incideret Pascha, sive dies Paschae, Sabbatum Paschale, quo die Christus Ecclesiae sponsus ablatus est. Etenim eo die indicta fuisse jejunia, quae non solum a Paracleticis, verum etiam a Psychicis in Sabbatum continuabantur. Hic vero Tertullianus observat, Sabbatum in Pascha jejunandum; hoc est, Sabbatum septimanae in quam incidisset dies Paschae sive Passionis Dominicae, quae est νήστιμος ἡμέρα, caetera Sabbata nunquam jejunanda, ne judaizare, aut galaticari videamur. Addit: « Nobis certe omnis dies etiam vulgata consecratione celebratur. » Quibus verbis consentanea sunt haec Hieronymi epist. 151: « Nobis qui in Christum credimus resurgentem, jugis et aeterna festivitas est, nec putare debemus alios dies festos, alios non festos. » Adepta scilicet per Christum libertate, quae nostris cervicibus exemit jugum Mosaicarum caerimoniarum et legalium solemnitatum. Unde intelligimus, inquit Septimius noster adversus Judaeos, cap. 4, magis sabbatizare nos ab omni opere servili semper debere, et non tantum septimo (continues)

Why we assign the fourth and sixth day of the week to stations, and the Parasceve to fasts. Tertullian says that, the solemnities of the Old Testament being buried, the Christians founded new laws and new solemnities in Christ and, the Mosaic fasts abrogated, instituted the stations and the Christian fasts. To the stations the fourth and sixth weekdays of each week were dedicated, except the sixth weekday that was the Parasceve of the Pasch, namely of the authentic week in which the Pasch fell, or the day of the Pasch, the Paschal Sabbath, the day on which Christ the Bridegroom of the Church was taken away. For on that day fasts were enjoined, which not only the Paracletics but also the Psychics continued into the Sabbath. Here, however, Tertullian observes that the Sabbath is to be fasted at the Pasch; that is, the Sabbath of the week in which the day of the Pasch or of the Lord's Passion had fallen, which is a fasting day; the other Sabbaths are never to be fasted, lest we seem to judaize or play the Galatian. He adds: "For us, surely, every day is celebrated, even with a common consecration." With these words agree these of Jerome, letter 151: "For us who believe in Christ risen, the festival is continual and eternal, and we ought not to think some days festal, others not festal." Namely, by the liberty won through Christ, which has lifted from our necks the yoke of the Mosaic ceremonies and the legal solemnities. Hence we understand, says our Septimius Against the Jews, chapter 4, that we ought rather always to keep sabbath from all servile work, and not only on the seventh (continues)

(printed under page 516)

Page

running head: TERTULLIANI OPERUM PARS II. — (cut off at image edge; only the left column number 1023 visible)
marginal letters: A ‹tione majorum, nihilque observationis›; B ‹voluntati quam divinae potestati?›; C ‹minentium, sive ecclesiasticarum tentationum›; D ‹in quibus varia concilia coacta sunt› (in the Commentarius, foot of page)
old-edition numerals: 972 after ‹sed›
misprints kept as printed: ‹in principium mandata› (for principum)

PL 2:1024

necessario etiam quae tunc constituit observamus. Adspice ad Judaicos fastos, et invenies nihil novum, si quae patribus sunt praecepta, omnis deinceps posteritas haereditaria religione custodit. Aguntur praeterea per Graecias illa certis in locis concilia ex universis ecclesiis per quae et altiora quaeque in commune tractantur, et ipsa repraesentatio totius nominis Christiani magna veneratione celebratur. Et hoc quam dignum fide auspicante congregari undique ad Christum! Vide quam bonum et quam jucundum habitare fratres in unum (Psal. CII); hoc tu psallere non facile nosti, nisi quo tempore cum compluribus coenas. Conventus autem illi stationibus prius et jejunationibus operati, dolere cum dolentibus, et ita demum congaudere gaudentibus norunt. Si et ista solemnia quibus tunc praesens patrocinatus est sermo, nos quoque in diversis provinciis fungimur in spiritu invicem repraesentati, lex est sacramenti.

necessarily also observe what He then established. Look at the Jewish calendars, and you will find nothing new if all posterity thereafter guards with hereditary religion the things that were prescribed to the fathers. Moreover, throughout the Greek lands, in certain places, those councils drawn from all the churches are held, through which both all the weightier matters are dealt with in common, and the very representation of the whole Christian name is celebrated with great veneration. And how worthy a thing it is, under the auspices of faith, to be gathered from every side to Christ! See how good and how pleasant it is for brothers to dwell together in one (Ps. 102); this you do not readily know how to sing except at a time when you dine with a great many. But those assemblies, having first been occupied with stations and fastings, know how to grieve with those who grieve, and only then to rejoice with those who rejoice. If we too, in various provinces, represented to one another in spirit, perform those solemnities also which the word then present sanctioned, it is the law of the sacrament.

CAPUT XIV.

Chapter XIV.

Horum igitur tempora observantes, et dies et menses et annos, galaticamur. Plane si Judaicarum caeremoniarum, si legalium solemnitatum observantes sumus: illas enim Apostolus dedocet compescens Veteris Testamenti in Christo sepulti perseverantiam, et novi sistens. Quod si nova conditio in Christo jam nova et solemnia esse debebunt; aut si omnem in totum devotionem temporum et dierum et mensium et annorum erasit apostolus, cur Pascha celebramus annuo circulo in mense primo? Cur quinquaginta exinde diebus in omni exsultatione decurrimus? cur stationibus quartam et sextam Sabbati dicamus, et jejuniis Parasceven? qnanquam vos etiam Sabbatum

Observing, then, the times of these, both days and months and years, we galaticize. Plainly so, if we are observers of Jewish ceremonies, if of legal solemnities: for these the Apostle unteaches, restraining the persistence of the Old Testament buried in Christ, and establishing that of the New. But if there is a new creation in Christ, its solemnities also will have to be new; or if the apostle has altogether erased every observance of times and days and months and years, why do we celebrate the Pascha in a yearly cycle in the first month? Why for fifty days thereafter do we pass our time in all exultation? why do we dedicate the fourth and sixth day of the week to stations, and the Preparation to fasts? although you also the Sabbath

Editors' notes and page, col. 1024

Footnotes

(12) ‹anchor: not visible› · call in col 1024

Praecepta Fran.

praecepta in Fran.

(printed under page 516)

(13) ‹anchor: not visible› · call in col 1024

Illas Fran.

illas in Fran.

(printed under page 516)

(14) ‹anchor: not visible› · call in col 1024

Sum. Fran.

sum in Fran.

(printed under page 516)

(15) ‹anchor: in Christo sepulti perseverantiam› · call in col 1024

Sepulti perseverant add. Seml.

Semler adds sepulti perseverant.

(printed under page 516)

Page

running head: [...]M PARS II. — SERIES II, MORALIA. (left part cut off at image edge)
marginal letters: A ‹pimus, necessario etiam›; B ‹dolere cum dolentibus›; C ‹apostolus, cur Pascha›; D ‹stus Ecclesiae sponsus› (beside the Commentarius, not the text)
old-edition numerals: 973 after ‹provinciis›
other: column begins with fragment "pimus" broken from previous column; "deinceps" printed with damaged e (dcinceps), "Et hoc" looks like "Ei", "igitur" looks like "igltur": read as damaged type; commentary calls (53)-(57) and superior figures 11-15 omitted; Variae lectiones and Commentarius (editors' notes on stations, fasting, Jerome epist. 151) at page foot not set

PL 2:1025

si quando continuatis, nunquam nisi in Pascha jejunandum secundum rationem alibi redditam, nobis certe omnis dies etiam vulgata consecratione celebratur. Nec ergo apud Apostolum differentiae ratio, distinguentem nova et vetera. Sed et hic inaequalitas vestra ridebitur, cum vestutatum formam nobis exprobratis, in quo causam novitatis accusatis.

if ever you prolong [the fast into it], [a day] never to be fasted except at Pascha, according to the reasoning given elsewhere; for us at any rate every day is celebrated even with the common consecration. Nor, then, is there with the Apostle, as one distinguishing new things and old, a principle of difference. But here too your inconsistency will be laughed at, since you reproach us with the form of old things in the very matter in which you accuse the cause of novelty.

CAPUT XV.

Chapter XV.

Reprobat etiam illos qui jubebant cibis abstinere, sed de providentia Spiritus sancti, praedamnans jam haereticos perpetuam abstinentiam praecepturos ad destruenda et despicienda opera Creatoris: quales inveniam apud Marcionem, apud Tatianum, apud Jovem, hodiernum de Pythagora haereticum, non apud Paracletum. Quantula est enim apud nos interdictio ciborum? duas in anno hebdomadas xerophagiarum, nec totas, exceptis scilicet Sabbatis et Dominicis offerimus Deo; abstinentes ab eis, quae non rejicimus, sed differimus. Atquin ad Romanos scribens, vos nunc compungit detrectatores hujus officii: Ne propter pabulum solveritis, inquit, opus Dei. Quod opus? de quo ait: Bonum est carnem non edere, et vinum non potare. Nam qui in istis servit, placabilis et propitiabilis Deo nostro est. Quidam credit omnia manducanda esse, quidam autem infirmus olera vescitur; qui manducat, ne nullificet non manducantem. Tu quis es, qui alienum servum judicas? Et qui manducat,

He also censures those who commanded abstinence from foods, but this out of the foresight of the Holy Spirit, condemning in advance the heretics who would prescribe perpetual abstinence in order to destroy and despise the works of the Creator: such as I may find in Marcion, in Tatian, in Jovis, the present-day heretic sprung from Pythagoras, not in the Paraclete. For how slight is the prohibition of foods among us? Two weeks of xerophagies in the year, and not whole ones, excepting of course the Sabbaths and Lord's days, we offer to God, abstaining from those things which we do not reject but defer. And yet, writing to the Romans, he now stings you, the detractors of this duty: Do not for the sake of food undo, he says, the work of God. What work? That of which he says: It is good not to eat flesh and not to drink wine. For he who serves in these things is pleasing and acceptable to our God. One believes that all things may be eaten, but another, being weak, eats vegetables; let him who eats not set at nought him who does not eat. Who are you, who judge another's servant? And he who eats

Editors' notes and page, col. 1025

Footnotes

(printed under page 517)

(16) ‹anchor: not visible› · call in col 1025

Qua Seml.

qua in Semler.

(printed under page 517)

(17) ‹anchor: not visible› · call in col 1025

Jubeant Seml.

jubeant in Semler.

(printed under page 517)

(18) ‹anchor: not visible› · call in col 1025

Sanctus Seml.

sanctus in Semler.

(printed under page 517)

(19) ‹anchor: not visible› · call in col 1025

Retractatores Seml.

retractatores in Semler.

(printed under page 517)

(20) ‹anchor: infirmus olera› · call in col 1025

Olere Seml.

olere in Semler.

(printed under page 517)

(21) ‹anchor: ne nullificet› · call in col 1025

Vilificet Selm.

vilificet ("make worthless") in Semler ["Selm." as printed].

(printed under page 517)

(22) ‹anchor: Tu quis› · call in col 1025

Qui Seml.

qui in Semler.

(printed under page 517)

(23) ‹anchor: not visible› · call in col 1025 or 1026

Vitet Seml.

vitet in Semler.

(printed under page 517)

(57) ‹anchor: quartam et sextam Sabbati› · call (56-57) in col 1024

Quartam et sextam Sabbati, etc. Difficilis plane locus est: nam Parasceve est sexta Sabbati. Sensus autem esse videtur: stationes fiebant 4 et 6; feria autem quarta ad Nonam jejunium licebat solvere, unde semi-jejunium dicebatur; at feria 6 ad Nonam jejunium dicitur Tertulliano. Verum non attigisse Pamelium crediderim, qui Parasceven Sabbatum nove appellari scribit. LE PR.

The fourth and sixth of the week, etc. A plainly difficult passage: for the Parasceve is the sixth day of the week. The sense, however, seems to be: stations were held on the 4th and 6th; on the fourth weekday it was permitted to break the fast at the ninth hour, whence it was called a half-fast; but on the 6th weekday Tertullian calls it a fast to the ninth hour. But I would not believe that Pamelius has hit it, who writes that the Sabbath is called Parasceve in a new way. Le Prieur.

(57, second note) ‹anchor: et jejuniis Parasceven› · call (56-57) in col 1024 Et jejuniis Parasceven? Eximie nuncupat Parasceven quam Judaei vocabant Parasceven Paschae. Joannis cap. XIX: Παρασκευὴ τοῦ Πάσχα, quasi Sabbati paschalis sanctitas pro-Sabbatum suum nobilitaret. Quia vero Christus ea feria sexta, sive ea parasceve, comprehensus fuerat a Judaeis et crucifixus, Ecclesia Christiana, Tertulliani saeculo, sextam quamque feriam stationibus sive semi-jejuniis dicaverat, hancque anno vertente Paschae diem antecedebat, et ob luctum ex ablato Sponso conceptum indicta solidi jejunii moestitia notabiliorem fecerat; itaque hanc parasceven solemnissimam Tertullianus, significandi modo excellenti, Parasceven vocat, jam non Judaicam, sed Christianam: nempe relicto aliis παρασκευαῖς ordinis vocabulo. Unde est apertissimum, aevo Tertulliani Psychicos, sic ille vocabat Romanos, et ipsos etiam Paracleticos, sive Montanistas, quartam et sextam et cujusque septimanae feriam dicasse stationibus, quae semiplena erant jejunia, et jejuniis parasceven, sextam videlicet feriam hebdomadae majoris sive authenticae. Paracleticos eo fuisse Romanis austeriores, quod duas in anno hebdomadas xerophagiarum, nec tamen totas, exceptis scilicet Sabbatis et Dominicis, offerrent Deo. Non dicit Parasceven Paschae, ut duas xerophagiarum hebdomadas Paschae proximas: et tamen haud aliter eum sensisse res ipsa clamat. Nam et statim de die Paschae loquitur. LE PR.

And the Parasceve to fasts? He gives the name "Parasceve" par excellence to what the Jews called the Parasceve of the Pasch, John chapter 19: "the Parasceve of the Pasch", as though the holiness of the paschal Sabbath ennobled its own pre-Sabbath. But because Christ was seized by the Jews and crucified on that sixth weekday, that is, on that Parasceve, the Christian Church in Tertullian's age had dedicated every sixth weekday to stations or half-fasts; and the one that, as the year came round, preceded the day of the Pasch it had made more notable, because of the grief conceived from the Bridegroom's being taken away, by the sorrow of an enjoined full fast. So Tertullian calls this most solemn parasceve, by a pre-eminent way of speaking, "the Parasceve", no longer Jewish but Christian: the word of the series being left, that is, to the other parasceves. From which it is most plain that in Tertullian's age the Psychics — so he called the Romans — and the Paracletics themselves, or Montanists, dedicated the fourth and sixth weekday of every week to stations, which were half-fasts, and the Parasceve to fasts, namely the sixth weekday of the Greater or authentic Week. The Paracletics were more austere than the Romans in that they offered God two weeks of xerophagies a year, though not entire, the Sabbaths and Sundays being excepted. He does not say the Parasceve of the Pasch, as [he does not say] the two weeks of xerophagies next to the Pasch: and yet the thing itself cries out that he meant nothing else. For he speaks at once of the day of the Pasch. Le Prieur.

(printed under page 517)

Page

running head: 1025 LIBER DE JEJUNII (cut off at the image edge)
marginal letters: A si quando continuatis / nandum secundum rationem; B Jovem, hodiernum de Pythagora; C quis es, qui alienum servum judicas; D rasceven quam Judaei vocabant (in the commentary)
old-edition numerals: 874 after certe; 535 after solveritis
other: the word manducat, was split at the column break and stands whole here (joined on receipt); check that the English reads whole across the break into col 1026

PL 2:1026

et qui non manducat. Deo agit gratias. (Rom. XIV, 2 et seqq.). Cum autem humano arbitrio vetet controversiam fieri, quanto magis divino! Ita sciebat quosdam castigatores et interdictores victus incusare, qui ex fastidio, non qui ex officio abstinerent; probare vero qui in honorem, non qui in convicium Creatoris. Et si claves macelli tibi tradidit, permittens esui omnia ad constituendam idolothytorum exceptionem, non tamen in macello regnum Dei inclusit. Nec enim, inquit, esus aut potus est Dei regnum, et, Esca nos Deo non commendat; non ut de arida dictum putes, sed potius de uncta et accurata. Siquidem subjiciens, nec si manducaverimus, abundabimus: nec si non manducaverimus, deficiemus; tibi magis insonat, qui abundare te existimas, si edas, et deficere si non edas, et ideo ista detractas. Dominum quoque quam indigne ad tuam libidinem interpretaris passim manducantem et bibentem, sed puto quod etiam jejunarit, qui beatos, non saturatos, sed esurientes et sitientes, pronuntiarit; qui escam profitebatur, non quam discipuli existimarant, sed paterni operis perfectionem, docens operari escam, quae permanet in vitam aeternam; in ordinaria etiam oratione panem mandans postulandum, non et Attalicas divitias. Sic et Isaias non negavit Deum elegisse jejunium, sed quale non elegerit, enumeravit: In diebus enim, inquit (LVIII, 3), jejuniorum vestrorum inveniuntur voluptates vestrae et omnes subjectos vobis succutitis, aut convitia

and he who does not eat, gives thanks to God (Rom. 14:2 ff.). Now since he forbids a controversy to be made over a human choice, how much more over a divine one! Thus he knew how to censure certain chastisers and forbidders of food who abstained out of disdain, not out of duty, but to approve those who did so in honour, not in insult, of the Creator. And if he has handed you the keys of the meat-market, permitting all things for eating in order to establish the exception of things sacrificed to idols, he nevertheless did not shut up the kingdom of God in the meat-market. For, he says, the kingdom of God is not eating or drinking, and, Food does not commend us to God; not that you should think this said of dry food, but rather of rich and elaborately prepared food. Since, when he adds, neither if we eat shall we abound, nor if we do not eat shall we fall short, it sounds rather against you, who think that you abound if you eat and fall short if you do not eat, and for that reason disparage these things. How unworthily too you interpret the Lord, to suit your lust, as eating and drinking everywhere; but I think that He also fasted, He Who pronounced blessed not the sated but the hungry and thirsty; Who professed as His food not what the disciples had supposed, but the perfecting of His Father's work, teaching men to work for the food which endures to eternal life; in the ordinary prayer also commanding that bread be asked for, not the riches of Attalus as well. So too Isaiah did not deny that God had chosen fasting, but enumerated what kind He had not chosen: For in the days, he says (Isa. 58:3), of your fasts your pleasures are found, and you shake all who are subject to you, or for insults

Editors' notes and page, col. 1026

Footnotes

(24) ‹anchor: abundabimus› · call in col 1026

Abundavimus Par.

abundavimus in the Paris edition.

(printed under page 517)

(25) ‹anchor: etiam jejunarit› · call in col 1026

Jejunavit Seml.

jejunavit in Semler.

(printed under page 517)

(26) ‹anchor: Attalicas divitias› · call in col 1026

Divitias abjicit Seml.

Semler drops divitias.

(printed under page 517)

(27) ‹anchor: inveniuntur voluptates› · call in col 1026

Voluntates Fran.

voluntates ("wills") in Fran.

(printed under page 517)  (56-57) (continued) ‹anchor: see page 516› · col 1025 quoque die, sed per omne tempus. Denique omne tempus sabbatizat, hoc est sanctificat, qui sapit ad libertatem evangelicam, ac sese abstinet ab omni opere servili, nempe observationum ac caeremoniarum Judaicarum. RIG.

[not only on the seventh] day but through all time. In short, he keeps sabbath, that is, sanctifies, all time, who has a taste for the freedom of the Gospel and abstains from all servile work, namely from the observances and ceremonies of the Jews. Rigault.

(printed under page 517)

(58) ‹anchor: Quantula est enim apud nos interdictio ciborum› · call in col 1025

Quantula est enim apud nos interdictio ciborum? etc. Duas hic xerophagiarum hebdomadas constituit, hoc est 14 dies, non autem hebdomadas 14, quod putavit Pamelius: non enim elevando tam exiguum spatium haec proferret: Quantula est enim, etc. LE PR.

For how slight is the prohibition of foods among us? etc. Here he establishes two weeks of xerophagies, that is, 14 days, and not 14 weeks, as Pamelius thought: for he would not say this in making light of so small a span: For how slight is, etc. Le Prieur.

(printed under page 517)

(59) ‹anchor: Duas in anno hebdomadas xerophagiarum› · call in col 1025

Duas in anno hebdomadas xerophagiarum. Hieronymus ad Marcellam, ubi de Montani sectatoribus: Illi tres in anno faciunt quadragesimas. Sic ingenia sunt mortalium, ubi semel ab regula descivere. Itaque jam quo Hieronymi supra magistrum erant discipuli, duabus Montanicarum xerophagiarum septimanis tertiam addiderant. At sic eos quoque putamus septimanas dixisse quadragesimas, quemadmodum Hieronymus dixit: « Nos unam quadragesimam secundum traditionem apostolorum, toto anno, tempore nobis congruo jejunamus. » RIG.

Two weeks of xerophagies in the year. Jerome to Marcella, speaking of the followers of Montanus: "They keep three Lents a year." Such are the minds of mortals once they have departed from the rule. So by Jerome's time the disciples had gone beyond the master and added a third to the two weeks of Montanist xerophagies. But we think that they too called the weeks "Lents", as Jerome said: "We fast one Lent, according to the tradition of the apostles, in the whole year, at the season suited to us." Rigault.

(printed under page 517)

Page

running head: [LI]BER DE JEJUNIIS. 1026 (left edge cut off in the image)
marginal letters: A ducat, et qui non manducat; B abundare te existimas; C strae et omnes subjectos; D constituit, hoc est 14 dies (in the Commentarius)
old-edition numerals: (none)
other: QA Q2: Variae lectio call 23 stands in this column, after "vetet" (Cum autem humano arbitrio vetet ²³ controversiam fieri); its note (Vitet Seml.) is kept in n1025, whose anchor should read "vetet", col 1026. The calls (58) and (59) are not in this column (no Commentarius call is printed in col 1026); they stand in col 1025, where n1025 places them; the notes are set here because they print in this column's half of the foot.
other: QA Q2: the column ends "aut convitia" with a hyphen printed after it; the word is complete (Isa. 58:4, "convitia et lites jejunatis"), and col 1027 begins "et lites jejunatis". The receive join had set "convitiaet" here and taken "et" from the head of col 1027; it now reads "convitia" here. FOR THE SETTLE STEP: col 1027's source should begin "et lites jejunatis", and its English should continue "and quarrels you fast, and you strike with fists" (the English here now ends "or for insults").

PL 2:1027

lites jejunatis, et caeditis pugnis : non tale jejunium ego elegi; sed quale subjecit et subjiciendo non abstulit, sed confirmavit. Nam etsi mavult opera justitiae, non tamen sine sacrificio ; quod est anima conflictata jejuniis.

you fast for quarrels, and you strike with fists: not such a fast have I chosen; but [He chose] such as He set down beneath it, and by setting it beneath He did not take [sacrifice] away, but confirmed it. For although He prefers works of justice, yet not without sacrifice; and that is a soul afflicted with fasts.

CAPUT XVI.

Chapter XVI.

Ille certe Deus, qui nec populus incontinens gulae placuit, nec sacerdos, nec prophetes. Manent adhuc monumenta concupiscentiae, ubi sepultus est populus carnis avidissimus usque ad choleram ortygometras cruditando. Eliditur pro templi foribus senior Heli; filii ejus in acie ruunt; nurus exspirat in partu. Hanc enim meruerat a Deo plagam domus impudens, sacrificiorum carnalium defraudatrix. Sameas, homo Dei, cum exitum prophetasset idololatriae introductae a rege Hieroboam, post manum ejus regis arefactam, et statim restitutam, post altare diffusum, ob haec signa, et satisfactione invitatus a rege, plane excusavit. Prohibitus enim a Deo fuerat, illic cibum in totum attingere; sed ab alio mox sene mentito prophetiam temere pastus, secundum verbum Dei ibidem factum super mensam, non est in paternis sepultus : leonis enim in via occursu prostratur, et apud exteros conditus, poenam deserti jejunii luit. Haec erunt exempla et populo et episcopis, etiam spiritalibus, si quam incontinentiam gulae admiserint. Sed nec apud inferos admonitio cessavit, ubi in divite quidem convivia cruciantur, in paupere vero jejunia recreantur, habentia praeceptores Moysen et prophetas (Luc. XVI, 29). Nam et Joel exclamavit (Joel, I, 14) : Sancite jejunium, et praedicate curationem, prospiciens jam et tunc et alios apostolos et prophetas sancituros jejunium, et praedicaturos officia curantia Deum. Unde et qui in idolis comendis, et in aris ornandis,

That God, certainly, was not pleased with a people incontinent of the gullet, nor with a priest, nor with a prophet. There still remain the monuments of lust, where a people most greedy for flesh was buried, from gorging itself on quails to the point of cholera. The aged Eli is dashed down before the doors of the temple; his sons fall in battle; his daughter-in-law expires in childbirth. For this stroke from God the shameless house had deserved, the defrauder of the fleshly sacrifices. Sameas, the man of God, when he had prophesied the end of the idolatry introduced by King Jeroboam, after the hand of that king had been withered and at once restored, after the altar had been poured out, being invited by the king on account of these signs and by way of amends, flatly excused himself. For he had been forbidden by God to touch food there at all; but soon, having rashly eaten at the hands of another old man who falsely claimed prophecy, he is, according to the word of God given there at the table, not buried among his fathers: for he is laid low by a lion meeting him on the way, and, buried among strangers, he pays the penalty of a forsaken fast. These will be examples both to the people and to bishops, even to spiritual ones, if they commit any incontinence of the gullet. But not even among those below has the admonition ceased, where in the rich man feasting is tormented, but in the poor man fasting is refreshed, having as instructors Moses and the prophets (Luke 16:29). For Joel also cried out (Joel 1:14): Ordain a fast, and proclaim a ministration, foreseeing even then that other apostles and prophets too would ordain fasting and proclaim duties that minister to God. Hence also those who in adorning idols, and in adorning altars,

Editors' notes and page, col. 1027

Footnotes

(printed under page 518)

(28) ‹anchor: not visible› · call in col 1027

Ortygometra Seml.

ortygometra ("quail") in Semler.

(printed under page 518)

(29) ‹anchor: not visible› · call in col 1027

Conditando al. eructando Pam.

conditando in others; eructando in Pamelius.

(printed under page 518)

(30) ‹anchor: not visible› · call in col 1027

Metuerat Seml.

metuerat in Semler.

(printed under page 518)

(31) ‹anchor: not visible› · call in col 1027

Diffissum al.

diffissum in others.

(printed under page 518)

(32) ‹anchor: not visible› · call in col 1027

Ad satisfactionem Lat.

ad satisfactionem in Latinius.

(printed under page 518)

(33) ‹anchor: praedicate curationem› · call in col 1027

Sanctificate jejunium et orationem et nihil amplius Seml.

sanctificate jejunium et orationem, and nothing more, in Semler.

(printed under page 518)

(34) ‹anchor: not visible› · call in col 1027 or 1028

Et in haec re ornandis Seml.

et in haec re ornandis in Semler.

(printed under page 518)

(60) ‹anchor: Sanctus homo Dei› · call in col 1027

Sanctus homo Dei. Libro tertio Regum nomen hujus prophetae non traditur, Josepho dicitur Jadon, Epiphanio Joam. RIG.

The holy man of God. In the third book of Kings the name of this prophet is not given; Josephus calls him Jadon, Epiphanius Joam. Rigault.

(printed under page 518)

(61) ‹anchor: Post altare diffusum› · call in col 1027

Post altare diffusum. Etenim diruti altaris cineres diffusi ac dispersi, Ῥήγνυται, καὶ ἐκχυθήσεται ἡ πιότης ἐπ' αὐτοῦ (II Reg. XIX, 3). RIG.

After the altar was poured out. For the ashes of the destroyed altar were poured out and scattered: "It is rent, and the fatness on it shall be poured out" (2 Kings [as printed] 19:3). Rigault.

(printed under page 518)

(62) ‹anchor: Salutandis adulantur› · call in col 1027

Salutandis adulantur. Liber Ursini: « Et in aris ornandis, et ad singulas horas salutandis diis adulantur. » RIG.

They fawn in greeting. Ursinus's book: "And in adorning altars, and in greeting the gods at every hour, they fawn." Rigault.

(printed under page 518)

(63) ‹anchor: Et cinere conspersi› · call in col 1027

Et cinere conspersi. Reorum hic habitus late describitur, cui cinis inspersus erat aliquando, quo miserabiliores fierent. Apul. lib. VII: « Ambabus manibus trahens cinerosam. » In sacra Scriptura illud maxime obvium. LE PR.

And sprinkled with ash. The dress of the accused is described here at length, on which ash was sometimes sprinkled to make them more pitiable. Apuleius book 7: "dragging [her] ash-strewn [hair] with both hands." In sacred Scripture this is very common. Le Prieur.

(printed under page 518)

(64) ‹anchor: Tabernacula› · call in col 1027

Tabernacula. Tabernae. RIG.

Tabernacula. That is, taverns. Rigault.

(printed under page 518)

(65) ‹anchor: Stellae auctoritatem demorantis suspirant› · call in col 1027

Stellae auctoritatem demorantis suspirant. Stellam significat quam Plautus Vesperuginem, Ennius Vesperum, Virgilius Hesperon appellant. Auctoritatem vero praesentiam dicit. Etenim, quamvis famelici, nullum attingere audebant cibum ante Vesperi exortum. RIG.

They sigh for the authority of the lingering star. He means the star that Plautus calls Vesperugo, Ennius Vesper, Virgil Hesperus. By "authority" he means its presence. For, however hungry, they dared touch no food before the rising of the evening star. Rigault.

(65, second note) ‹anchor: demorantis› · col 1028 — Demorantis. Morantis, tardantis. Sic Plautinus Sosia Solem queritur obdormisse ebrium. RIG.

— Lingering. Delaying, being slow. So Plautus's Sosia complains that the Sun has fallen asleep drunk. Rigault.

(printed under page 518)

Page

running head: 1027 TERTULLIANI OPERUM PARS II. — (cut off at right edge)
marginal letters: A et lites jejunatis, et caeditis pugnis; B rege Hieroboam, post manum ejus regis arefactam; C in paupere vero jejunia recreantur; D (60) Sanctus homo Dei. Libro tertio Regum (in the commentary)
old-edition numerals: 976 after gulae

PL 2:1028

et ad singulas horas salutandis adulantur, curationem facere dicantur. Sed et omnem ταπεινοφόνησιν ethnici agnoscunt. Cum stupet coelum et aret annus, nudipedalia denuntiantur, magistratus purpuras ponunt, fasces retro avertunt, precem indigitant, hostiam instaurant. Apud quasdam vero colonias praeterea annuo ritu saccis velati, et cinere conspersi idolis suis inediam supplicem objiciunt, balnea et tabernacula in nonam usque cluduntur. Unus in publico ignis apud aras, aquae nec in lancibus, Niniviticum credo justitium. Judaicum certe jejunium ubique celebratur, cum omissis templis per omne littus quocunque in aperto aliquando jam precem ad coelum mittunt, et licet cultu et ornatu maeroris munus infament, tamen fidem abstinentiae adfectant, et stellae auctoritatem demorantis suspirant. Sed bene, quod in nostris xerophagiis blasphemias ingerens. Casto Isidis et Cybeles eas adaequas. Admitto testimonialem comparationem. Hinc divinam constabit, quam diabolus divinorum aemulator imitatur. Ex veritate mendacium struitur, ex religione superstitio compingitur. Hinc tu eo irreligiosior, quanto ethnicus paratior. Ille denique idolo gulam suam mactat, tu Deo non vis. Deus enim tibi venter est, et pulmo templum, et aqualiculus altare, et sacerdos cocus, et sanctus Spiritus nidor, et condimenta charismata, et ructus prophetia.

and in greeting [them] at every hour, fawn [upon them], are said to perform a ministration. But the heathen too acknowledge every form of humiliation. When the sky is numb and the year is parched, barefoot processions are proclaimed, the magistrates lay aside their purple, they turn the fasces backwards, they invoke prayer by solemn formula, they renew the sacrificial victim. In certain colonies, moreover, by a yearly rite, veiled in sackcloth and sprinkled with ashes, they cast a suppliant abstinence before their idols, and the baths and taverns are shut until the ninth hour. There is one fire in public, at the altars, and no water even in the dishes: a Ninevite suspension of business, I suppose. The Jewish fast certainly is celebrated everywhere, when, leaving their temples, along every shore, wherever it may be in the open air, they at length send up prayer to heaven; and although by the dress and adornment of mourning they bring discredit on the duty, yet they make a show of faith in abstinence, and sigh for the authority of the lingering star. But it is well that, heaping blasphemies upon our dry-eatings, you equate them with the chastity of Isis and Cybele. I admit the comparison as testimony. From this the divine [practice] will be established, which the devil, the rival of divine things, imitates. Out of truth a lie is built, out of religion superstition is put together. Hence you are the more irreligious, the readier the heathen is. He, in short, sacrifices his gullet to an idol; you will not do so to God. For your belly is your god, and your lungs your temple, and your paunch your altar, and your cook your priest, and the smell of cooking your Holy Spirit, and seasonings your spiritual gifts, and belching your prophecy.

CAPUT XVII.

Chapter XVII.

Vetus es, vera si velimus dicere, tu qui tantum gulae indulges, et merito te priorem jactitas; semper agnosco sapere Esau venatorem ferarum, ita passim indagandis turdis studes, ita de campo laxissimae disciplinae tuae venis, ita spiritu deficis, si tibi lenticulam defruto inrufatam obtulero, statim totos primatus tuos vendes;

Old you are, if we wish to speak the truth, you who indulge your gullet so much, and deservedly you boast yourself the prior one; always I recognize that you savour of Esau, the hunter of wild beasts: so eagerly do you everywhere busy yourself in tracking down thrushes, so do you come in from the field of your most lax discipline, so do you faint in spirit, that if I offer you a little lentil reddened with boiled-down must, you will at once sell all your birthrights;

Editors' notes and page, col. 1028

Footnotes

(35) ‹anchor: salutandis adulantur› · call in col 1028

Diis add. cod. Wouw.

Wouwer's manuscript adds diis.

(printed under page 518)

(36) ‹anchor: inediam supplicem› · call in col 1028

Invidiam Venet. Rhen.

invidiam in the Venice edition and Rhenanus.

(printed under page 518)

(37) ‹anchor: et tabernacula› · call in col 1028

Tabernae.

tabernae.

(printed under page 518)

(38) ‹anchor: Niniviticum credo› · call in col 1028

Niniviticum Jun. Niniviticam credo justitiam al. leg., vitiose ut Junius existimat.

Niniviticum in Junius; others read Niniviticam credo justitiam, wrongly, as Junius judges.

(printed under page 518)

(39) ‹anchor: quod in nostris› · call in col 1028

Tu cod. Wouw.

tu in Wouwer's manuscript.

(printed under page 518)

(40) ‹anchor: Hinc divinam› · call in col 1028

Divina Seml.

divina in Semler.

(printed under page 518)

(41) ‹anchor: Ille denique› · call in col 1028

Deo, viserit Seml.

Deo: viserit in Semler.

(printed under page 518)

(42) ‹anchor: Vetus es, vera› · call in col 1028

Ructus. Prophetia vetus est vera Fran.

ructus. Prophetia vetus est vera in Fran.

(printed under page 518)

(66) ‹anchor: Casto Isidis et Cybeles eas adaequas› · call in col 1028

Casto Isidis et Cybeles eas adaequas. Casto τῇ ἁγνείᾳ. Castimoniam dixit supra. Quod autem Latini dicunt, in Casto Cereris esse, Graecus aliquis scriptor apud Suidam dixit, Τὰς Μητρῳακὰς καστείας ἁγνεύειν. Graeco castu dixit Varro, pro Graeco ritu. RIG.

You make them equal to the chaste rite of Isis and Cybele. Casto: tēi hagneiai (the purity). He said castimonia above. What the Latins express as "being in the castus of Ceres", some Greek writer in Suidas expressed as "to keep the Mother's casteiai in purity." Varro said Graeco castu for "by the Greek rite." Rigault.

(printed under page 518)

(67) ‹anchor: si velimus dicere› · call in col 1028

Vetus es, vera si velimus dicere. Catholici adversus Montanistas eo maxime gloriabantur, quod essent veteris disciplinae cultores, novos ritus, nova jejunia non admitterent. Septimius igitur, cum jam ad Montanum defecisset, catholicum alloquitur, ludens in vetustatem illam catholicam. Vetus es, inquit, hoc sane fatemur, et ad vetera illa respicis, sed ut nobis inde exhibeas aliquem Esau venatorem ferarum, etc. RIG.

You are old, if we wish to speak the truth. The Catholics gloried most against the Montanists in this, that they were keepers of the old discipline and did not admit new rites, new fasts. So Septimius, having now gone over to Montanus, addresses the Catholic, playing on that Catholic antiquity. You are old, he says, that we certainly admit, and you look back to those old things, but only to show us from them some Esau, hunter of wild beasts, etc. Rigault.

(printed under page 518)

(68) ‹anchor: statim totos primatus tuos vendes› · call in col 1028 · (continues)

Statim totos primatus tuos vendes. Ejus primatum dicit, cujus disciplina antecedebat tem- (continues)

You will at once sell your whole birthright. He speaks of the primacy of that [party] whose discipline preceded in ti[me] (continues)

(printed under page 518)

Page

running head: …UM PARS II. — SERIES II. MORALIA. 1828 (misprint for 1028, as printed)
marginal letters: A dis, et ad singulas horas salutandis adulan-; B auctoritatem demorantis suspirant; C Vetus es, vera si velimus dicere; D Vesperi exortum. Rig. (in the Commentarius)
old-edition numerals: 977 after et (cultu et)
misprints kept as printed: ‹ταπεινοφόνησιν› (for ταπεινοφρόνησιν); ‹adulantur (62,› the call's closing bracket is not printed
other (QA Q1a): call 34 stands after ‹dis› at the head of this column (the word ornandis is set whole in col 1027; its note is in n1027). Commentarius (62), (63) and (65) are called in this column's text, and (64) is not called in it at all (no call printed after ‹tabernacula›); all four are set in n1027, where their lines say "call in col 1027". Not changed here: n1027 is outside this QA's list; for the settle step.

PL 2:1029

apud te agape in cacabis fervet, fides in culinis calet, spes in ferculis jacet. Sed major his est agape (I Cor. XIII, 13), qui per hanc adolescentes tui cum sororibus dormiunt. Appendices scilicet gulae, lascivia atque luxuria, quam societatem et Apostolus sciens, cum praemisisset: Non in ebrietatibus, nec in comessationibus; adjunxit: nec in cubilibus et libidinibus (Rom. XIII, 14). Ad elogium gulae tuae pertinet, quod duplex apud te praesidentibus honor binis partibus deputatur; cum Apostolus duplicem honorem dederit, ut et fratribus et praepositis. Quis sanctior inter vos, nisi convivandi frequentior, nisi obsonandi pollucibilior, nisi calicibus instructior? Merito homines solius animae et carnis spiritalia recusatis. Talibus si placerent prophetae, mei non erant. Cur ergo non constanter praedicatis: Manducemus et bibamus, cras enim moriemur (I Cor. XV, 32)? Sicuti nos non dubitamus exserte mandare: Jejunemus, fratres et sorores, ne forte cras moriamur. Palam disciplinas nostras vindicemus. Nos certi sumus,

with you agape boils in the cooking-pots, faith is warm in the kitchens, hope lies in the dishes. But greater than these is agape (1 Cor. 13:13), since it is through this that your young men sleep with the sisters. The appendages of gluttony, to be sure, are lasciviousness and wantonness, a partnership which the Apostle also knew, when, having first set down: Not in drunkenness, nor in revellings, he added: nor in chambering and lusts (Rom. 13:13). It belongs to the praise of your gluttony that with you a double honour is assigned in two portions to those who preside, whereas the Apostle gave double honour as to men who are both brothers and set over [the rest]. Who is holier among you, except the more frequent at banqueting, the more sumptuous in catering, the better furnished with cups? Rightly do you, men of soul and flesh alone, refuse spiritual things. If the prophets pleased such men, they were not mine. Why then do you not consistently preach: Let us eat and drink, for tomorrow we shall die (1 Cor. 15:32)? Just as we do not hesitate openly to enjoin: Let us fast, brothers and sisters, lest perhaps tomorrow we die. Openly let us vindicate our disciplines. We are certain,

Editors' notes and page, col. 1029

Footnotes

(43) ‹anchor: Sed major his› · call in col 1029

Is Ven.

is in the Venice edition.

(printed under page 519)

(44) ‹anchor: lascivia atque luxuria› · call in col 1029

Est, add. Seml.

Semler adds est.

(printed under page 519)

(45) ‹anchor: disciplinas nostras› · call in col 1029

Vestras Seml.

vestras in Semler.

(printed under page 519)  (printed under page 519)

(68) (continued) ‹anchor: see page 518› · col 1029

pore Montani disciplinam, ideoque supra dixit: « Et merito te priorem jactitas. » RIG.

[whose discipline preceded in ti]me the discipline of Montanus; and so he said above: "And rightly you boast yourself the elder." Rigault.

(printed under page 519)

(69) ‹anchor: Agape in cacabis fervet› · call in col 1029

Agape in cacabis fervet. Paull., I. XVIII. D, instr. « Nec multum refert inter cacabos et aenum, quod supra focum pendet: bis aqua ad potandum calefit, in illis pulmentarium coquitur. » Commentator Juvenalis cacabos bascaudas interpretatur ad satyr. 11, hoc est vasa in quibus calices lavabantur, nolim id optime dictum asserere. Est enim vas quod a Romanis miliarium dicebatur. LE PR.

The agape boils in the cooking-pots. Paulus, law 18, Digest, [title] de instructo: "There is not much difference between cooking-pots and the cauldron that hangs over the hearth: in this [as printed: "bis"] water for drinking is heated, in those the relish is cooked." The commentator on Juvenal, on Satire 11, explains cacabi as bascaudae, that is, vessels in which cups were washed; I would not assert that this is very well said. For it is the vessel that the Romans called a miliarium. Le Prieur.

(printed under page 519)

(70) ‹anchor: Duplex apud te praesidentibus honor binis partibus deputatur› · call in col 1029

Duplex apud te praesidentibus honor binis partibus deputatur. Binas partes intelligit ventrem et veretrum, hoc est, ingluviem et libidinem. Itaque episcopis apud Psychicos duplicem quidem honorem exhiberi ait, sed non ut fratribus et praepositis, quod Apostolus praeceperit, verum ut gula et vino potentibus. RIG.

With you a double honour is assigned to those who preside, for two parts. By the two parts he means the belly and the privy member, that is, gluttony and lust. So he says that among the Psychics a double honour is indeed shown to the bishops, but not as to brethren and superiors, as the Apostle commanded, but as to men mighty in gullet and wine. Rigault.

(printed under page 519)

Page

running head: 1029 LIBER DE PUDICITIA. (running head across the page; this column holds the end of De jejuniis)
marginal letters: A ‹apud te agape in cacabis›; B ‹Talibus si placerent prophetae›; C ‹(in the Commentarius, beside "bantur, nolim id optime")›; D ‹I. Pudicitiae amore Tertullianus (Argumentum of De pudicitia)›
old-edition numerals: 978 after ‹binis›

PL 2:1030

eos qui in carne sunt, Deo placere non posse; non utique in substantia carnis, sed in cura, sed in affectione, sed in operatione, sed in voluntate. Macies non displicet nobis; neque enim ad pondus Deus carnem tribuit, sicut nec spiritum ad mensuram, facilius si forte per angustam salutis januam introibit caro exilior, citius resuscitabitur caro levior, diutius in sepultura durabit caro aridior. Saginentur pugiles et pyctae Olympici: illis ambitio corporis competit, quibus et vires necessariae. Et tamen illi quoque xerophagiis invalescunt; sed nostra alia robora, aliaeque vires, sicut et alia certamina; quibus non est luctatio adversus carnem et sanguinem, sed adversus mundi potestates, adversus spiritalia malitiae, adversus haec, non carne et sanguine, sed fide et spiritu robusto oportet adsistere. Caeterum saginatior Christianus ursis et leonibus forte, quam Deo, erit necessarius, nisi quod et adversus bestias maciem exercere debebit.

that those who are in the flesh cannot please God; not, of course, in the substance of the flesh, but in its care, in its affection, in its working, in its will. Leanness does not displease us; for God did not bestow flesh by weight, just as He did not [bestow] the Spirit by measure; more easily, perhaps, will a slenderer flesh enter through the narrow gate of salvation, more quickly will a lighter flesh be raised again, longer will a drier flesh last in the tomb. Let the boxers and Olympic pugilists be fattened: to them, who need strength as well, the ambition of the body is fitting. And yet even they grow strong on dry foods; but ours are other powers and other strengths, just as other contests too; for us the wrestling is not against flesh and blood, but against the powers of the world, against the spiritual [hosts] of wickedness; against these one must stand, not with flesh and blood, but with faith and a robust spirit. For the rest, a fatter Christian will perhaps be more necessary to bears and lions than to God, except that even against the beasts he will have to exercise leanness.

Editors' notes and page, col. 1030

Footnotes

(46) ‹anchor: non utique in substantia› · call in col 1030

In tollit Seml.

Semler deletes in.

(printed under page 519)

(47) ‹anchor: adversus mundi potestates› · call in col 1030

Potentes Lat.

potentes in Latinius.

(printed under page 519)

(48) ‹anchor: Caeterum saginatior› · call in col 1030

Saginator Seml.

saginator in Semler.

(printed under page 519)

(49) ‹anchor: nisi quod et adversus› · call in col 1030

Quae Seml.

quae in Semler.

(printed under page 519)