PL 2 · cols. 935–962

Tertullian, Liber de virginibus velandis

Editors' preface

PL 2:935

QUINTI SEPTIMII FLORENTIS

OF QUINTUS SEPTIMIUS FLORENS

TERTULLIANI

TERTULLIAN

OPERUM OMNIUM PARTIS SECUNDAE

OF THE SECOND PART OF THE COMPLETE WORKS

SERIES POSTERIOR.

THE LATTER SERIES.

LIBRI MORALES

MORAL BOOKS

POST SUSCEPTUM AB AUCTORE MONTANISMUM SCRIPTI.

WRITTEN AFTER THE AUTHOR HAD TAKEN UP MONTANISM.

DE VIRGINIBUS VELANDIS

ON THE VEILING OF VIRGINS

LIBER.

BOOK.

PROOEMIUM.

PREFACE.

Nullus fere est inter omnes Tertulliani Montanisticos liber, in quo majorem vim adhibeat ad defendendam disciplinam Montanistarum a culpa novitatis, quam tractatus de Velandis virginibus; hinc inter primordia temporis ab ipso apud Montanistas acti exaratum fuisse merito creditur. Arbitratur quidem perdoctus Remigius Ceillierus librum de Velandis virginibus omnium novissimum esse, quia in nullo alio opere, ne quidem in libro de Corona, ubi cap. 14 ipsa materia ibi pertractata id exegisse videtur, illum citat Tertullianus. Verum haec conjectura nihil probat, eo quod liber de Corona ante hunc de Velandis virginibus exaratus fuit; in aliis autem operibus hunc allegandi quampiam occasionem habuisse Tertullianum haud perspicimus; sed utut haec sint, evidens saltem est, hoc opusculum in schismate scriptum fuisse; siquidem Montani genium nimis aperte sapit; mox enim cap. 1, ait: « Justitia primo fuit in rudimentis; dehinc per legem et prophetas promovit in infantiam: dehinc per Evangelium efferbuit in juventutem: nunc per Paracletum componitur in maturitatem. » Occasionem hunc exarandi libellum Tertulliano dedit consuetudo Ecclesiarum quarumdam tum Occidentis,

There is scarcely any book among all Tertullian's Montanist ones in which he applies greater force to defending the discipline of the Montanists from the charge of novelty than the treatise On the Veiling of Virgins; hence it is rightly believed to have been written among the first beginnings of the time he spent among the Montanists. The very learned Remy Ceillier indeed judges the book On the Veiling of Virgins to be the latest of all, because Tertullian cites it in no other work, not even in the book On the Crown, where in chap. 14 the very matter treated there seems to have demanded it. But this conjecture proves nothing, because the book On the Crown was written before this one On the Veiling of Virgins; and in his other works we do not perceive that Tertullian had any occasion to cite it; but however that may be, it is at least evident that this little work was written in schism, since it savours too openly of the spirit of Montanus; for straightway in chap. 1 he says: « Righteousness was at first in its rudiments; then through the Law and the Prophets it advanced into infancy; then through the Gospel it burst into the heat of youth; now through the Paraclete it is being settled into maturity. » The occasion for writing this little book was given to Tertullian by the custom of certain Churches, both of the West

Editors' notes and page, col. 935

Page

running head: 935 TERTULLIANI OPERUM PARS II. — SERIES II, MORALIA 936 (one head across both columns of the page)
marginal letters: (none) — the A and B in the gutter belong to col. 936
old-edition numerals: 887 before Nullus
other: full_width — the work's title (QUINTI SEPTIMII FLORENTIS ... DE VIRGINIBUS VELANDIS LIBER.) is printed across both columns of the page; set once here at the head of the unit, ligature SECUNDÆ spelled SECUNDAE.
other: PROOEMIUM and its paragraph are editors' matter (Lumper's preface, signed LUMP. in col. 936), not Tertullian's. The paragraph runs on into col. 936.
other: foot apparatus (Commentarius, note 1 beginning here) left for pass 2.

PL 2:936

tum plurium aliarum Graeciae seu Orientis virgines in Ecclesia velandi, cum e contra in Africana Ecclesia pleraeque virgines Christianae aperto capite incederent. Quare in hoc libro contra patriae suae morem, in qua solae nuptae velabantur, ostendit, eum contra veritatem praescribere non posse, quod quidem juxta adnotationem Cl. Dupinii verum est cum agitur de dogmate, non vero cum de disciplina parvi momenti. Lump.

and of many others of Greece or the East, of veiling virgins in church, whereas on the contrary in the African Church most Christian virgins went about with uncovered head. Therefore in this book, against the custom of his homeland, in which only married women were veiled, he shows that custom cannot prescribe against truth, which indeed, according to the remark of the distinguished Dupin, is true when the matter concerns dogma, but not when it concerns discipline of small moment. Lump.

Argumentum. — Tertullianus, ob quamdam, ut videtur, cum Graecis disputationem de virginibus velandis, conviciis exceptus, et pro haeretico exagitatus, in suos insectatores, consuetudinem jactitantes, ab initio invehitur, declamatque veritati consuetudinem praescribere non posse.

Argument. — Tertullian, having been met with abuse and harried as a heretic on account, as it seems, of some disputation with the Greeks on the veiling of virgins, inveighs from the outset against his persecutors, who were boasting of custom, and declares that custom cannot prescribe against truth.

Hinc asserit consuetudinem virgines velandi esse meliorem, nec in Scriptura sacra reprobatam, imo ab Apostolo commendatam, disciplina Ecclesiae confirmatam, multis sanctorum exemplis suffultam, ipsimet virginum haud velatarum periculis sancitam. Edd.

Next he asserts that the custom of veiling virgins is the better one, and not condemned in sacred Scripture, but rather commended by the Apostle, confirmed by the discipline of the Church, supported by many examples of the saints, and sanctioned by the very perils of unveiled virgins. Edd.

CAPUT PRIMUM.

Chapter One.

Proprium jam negotium passus meae opinionis Latine quoque ostendam, virgines nostras velari

Having already undergone the trouble that belongs to my opinion, I shall show in Latin also that our virgins ought to be veiled

Editors' notes and page, col. 936

Footnotes

(1) ‹anchor: meae opinionis› · call in col 936

Proprium jam negotium passus meae opinionis. Disputatione quadam adversus Graecos, cum et virgines velari oportere acrius forte asseruisset, Graecorum conviciis exceptus ac pro haeretico exagitatus fuisse videtur. RIG.

"Having now suffered the business proper to my opinion." It seems that in some disputation against the Greeks, having perhaps asserted rather sharply that virgins too ought to be veiled, he was met with the Greeks' abuse and harried as a heretic. RIG[ALTIUS].

(printed under page 472)

(2) ‹anchor: Latine quoque ostendam› · call in col 936

Latine quoque ostendam. Consentiunt interpretes Tertullianum hujus argumenti alterum Graece antea scripsisse. LE PR.

"I will show in Latin also." The interpreters agree that Tertullian had earlier written another [treatise] on this subject in Greek. LE PR[IEUR].

(printed under page 472)

Page

running head: 935 TERTULLIANI OPERUM PARS II. — SERIES II, MORALIA 936 (one head across both columns of the page)
marginal letters: A tum plurium aliarum Graeciae; B Hinc asserit consuetudinem
old-edition numerals: 888 after cum
other: the first paragraph (ending Lump.) and the Argumentum with its continuation (ending Edd.) are editors' matter, not Tertullian's; Tertullian's text begins at CAPUT PRIMUM. Argumentum and Lump./Edd. printed in small capitals.
other: the column ends on the split word "ve-"; the word is set whole ("velari") at the end of this column, joined on receipt. The English here closes with "ought to be veiled", which already renders the "oportere" printed at the top of col 937: the English across the break is to be checked in col 937's read.

PL 2:937

oportere, ex quo transitum aetatis suae fecerint: hoc exigere veritatem, cui nemo praescribere potest, non spatium temporum, non patrocinia personarum, non privilegium regionum; ex his enim fere consuetudo initium ab aliqua ignorantia vel simplicitate sortita, in usum per successionem corroboratur, et ita adversus veritatem vindicatur. Sed Dominus noster Christus veritatem se, non consuetudinem cognominavit. Si semper Christus, et prior omnibus: aeque veritas sempiterna et antiqua res. Viderint ergo quibus novum est quod sibi vetus est. Haeresim non tam novitas quam veritas revincit. Quodcunque adversus veritatem sapit, hoc erit haeresis, etiam vetus consuetudo. Caeterum suo vitio quis quid ignorat. Quod autem ignoratur, fuit tam requirendum, quam recipiendum quod agnoscitur. Regula quidem fidei una omnino est, sola immobilis, et irreformabilis, credendi scilicet in unicum Deum omnipotentem, mundi conditorem, et Filium ejus Jesum Christum, natum ex virgine Maria, crucifixum sub Pontio Pilato, tertia die resuscitatum a mortuis, receptum in coelis; sedentem nunc ad dexteram Patris, venturum judicare vivos et mortuos per carnis etiam resurrectionem. Hac lege fidei manente, caetera jam disciplinae et conversationis admittunt novitatem correctionis, operante scilicet et proficiente usque in finem gratia Dei. Quale est enim ut diabolo semper operante et adjiciente quotidie ad iniquitatis ingenia, opus Dei aut cessaverit, aut proficere destiterit? cum propterea Paracletum miserit Dominus, ut quoniam humana mediocritas omnia semel capere non poterat, paulatim dirigeretur, et ordinaretur, et ad perfectum perduceretur disciplina, ab illo vicario Domini Spiritu sancto.

from the time they have made the passage of their age: that truth demands this, against which no one can prescribe, not length of times, not the patronage of persons, not the privilege of regions; for it is from these, for the most part, that custom, having taken its beginning from some ignorance or simplicity, is strengthened into usage through succession, and so is defended against truth. But our Lord Christ named Himself Truth, not custom. If Christ is always, and prior to all things, truth is equally an everlasting and ancient thing. Let them see to it, then, to whom that is new which is old in itself. It is not so much novelty as truth that refutes heresy. Whatever savours against truth, this will be heresy, even an old custom. Moreover, it is by his own fault that anyone is ignorant of anything. But what is not known ought to have been sought out just as much as what is acknowledged ought to be received. The rule of faith, indeed, is altogether one, alone immovable and unreformable, namely that of believing in one only God almighty, the founder of the world, and in His Son Jesus Christ, born of the Virgin Mary, crucified under Pontius Pilate, raised from the dead on the third day, received in the heavens, now sitting at the right hand of the Father, Who will come to judge the living and the dead through the resurrection of the flesh as well. While this law of faith remains, the other matters of discipline and manner of life admit the novelty of correction, the grace of God, that is, working and advancing even to the end. For what sort of thing would it be that, while the devil is always working and adding daily to the devices of iniquity, the work of God should either have ceased or have left off advancing? since the Lord sent the Paraclete for this reason, that, because human mediocrity could not take in all things at once, discipline might little by little be directed, and ordered, and brought to perfection by that vicar of the Lord, the Holy Spirit.

Editors' notes and page, col. 937

Footnotes

Variae lectiones. (printed under page 473)

(1) ‹anchor: not in col 937; the call stands in col 938's text (n938 does not yet carry this note)› · call in col 938

Tertio Paris.

"Tertio" ("thirdly"): Paris edition.

(printed under page 473)

(3) ‹anchor: not visible on the page-foot image› · call in col 937

Transitum aetatis. Cum scilicet annos pueriles excesserint. Qua de re illud Virgilii Eclog. 4, in laudem Pollionis. Hinc ubi jam firmata virum te fecerit aetas. Cum scilicet in virum evaseris, et eris ἐν ἀκμῇ, ἤδη εἰς ἄνδρας ἀγγειλάμενος [reading uncertain at this resolution] scribit Synesius. LE PR.

"The passage of age": that is, when they have passed the years of childhood. On which point there is that line of Virgil, Eclogue 4, in praise of Pollio: "Hence, when now strengthened age has made you a man." That is, when you have grown up into a man and will be "in your prime, already enrolled among men," as Synesius writes. LE PR[IEUR].

(printed under page 473)

(4) ‹anchor: not visible on the page-foot image› · call in col 937

Nemo praescribere. Multa adduxit Lacerda ut explicaret verbum praescribere, tanquam significans excipere seu exceptiones producere ex usu jurisconsultorum. Hic uno verbo putarim nihil aliud esse quam nihil de veritate detrahi posse quacumque ratione, nihil illius splendorem abrogare posse aut majestatem. LE PR.

"No one [can] prescribe." La Cerda brought forward much to explain the verb "praescribere," as meaning to take exception, or to put in exceptions, after the usage of the jurists. Here, in a word, I should think it means nothing other than that nothing can be taken away from the truth by any means, that nothing can abolish its splendour or its majesty. LE PR[IEUR].

(printed under page 473)

(5) ‹anchor: not visible on the page-foot image› · call in col 937

Christus veritatem se. Christum veritatem esse ipse testatus est infinitis locis, quae omitto. Unde saepe miratus sum homines nonnullos Pharisaeorum fastum prae se ferentes, eo impietatis devenisse, ut mentitum aut saltem amphibologice locutum Christum dixerint octies, c. VIII Evangelii B. Joannis. Sed eam morum et disciplinae Christianae eversionem deflere, non est hujus loci neque etiam temporis. LE PR.

"Christ [called] Himself the truth." That Christ is the truth He Himself testified in countless places, which I pass over. Hence I have often wondered that some men, displaying the arrogance of the Pharisees, have come to such impiety as to say that Christ lied, or at least spoke ambiguously, eight times in chapter 8 of the Gospel of blessed John. But to lament that overthrow of Christian morals and discipline belongs neither to this place nor to this time. LE PR[IEUR].

(printed under page 473)

(6) ‹anchor: disciplinae et conversationis› · call in col 937

Disciplinae et conversationis. Severa semper disciplina conversationis nomine intelligitur. Apud Theodoretum ἄσκησις dicitur, S. Hieronymus, lib. I, adversus Jovinianum: Armamur eadem conversatione qua Christus. LE PR.

"Of discipline and way of life." By the name "conversatio" a severe discipline is always understood. In Theodoret it is called ἄσκησις ("ascetic practice"); St Jerome, Against Jovinian, book 1: "We arm ourselves with the same way of life as Christ." LE PR[IEUR].

(printed under page 473)

(7) ‹anchor: not in col 937; "germinis tumor" stands in col 938's text (n938 does not yet carry this note)› · call in col 938

Inde germinis tumor. Tumor est omne quod concipitur; germen autem et gemma idem hoc in casu. LE PR.

"Then the swelling of the bud." A swelling is everything that is conceived; and "germen" and "gemma" (bud) are the same thing in this case. LE PR[IEUR].

(printed under page 473)

(8) ‹anchor: not in col 937; "mansuetudinem saporis" stands in col 938's text (n938 does not yet carry this note)› · call in col 938

Eruditur in mansuetudinem saporis. Est enim velut sylvestris feritas succi et saporis in fructu adhuc rudi et immaturo : sic eruditur in mansuetudinem, cum paulatim coquitur in maturitatem. RIG.

"It is trained to mildness of flavour." For in fruit still raw and unripe there is a sort of wild harshness of juice and flavour: so it is trained to mildness when it is gradually ripened to maturity. RIG[ALTIUS].

(printed under page 473)

Page

running head: 937 LIBER DE VIRGINIBUS (cut off at the image edge)
marginal letters: A lari oportere, ex quo; B autem ignoratur, fuit tam; C iniquitatis ingenia, opus Dei; D beside the commentary (note 3), not in the set text
old-edition numerals: 889 after praescribere
other: column begins with the fragment "lari" of velari broken from the previous column; "etiam" (twice), "requirendum", "die" show e looking like c, read as worn type, not as misprints; "haeresis" has a damaged final s; full-width headings "Variae lectiones" and "Commentarius" with the variant readings and editors' commentary notes (Le Pr., Rig.) at the page foot were not set; the printer's signature "Patrol. II." was not set
other (Q1a): notes 1, 7 and 8 are called in col 938, not col 937; they are kept here until n938 takes them.

PL 2:938

Adhuc, inquit, multa habeo loqui vobis, sed nondum potestis ea bajulare: cum venerit ille Spiritus veritatis, deducet vos in omnem veritatem, et supervenientia renuntiabit vobis (Joan. XVI, 12). Sed et supra de hoc ejus opere pronuntiavit. Quae est ergo Paracleti administratio nisi haec, quod disciplina dirigitur, quod Scripturae revelantur, quod intellectus reformatur, quod ad meliora proficitur? Nihil sine aetate, et omnia tempus expectant. [Denique Ecclesiastes: Tempus, inquit, omni rei (Eccle. III, 17). Aspice ipsam creaturam paulatim ad fructum promoveri. Granum est primo, et de grano frutex oritur, et de frutice arbuscula enititur: deinde rami et frondes invalescunt, et totum arboris nomen expanditur, inde germinis tumor et flos de germine solvitur, et de flore fructus aperitur; is quoque rudis aliquandiu et informis, paulatim aetatem suam dirigens, eruditur in mansuetudinem saporis. Sic et justitia (nam idem Deus justitiae et creaturae) primo fuit in rudimentis, natura Deum metuens: dehinc per Legem et Prophetas promovit in infantiam: dehinc per Evangelium efferbuit in juventutem: nunc per Paracletum componitur in maturitatem. Hic erit solus a Christo magister et dicendus et verendus. Non enim ab se loquitur sed quae mandantur a Christo. Hic solus antecessor, quia solus post Christum. Hunc qui receperunt, veritatem consuetudini anteponunt. Hunc qui audierunt usque nunc non olim prophetantem, virgines contegunt.

"I have yet many things," He says, "to speak to you, but you cannot yet bear them: when that Spirit of truth comes, He will lead you into all truth, and will announce to you the things that are to come" (John 16:12). But He also declared above concerning this work of His. What, then, is the administration of the Paraclete but this: that discipline is directed, that the Scriptures are revealed, that the understanding is reformed, that progress is made towards better things? Nothing is without its age, and all things await their time. [Finally Ecclesiastes says: "A time for every thing" (Eccl. 3:17). Look at the creation itself being advanced little by little towards fruit. First there is the seed, and from the seed the shoot arises, and from the shoot the sapling struggles forth; then the branches and leaves gain strength, and the whole name of tree is spread out; thence comes the swelling of the bud, and the flower is loosed from the bud, and from the flower the fruit is opened; it too, rough for a while and unshapely, little by little directing its age, is schooled into mildness of flavour. So too righteousness (for the God of righteousness and of creation is the same) was first in its rudiments, fearing God by nature; then through the Law and the Prophets it advanced into infancy; then through the Gospel it seethed up into youth; now through the Paraclete it is settled into maturity. He alone after Christ will be both called and revered as teacher. For He does not speak from Himself, but the things which are commanded by Christ. He alone is the one who goes before, because He alone comes after Christ. Those who have received Him set truth before custom. Those who have heard Him prophesying up to now, not formerly, cover their virgins.

CAPUT II.

Chapter II.

Sed nolo interim hunc morem veritati deputare. Consuetudo sit tantisper, ut consuetudini etiam consuetudinem opponam. Per Graeciam et quasdam barbarias ejus, plures Ecclesiae virgines

But for the time being I do not wish to ascribe this practice to truth. Let it be custom for the moment, so that against custom I may also set custom. Throughout Greece and certain of its barbarous regions, many Churches keep their virgins

Editors' notes and page, col. 938

Footnotes

(2) ‹anchor: ab se loquitur› · call in col 938

Loquetur Rhen. Seml. Leop.

"Loquetur" ("will speak"): Rhenanus, Semler, Leopold.

(printed under page 473)

(3) ‹anchor: non olim prophetantem› · call in col 938

Ita Rig. ex auctoritate cod. Wouw. et Ursini ; cod. Divion., Rhen. et alii : usque non olim. Sed probabiliter Rig. verb. non olim interpretandi causa esse adscripta, ut sola verb. usque nunc sint retinenda, conjecit.

So Rigaltius, on the authority of the manuscript of Wouwer and of Ursinus; the Dijon manuscript, Rhenanus and others: "usque non olim". But Rigaltius conjectured, plausibly, that the words "non olim" were added by way of explanation, so that the words "usque nunc" alone should be kept.

(printed under page 473)

(4) ‹anchor: morem veritati› · call in col 938

Veritatis Seml.

"Veritatis" ("of the truth"): Semler.

Commentarius. (printed under page 473)

(9) ‹anchor: barbarias ejus› · call in col 938

Per Graeciam et quasdam barbarias ejus. Barbarias Graeciae, dicit extra Graeciam regiones quasdam, sed appositas Graeciae, quibuscum fuere Graecorum negotia seu bella. Horat. : Graecia barbariae lento collisa duello. — Per Graeciam et quasdam barbarias ejus. Graeciae urbes quasdam aut regiones intelligi puto; quamquam alii vicinas Graeciae urbes, finitimasque nationes notari existimant. LE PR.

"Throughout Greece and certain of its barbarian lands." By the "barbarian lands of Greece" he means certain regions outside Greece but adjoining it, with which the Greeks had dealings or wars. Horace: "Greece, locked with barbary in a long-drawn war." — "Throughout Greece and certain of its barbarian lands." I think certain cities or regions of Greece are meant; though others think the cities near Greece and the neighbouring nations are denoted. LE PR[IEUR].

(printed under page 473)

Page

running head: DE VIRGINIBUS VELANDIS. 938
marginal letters: A Adhuc, inquit, multa habeo loqui vobis; B germine solvitur, et de flore fructus; C gines contegunt.; D adversus Jovinianum: Armamur eadem conversa- (in the Commentarius)
old-edition numerals: 890 after et (Sed et)

PL 2:939

suas abscondunt. Est et sub hoc coelo institutum istud alicubi, ne qui gentilitati Graecanicae aut Barbaricae consuetudinem illam ascribat, Sed eas ego Ecclesias proposui, quas et ipsi apostoli vel Apostolici viri condiderunt, et puto ante quosdam. Habent igitur et illae eamdem consuetudinis auctoritatem, tempora et antecessores opponunt magis quam posterae istae. Quod observabimus, quid deligemus? Non possumus respuere consuetudinem, quam damnare non possumus, utpote non extraneam, quia non extraneorum, cum quibus scilicet communicamus jus pacis et nomen fraternitatis. Una nobis et illis fides, unus Deus, idem Christus, eadem spes, eadem lavacri sacramenta. Semel dixerim, una Ecclesia sumus. Ita nostrum est, quodcunque nostrorum est. Caeterum dividis corpus. Tamen hic, sicut in omnibus varie institutis et dubiis et incertis fieri solet, adhibenda fuit examinatio, quae magis ex duabus tam diversis consuetudinibus disciplinae Dei conveniret. Et utique ea deligenda quae virgines includit, soli Deo notas, quibus, praeter quod a Deo, non ab hominibus captanda gloria est, etiam ipsum bonum suum erubescendum est. Virginem magis laudando, quam vituperando confundas: quia delicti durior frons est, ab ipso et in ipso delicto impudentiam docta. Nam illam consuetudinem, quae virgines negat dum ostendit, nemo probasset, nisi aliqui tales quales virgines ipsae. Tales enim oculi volent virginem visam, quales habet virgo quae videri volet. Invicem se eadem oculorum genera desiderant. Ejusdem libidinis est videri, et videre. Tam sancti viri est subfundi, si virginem viderit, quam sanctae virginis, si a viro visa sit.

hidden away. That custom too exists somewhere under this sky, so that no one may ascribe that custom to Greek or Barbarian heathenism. But I have put forward those churches which either the apostles themselves or apostolic men founded, and, I think, before certain persons. Those churches therefore also have the same authority of custom; they set against us times and predecessors more than these later ones do. Which shall we observe, which shall we choose? We cannot reject a custom which we cannot condemn, since it is not foreign, because it is not of foreigners, with whom, to be sure, we share the right of peace and the name of brotherhood. One faith is ours and theirs, one God, the same Christ, the same hope, the same sacraments of the washing. Let me say it once for all: we are one Church. Thus whatever belongs to our own people is ours. Otherwise you divide the body. Yet here, as is usually done in all matters variously instituted, doubtful and uncertain, an examination ought to have been applied, to determine which of two customs so different better agreed with the discipline of God. And certainly that one is to be chosen which shuts in virgins, known to God alone, for whom, besides the fact that glory is to be sought from God, not from men, even their own good is something to blush at. You would abash a virgin more by praising her than by censuring her, because the brow of wrongdoing is harder, taught shamelessness by the wrongdoing itself and in it. For that custom which denies virgins while it displays them no one would have approved, except some persons of the same kind as the virgins themselves. For such eyes will wish a virgin to be seen as the virgin has who will wish to be seen. The same kinds of eyes desire one another. To be seen and to see belong to the same lust. It is as much the part of a holy man to be suffused [with a blush] if he has seen a virgin, as of a holy virgin if she has been seen by a man.

Editors' notes and page, col. 939

Footnotes

Variae lectiones. (printed under page 474)

(5) ‹anchor: not visible on the page-foot image› · call in col 939

Diligimus Seml.

"Diligimus" ("we love"): Semler.

(printed under page 474)

(6) ‹anchor: not visible on the page-foot image› · call in col 939

Tam hic sicut in omnibus Seml.

"Tam hic sicut in omnibus" ("as much here as in all things"): Semler.

(printed under page 474)

(7) ‹anchor: not visible on the page-foot image› · call in col 939

Institutus Fran. mendose.

"Institutus": Franeker edition, wrongly.

(printed under page 474)

(8) ‹anchor: not visible on the page-foot image› · call in col 939

Praeterea Seml.

"Praeterea" ("besides"): Semler.

(printed under page 474)

(9) ‹anchor: nisi aliqui› · call in col 939

Aliquae tales Seml.

"Aliquae tales" ("some women such as"): Semler.

(printed under page 474)

(10) ‹anchor: se eadem› · call in col 939

Ejusdem oculorum Seml.

"Ejusdem oculorum" ("of the same eyes"): Semler.

(printed under page 474)

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Apostolici viri. Per viros apostolicos accipe Christianae religionis primores qui aut ab apostolis instructi institutique fuerunt, aut qui apostolorum doctrina digna gesserunt. De solis episcopis, aut summo tantum Pontifice id explicare parum conveniens videtur, cum ea vox Constantino Magno etiam tribuatur multis in locis, ut apud Theodoritum, c. 25, lib. I : Τὰς ἀποστολικὰς φροντίδας ἐν τῇ ψυχῇ περιέφερεν, Apostolicas curas omnino versabat ; et alibi. LE PR.

"Apostolic men." By apostolic men understand the leading men of the Christian religion, who were either taught and formed by the apostles, or did things worthy of the apostles' teaching. To explain it of bishops alone, or of the supreme Pontiff only, seems hardly fitting, since the word is applied in many places even to Constantine the Great, as in Theodoret, book 1, chapter 25: "He carried apostolic cares about in his soul," "He was wholly taken up with apostolic cares"; and elsewhere. LE PR[IEUR].

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Et puto ante quosdam. Parcit nominibus eorum, qui etsi apostolis et apostolicis viris posteriores, virginum minime velandarum consuetudini auctoritatem dedisse dicebantur. RIG.

"And, I think, before certain [men]." He spares the names of those who, though later than the apostles and apostolic men, were said to have given authority to the custom of not veiling virgins. RIG[ALTIUS].

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Semel dixerim, una Ecclesia sumus. Libro de Unitate Ecclesiae B. Cypr. dictam etiam scripturam affert ad eamdem comprobandam, et alias praeterea multas, ad quem librum lectorem remittimus. Uterque autem illud : unum corpus, unam Ecclesiam interpretatur. PAM.

"Let me say it once: we are one Church." In his book On the Unity of the Church, blessed Cyprian too brings the said scripture to prove the same point, and many others besides; to that book we refer the reader. And both interpret that [text] as "one body, one Church." PAM[ELIUS].

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Quae virgines includit. Velamine. RIG.

"Which shuts virgins in": with a veil. RIG[ALTIUS].

(printed under page 474)

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Ejusdem libidinis est videri et videre. Id propter et hac de re loquens Hieronymus ad Eustoch.: Nullus, ait, tutus aspectus. Quasi dicat : nec videre, nec videri tutum est. Et Ambrosius, lib. I Offic. cap. 18, ait : « Nec videre viros femina, nec videri velit. » Haec praecepta eo tendunt, ut intelligat virgo quanti sit virginalis pudor. Ideo virgo dicitur a Cypriano, lib.: de Hab. virg., candidata pudoris, quasi hoc unicum ejus studium ; et Manil. lib. III : Semper amare parum est, cupient et amare videri. LAC.

"It belongs to the same lust to be seen and to see." For this reason Jerome too, speaking of this matter to Eustochium, says: "No look is safe." As if he said: it is safe neither to see nor to be seen. And Ambrose, On Duties, book 1, chapter 18, says: "Let a woman wish neither to see men nor to be seen." These precepts aim at this, that the virgin may understand how great a thing virginal modesty is. That is why Cyprian, in his book On the Dress of Virgins, calls the virgin "a candidate of modesty," as though this were her one pursuit; and Manilius, book 3: "To love is ever too little; they will wish also to be seen to love." LAC[ERDA].

(printed under page 474)

Page

running head: TERTULLIANI OPERUM PARS II. — (cut off at right edge)
marginal letters: A suas abscondunt. Est et sub hoc; B nostrum est, quodcunque nostrorum; C volent virginem visam; D veniens videtur (in the Commentarius)
old-edition numerals: 891 after tempora
other: "ascribat, Sed eas" printed with capital S after a comma, kept as printed; "visa" in the last line looks like "yisa" on the page, probably a damaged v, set as visa (UNSURE); Variae lectiones and Commentarius (editors' notes by Le Pr., Rig., Pam.) at page foot not set; right column cut off at image edge, not set; full-width headings "Variae lectiones" and "Commentarius" cut off at right edge, not set

PL 2:940

CAPUT III.

Chapter III.

Sed nec inter consuetudines dispicere voluerunt illi sanctissimi antecessores. Tamen tolerabilius apud nos usque ad proxime utrique consuetudini communicabitur. Arbitrio permissa res erat, ut quaeque voluisset aut tegi aut prostitui, sicut et nubere: quod et ipsum neque cogitur neque prohibetur. Contenta erat veritas pacisci cum consuetudine, ut tacite sub consuetudinis nomine frueretur se vel ex parte. Sed quoniam coeperat agnitio proficere, ut per licentiam utriusque moris, indicium melioris partis emergeret, statim ille adversarius bonorum, multoque institutorum, opus suum fecit. Ambiunt virgines hominum adversus virgines Dei, nuda plane fronte in temerariam audaciam excitatae. Et virgines videntur quae aliquid a viris petere possunt, nedum tale factum, ut scilicet aemulae earum, tanto magis liberae, quanto Christi solius ancillae, dedantur illis. Scandalizamur, inquiunt, quia aliter aliae incedunt: et malunt scandalizari, quam provocari. Scandalum, nisi fallor non bonae rei, sed malae exemplum est, aedificans ad delictum Bonae res neminem scandalizant nisi malam mentem. Si bonum est modestia verecundia, fastidium gloriae soli Deo captans placere, agnoscant malum suum, quae de tali bono scandalizautur. Quid enim si et incontinentes dicant se a continentibus scandalizari, continentia revocanda est? et ne multinubi scandalizentur, monogamia recusanda est? Cur non magis haec querantur scandalo sibi esse petulantiam, impudentiam ostentatitiae virginitatis? Propter ejusmodi igitur capita nundinatitia, trahantur virgines sanctae in Ecclesiam, erubescentes quod cognoscantur in medio, paventes quod detegantur

But not even among customs did those most holy predecessors wish to make a distinction. Nevertheless, among us until quite recently communion was extended rather tolerantly to both customs. The matter had been left to choice, so that each woman, as she wished, might be either veiled or exposed, just as also to marry: for that too is itself neither compelled nor forbidden. Truth was content to come to terms with custom, so that tacitly, under the name of custom, it might enjoy itself at least in part. But since understanding had begun to advance, so that through the licence of both practices the evidence of the better part might emerge, at once that adversary of good things, and much more of good institutions, did his work. The virgins of men canvass against the virgins of God, with brow quite bare, roused to rash boldness. And they are held to be virgins who are able to ask something of men, let alone such a deed as this, namely that their rivals, so much the more free in that they are handmaids of Christ alone, should be surrendered to them. "We are scandalized," they say, "because others walk about otherwise": and they prefer to be scandalized rather than provoked. A scandal, unless I am mistaken, is an example not of a good thing but of a bad one, building up to sin. Good things scandalize no one except a bad mind. If modesty is a good, bashfulness, disdain of glory, seeking to please God alone, let those who are scandalized by such a good acknowledge their own evil. For what if the incontinent too should say that they are scandalized by the continent, must continence be revoked? And lest the many-times-married be scandalized, must monogamy be refused? Why do these not rather complain that the wantonness, the shamelessness of a showy virginity is a scandal to them? For the sake of such marketable heads, then, let holy virgins be dragged into the church, blushing that they are recognized in public, trembling that they are uncovered

Editors' notes and page, col. 940

Footnotes

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Antea quidam male paucis, si cum.

Formerly some [editions] wrongly read "paucis, si cum".

(printed under page 474)

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Temerarie audaciam Seml.

"Temerarie audaciam" ("rashly, the boldness"): Semler.

Commentarius. (printed under page 474)

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Ille adversarius bonorum, multoque institutorum. Hoc est, sed praesertim bonorum institutorum, bonarum disciplinarum. RIG.

"That adversary of good things, and much more of [good] institutions." That is: but especially of good institutions, of good disciplines. RIG[ALTIUS].

(printed under page 474)

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Et ne multinubi scandalizentur. Omnino sic legendum, non ut ubique scriptum atque editum reperi, Et ne multi nobis scandalizentur. RIG.

"And lest the many-times-married be scandalized." It must certainly be read so, and not as I found it written and printed everywhere: "And lest many be scandalized by us." RIG[ALTIUS].

(printed under page 474)

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Ostentatitiae virginitatis. Notat virginem ostentabundam, ut quae non sibi vivat, sed populo et spectantibus, ut loquitur Seneca, epist, 94, ad fin. Est enim vitiosum, non virtutis, ait ille, monstrari et conspici. Itaque ostentatitia virginitas tota est vitiosa. LAC.

"Of a virginity put on show." He censures the virgin who makes a show of herself, as one who lives not for herself but for the people and the onlookers, as Seneca says, Letter 94, near the end. For to be pointed out and gazed at, he says, belongs to vice, not to virtue. So a virginity put on show is wholly vicious. LAC[ERDA].

(printed under page 474)

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Paventes quod detegantur. Pavor virginibus convenit, quae ad quemlibet oculi jactum trepidare debent; quae autem denudantur, expavescunt, inquit Auctor, quasi ad stuprum vocarentur. Hac (continues)

"Fearing to be uncovered." Fear befits virgins, who ought to tremble at any cast of an eye; and those who are uncovered are terrified, says the Author, as though they were being summoned to defilement. By this (continues)

(printed under page 474)

Page

running head: [...]M PARS II. — SERIES II, MORALIA. 940 (left part cut off at image edge)
marginal letters: A CAPUT III. / Sed nec inter consuetudines; B riam audaciam excitatae; C monogamia recusanda est; D quasi hoc unicum ejus studium (in the Commentarius)
old-edition numerals: 892 after et (quod et ... ipsum)
other: CAPUT III. printed centred on its own line, set as its own line; column text ends mid-sentence at "detegantur"; no full stop printed after "delictum" (set as printed); "consuetudines" and "antecessores" slightly blurred in print; Variae lectiones and Commentarius (notes 15-18, Rig., Lac.) at page foot not set; left column fragments belong to column 939 and not set

PL 2:941

accersitae quasi ad stuprum. Non minus enim et hoc pati nolunt. Omnis publicatio virginis bonae, stupri passio est. Et tamen vim carnis pati, minus est, quia de officio naturae venit. Sed cum spiritus ipse violatur in virgine, sublato velamine didicit amittere quod tuebatur. O sacrilegae manus, quae dicatum Deo habitum detrahere potuerunt! Quid pejus aliquis persecutor fecisset, si hoc a virgine electum cognovisset? Denudasti puellam a capite, et tota jam virgo sibi non est: alia est facta. Exsurge igitur, veritas, exsurge, et quasi de patientia erumpe: nullam volo consuetudinem defendas; nam jam et illa, sub qua te fruebaris, expungitur. Te esse demonstra quae virgines tegis. Ipsa Scripturas tuas interpretare, quas consuetudo non novit. Si enim nosset, nunquam esset.

summoned as if to violation. For they are no less unwilling to suffer this too. Every exposure of a good virgin is a suffering of violation. And yet to suffer violence of the flesh is the lesser thing, because it comes from the function of nature. But when the spirit itself is violated in a virgin, with the veil removed she has learned to lose what she was guarding. O sacrilegious hands, which could strip off a garb dedicated to God! What worse would any persecutor have done, had he known that this had been chosen by the virgin? You have stripped the girl bare from the head, and now she is no longer wholly a virgin to herself: she has become another. Arise therefore, truth, arise, and as it were break out from your patience: I want you to defend no custom; for now even that custom under which you were enjoying yourself is being struck out. Show that it is you who cover virgins. Interpret your Scriptures yourself, which custom has not known. For if it had known them, it would never have existed.

CAPUT IV.

Chapter IV.

Quatenus autem et de Scripturis adversus veritatem argumentari consuetudo est, statim opponitur nobis, nullam mentionem virginum ab Apostolo factam ubi de velamine praefinit, sed tantum mulieres nominatas: cum, si voluisset et virgines tegi, de virginibus quoque cum mulieribus nominatis pronuntiasset: quomodo illic, inquit, ubi de nuptiis tractat, quid observandum sit etiam de virginibus, declarat. Itaque non contineri eas lege velandi capitis, ut non nominatas in hac lege; imo ex hoc revelari, quia non jubentur, quae nec nominantur. Sed et nos eamdem argumentationem

But inasmuch as custom is wont to argue from the Scriptures too against the truth, it is at once objected to us that no mention of virgins was made by the Apostle where he lays down the rule about the veil, but only women were named: whereas, if he had wished virgins also to be covered, he would have made a pronouncement about virgins too, together with the women he named; just as there, it says, where he treats of marriage, he declares what is to be observed concerning virgins also. Therefore they are not held by the law of veiling the head, as not being named in this law; rather, on this ground they are unveiled, because those who are not even named are not commanded. But the same argumentation we too

Editors' notes and page, col. 941

Footnotes

Variae lectiones. (printed under page 475)

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Arcessitae alii Jun.

"Arcessitae" ("summoned"): others, Junius.

(printed under page 475)

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Prius Fran. Rig. Seml.

"Prius" ("earlier"): Franeker edition, Rigaltius, Semler.

(printed under page 475)

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Consuetudine add. Seml.

Semler adds "consuetudine" ("by custom").

(printed under page 475)

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Expugnatur Seml. Leop.

"Expugnatur" ("is overcome"): Semler, Leopold.

(printed under page 475)

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Ita Wouwer. Rigalt. et melius, judic. Seml. qui legit tegit.

So Wouwer and Rigaltius, and better, in the judgement of Semler, who reads "tegit" ("covers").

(printed under page 475)

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Nominatim Jun.

"Nominatim" ("by name"): Junius.

(printed under page 475)

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Additur non Fran. sed ejicit negationem Jun. ex hoc velari Seml.

"Non" is added in the Franeker edition, but Junius removes the negative; "ex hoc velari" ("from this to be veiled"): Semler.

(printed under page 475)

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Sciebat alios cod. Wouwer. et Rig.

"Sciebat alios" ("he knew others"): Wouwer's manuscript and Rigaltius.

(printed under page 475)

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Non minus enim et hoc pati nolunt. Et hoc, id est, publicari, detegi caput. Sed magis placet quorumdam exemplarium scriptura : « Non minus enim et hoc pati volunt, » ut hoc ad stuprum referatur, quod propius est. RIG.

"For no less are they unwilling to suffer this also." "This also," that is, to be made public, to have the head uncovered. But I prefer the reading of certain copies: "For no less do they wish to suffer this also," so that "this" refers to defilement, which is nearer. RIG[ALTIUS].

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O sacrilegae manus ! Virgines istae dicatum Deo habitum induerunt, et sacrilegium fuit maximum illum attigisse. Dionysius Exiguus in Vita Pachomii ait, sacratum esse hunc habitum: « Eumque suscipiens habitu monachi consecravit. » Et Hieronymus ad Marcellam : « Tunicam fusiorem induta, se repente Domino consecravit. » LAC.

"O sacrilegious hands!" These virgins had put on a habit dedicated to God, and to have touched it was the gravest sacrilege. Dionysius Exiguus, in the Life of Pachomius, says that this habit was consecrated: "And receiving him, he consecrated him with the monk's habit." And Jerome to Marcella: "Having put on a fuller tunic, she suddenly consecrated herself to the Lord." LAC[ERDA].

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Dicatum Deo habitum. Virginum, aliae quidem capiti suo velamen induxerant, aliae libero capite intectoque permanserant. Has Tertullianus hominum, illas Dei virgines appellat. Sed virgines, intecti capitis, offensae discrimine illo velatae virginitatis, agebant querela scandali, postulabantque uti virginibus velamento interdiceretur, ne quid velatae gestarent quod invidiam faceret non velatis. Et forte annuerat episcopus postulationi. Succensuit Tertullianus tanquam sacrilego. « Quid pejus, inquit, aliquis persecutor fecisset? Denudasti puellam a capite, et tota jam virgo sibi non est. » RIG.

"A habit dedicated to God." Of the virgins, some had drawn a veil over their heads, while others had remained with the head free and uncovered. The latter Tertullian calls virgins of men, the former virgins of God. But the virgins of uncovered head, offended by that distinction of veiled virginity, brought a complaint of scandal and demanded that the veil be forbidden to virgins, so that the veiled might wear nothing to cause ill-will among the unveiled. And perhaps the bishop had granted the demand. Tertullian was angry with him as with a sacrilegious man: "What worse," he says, "could any persecutor have done? You have stripped the girl from the head, and now the virgin is not wholly her own." RIG[ALTIUS].

(printed under page 475)

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Denudasti puellam a capite. Indignatur, quasi adjecturus talos ad imos. RIG.

"You have stripped the girl from the head." He speaks in indignation, as though about to add "to the very ankles." RIG[ALTIUS].

(printed under page 475)

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Et tota jam virgo sibi non est. Etenim toto corpore suffunditur, quasi devirginata spectantium oculis procacibus. RIG.

"And now the virgin is not wholly her own." For she blushes over her whole body, as though deflowered by the wanton eyes of the onlookers. RIG[ALTIUS].

(printed under page 475)

Page

running head: LIBER DE VIRGINIBUS V[ELANDIS] (cut off at image edge; preceded by column number 941)
marginal letters: A accersitae quasi ad stuprum; B pretare, quas consuetudo non novit; C nominantur. Sed et nos eamdem; D (in the editors' commentary, beside "habitum induerunt, et sacrilegium")
old-edition numerals: 893 after manus

PL 2:942

retorquemus. Qui enim sciebat alias utriusque generis facere mentionem, virginis dico, et mulieris, id est non virginis, ex caussa distinctionis, in his in quibus non nominat virginem, non faciens distinctionem, ostendit conditionis communionem. Caeterum potuit hic quoque constituere differentiam inter virginem et mulierem, sicut alibi dicit: Divisa est mulier et virgo. Igitur quas non divisit, tacendo inalteravit. Nec tamen, quia illic divisa est et mulier et virgo, hic quoque patrocinabitur illa divisio, ut quidam volunt. Quanta enim alibi dicta non valent, ubi dicta scilicet non sunt, nisi eadem sit causa, quae alibi, ut sufficiat semel dictum? Illa autem causa virginis et mulieris longe divisa est ab hac specie. Divisa est, inquit, mulier et virgo (I Cor. VII, 32). Quare? Quoniam innupta, id est virgo, cogitat ea quae sunt Domini, ut sit sancta, et corpore et spiritu. Nupta autem, id est, non virgo, cogitat quomodo placeat viro. Haec erit interpretatio divisionis illius, nullum habens locum in isto capitulo, in quo neque de nuptiis, neque de animo et cogitatu mulieris et virginis pronuntiatum, sed de capite velando. Cujus nullam volens esse discrepationem, Spiritus sanctus, uno nomine mulieris, etiam virginem intelligi voluit, quam proprie non nominando, a muliere non separavit, et non separando conjunxit ei a qua non separavit. Novum est nunc ergo principali vocabulo uti et caetera nihilominus in eo vocabulo intelligi, ubi nulla est necessitas singillatim distinguendae universitatis?

turn back. For he who knew how to make mention elsewhere of each kind, I mean of the virgin and of the woman, that is, the non-virgin, for the sake of distinction, in those places in which he does not name the virgin, by making no distinction shows a community of condition. Moreover, he could here too have established a difference between virgin and woman, as elsewhere he says: Divided is the woman and the virgin. Therefore those whom he did not divide, he left undistinguished by keeping silent. Nor yet, because there both the woman and the virgin are divided, will that division also plead the case here, as some would have it. For how many things said elsewhere have no force where, namely, they are not said, unless the cause is the same as elsewhere, so that to have said it once suffices? But that matter of the virgin and the woman is far removed from this question. Divided, he says, is the woman and the virgin (1 Cor. 7:32). Why? Because the unmarried woman, that is, the virgin, thinks of the things which are the Lord's, that she may be holy both in body and in spirit; but the married woman, that is, the non-virgin, thinks how she may please her husband. This will be the interpretation of that division, which has no place in this chapter, in which nothing has been pronounced either about marriage or about the mind and thought of the woman and the virgin, but about veiling the head. Wishing that there be no discrepancy in this, the Holy Spirit, by the single name of woman, willed the virgin also to be understood, whom, by not naming her specifically, He did not separate from the woman, and by not separating He joined her to the one from whom He did not separate her. Is it, then, a new thing to use the principal term and nevertheless to have the rest understood in that term, where there is no necessity to distinguish the whole class one by one?

Editors' notes and page, col. 942

Footnotes

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In altera ivit Fran. Iniit alii.

"In altera ivit" ("went into another"): Franeker edition; "iniit" ("entered"): others.

(printed under page 475)

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Quidem Fran.

"Quidem" ("indeed"): Franeker edition.

(printed under page 475)

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Muliebri Seml.

"Muliebri" ("womanly"): Semler.

Commentarius. (printed under page 475)

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Inalteravit. Rectum esse puto : etsi manuscripti habeant, in altera iniit. Inalteravit, indidit alteri, conjunxit, confudit, ut jam ambo una sint, ac sese mutuo contineant. Ipse paulo post : A muliere non separavit, et non separando conjunxit ei a qua non separavit. RIG. — Inalteravit. Usurpat hoc Auctor, pro non alteravit. Sicut alibi, incriminari, pro non criminari. PAM.

"Inalteravit." I think it correct, though the manuscripts have "in altera iniit." "Inalteravit": put into the other, joined, blended, so that both are now one and contain each other. He himself says a little later: "He did not separate her from the woman, and by not separating he joined her to the one from whom he did not separate her." RIG[ALTIUS]. — "Inalteravit." The Author uses this for "did not alter," just as elsewhere "incriminari" for "not to be accused." PAM[ELIUS].

(printed under page 475)

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Mulieris et virginis. Discriminant vulgo ita, ut mulier proprie sit quae nupsit, et quae habet liberos ; virgo quae integra est, et vere incorrupta. Ex qua distinctione locutus est Hieronymus, enarrans illud Oseae, Sponsabo te mihi, etc. Hoc tamen discrimen tantum abest ut sit perpetuum, ut potius sub mulieris nomine virgo quoque intelligatur, ut hic Tertullianus ait, et probabit infra, etc. LAC.

"Of woman and of virgin." They commonly distinguish them thus: that a woman, properly, is one who has married and has children; a virgin, one who is intact and truly uncorrupted. It was by this distinction that Jerome spoke in expounding that text of Hosea, "I will betroth you to me," etc. Yet this distinction is so far from being constant that rather a virgin too is understood under the name of woman, as Tertullian says here and will prove below, etc. LAC[ERDA].

(printed under page 475)

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Proprie nominando. Nota mihi hanc vocem, evertentem Grammaticorum distinctionem inter nomina propria et appellativa. Hic enim proprie nominare dicit Tertullianus de nomine quod ipsi vocant appellativum. RIG.

"By naming properly." Note this expression, which overturns the grammarians' distinction between proper and common nouns. For here Tertullian says "to name properly" of a noun which they call common. RIG[ALTIUS].

(printed under page 475)

Page

running head: [...] VIRGINIBUS VELANDIS. 942 (left part cut off at image edge)
marginal letters: A retorquemus. Qui enim sciebat; B Divisa est, inquit, mulier et virgo; C cessitas singillatim distinguendae universitatis?; D beside commentary note (24), "ac sese mutuo contineant" (not in the author's text)
old-edition numerals: 894 after illic
other: column begins mid-sentence with "retorquemus" and ends at a question mark; inalteravit rendered as "left undistinguished" (sense disputed in the editors' notes); scripture reference printed as VII, 32 kept as printed; Variae lectiones and Commentarius notes (22)-(26) at the page foot not set; left column fragments of the facing column not set

PL 2:943

Naturaliter compendium sermonis et gratum et necessarium est: quoniam sermo laciniosus, et onerosus et vanus est. Sic et generalibus vocabulis contenti sumus, comprehendentibus in se specialium intellectum. Ergo jam de vocabulo ipso. Naturale vocabulum est femina, naturalis vocabuli generale mulier. Generalis etiam speciale, virgo, vel nupta, vel vidua, vel quot etiam aetatis nomina accedunt. Subjectum igitur est generali speciale, quia generale prius est: et subsessivum antecessivo, et portionale universali: et in ipso intelligitur cui subjicitur, et in ipso significatur, quia in ipso continetur. Sic nec manus, nec pes, nec ullum membrorum desiderat significari, corpore nominato. Et si mundum dixeris, illic erit et coelum, et quae in eo, sol et luna, et sidera, et astra, et terra, et freta, omnis census elementorum. Omnia dixeris, cum id dixeris quod ex omnibus constat. Sic et mulierem nominando, quidquid est mulieris nominavit.

By nature brevity of speech is both pleasing and necessary, since rambling speech is both burdensome and empty. So too we are content with general terms, which comprehend within themselves the sense of the particulars. Now, then, about the word itself. The natural word is "female", and the general term for the natural word is "woman". The general term in turn has its particulars: virgin, or married woman, or widow, or however many names of age are added besides. The particular, therefore, is subordinate to the general, because the general comes first; and the subsequent is subordinate to the antecedent, and the partial to the universal. And the particular is understood in that very thing to which it is subordinate, and in it it is signified, because it is contained in it. Thus neither hand nor foot nor any one of the members needs to be signified when the body has been named. And if you say "the world", there will be in it the sky too and the things in the sky: sun and moon, and constellations and stars, and earth and seas, the whole register of the elements. You will have said all things when you have said that which consists of all things. So too by naming "woman" he named whatever belongs to woman.

CAPUT V.

Chapter V.

Sed quoniam ita mulieris nomen usurpant, ut non putent competere illud, nisi ei soli quae virum passa sit; probari a nobis oportet, proprietatem ejus vocabuli ad sexum ipsum, non ad gradum sexus pertinere, quod communiter etiam virgines censeantur. Cum hoc genus secundi hominis a Deo factum est in adjutorium hominis (Gen. II, 18); femina illa statim mulier est cognominata, adhuc felix, adhuc digna paradiso, adhuc virgo Vocabitur, inquit, mulier (Gen. II, 23), Habes itaque nomen, non dico jam virgini commune, sed proprium, quod a principio virgo sortita est. Sed ingeniose quidam de futuro volunt dictum, Vocabitur

But since they appropriate the name of woman in such a way as to think that it does not apply except to her alone who has known a man, it is incumbent upon us to prove that the proper sense of that word pertains to the sex itself, not to a stage of the sex, so that virgins too are reckoned under it in common. When this kind, the second human being, was made by God as a help for man (Gen. 2:18), that female was at once named woman, while still happy, still worthy of paradise, still a virgin. "She shall be called," it says, "woman" (Gen. 2:23). You have, therefore, a name, I do not now say common to a virgin, but proper to her, which a virgin received from the beginning. But some ingeniously want it to have been said of the future, "She shall be called

Editors' notes and page, col. 943

Footnotes

Variae lectiones. (printed under page 476)

(24) ‹anchor: not visible on the page-foot image› · call in col 943

Ut cod. Wouw. subcessivum Paris Venet.

As the manuscript of Wouwer; "subcessivum": Paris and Venice editions.

(printed under page 476)

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Intelligetur Seml.

"Intelligetur" ("will be understood"): Semler.

(printed under page 476)

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Alii add. adjicit.

Others add "adjicit" ("he adds").

(printed under page 476)

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Sermo laciniosus. Hoc est, diffusus. In libris adversus Marcionem hoc vocabulum etiam reperias : ita in De cultu feminarum : « Caetera vero corporis, laciniosis pomparum, et deliciarum ineptiis occupare. » RHEN.

"A rambling discourse": that is, diffuse. You may find this word in the books Against Marcion too; so in On the Dress of Women: "But to occupy the rest of the body with the trailing follies of show and luxury." RHEN[ANUS].

(printed under page 476)

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Naturalis vocabuli, etc. Etiam apud Jureconsultos, mulierem generale vocabulum esse, patet ex Ulpiano I. quaeritur; D. de Aedilit. edicto, ubi mulier etiam dicitur ea, quae virum non agnovit. PAM.

"Of a natural term," etc. That "mulier" (woman) is a general term among the jurists too is plain from Ulpian, law "Quaeritur," Digest, On the Aediles' Edict, where she also is called "mulier" who has not known a man. PAM[ELIUS].

(printed under page 476)

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Quod communiter etiam virgines censeantur. Communi nomine mulieris comprehensae. RIG.

"Since virgins too are reckoned under the common [name]": included under the common name of woman. RIG[ALTIUS].

(printed under page 476)

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Adhuc felix, etc. Ita probat suam sententiam Tertullianus, cui institit Ambrosius lib. de Inst. virg. c. 5 ; Denique virginitas primum hoc nomen, id est nomen mulieris, accepit. Nam cum sumpsisset Deus unam de costis Adae, et supplevisset carnem in locum ipsius, aedificavit, inquit eam in mulierem. Utique adhuc virum non cognoverat, et jam mulier vocabatur. LAC.

"Still happy," etc. So Tertullian proves his view, and Ambrose followed it up in his book On the Instruction of a Virgin, chapter 5: "In fact virginity first received this name," that is, the name of woman. "For when God had taken one of Adam's ribs and filled up flesh in its place, he built it, it says, into a woman. Certainly she had not yet known a man, and already she was called woman." LAC[ERDA].

(printed under page 476)

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Conglutinabatur mulieri suae. Ad verbum ex Graeco transtulit illud : καὶ προσκολληθήσεται τῇ γυναικὶ αὐτοῦ, voce composita a κόλλα, quod gluten significat. PAM.

"He was glued to his woman." He translated word for word from the Greek "and he shall cleave to his wife," the word being compounded from κόλλα, which means glue. PAM[ELIUS].

(printed under page 476)

Page

running head: 943 TERTULLIANI OPERUM PARS II. — (cut off at right edge)
marginal letters: A Naturaliter compendium sermonis et gratum et; B et astra, et terra, et freta, omnis census elemen-; C femina illa statim mulier est cognominata, adhuc; D ita in De cultu feminarum (in the Commentarius footnotes)
old-edition numerals: 895 after ipso (in ipso 895 significatur)

PL 2:944

mulier, quasi quae hoc futura esset, cum virginitatem resignasset: quoniam et adjicit: Propterea relinquet homo patrem et matrem, et conglutinabitur mulieri suae, et erunt duo in carne una. Ostendant igitur, primo ubi sit subtilitas ista, si de futuro mulier cognominata est quod interea vocabulum acceperit? Non potest enim sine vocabulo praesentis qualitatis suae fuisse. Caeterum quale est, ut quae in futurum vocaretur nomine designato, in praesenti nihil cognominaretur? Omnibus animalibus Adam nomina imposuit, et nemini ex futura conditione, sed ex praesenti institutione, cui conditio quaecunque serviret, hoc appellata, quod a primordio voluit; quid ergo tunc vocabatur? Atquin quotienscumque in Scriptura nominatur, mulier appellatur, antequam nupta, et nunquam virgo cum virgo. Hoc nomen tum unum illi fuit, et quando nihil prophetico modo dictum est. Nam cum Scriptura refert fuisse nudos duos, Adam et mulierem ejus, nec hoc de futuro sapit quasi mulierem dixerit ejus in praesagio uxoris, sed quoniam et innupta illius mulier, ut de substantia ipsius: Hoc, inquit, os ex ossibus meis, et caro ex carne mea vocabitur mulier. Hinc ergo tacita conscientia naturae, ipsa divinitas animae in usum sermonis eduxit, nescientibus hominibus (sicut et alia multa, quae ex Scriptura fieri et dici solere alibi poterimus ostendere), uti mulieres nostras dicamus uxores. Quanquam et improprie quaedam loquamur; nam et Graeci qui magis vocabulo mulieris in uxore utuntur, alia habent propria vocabula uxoris. Sed malo hunc usum ad Scripturae testimonium deputare. Ubi enim duo in unam carnem efficiuntur per matrimonii nexum, caro ex carne et os ex

woman," as though she were to be this when she had unsealed her virginity: since he also adds: Therefore a man shall leave father and mother, and shall be glued to his woman, and the two shall be in one flesh. Let them show, then, first where this subtlety lies: if the woman was named from the future, what name did she receive in the meantime? For she cannot have been without a name for her present quality. Besides, what sort of thing is it that she who was to be called in the future by a designated name should be called nothing in the present? To all the animals Adam gave names, and to none from a future condition, but from its present constitution, which its condition, whatever it was, was to serve, each being called that which he willed from the beginning; what then was she called at that time? Yet whenever she is named in Scripture, she is called woman, before she is married, and never virgin while she was a virgin. This was then her one name, even when nothing was said in prophetic manner. For when Scripture relates that the two were naked, Adam and his woman, this too does not savour of the future, as though it had said "his woman" in presage of a wife, but because even unmarried she was his woman, as being of his own substance: This, he says, bone from my bones, and flesh from my flesh, shall be called woman. Hence, then, from the silent consciousness of nature, the very divinity of the soul has brought into the usage of speech, without men knowing it (as also many other things which we shall be able to show elsewhere are customarily done and said from Scripture), that we call our wives "women". Although we do also say certain things improperly; for even the Greeks, who rather use the word for woman of a wife, have other words proper to a wife. But I prefer to assign this usage to the testimony of Scripture. For where two are made into one flesh through the bond of matrimony, flesh from flesh and bone from

Editors' notes and page, col. 944

Footnotes

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In carnem unam Fran.

"In carnem unam" ("into one flesh"): Franeker edition.

(printed under page 476)

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Male in Venet. exstat legitur.

In the Venice edition "exstat" is wrongly read as "legitur".

(printed under page 476)

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Neminem Veneta male.

"Neminem" ("no one"): Venice edition, wrongly.

Commentarius. (printed under page 476)

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Prophetico modo dictum est. Nam prophetae solent de futuris ceu de praesentibus loqui. Sensum eumdem habet, quod sequitur, ad propheticam rationem. Item, ad prophetiam interpretetur. RHEN.

"It was said in the prophetic manner." For prophets are accustomed to speak of future things as of present ones. What follows, "after the prophetic manner," has the same sense. Likewise, "let it be interpreted as prophecy." RHEN[ANUS].

(printed under page 476)

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Fuisse nudos duos, Adam, etc. Verba vulgaris interpretis sunt II cap. Geneseos: Erat autem uterque nudus, Adam scilicet et uxor ejus. Sed Tertullianus conformis est in vertendo ; nam cum in Graeco sit γυνή, semper reddit mulier, non ut interpres, qui jam mulier, jam uxor. LAC.

"That the two were naked, Adam," etc. The words of the Vulgate translator, Genesis chapter 2, are: "And they were both naked, that is, Adam and his wife." But Tertullian is consistent in translating; for since the Greek has γυνή, he always renders "mulier" (woman), unlike the translator, who has now "woman," now "wife." LAC[ERDA].

(printed under page 476)

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Caro ex carne mea vocabitur mulier. Hic praetermisit voculam Graecam, αὕτη, et proinde sine distinctione conjunxit duo commata, cum aliter Graece et Latine legatur, haec vocabitur. PAM.

"Flesh from my flesh; she shall be called woman." Here he passed over the little Greek word αὕτη ("this one"), and so joined the two clauses without a break, whereas in Greek and Latin it is read otherwise: "this one shall be called." PAM[ELIUS].

(printed under page 476)

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Alia habent propria vocabula. Huc spectat imprimis quod uxor dicatur, Platoni lib. IX, γυνὴ γαμετή, quemadmodum Xenophonti in OEconomicis. Deinde haec sunt ejusdem synonyma, σύγγαμος, ἄλοχος, ἄκοιτις, παράκοιτις. PAM.

"They have other proper words." Here belongs above all that a wife is called, in Plato book 9, γυνὴ γαμετή ("wedded woman"), as also in Xenophon's Oeconomicus. Then there are these synonyms for it: σύγγαμος, ἄλοχος, ἄκοιτις, παράκοιτις (consort, bedfellow, spouse). PAM[ELIUS].

(printed under page 476)

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Matrimonii nexum. Didoni apud Poetam est vinculum jugale : Ne cui me vinclo vellem sociare jugali lib. IV Aeneid. Gregorius Nyss., lib. de Virg. cap. 3 (continues)

"The bond of marriage." For Dido in the Poet it is "the marriage tie": "that I would not wish to join myself to anyone in the marriage bond," Aeneid book 4. Gregory of Nyssa, On Virginity, chapter 3 (continues)

(printed under page 476)

Page

running head: M PARS II. — SERIES II, MORALIA. 944
marginal letters: A mulier, quasi quae hoc futura esset; B nunquam virgo cum virgo; C quam et improprie quaedam loquamur; D eumdem habet, quod sequitur (beside editors' commentary)
old-edition numerals: 896 after nihil

PL 2:945

ossibus, vocatur secundum originem mulier ejus, ex cujus substantia incipit censeri facta uxor. Ita mulier non natura nomen est uxoris, sed uxor conditione nomen est mulieris. Denique mulier et non uxor dici potest, non mulier autem uxor dici non potest, quia nec esse. Constituto igitur nomine novae feminae, quod est mulier, et explicito quod prius fuit, id est nomine assignato, convertit jam ad propheticam rationem, uti diceret: Propter hanc relinquet homo patrem et matrem. Adeo separatum est nomen a prophetia, quantum et ab ipsa persona, ut non utique de ipsa Eva dixerit, sed in illas feminas futuras, quas in matrice generis feminini nominarit. Alioqui, non Adam relicturus erat patrem et matrem, quos non habebat, propter Evam. Ergo non ad Evam pertinet, quia nec ad Adam, quod prophetice dictum est. De maritorum enim conditione praedictum, qui ob mulierem parentes suos erant relicturi: quod in Evam cadere non potuit, quia nec in Adam. Si ita res est, apparet non propter futurum mulierem cognominatam, ad quam futurum non pertinebat. Eo accedit, quod ipse rationem ejus nominis edidit. Cum enim dixisset: Vocabitur mulier, addidit: quoniam ex viro suo sumpta est, et ipso adhuc virgine. Sed dicemus et de viri nomine suo loco. Nemo itaque nomen ad prophetiam interpretetur, quod ex alia significatione deductum est: praesertim cum appareat, ubi de futuro nomen acceperit, illic scilicet, ubi Eva cognominatur, personali jam vocabulo, quia naturale praecesserat. Si enim Eva mater viventium est, ecce ex futuro cognominatur, ecce uxor et non virgo praenuntiatur. Hoc erit vocabulum nupturae: ex nupta enim mater. Ita hic quoque ostenditur, non de futuro mulierem tunc nominatam, quae postmodum acceptura erat futurae conditionis suae nomen. Responsum satis est ad hanc partem.

bones, she is called his woman according to her origin, from whose substance she begins to be reckoned as having been made a wife. Thus "woman" is not by nature the name of a wife, but "wife" is by condition the name of a woman. Accordingly, one can be called a woman and not a wife, but one who is not a woman cannot be called a wife, since she cannot even be one. The name of the new female, then, having been established, which is "woman", and what she had been before having been explained, that is, the name having been assigned, he now turns to the prophetic account, so as to say: For this reason a man will leave father and mother. So far is the name separated from the prophecy, just as far as from the person herself, that he certainly did not say it of Eve herself, but with reference to those future women whom he named in the matrix of the female kind. Otherwise, Adam was not going to leave father and mother, whom he did not have, on account of Eve. Therefore what was said prophetically does not pertain to Eve, since it does not pertain to Adam either. For it was foretold of the condition of husbands, who on account of a woman were going to leave their parents: which could not apply to Eve, since it could not apply to Adam either. If this is the case, it is evident that the woman was not named with a view to the future, to whom the future did not pertain. Added to this is the fact that he himself set forth the reason for that name. For when he had said: She shall be called woman, he added: because she was taken from her man, and he himself still a virgin. But we shall speak of the name of man too in its place. Let no one, therefore, interpret with reference to prophecy a name that has been derived from another meaning: especially since it is evident where she received a name from the future, namely there where she is called Eve, with a personal designation now, because the natural one had preceded. For if Eve is the mother of the living, behold, she is named from the future; behold, a wife and not a virgin is foretold. This will be the designation of one about to marry: for a mother comes from a married woman. So here too it is shown that the woman was not then named from the future, she who was afterwards to receive the name of her future condition. Enough has been answered on this part.

CAPUT VI.

Chapter VI.

Videamus nunc si et Apostolus formam vocabuli istius secundum Genesim observet, sexui deputans illud, sic mulierem vocans virginem Mariam, quemadmodum et Genesis Evam. Scribens enim ad Galatas: Misit, inquit, Deus Filium suum factum ex muliere (Galat. IV, 4); quam utique

Let us see now whether the Apostle too observes the form of this term according to Genesis, assigning it to the sex, calling the virgin Mary a woman in this way, just as Genesis also calls Eve. For writing to the Galatians he says: God sent His Son, made from a woman (Gal. 4:4); who certainly

Editors' notes and page, col. 945

Footnotes

Variae lectiones. (printed under page 477)

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Ita mulier natura nomen est uxoris, et uxor conditione Latin.

"So 'woman' is by nature the name of a wife, and 'wife' by condition": Latinius.

(printed under page 477)

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Vocem addidit, quam Rig. post Wouw. e ms. inseruit delev. Seml. post Rhen.

The word "addidit" ("he added"), which Rigaltius, following Wouwer, inserted from a manuscript, Semler deleted, following Rhenanus.

(printed under page 477)

(32) ‹anchor: sumpta est› · call in col 945

Ait inserit Jun.

Junius inserts "ait" ("he says").

(printed under page 477)

(33) ‹anchor: Genesim observet› · call in col 945

Observat Seml.

"Observat" ("observes"): Semler.

(printed under page 477)

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Pertinet Fran.

"Pertinet" ("pertains"): Franeker edition.

(printed under page 477)

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Mulierem vocans virginem. Ad quod cum afferat duntaxat duos locos, alterum Lucae I, alterum Gal. IV, licebit illis addere illud Joannis II : Quid mihi tecum est, mulier? Item ejusdem cap. X, 26 : Mulier, ecce filius tuus. PAM.

"Calling the virgin a woman." Since he brings only two passages for this, one from Luke 1, the other from Galatians 4, we may add to them that of John 2: "What is it to me and to you, woman?" Likewise from the same, chapter 10, 26: "Woman, behold your son." PAM[ELIUS].

(printed under page 477)

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Factum ex muliere. Pamelio adjunge etiam haec Ulpiani ff. de aedilit. edicto : « Quae mulieribus legantur, etiam virginibus deberi certum est. » LAC.

"Made of a woman." To Pamelius add also these words of Ulpian, Digest, On the Aediles' Edict: "What is bequeathed to women is certainly owed to virgins also." LAC[ERDA].

(printed under page 477)

Page

running head: 945 LIBER DE VIRGINIBUS V[...] (cut off at image edge; "DE" printed blurred, looks like "DB")
marginal letters: A ossibus, vocatur secundum originem; B Evam. Ergo non ad Evam pertinet; C illic scilicet, ubi Eva cognominatur; D factum ex muliere (Galat. IV, 4); quam utique
old-edition numerals: 897 after Vocabitur

PL 2:946

virginem constat fuisse, licet Hebion resistat. Agnosco et angelum Gabrielem ad virginem missum; sed cum benedicit illam, inter mulieres, non inter virgines deputat: Benedicta tu inter mulieres (Luc. I, 28). Sciebat et angelus mulierem etiam virginem dici. Sed et ad haec duo ingeniose quidam respondisse sibi visus est: quoniam quidem desponsata est Maria, idcirco et ab angelo et ab apostolo mulierem pronuntiatam: desponsata enim quodammodo nupta; tamen inter quodammodo, et verum, satis interest duntaxat in loco; nam alibi ita sane habendum est. Nunc vero non quasi jam nuptam mulierem Mariam pronuntiaverunt, sed quasi nihilominus feminam, etiamsi non sponsam, quasi hoc a primordio dictam. Illud enim praejudicet necesse est, a quo forma descendit. Caeterum quod pertineat ad hoc capitulum, si hic desponsatae adaequatur, ut ideo mulier dicta sit Maria, non qua femina, sed qua marita; jam ergo Christus non ex virgine natus est, quia ex desponsata, quae virgo esse desierit hoc nomine. Quod si ex virgine natus est, licet ex desponsata, tamen integra, agnosce mulierem etiam virginem, etiam integram dici. Hic certe nihil prophetice dictum videri potest, ut futuram mulierem, id est, nuptam Apostolus nominarit dicendo, factum ex muliere. Non enim poterat posteriorem mulierem nominare, de qua Christus nasci non habebat, id est, virum passam: sed illa quae erat praesens, quae erat virgo, et mulier vocabatur per vocabuli hujus proprietatem, secundum primordii formam, virgini, et ita universo mulierum generi defensam.

it is established was a virgin, although Hebion resists. I acknowledge also that the angel Gabriel was sent to a virgin; but when he blesses her, he counts her among women, not among virgins: Blessed are you among women (Luke 1:28). The angel too knew that a virgin is also called a woman. But to these two [passages] also a certain person seemed to himself to have replied ingeniously: that because Mary was betrothed, therefore she was pronounced a woman both by the angel and by the apostle; for a betrothed woman is in a certain way married. Yet between "in a certain way" and "truly" there is a considerable difference, at least in this place; for elsewhere it is indeed to be held so. But here they pronounced Mary a woman not as one already married, but as being nonetheless female, even if not betrothed, as though she were so named from the beginning. For that from which the pattern descends must necessarily set the precedent. Moreover, as far as concerns this point, if here [the word] is made to fit a betrothed woman, so that Mary was called woman not as female but as wife, then Christ was not born of a virgin, since He was born of a betrothed woman, who by this name would have ceased to be a virgin. But if He was born of a virgin, although of a betrothed one, yet intact, acknowledge that a virgin too, an intact one too, is called woman. Here certainly nothing can seem to have been said prophetically, as though the Apostle named the future woman, that is, the married one, in saying, made from a woman. For he could not name the later woman, from whom Christ was not to be born, that is, one who had known a man; but [he named] her who was then present, who was a virgin, and was called woman through the proper sense of this word, according to the pattern of the beginning, [a name] vindicated for the virgin, and thus for the whole race of women.

CAPUT VII.

Chapter VII.

Convertamus ad ipsas jam rationes recensendas, per quas Apostolus docet velari feminam oportere, an eaedem etiam virginibus competant: ut ex hoc quoque vocabuli communio inter virgines et non virgines constet, dum eaedem velaminis causae in utraque parte deprehenduntur. Si caput mulieris vir est, utique et virginis, de qua sit mulier illa quae nupsit: nisi si virgo tertium genus est monstruosum aliquod sui capitis. Si mulieri turpe est radi sive tonderi (I Cor. XI, 5), utique et virgini. Proinde viderit saeculum aemulum Dei, si ita virgini

Let us turn now to examining the very reasons by which the Apostle teaches that a woman ought to be veiled, [to see] whether the same also apply to virgins: so that from this too the sharing of the term between virgins and non-virgins may be established, since the same causes for the veil are found on both sides. If the man is the head of the woman, surely of the virgin too, from whom comes that woman who has married: unless the virgin is some third kind, a monstrous thing with a head of its own. If it is shameful for a woman to be shaved or shorn (1 Cor. 11:5), surely for a virgin too. Accordingly let the world, the rival of God, see to it, if it thus to a virgin

Editors' notes and page, col. 946

Footnotes

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Pertinet Fran.

"Pertinet" ("pertains"): Franeker edition.

(printed under page 477)

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Quae Seml.

"Quae" ("who"): Semler.

(printed under page 477)

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Maritata Seml.

"Maritata" ("married"): Semler.

(printed under page 477)

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Post Seml.

"Post" ("after"): Semler.

(printed under page 477)

(38) ‹anchor: Convertamus› · call in col 946

Convertamur Seml.

"Convertamur" ("let us turn"): Semler.

(printed under page 477)

(39) ‹anchor: an eaedem› · call in col 946

Eadem Seml.

"Eadem" ("the same"): Semler.

(printed under page 477)

(40) ‹anchor: quoque vocabuli› · call in col 946

Vocabulo Seml.

"Vocabulo" ("by the word"): Semler.

(printed under page 477)

(41) ‹anchor: communio› · call in col 946

Communionis Seml.

"Communionis" ("of communion"): Semler.

Commentarius. (printed under page 477)

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Benedicta tu inter mulieres. Expressior est haec versio quam vulgata, in mulieribus, quam interim etiam habet interpres B. Hieronymus eodem c. in benedictione Elisabeth. PAM.

"Blessed are you among women." This rendering is more exact than the Vulgate's "in mulieribus," which, however, blessed Jerome as translator also has in the same chapter, in Elizabeth's blessing. PAM[ELIUS].

(printed under page 477)

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Et ita universo mulierum generi defensam. Hoc est vindicatam. RIG.

"And so maintained for the whole class of women": that is, claimed for it. RIG[ALTIUS].

(printed under page 477)

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Saeculum aemulum Dei. Saeculum intelligit Christianum. Nam aemulum et aemulari fere in (continues)

"An age jealous for God." He means the Christian age. For "aemulus" and "aemulari" almost (continues)

(printed under page 477)

Page

running head: VIRGINIBUS VELANDIS. (cut at left edge of image)
marginal letters: A virginem constat fuisse; B enim praejudicet necesse est; C quae erat virgo, et mulier; D viderit saeculum aemulum Dei
old-edition numerals: 896 after pronuntiaverunt,

PL 2:947

caesum capillum decori mentitur, quemadmodum et puero permissum. Ergo cui aeque non convenit radi sive tonderi, aeque convenit operiri. Si gloria viri est mulier, quanto magis virgo, quae et gloria sibi est! Si mulier ex viro et propter virum, costa illa Adae virgo primum fuit. Si mulier potestatem habere super caput debet, vel eo justius virgo, ad quam pertinet quod in causa est. Si enim propter angelos (I Cor. XI, 8, 10), scilicet quos legimus a Deo et coelo excidisse ob concupiscentiam feminarum; quis praesumere potest tales angelos, maculata jam corpora et humanae libidinis reliquias desiderasse, ut non ad virgines potius exarserint, quarum flos etiam humanam libidinem excusat? Nam et Scriptura sic suggerit: Et factum est, inquit, cum coepissent homines plures fieri super terram, et filiae natae sunt eis: conspicati autem filii Dei filias hominum, quod pulchrae essent, acceperunt sibi uxores ex omnibus quas elegerunt. Hic enim nomen mulierum Graecum uxores sapit, quia de nuptiis mentio est. Cum ergo filias hominum dicit, manifeste virgines portendit, quae adhuc apud parentes deputarentur. Nam nuptae, maritorum nuncupantur, cum potuerit dixisse uxores hominum, aeque non adulteros nominans angelos, sed maritos, dum innuptas sumunt

falsely presents cut hair as an adornment, just as it is also permitted to a boy. Therefore she for whom it is equally unfitting to be shaved or shorn, for her it is equally fitting to be covered. If woman is the glory of man, how much more the virgin, who is also a glory to herself! If woman is from man and for the sake of man, that rib of Adam was first a virgin. If woman ought to have authority over her head, then all the more justly the virgin, to whom that which is the cause pertains. For if it is on account of the angels (1 Cor. 11:8, 10), namely those whom we read fell away from God and from heaven because of lust for women, who can presume that such angels desired bodies already defiled and the leavings of human lust, so that they did not rather burn for virgins, whose bloom excuses even human lust? For Scripture too so suggests: And it came to pass, it says, when men had begun to become more numerous upon the earth, and daughters were born to them: and the sons of God, having beheld the daughters of men, that they were beautiful, took to themselves wives from all whom they chose. For here the Greek name "women" savours of "wives", because mention is made of marriage. When therefore it says "daughters of men", it plainly signifies virgins, who were still reckoned as belonging to their parents. For married women are named as belonging to their husbands, since it could have said "wives of men", likewise naming the angels not adulterers but husbands, while they take unmarried

Editors' notes and page, col. 947

Footnotes

Variae lectiones. (printed under page 478)

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Metitur Latin. nec displicet Rig.

"Metitur" ("measures"): Latinius, and Rigaltius does not dislike it.

(printed under page 478)

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Promissum latin.

"Promissum" ("let grow long"): Latinius.

(printed under page 478)

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Significans. Supra natas : at hic Fran. Rig. totum locum sic restituit Jun. Cum p. d. v. hominum ; aeque n. a. n. angelos, sed maritos, d. i. s. f. h. q. n. s. d. sic quoque virgines significavit supra natas, at hic angelis nuptas...

"Significans. Supra natas: at hic": Franeker edition, Rigaltius. Junius restores the whole passage thus: "Cum p. d. v. hominum; aeque n. a. n. angelos, sed maritos, d. i. s. f. h. q. n. s. d. — so too he signified virgins above as born, but here as married to angels..."

(printed under page 478)

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Si ita virgini caesum capillum decori mentitur. Sic habent editiones omnes, neque aliter exemplar Divionense. Sed laborat sensus in verbis, nisi ea sic explicentur : Viderit saeculum, inquit, si adeo mentitur decori, hoc est, si tam prave decori favet, ut caesum virgini capillum decori esse mentiatur; cum sit potius dehonestamento. Alium sensum quaesivit Latinius, littera detracta : « Si ita virgini caesum capillum decori metitur; » ut sit sensus : Viderit saeculum, si talem tribuat mensuram decori, caesum virgini capillum, ut puero promissum. Quae conjectura non displicet. RIG.

"If it so falsely counts cut hair as an ornament to a virgin." So all the editions have it, nor otherwise the Dijon copy. But the sense struggles in the words unless they are explained thus: "Let the age see to it," he says, "if it so lies about beauty," that is, if it favours beauty so perversely as to pretend that cut hair is an ornament to a virgin, when it is rather a disgrace. Latinius sought another sense by removing a letter: "If it so measures cut hair as an ornament to a virgin," so that the sense is: "Let the age see to it, if it assigns such a measure to beauty — cut hair for a virgin, as long hair for a boy." This conjecture is not displeasing. RIG[ALTIUS].

(printed under page 478)

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Quemadmodum et puero permissum. Latinius scribit, promissum. Sed nihil est necesse, cum sit eadem utrique significatio. RIG.

"Just as [long hair] is allowed to a boy." Latinius writes "promissum" ("let grow"). But there is no need, since both have the same meaning. RIG[ALTIUS].

(printed under page 478)

Page

running head: 947 TERTULLIANI OPERUM PARS II. — (cut off at right edge)
marginal letters: A caesum capillum decori mentitur; B homines plures fieri super terram; C bonam partem accipitur (commentary); D nabatur, et fucus omnis (commentary)
old-edition numerals: 899 after gloria

PL 2:948

filias hominum, quas natas supra dixit, sic quoque virgines significavit supra natas. At hic angelis nuptas aliud eas nescio quam natas, et dehinc nuptas. Debet ergo adumbrari facies tam periculosa, quae usque ad coelum scandala jaculata est, ut cum Deo assistens, cui rea est angelorum exterminatorum, caeteris quoque angelis erubescat, et malam illam aliquando libertatem capitis sui comprimat, jam nec hominum oculis offerendam. Sed et si contaminatas jam feminas angeli illi appetissent, tanto magis propter angelos velari debuissent, quanto magis propter virgines angeli deliquisse potuissent. Si autem et naturae praejudicium adjicit Apostolus, quod honor sit mulieris redundantia capillorum, quia coma pro operimento est: utique hoc maxime virginis insigne est, quarum et ornatus ipse proprie sic est, ut cumulata in verticem, ipsam capitis arcem ambitu crinium contegat.

daughters of men, whom he called "born" above, so too he signified virgins above as "born". But here, as "married to angels", I know them as nothing other than born, and thereafter married. Therefore a face so dangerous ought to be shaded, which has hurled stumbling-blocks as far as heaven, so that, standing before God, before Whom it stands accused of the angels cast out, it may blush before the other angels too, and may at last restrain that evil freedom of its head, which is now not to be offered even to the eyes of men. But even if those angels had desired women already defiled, all the more ought these to have been veiled because of the angels, by as much as the angels could the more have sinned because of virgins. If, moreover, the Apostle adds also the prejudgement of nature, that a profusion of hair is a woman's honour, because hair serves as a covering: surely this is most of all the distinctive mark of a virgin, whose very adornment is properly such that, heaped up upon the crown, it covers the very citadel of the head with an encircling of tresses.

CAPUT VIII.

Chapter VIII.

Horum certe omnium contraria efficiunt, ne vir caput velet: scilicet quia non sit naturaliter consecutus ambitionem capillorum, quia radi sive tonderi non sit turpe illi, quia non propter illum angeli exorbitarint, quia gloria et imago Dei sit, quia

Certainly the contraries of all these bring it about that a man should not veil his head: namely, because he has not by nature obtained the encircling abundance of hair, because to be shaved or shorn is not shameful to him, because it was not on his account that the angels went astray, because he is the glory and image of God, because

Editors' notes and page, col. 948

Footnotes

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Quare Seml.

"Quare" ("wherefore"): Semler.

(printed under page 478)

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Ipsa mss. Wouw. Rig.

"Ipsa" ("itself"): the manuscripts, Wouwer, Rigaltius.

Commentarius. (printed under page 478)

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Si mulier potestatem habere super caput debet. Hoc est, notam potestatis, cui subjecit mulierem Deus. Ejus vero potestatis nota est velamen capitis. RIG.

"If a woman ought to have power over her head." That is, the mark of the power to which God has subjected woman. And the mark of that power is the covering of the head. RIG[ALTIUS].

(printed under page 478)

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Propter angelos. Rursum hoc ad errorem Tertull. pertinet, cujus meminit supra libris de Idololatria, de Habitu mul. et de Cultu femin. B. vero Ambrosius angelos episcopos interpretatur, juxta Apocalypsim B. Joan. apostoli. PAM.

"Because of the angels." This again belongs to Tertullian's error, which he mentioned above in the books On Idolatry, On the Dress of Women and On the Adornment of Women. But blessed Ambrose interprets the angels as bishops, after the Apocalypse of blessed John the apostle. PAM[ELIUS].

(printed under page 478)

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Quarum flos etiam humanam libidinem excusat. Hoc est, recusat; quemadmodum alibi dicit, exponere vestem, quod est, deponere. Excusat libidinem virgo, quae virginitatis suae flore gaudet, ita ut nolit decerpi; qualis ille Catulli flos intactus et illibatus : Ignotus pecori, nullo contusus aratro, Qui nondum tenuis carptus defloruit ungui, etc. Credibile est, inquit Tertullianus, talibus puellis angelos potius, quam maculatis jam corporibus exarsisse. RIG.

"Whose flower shakes off even human lust." That is, refuses it; as elsewhere he says "to set out a garment," meaning to lay it aside. The virgin shakes off lust who rejoices in the flower of her virginity, so that she will not be plucked; like that untouched and unharmed flower of Catullus: "Unknown to the flock, bruised by no plough, which, not yet plucked by a fine fingernail, has not faded," etc. It is credible, says Tertullian, that the angels burned for such girls rather than for bodies already stained. RIG[ALTIUS].

(printed under page 478)

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Debet ergo adumbrari, etc. Id est velari. Nam facies virginis aperta peccandi occasionem offerre posset pulchritudinem, quae ideo Clementi Alexandr. cap. 2, lib. III. Paedag. μοιχικὸν κάλλος pulchritudo adulterii incitatrix dicitur. LE PR.

"It ought therefore to be shaded," etc. That is, veiled. For a virgin's uncovered face could offer beauty as an occasion of sin; which is why Clement of Alexandria, Paedagogus book 3, chapter 2, calls it "adulterous beauty," beauty that incites to adultery. LE PR[IEUR].

(printed under page 478)

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Naturae praejudicium adjicit Apostolus. Ne putet quis parum attentus B. Paulo contradicere Septimium : quamvis enim abundans coma quasi naturale sit ornamentum mulieris, nihil tamen etsi censentur, (quanquam, ut alio loco ostendimus, consuetudo contraria fuerit); attonsis enim capillis semper velandae sunt feminae, adeo ut velum capillorum vices subeat. Quod in monialibus etiam nostris temporibus fieri solet. LE PR.

"The Apostle adds the precedent of nature." Let no inattentive reader think that Septimius contradicts blessed Paul: for although abundant hair is, as it were, a natural ornament of woman, yet they are reckoned as nothing even so (although, as we have shown elsewhere, the custom was the contrary); for women whose hair is cut must always be veiled, so that the veil takes the place of the hair. Which is commonly done with nuns in our own times too. LE PR[IEUR].

(printed under page 478)

Page

running head: [cut off at left] M PARS II. — SERIES II, MORALIA. 948
marginal letters: A filias hominum, quas natas; B utique hoc maxime virginis; C (44) Si mulier potestatem (commentary, not set); D Credibile est, inquit Tertullianus (commentary, not set)
old-edition numerals: 900 after operimento est

PL 2:949

caput ejus Christus (I Cor. XI. 2, 7). Itaque cum de viro et muliere Apostolus tractet, cur illam oporteat velari, illum vero non, apparet cur et virginis silentium fecerit: eadem ratione scilicet virginem in muliere intelligendam sinens, qua et puerum ut in viro deputandum non nominavit, totum ordinem utriusque sexus propriis vocabulis complexus, mulieris et viri. Sic Adam, etiam adhuc integer, vir in Genesi est cognominatus: Vocabitur, inquit, mulier, quia de viro suo sumpta est (Gen. II, 23). Sic vir Adam ante nuptiarum congressum, quemadmodum et Eva mulier. De utraque parte satis ad universam speciem cujusque sexus Apostolus pronuntiavit, et breviter et plene, tam instructa definitione. Omnis, inquit, mulier (I Cor. XI, 5). Quid est omnis, nisi omnis generis, omnis ordinis, omnis conditionis, omnis dignitatis, omnis aetatis? Siquidem omne totum est, et integrum, et nulla sui parte defectum. Pars autem mulieris et virgo est. Aeque et de viro non velando: Omnis, inquit (I Cor. XI, 4). Ecce duo diversa nomina, vir et mulier, omnis uterque. Duae leges obnoxiae invicem, hinc velandi, inde nudandi. Igitur si eo quod dictum sit omnis vir, commune est nomen viri, etiam nondum viri, masculi investis: commune autem cum sit nomen secundum naturam, communis est et lex non velandi ejus, qui inter viros virgo est secundum disciplinam: cur non prejudicatum sit proinde et mulierem virginem omnem muliere nominata contineri consortio nominis, ut contineatur et communione legis? Si vero mulier non est, nec vir investis est. Si non operitur virgo, quia mulier non sit, operiatur investis, quia vir non sit. Ejusdem virginitatis aequa sit venia. Sicut virgines non

his head is Christ (1 Cor. 11:3, 7). Therefore, since the Apostle is treating of man and woman, why she ought to be veiled but he not, it is apparent why he also kept silence about the virgin: allowing, that is, the virgin to be understood within the woman by the same reasoning by which he also did not name the boy, as one to be reckoned within the man, having embraced the whole order of each sex in its proper terms, of woman and of man. Thus Adam, while still untouched, is named man in Genesis: She shall be called, it says, woman, because she was taken from her man (Gen. 2:23). Thus Adam was a man before the union of marriage, just as Eve also was a woman. On each side the Apostle pronounced sufficiently for the whole kind of either sex, both briefly and fully, with so well-furnished a definition. Every, he says, woman (1 Cor. 11:5). What is every, if not of every kind, of every order, of every condition, of every rank, of every age? For indeed "every" is the whole, and entire, and lacking in no part of itself. But the virgin too is a part of woman. Likewise also concerning the man who is not to be veiled: Every, he says (1 Cor. 11:4). Behold two different names, man and woman, each of them "every". Two laws bound to each other in turn, on the one side of veiling, on the other of baring. Therefore if, from its being said "every man", the name of man is common, even to one not yet a man, the unbearded male; and since the name is common according to nature, common too is the law of not veiling him who among men is a virgin according to discipline: why should it not equally have been prejudged that every virgin woman also is contained, when woman is named, in the fellowship of the name, so that she may be contained also in the communion of the law? But if she is not a woman, neither is the unbearded youth a man. If the virgin is not covered because she is not a woman, let the unbearded youth be covered because he is not a man. Let there be equal indulgence for the same virginity. Just as virgins are not

Editors' notes and page, col. 949

Footnotes

Variae lectiones. (printed under page 479)

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Mulierem Seml.

"Mulierem" ("woman," accusative): Semler.

(printed under page 479)

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Etiam delet Seml.

Semler deletes "etiam" ("even").

(printed under page 479)

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Diffinitionem Seml.

"Diffinitionem" ("definition," so spelled): Semler.

(printed under page 479)

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Detractamus Seml.

"Detractamus" ("we decline"): Semler.

(printed under page 479)

(49) ‹anchor: masculi investis› · call in col 949

Masculi investis. Ab aliis, antequam hisce adnotatiunculis manum admoveremus, observatum vidi, investem esse impuberem, et puberem vesticipem esse. Ad eum significatum accipiendus forsan Lucretius, lib. V : Impuberem molli pubescere veste.

"Of a beardless male." I saw it observed by others, before we set hand to these little notes, that "investis" means one not yet of age, and "vesticeps" one of age. Perhaps Lucretius, book 5, is to be taken in that sense: "[to begin] to grow downy, a stripling, with soft down."

(printed under page 479)

(50) ‹anchor: prejudicatum sit› · call in col 949

Cur non praejudicatum sit, etc. Pergit in eo argumentandi modo, quo perpetuo hic utitur; ut mulieris nomen de virgine ac marito conjuncta promiscue usurpetur. LE PR.

"Why should it not be prejudged," etc. He continues in the mode of argument he uses throughout here: that the name of woman is used indiscriminately of a virgin and of one joined to a husband. LE PR[IEUR].

(printed under page 479)

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Ex parte definitionem Apostoli. Quamobrem parti uni praecepti illius potius haereticus quam alteri. Cum enim omnis mulier scripsit, cujuscunque generis, conditionis, et aetatis feminas comprehendit. LE PR.

"The Apostle's definition in part." Why [hold] heretically to one part of that precept rather than the other? For when he wrote "every woman," he included women of every kind, condition and age. LE PR[IEUR].

(printed under page 479)

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Non permittitur mulieri in ecclesia loqui. Moribus romanis receptum est, ut feminae civilibus officiis non fungantur; non quia non habent judicium, sed ne contra pudorem sexui congruentem virilibus officiis se immisceant. Propterea vero Ecclesia quoque ab virilibus muneribus removendas censuit. Etenim Apostoli edicto continetur : Mulieres in ecclesia loqui nolo. Quod verbum, cum sit generale, comprehendit omnia virilia, in quibus sunt et sacerdotalia. Non permittitur mulieri in ecclesia loqui ; puta nec sciscitari, nec disputare : nam haec virilium sunt munerum, et viris tantum conceduntur. Sed nec docere, nec tinguere, nec offerre : quae sane sunt officia sacerdotis, seu praesidis, aut praepositi ecclesiae. Auctor Quaestionum ex Veteri Test., quaest. 45, tom. IV Op. August., absurdum ait esse dicere, mulieri datum esse, ut quemadmodum vir, sic et ipsa imago Dei sit dominandi jure : « Quomodo enim potest de muliere dici, quia imago Dei est, quam constat dominio viri subjectam, et nullam auctoritatem habere ! Nec enim docere potest, nec testis esse, neque fidem dicere, neque judicare ; quanto magis non potest imperare ! » Denique, mulieri non permittuntur civilia nec virilia munera, multo autem minus sacerdotalia. RIG.

"A woman is not permitted to speak in church." It is received in Roman custom that women do not discharge civil offices; not because they lack judgement, but lest, against the modesty befitting their sex, they mix themselves in men's offices. For this reason the Church too judged that they should be kept from men's functions. For it is contained in the Apostle's edict: "I do not wish women to speak in church." This word, being general, includes all men's functions, among which are also the priestly ones. A woman is not permitted to speak in church: that is, neither to ask questions nor to dispute, for these belong to men's functions and are granted to men only. Nor yet to teach, nor to baptize, nor to offer: these are indeed the offices of the priest, or of the president or head of the church. The author of the Questions on the Old Testament, question 45, in volume 4 of Augustine's works, says it is absurd to say that it was given to woman to be, like man, the image of God by right of dominion: "For how can it be said of woman that she is the image of God, when she is plainly subject to the dominion of man and has no authority? For she can neither teach, nor be a witness, nor give surety, nor judge; how much less can she command!" In short, civil and men's functions are not permitted to woman, much less priestly ones. RIG[ALTIUS].

(printed under page 479)

Page

running head: 949 LIBER DE VIRGINIBUS [rest cut off at image edge]
marginal letters: A caput ejus Christus; B 5). Quid est omnis; C minata contineri consortio; D beside the Commentarius, near "Impuberem molli pubescere veste"
old-edition numerals: 901 after ejus,
remark: the reference after caput ejus Christus is printed (I Cor. XI. 2, 7) - the verse quoted is 1 Cor. 11:3, which the English gives.

PL 2:950

coguntur velari, ita pueri non jubeantur revelari. Cur ex parte definitionem Apostoli agnoscimus absolutam circa omnem virum, nec retractamus quare non et puerum nominarit: ex parte autem praevaricamur, aeque absoluta ea circa omnem mulierem? Si quis, inquit, contentiosus est, nos talem consuetudinem non habemus, neque Ecclesia Dei (I Cor. VI, 16). Ostendit contentionem aliquam de ista specie fuisse, ad quam exstinguendam toto compendio usus est: neque virginem nominans, ut ostenderet dubitandum de velanda non esse, et omnem nominans mulierem, cum nominasset virginem. Sic et ipsi Corinthii intellexerunt. Hodie denique virgines suas Corinthii velant; quid docuerint Apostoli, qui didicerunt, approbantes.

compelled to be veiled, so boys are not ordered to be unveiled. Why do we in part acknowledge the Apostle's definition as absolute with regard to every man, and do not question why he did not name the boy as well, while in part we transgress it, though it is equally absolute with regard to every woman? If anyone, he says, is contentious, we have no such custom, nor has the Church of God (1 Cor. 11:16). He shows that there had been some contention about this matter, and to extinguish it he made use of a complete summary: both not naming the virgin, so as to show that there was to be no doubt about her being veiled, and naming every woman, whereby he had named the virgin. So too the Corinthians themselves understood it. Indeed, to this day the Corinthians veil their virgins; what the apostles taught, those who learned it approve.

CAPUT IX.

Chapter IX.

Videamus nunc, an, sicut naturae et causae argumenta virgini quoque competere monstravimus, ita etiam disciplinae ecclesiasticae praescripta de muliere in virginem spectent. Non permittitur mulieri in ecclesia loqui (I Cor. XIV, 34; I Tim. II, 12), sed nec docere, nec tinguere, nec offerre, nec ullius virilis muneris, nedum sacerdotalis officii sortem vindicare. Quaeramus an aliquid horum virgini liceat. Si virgini non licet, sed in omnibus eadem conditione subjicitur, et necessitas humilitatis cum muliere censetur, unde illi unum hoc licebit, quod omni feminae non licet? Quid praerogativae meretur adversus conditionem suam, si qua virgo est, et carnem suam sanctificare proposuit? Idcirco velaminis venia fit illi, ut in ecclesiam notabilis et insignis introeat, ut honorem

Let us now see whether, just as we have shown that the arguments from nature and from cause apply to the virgin also, so too the prescriptions of ecclesiastical discipline concerning the woman have regard to the virgin. A woman is not permitted to speak in church (1 Cor. 14:34; 1 Tim. 2:12), nor indeed to teach, nor to baptize, nor to offer, nor to claim for herself a share in any male function, still less in the priestly office. Let us ask whether any of these is lawful for a virgin. If it is not lawful for a virgin, but she is subjected in all things to the same condition, and the necessity of humility is reckoned together with the woman, whence will this one thing be lawful for her which is not lawful for any female? What prerogative does she merit against her own condition, if one is a virgin and has resolved to sanctify her flesh? Is it for this that the indulgence of [dispensing with] the veil is granted her, that she may enter the church marked out and distinguished, that the honour

Editors' notes and page, col. 950

Footnotes

(51) ‹anchor: not visible on the page-foot image› · call in col 950

Approbant Seml.

"Approbant" ("they approve"): Semler.

(printed under page 479)

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Spectant Seml. Leop. forte speciant Jun.

"Spectant" ("they look at"): Semler, Leopold; perhaps "speciant": Junius.

(printed under page 479)

(53) ‹anchor: nedum› · call in col 950

Ne duo sacerdotalis officii Seml.

"Ne duo sacerdotalis officii" ("lest two of the priestly office"): Semler.

(printed under page 479)

(54) ‹anchor: virgini non licet› · call in col 950

Si virgini non liceat sed Seml.

"Si virgini non liceat, sed" ("if it be not allowed to a virgin, but"): Semler.

Commentarius. (printed under page 479)

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Nec offerre. Post Rhenanum Pamelius explicat sacrificare; quod vix admitterem : quid enim sibi vult illa interpretatio, quae mulieri missam celebrare non permittit? quis unquam permisit? Offerre intelligi debet de votis et orationibus. LE PR.

"Nor to offer." Pamelius, following Rhenanus, explains it as "to sacrifice"; which I would hardly admit. For what does that interpretation mean, which does not allow a woman to celebrate Mass? Who ever allowed it? "To offer" must be understood of vows and prayers. LE PR[IEUR].

(printed under page 479)

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Carnem suam sanctificare. Infra, Ipsam naturam consecrare. Haec autem apud Isidorum leguntur, sed absurdissime in alium sensum detorta. lib. II de Offic. eccl. RIG.

"To sanctify her flesh." Below, "to consecrate nature itself." These words are read in Isidore, but most absurdly twisted to another sense: On Church Offices, book 2. RIG[ALTIUS].

(printed under page 479)

Page

running head: DE VIRGINIBUS VELANDIS. (first letter partly cut at image edge)
marginal letters: A ‹coguntur velari, ita pueri›; B ‹tes.›; C ‹unum hoc licebit, quod omni›; D ‹ecclesiae. Auctor Quaestionum (in the Commentarius)›
old-edition numerals: 902 after ‹mulieri›
remark: the reference after neque Ecclesia Dei is printed (I Cor. VI, 16), a misprint for XI, 16 - the English gives 1 Cor. 11:16.

PL 2:951

sanctitatis in libertate capitis ostendat? Potuit dignius honorari aliqua praerogativa virilis aut gradus, aut officii. Plane scio alicubi virginem in viduatu ab annis nondum viginti collocatam. Cui si quid refrigerii debuerat episcopus, aliter utique salvo respectu disciplinae praestare potuisset, ne tale nunc miraculum, ne dixerim monstrum, in Ecclesia denotaretur: virgo vidua, hoc quidem portentuosior, quod nec qua vidua caput texit: utrumque se negans, et virginem, quae vidua deputetur, et viduam, quae virgo dicatur. Sed ea auctoritate illic sedet intecta, qua et virgo. Ad quam sedem praeter annos sexaginta (I Tim. V, 9) non tantum univirae, id est nuptae, aliquando eliguntur, sed et matres, et quidem educatrices filiorum, scilicet, ut experimentis omnium affectuum structae, facile norint caeteras et consilio et solatio juvare, et ut nihilominus ea decucurrerint, per quae femina probari potest, Adeo nihil virgini ad honorem de loco permissum est.

of sanctity she may display in the freedom of her head? She could more worthily have been honoured with some prerogative of a man's rank or office. I certainly know that somewhere a virgin not yet twenty years old was placed in the order of widows. If the bishop owed her some relief, he could certainly have provided it in another way, with due regard for discipline, so that such a marvel, not to say monster, would not now be pointed out in the Church: a virgin widow, all the more portentous in this, that not even as a widow does she cover her head: denying herself to be either, both a virgin, since she is counted a widow, and a widow, since she is called a virgin. But she sits there uncovered by the same authority by which [she sits] also as a virgin. To that seat, besides [the requirement of] sixty years (1 Tim. 5:9), not only once-married women, that is, wives, are sometimes chosen, but also mothers, and indeed rearers of children, so that, built up by the experience of all the affections, they may readily know how to help the rest both with counsel and with comfort, and so that they may nonetheless have run through those things by which a woman can be proved. So far is anything from being permitted to a virgin for her honour on the ground of place.

CAPUT X.

Chapter X.

Sic neo de aliquibus insignibus. Caeterum satis ⟨i⟩nhumanum, si feminae quidem per omnia viris subditae, honorigeram notam virginitatis suae praeferant, qua suspiciantur et circumspiciantur et magnificentur a fratribus, viri autem tot virgines, tot spadones voluntarii, caeco bono suo incedant, nihil gestantes, quod et ipsos faceret illustres. Debebunt

So too [nothing is permitted] on the ground of any insignia. Otherwise it is quite inhuman if women, subject to men in all things, should display an honour-bearing mark of their virginity, by which they are looked up to and gazed at from every side and magnified by the brethren, while men, so many virgins, so many voluntary eunuchs, walk about with their good unseen, wearing nothing that would make them illustrious as well. They will have to

Editors' notes and page, col. 951

Footnotes

Variae lectiones. (printed under page 480)

(55) ‹anchor: not visible on the page-foot image› · call in col 951

Contexta Seml. forte non texta Latin.

"Contexta" ("woven together"): Semler; perhaps "non texta" ("not woven"): Latinius.

(printed under page 480)

(56) ‹anchor: qua› · call in col 951

Quasi Venet.

"Quasi" ("as if"): Venice edition.

(printed under page 480)

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Ut honorem sanctitatis in libertate capitis ostendat? Ita dictitabant, qui de virginitate gloriam captabant humanam, bona ratione factam sibi fuisse velaminis veniam; neque sibi fraudi aut invidiae esse debere datam sanctitati praerogativam. Sic enim fieri, ut honore isto conspicuae et insignes, cum in ecclesiam intrarent, caeteras ad opus idem sanctificandae carnis sollicitarent. Sed ineptum illis esse hujusmodi honorem contendit Tertullianus. Atque id revincit propositis honoribus aliis; majoribus quidem, sed virgini magis adhuc ineptis; potuit, inquit, dignius honorari aliqua praerogativa virilis aut gradus aut officii. Nam haec per derisum dici apparet ex praecedentibus : « Non permittitur mulieri muneris ullius virilis, nedum sacerdotalis officii sortem sibi vindicare. « Item ex sequentibus istis : « Adeo nihil virgini ad honorem de loco permissum est, sed nec de aliquibus insignibus. » — Ut honorem sanctitatis. Isidorus : « Honorem sanctificati corporis. » RIG.

"That she may show the honour of holiness in the freedom of her head?" So used to say those who sought human glory from virginity: that the dispensation from the veil had been granted them for good reason, and that the privilege given to holiness ought not to bring them harm or ill-will. For so it came about that, conspicuous and distinguished by this honour, they drew the rest, when they entered the church, to the same work of sanctifying the flesh. But Tertullian contends that such an honour is unfitting for them. And he refutes it by proposing other honours, greater indeed, but still more unfitting for a virgin: she could, he says, have been honoured more worthily by some privilege of a man's rank or office. That this is said in derision is plain from what precedes: "A woman is not permitted to claim for herself the lot of any man's function, much less of the priestly office." Likewise from these words that follow: "So far is nothing permitted a virgin by way of honour as to place, nor even as to any insignia." — "That [she may show] the honour of holiness." Isidore: "The honour of a sanctified body." RIG[ALTIUS].

(printed under page 480)

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In viduatu collocatam. Nempe ab episcopo; dixit autem, in viduatu, quemadmodum in diaconatu. Unde colligitur in Ecclesia tunc temporis Christiana ordinem sive honorem fuisse viduarum. Itaque lib. I ad Uxorem, viduam adlegi in ordinem, nisi univiram, non concedit. Postea vero nec ullas quidem ordinari placuit conciliis Arausicano I, et Epaonensi. RIG.

"Placed in the widowhood": by the bishop, that is; and he said "in viduatu" as one says "in diaconatu" (in the diaconate). From which it is gathered that in the Christian Church of that time there was an order or rank of widows. So in To His Wife, book 1, he does not allow a widow to be enrolled in the order unless she has had one husband only. But later the First Council of Orange and that of Epaon decided that none at all should be ordained. RIG[ALTIUS].

(printed under page 480)

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Stropulos Barbarorum. In antiquis exemplaribus et Rhenani editionibus, Scrobulos, seu Strubulos. Legendum, ut monuit Salmasius, Stropulos. Prisci Latini Strupos dixere taenias et fascias. Est autem Graecum στρόφος et στρόφιον. Inde Stropi et stropiola, seu strophiola et stropuli. RIG. — Stropulos. Haereo interpretationi rigaltii ; adde legi posse crobylos. Thucydidae interpres in lib. I : Κρώβυλος δ' ἐστὶν εἶδος πλέγματος τῶν τριχῶν ἀπὸ ἑτέρων εἰς ὀξὺ ἀπολῆγον. Crobylus est intorti hinc et inde capilli genus, in acutum vergens. In viris crobylus erat, corymbus in feminis, et scorpius in pueris. LE PR.

"The headbands of the barbarians." In the ancient copies and in Rhenanus's editions, "scrobulos" or "strubulos." It should be read, as Salmasius advised, "stropulos." The early Latins called ribbons and bands "strupi." It is the Greek στρόφος and στρόφιον. Hence "stropi" and "stropiola," or "strophiola," and "stropuli." RIG[ALTIUS]. — "Stropulos." I hold to Rigaltius's interpretation; add that "crobylos" may be read. The commentator on Thucydides, on book 1: "A crobylus is a kind of plaiting of the hair, from either side, ending in a point." A crobylus is a kind of hair twisted from this side and that, tapering to a point. In men it was the crobylus, in women the corymbus, and in boys the scorpius. LE PR[IEUR].

(printed under page 480)

Page

running head: 951 TERTULLIANI OPERUM PARS II. —
marginal letters: A sanctitatis in libertate capitis ostendat; B norint caeteras et consilio et solatio; C (55) Ut honorem sanctitatis in libertate capitis (commentary); D — Ut honorem sanctitatis. Isidorus (commentary)
old-edition numerals: 903 after structae,

PL 2:952

etiam et ipsi aliqua sibi insignia defendere, aut pennas Garamantum, aut stropulos Barbarorum, aut cicadas Atheniensium, aut cirros Germanorum, aut stigmata Britonum: aut ex diverso fiat, capite velati in ecclesia lateant. Certi sumus Spiritum sanctum magis masculis tale aliquid subscribere potuisse, si feminis subscripsisset, cum praeter sexus auctoritatem, etiam ipsius continentiae nomine masculos potius honorari oportuisset; quorum quanto sexus avidior et calidior in feminas, tanto continentia majoris ardoris laboratior, ideoque dignior omni ostentatione: si ostentatio, virginitatis est dignitas. Non enim et continentia virginitati antistat, sive viduorum, sive qui ex consensu contumeliam communem jam recusaverunt? Nam virginitas gratia constat, continentia vero virtute. Non concupiscendi, cui concupiscendo inoleveris, grande certamen est. Cujus autem concupiscendi ignoraveris fructum, facile non concupisces, adversarium non habens, concupiscentiam fructus. Quomodo ergo non magis viris aliquid tale Deus in honorem subscripsisset, vel quia familiariori, scilicet imagini suae, vel quia plus laboranti? Si autem nihil masculo, multo magis feminae.

also themselves claim some insignia for themselves, either the feathers of the Garamantes, or the hair-bands of the barbarians, or the cicadas of the Athenians, or the curls of the Germans, or the tattoo-marks of the Britons; or else, on the contrary, let them be veiled on the head and lie hidden in church. We are certain that the Holy Spirit could rather have prescribed something of this kind for males, if He had prescribed it for females, since, besides the authority of their sex, it would have been more fitting for males to be honoured on the very ground of continence; for the more eager and hot their sex is towards women, the more laborious is their continence, being of greater ardour, and therefore the more worthy of every display: if display is the dignity of virginity. For does not continence also stand above virginity, whether that of widowers or of those who by consent have already renounced the common indignity? For virginity rests on grace, but continence on virtue. Not to desire what you have grown used to desiring is a great contest. But a desire whose fruit you have never known you will easily not desire, having no adversary, namely the desire for the fruit. How then would God not rather have prescribed something of this kind for men as an honour, either because they are closer to Him, being indeed His own image, or because they labour more? But if nothing for the male, much more nothing for the female.

CAPUT XI.

Chapter XI.

Sed quod supra intermisimus, ex parte subsecutae disputationis, ne cohaerentiam ejus dispergeremus, nunc responso expungemus. Ubi enim gradum fiximus

But what we left off above, for the sake of the part of the discussion that followed, so as not to break up its coherence, we shall now discharge with a reply. For where we took our stand

Editors' notes and page, col. 952

Footnotes

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Forte ut Jun.

Perhaps "ut" ("so that"): Junius.

(printed under page 480)

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Scropulos Fran. strobulos Paris. Salmas. et Rig. legun stropulos.

"Scropulos": Franeker edition; "strobulos": Paris edition; Salmasius and Rigaltius read "stropulos" (headbands).

Commentarius. (printed under page 480)

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Cicadas Atheniensium. Athenienses τεττιγοφόροι crines implexos fibula in cicadam conformata nectebant. RIG.

"The cicadas of the Athenians." The Athenians, "cicada-wearers," fastened their plaited hair with a brooch shaped like a cicada. RIG[ALTIUS].

(printed under page 480)

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Cirros Germanorum. Crinibus in nodum tortis. Tacitus, de Moribus Germanorum : « Insigne gentis obliquare crinem, nodoque substringere. » RIG.

"The topknots of the Germans": hair twisted into a knot. Tacitus, On the Customs of the Germans: "It is the mark of the race to comb the hair aslant and bind it up in a knot." RIG[ALTIUS].

(printed under page 480)

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Stigmata Britonum. Britannorum corpora variis figuris compuncta fuisse tradit Herodianus, lib. III, atque inde est quod apud Claudianum legitur : Ferroque notatas Perlegit exangues picto moriente figuras. RIG.

"The tattoos of the Britons." Herodian, book 3, relates that the bodies of the Britons were pricked with various figures; and hence what is read in Claudian: "and as the painted [Briton] dies, [the sword] reads through the iron-marked figures, now bloodless." RIG[ALTIUS].

(printed under page 480)

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Contumeliam communem. Pertinet illud ad naevos Tertulliani, qui tanto flagrabat virginitatis et continentiae amore, ut ita legitimum viri et uxoris congressum appellet hoc loco, et infra cap. 2. Pro antidoto autem hic servire poterit, quod lib. de Pud., vocet benedictionis concubitum. PAM.

"The common disgrace." This belongs to Tertullian's blemishes; he burned with such love of virginity and continence that he calls the lawful union of husband and wife by that name here and below, chapter 2. But as an antidote it may serve here that in the book On Modesty he calls it "the intercourse of blessing." PAM[ELIUS].

(printed under page 480)

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Concupiscendi ignoraveris fructum. Oleum et operam perdunt qui aliter quam de vetita concupiscentia explicant. Id de liberis nequit dici, licet a Didonis sorore Anna Veneris praemia nominentur apud poetam Latinum, et δῶρ' Ἀφροδίτης apud Homerum. LE PR.

"You will have been ignorant of the fruit of desiring." Those who explain it otherwise than of forbidden desire waste their oil and their labour. It cannot be said of children, though in the Latin poet children are called "the rewards of Venus" by Dido's sister Anna, and in Homer "the gifts of Aphrodite." LE PR[IEUR].

(printed under page 480)

Page

running head: M PARS II. — SERIES II, MORALIA. 952
marginal letters: A etiam et ipsi aliqua; B vero virtute. Non concupiscendi; C stropiola, seu strophiola (commentary); D Ferroque notatas (commentary)
old-edition numerals: 904 after Si

PL 2:953

de Apostoli absoluta definitione, omnem mulierem etiam omnis aetatis intelligendam (I Cor. XI, 5), responderi ex diverso habebat, ergo a nativitate et a primo nomine aetatis virginem operiri oportere. Non ita est autem, sed ex quo se intelligere coeperit, et censum naturae suae intrare, et de virginis exire, et pati novum illud quod alterius aetatis est. Nam et principes generis Adam et Eva (Gen. II), quamdiu intellectu carebant, nudi agebant (Gen. II). At ubi de arbore agnitionis gustaverunt, nihil primum senserunt quam erubescendum. Itaque sui quique sexus intellectum tegmine notaverunt. Sed et si propter angelos velanda est, sine dubio ab ea aetate lex velaminis operabitur, a qua potuerunt filiae hominum concupiscentiam sui adducere, et nuptias pati. Ex illo enim virgo jam desinit, ex quo potest non esse. Et ideo penes Israel illicitum est ad virum tradere, nisi post contestatam sanguine maturitatem: ita ante hunc indicem acerba res est. Igitur si tamdiu virgo, quamdiu acerba est, desinit virginem cum matura cognoscitur, et ut non virgo jam legi applicatur, sicut et nuptiis. Et desponsatae quidem habent exemplum Rebeccae (Gen. XXIV, 64), quae cum ad sponsum ignotum adhuc ignota perduceretur, simul ipsum cognovit esse, quem de longinquo prospexerat, non sustinuit dexterae colluctationem, nec osculi congressionem, nec salutationis communicationem, sed confessa quod senserat, id est spiritu nuptam, negavit virginem velata ibidem. O mulierem jam de Christi disciplina! Ostendit enim etiam nuptias de aspectu et animo fieri, quemadmodum stuprum. Nisi quod etiam Rebeccam quidam adhuc velant. De caeteris vero, id est, quae desponsatae non sunt, viderit parentum procrastinatio ex angustiis

on the Apostle's absolute definition that every woman, even of every age, is to be understood (1 Cor. 11:5), the answer from the opposite side would have to be: then a virgin ought to be covered from her birth and from the first naming of her age. But it is not so; rather, from the time when she has begun to understand herself, and to enter upon the reckoning of her own nature, and to go out from that of the virgin, and to undergo that new thing which belongs to another age. For the first parents of the race too, Adam and Eve (Gen. 2), as long as they lacked understanding, went about naked (Gen. 2). But when they had tasted of the tree of knowledge, the first thing they perceived was what was to be blushed at. And so each marked the understanding of their own sex with a covering. But even if she is to be veiled because of the angels, without doubt the law of the veil will take effect from that age at which the daughters of men were able to draw desire for themselves and to undergo marriage. For a virgin already ceases from the moment from which she is able not to be one. And therefore among Israel it is unlawful to give [her] to a husband except after maturity has been attested by blood: so before this sign the thing is unripe. Therefore if she is a virgin as long as she is unripe, she ceases to be a virgin when she is recognized as ripe, and as no longer a virgin she is now bound to the law, just as also to marriage. And betrothed women indeed have the example of Rebecca (Gen. 24:64), who, when she, still unknown, was being led to a bridegroom still unknown, as soon as she learned that he was the one whom she had seen from afar, did not wait for the clasping of the right hand, nor the meeting of the kiss, nor the exchange of greeting, but, confessing what she had perceived, that is, that she was wedded in spirit, denied that she was a virgin by being veiled there and then. O woman already of the discipline of Christ! For she shows that marriage too, like fornication, comes about by sight and by mind. Except that some still veil Rebecca. As for the rest, that is, those who are not betrothed, let the procrastination of parents see to it, arising from straitened means

Editors' notes and page, col. 953

Footnotes

Variae lectiones. (printed under page 481)

(59) ‹anchor: not visible on the page-foot image› · call in col 953

Virgineis Fran.

"Virgineis" ("virginal"): Franeker edition.

(printed under page 481)

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Ita Seml.

So Semler.

(printed under page 481)

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Natura Paris.

"Natura" ("nature"): Paris edition.

(printed under page 481)

(62) ‹anchor: prospexerat› · call in col 953

Perspexerat Rhen.

"Perspexerat" ("had looked closely at"): Rhenanus.

(printed under page 481)

(63) ‹anchor: salutationis communicationem› · call in col 953

Communionem Franeq.

"Communionem" ("communion"): Franeker edition.

(printed under page 481)

(64) ‹anchor: viderit› · call in col 953

Viderint plerique edd.

"Viderint" ("let them see to it"): most editions.

(printed under page 481)

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Nuptias pati. Saepe hoc verbum occurrit in Tertull. de virgine jam matura et nubili. Petron. Satir. annis ad patiendum gestientibus. LAC.

"To undergo marriage." This word often occurs in Tertullian of a virgin already ripe and marriageable. Petronius, Satyricon: "with years eager to undergo [it]." LAC[ERDA].

(printed under page 481)

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Penes Israel. Quo loci hoc scriptum in sacris bibliis, quaerit Pamelius ; sed monet Junius id non haberi ex lege Dei, sed tantum ex consuetudine Judaeorum fundata naturali jure, et cum aspectu ad ea quae dicuntur Deuteron, XXII. LAC.

"Among Israel." Pamelius asks in what place of the holy Bible this is written; but Junius points out that it comes not from the law of God but only from the custom of the Jews, founded on natural law and with a view to what is said in Deuteronomy 22. LAC[ERDA].

(printed under page 481)

(65) ‹anchor: dexterae colluctationem› · call in col 953

Non sustinuit dextrae colluctationem. Id est, non exspectavit. RIG.

"She did not bear the clasp of the right hand": that is, she did not wait for it. RIG[ALTIUS].

(printed under page 481)

(66) ‹anchor: adhuc velant› · call in col 953

Rebeccam quidam adhuc velant. Hoc est, virgines quidem desponsatas nonnulli adhuc velant, minime autem caeteras. At Tertullianus et caeteras quoque velandas esse contendit. RIG.

"Some still veil Rebecca." That is, some still veil virgins who are betrothed, but not at all the rest. But Tertullian contends that the rest too must be veiled. RIG[ALTIUS].

(printed under page 481)

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Ex angustiis. Hoc est tenuitate facultatum sive fortunarum. Nam, ut est apud Satrographum, Non facile emergunt, quorum virtutibus obstat Res angusta domi. Hujusmodi puellae pauperiores, difficilius etiam maritum inveniunt. RHEN.

"From straitened means": that is, from slenderness of resources or fortune. For, as the satirist has it, "Not easily do they rise whose merits are blocked by narrow means at home." Girls of this kind, being poorer, also find a husband with more difficulty. RHEN[ANUS].

(printed under page 481)

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Vel scrupulositate. Hoc est morositate parentum, quibus nullus placet. RHEN.

"Or from scrupulousness": that is, from the fastidiousness of parents whom no one pleases. RHEN[ANUS].

(printed under page 481)

Page

running head: 953 LIBER DE VIRGINIBUS
marginal letters: A ‹mus de Apostoli absoluta›; B ‹quo potest non esse›; C ‹de Christi disciplina›; D ‹(64) Penes Israel (in the commentary)›
old-edition numerals: 905 after ‹enim›

PL 2:954

vel scrupulositate descendens, viderit et ipsum continentiae votum. Nihil pertinet ad aetatem sua spatia currentem, suaque debita maturitati luentem. Alia in occulto mater, natura, et alius in latenti pater, tempus, filiam suam legibus suis maritarunt. Aspice nuptam jam illam tuam virginem, et animam exspectatione, et carnem transfiguratione, cui tu secundum paras maritum. Jam et vox obsolefacta est, et membra completa sunt, et pudor ubique vestitur, et menses tributa dependunt: ac tu mulierem negas, quam muliebria pati dicis! Si congressio viri mulierem facit, non tegantur, nisi post ipsam nuptiarum passionem. Atquin etiam apud ethnicos velatae ad virum ducuntur. Si autem ad desponsationem velantur, quia et corpore et spiritu masculo mixtae sunt per osculum et dexteras, per quae primum resignarunt pudorem spiritus, per commune conscientiae pignus, quo totam condixerunt confusionem, quanto magis tempus illas velabit, sine quo sponsari non possunt, et quo urgente sine sponsalibus virgines desinunt esse! Tempus etiam ethnici observant, ut ex lege naturae jura sua aetatibus reddant. Nam feminas quidem a duodecim annis, masculum vero a duobus amplius ad negotia mittunt, pubertatem in annis, non sponsalibus aut nuptiis decernentes. Mater familiae vocatur licet virgo, et paterfamiliae licet investis. A nobis nec naturalia observantur, quasi alius sit Deus naturae quam noster.

or from scrupulousness, and let the very vow of continence also see to it. It has nothing to do with an age that runs its own courses and pays its debts to maturity. Another mother in secret, nature, and another father in hiding, time, have married their daughter by their own laws. Look at that virgin of yours, already married, both in soul by expectation and in flesh by transformation, for whom you are preparing a second husband. Already her voice has broken, and her limbs are completed, and her shame is everywhere clothed, and the months pay their tributes: and you deny that she is a woman, whom you say undergoes womanly things! If union with a man makes a woman, let them not be covered except after the very experience of marriage. And yet even among the heathen they are led veiled to the husband. But if they are veiled at betrothal, because they have been mingled both in body and in spirit with a male through the kiss and the right hands, through which they first unsealed the modesty of the spirit, through the common pledge of conscience by which they agreed to the whole shame, how much more will time veil them, without which they cannot be betrothed, and under whose pressure they cease to be virgins even without betrothal! Even the heathen observe time, so that by the law of nature they render to the ages their rights. For they send females to business from twelve years, but the male from two years more, determining puberty by years, not by betrothals or marriages. A woman is called mother of the family though a virgin, and a man father of the family though beardless. By us not even natural things are observed, as though the God of nature were other than ours.

CAPUT XII.

Chapter XII.

Agnosce et mulierem, agnosce et nuptam, de testimoniis et corporis et spiritus, quae patitur et in conscientia et in carne. Hae sunt tabellae priores

Recognize the woman, recognize also the married woman, from the testimonies both of body and of spirit, which she experiences both in conscience and in flesh. These are the earlier tablets

Editors' notes and page, col. 954

Footnotes

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Expectationem transfigurationem Seml. Rig. ex spectatione.

"Expectationem transfigurationem": Semler; Rigaltius, "ex spectatione."

(printed under page 481)

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Defendunt Seml. dependunt : hanc Ciacconi conjecturam auctoritate confirmatam cod. ms. prob. Rig.

"Defendunt": Semler. "Dependunt": Rigaltius approves this conjecture of Ciacconius, confirmed by the authority of a manuscript.

(printed under page 481)

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Spiritu Seml.

"Spiritu" ("in spirit"): Semler.

(printed under page 481)

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Naturalibus Venet.

"Naturalibus" ("by natural things"): Venice edition.

Commentarius. (printed under page 481)

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Continentiae votum. Notetur hic locus diligentissime. Ecce enim scriptor antiquissimus meminit voti continentiae, jam tum mitti soliti a fidelibus. LAC.

"A vow of continence." Let this passage be noted most carefully. For here a most ancient writer mentions the vow of continence, as already then customarily made by the faithful. LAC[ERDA].

(printed under page 481)

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Aspice nuptam jam illam tuam virginem. Virgo illa tua, inquit, jam nupta est animam exspectatione mariti, nupta est, et carnem transfiguratione pubis. Nupta carnem et animam, ut, os humerosque Deo similis. RIG.

"Look: that virgin of yours is already married." That virgin of yours, he says, is already married in soul by the expectation of a husband; she is married in flesh too, by the change of puberty. Married in flesh and soul, as in "like a god in face and shoulders." RIG[ALTIUS].

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Cui tu secundum paras maritum. Sensus est, virgo tua quam tu virginem adhuc existimas, propter aetatem desiit esse virgo, non quidem a viro corrupta, sed ab aetate : proinde maritus, quem ei trades, secundus erit. RHEN.

"For whom you are preparing a second husband." The sense is: your virgin, whom you still think a virgin, has ceased to be a virgin because of her age, not corrupted by a man, but by age; so the husband you will give her will be the second. RHEN[ANUS].

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Et pudor ubique vestitur. Ipse libro de Anima : Vestitior sexus est. RIG.

"And modesty is everywhere clothed." He himself, in the book On the Soul: "The sex is more clothed." RIG[ALTIUS].

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Et menses tributa dependunt. Sic legitur in codice Ful. Ursini. At in codice Divionensi et in editionibus Rhenani, defendunt. RIG.

"And the months pay their tribute." So it is read in the manuscript of Fulvius Ursinus. But in the Dijon manuscript and in Rhenanus's editions, "defendunt." RIG[ALTIUS].

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Totam condixerunt confusionem. Quam prope dixit : Totam condixerunt contumeliae conjugalis impudentiam ! RIG.

"They have agreed on the whole confusion." How near he came to saying: "They have agreed on the whole shamelessness of the conjugal disgrace!" RIG[ALTIUS].

(printed under page 481)

Page

running head: DE VIRGINIBUS VELANDIS. 954
marginal letters: A ‹gustiis (67) vel scrupulositate›; B ‹mixtae sunt per osculum›; C ‹CAPUT XII.›; D ‹minit voti continentiae›
old-edition numerals: 906 after ‹mittunt,›
other: column begins with "gustiis", the rest of a word (angustiis) broken from col. 953; column ends "prio-" split across the column break (priores); head's opening "D" cut off at the image's left edge, read as DE; Variae lectiones and Commentarius (notes 69-74, Lac., Rig., Rhen.) are editors' notes, not set; C stands beside the CAPUT XII. line, D beside the Commentarius

PL 2:955

naturalium sponsalium et nuptiarum. Impone velamen extrinsecus, habenti tegumen intrinsecus. Tegantur etiam superiora, cujus inferiora nuda non sunt. Vis scire quae sit aetatis auctoritas? Propone utramque, immature compressam in habitu mulieris, et quae maturitate progressa in virginitate duret cum suo habitu, facilius illa mulier negabitur, quam ista virgo credetur. Tanta est adeo fides aetatis, ut nec habitu obstrui possit. Quid quod etiam hae nostrae etiam habitu mutationem aetatis confitentur, simulque se mulieres intellexerunt, de virginibus educantur, a capite quidem ipso deponentes quod fuerunt : vertunt capillum, et acu lasciviore comam sibi inserunt, crinibus a fronte divisis apertam professae mulieritatem. Jam et consilium formae a speculo petunt, et faciem morosiorem lavacro macerant, forsitan et aliquo eam medicamine interpolant, pallium extrinsecus jactant, calceum stipant multiformem, plus instrumenti ad balneas deferunt. Quid singula persequar? Solae autem manifestae paraturae totam circumferunt mulieritatem. Sed virginari volunt sola capitis nuditate, uno habitu negantes quod toto suggestu profitentur.

of natural betrothals and nuptials. Put a veil on the outside upon her who has a covering within. Let the upper parts also be covered of her whose lower parts are not bare. Do you wish to know what the authority of age is? Set both before you: the one prematurely deflowered, in the dress of a woman, and the one who, advanced in maturity, persists in virginity with her own dress; the former will more easily be denied to be a woman than the latter will be believed to be a virgin. So great indeed is the credibility of age that it cannot be obstructed even by dress. What of the fact that even these of ours confess the change of age even by their dress, and as soon as they have understood themselves to be women, they bring themselves out of the virgins, laying aside what they were, beginning from the head itself: they turn their hair, and with a more wanton pin they fasten up their tresses, having professed open womanhood by locks parted from the forehead. Now too they seek counsel about their beauty from the mirror, and macerate a rather fastidious face with washing, perhaps also touch it up with some cosmetic; they throw a cloak about themselves on the outside, they cram on the shoe of many shapes, they carry more equipment to the baths. Why should I pursue each detail? But they alone carry about the whole womanhood of manifest attire. Yet they wish to pass as virgins by the bareness of the head alone, denying by one item of dress what they profess by their whole array.

Editors' notes and page, col. 955

Footnotes

Variae lectiones. (printed under page 482)

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Quid quod et jam Jun.

"Quid quod et jam" ("what of the fact that already"): Junius.

(printed under page 482)

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Educuntur al.

"Educuntur" ("are brought out"): others.

(printed under page 482)

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Solemnem Fran. Paris. solae enim Latin. Jun. sola enim manifesta paratura Ciaccon. solae in cod. Divionensi, quod Rig. praefert.

"Solemnem": Franeker and Paris editions; "solae enim": Latinius, Junius; "sola enim manifesta paratura": Ciacconius; "solae" in the Dijon manuscript, which Rigaltius prefers.

(printed under page 482)

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De virginibus educantur. Educunt sese virginum censu. RIG.

"They are brought out from among the virgins": they take themselves out of the virgins' register. RIG[ALTIUS].

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Vertunt capillum. Nolim affirmare idem haec significare, ac crines intorquere. Cum enim lego lib. II de Cultu fem. cap. 6 : « Capitum croco vertere, » illud in memoriam revocat curam mutandis tingendisque crinibus apud veteres, Herodianus de Antonino : κόμας τε τῇ κεφαλῇ ἐπετίθετο ξανθάς· crines etiam capiti imposuit flavos, et apud Clem. Alex. τρίχας ξανθὰς ποιοῦν crines flavos reddens. Capitolinus in Vero : « Dicitur sane tantam habuisse curam flaventium capillorum, » etc. Ea fuit flaventis capillitii affectatio, ut Laetam admoneat B. Hieronymus : ne capillum irrufes. LE PR.

"They change their hair." I would not assert that this means the same as twisting the hair. For when I read in On the Adornment of Women, book 2, chapter 6, "to change [the colour] of the head with saffron," that recalls the care the ancients took in altering and dyeing the hair; Herodian on Antoninus: "and he put yellow hair on his head," he even put fair hair on his head; and in Clement of Alexandria, "making the hair yellow," rendering the hair fair. Capitolinus, in the Life of Verus: "He is said indeed to have taken such care of his golden hair," etc. Such was the affectation of fair hair that blessed Jerome warns Laeta: "do not redden her hair." LE PR[IEUR].

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Plus instrumenti ad balneas deferunt. Clemens, Paedag. III, 5 : Τά τε ἀργυρώματα μεθ' ὧν ἐμπομπεύουσιν ἀπειροκάλως ἐν τοῖς βαλανείοις προτιθέασι. RIG.

"They carry more equipment to the baths." Clement, Paedagogus 3, 5: "And they set out in the baths the silver vessels with which they tastelessly parade themselves." RIG[ALTIUS].

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Solae autem manifestae paraturae totam circumferunt mulieritatem. Sic omnino legitur in codice Divionensi, nec dubito talem fuisse Tertulliani manum. Hae nostrae, inquit, virgines. Christianae videlicet, etiam habitu mutationem aetatis confitentur, simulque pubertatem subnasci suam sentiunt, jam se esse mulieres, atque ex virginibus excessisse intelligunt. Itaque a capite ipso deponunt habitum virginalem, vertunt capillum, acu lasciviore comam sibi inserunt, crinibus a fronte divisis apertam professae mulieritatem. Deinde colligit : Imo solae virgines totam circumferunt manifestae paraturae mulieritatem. Etenim capite incedunt nudo, principali manifestae paraturae muliebris parte, quam regere solent mulieres. Itaque plus exhibent manifestae mulieritatis, quam ipsae mulieres. RIG.

"But they alone carry about the whole womanhood of an open get-up." So it is read without doubt in the Dijon manuscript, and I do not doubt that such was Tertullian's hand. "These virgins of ours," he says — Christian ones, that is — confess the change of age even by their dress, and as soon as they feel their puberty springing up, they understand that they are now women and have passed out of the virgins. So from the head itself they lay aside the virgin's dress, they change their hair, they set a more wanton pin in their tresses, and with the hair parted from the forehead they have professed open womanhood. Then he concludes: "Nay, the virgins alone carry about the whole womanhood of an open get-up." For they go with the head bare, the chief part of a woman's open get-up, which women usually cover. So they display more open womanhood than the women themselves. RIG[ALTIUS].

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Sed virginari volunt. Virgines haberi volunt, inutilis mihi videtur eorum labor ac propudiosus, qui statim explicant devirginari esse contrarium, et obscenitates mille obtrudunt ut scilicet gloriolam illam aucupentur qua eruditi credantur. Adeoque rerum venerearum et antiquae impuritatis indagatoribus illud relinquo, devirginare est διαπαρθενεύειν imminuere, depudicare, ut glossae docent, qua interpretatione nihil ad hunc locum, nihil minus conveniens : sed violo te, pudor ! LE PR.

"But they wish to be virgined": they wish to be held virgins. Useless, and shameful, seems to me the labour of those who at once explain that it is the contrary of "to be deflowered," and thrust in a thousand obscenities, so as to catch that little glory of being thought learned. So I leave it to the investigators of venereal matters and of ancient impurity that "devirginare" is διαπαρθενεύειν, to impair, to dishonour, as the glossaries teach; an interpretation that has nothing to do with this passage and could not fit it less: but I offend you, modesty! LE PR[IEUR].

(printed under page 482)

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Uno habitu. Capitis videlicet aperti. RIG.

"In one dress": that is, of the uncovered head. RIG[ALTIUS].

(printed under page 482)

Page

running head: 955 TERTULLIANI OPERUM PARS II. — (cut off at the right edge)
marginal letters: A ‹res naturalium sponsalium et nuptiarum›; B ‹ritatem. Jam et consilium formae›; C ‹(75) De virginibus educantur (footnote area)›; D ‹τιθέασι. Rig. (footnote area)›
old-edition numerals: 907 after ‹paraturae›

PL 2:956

CAPUT XIII.

Chapter XIII.

Si propter homines habitu abutuntur, impleant illum etiam in hoc, ut et apud ethnicos caput velent. Certe in ecclesia virginitatem suam abscondant, quam extra ecclesiam celant. Timent extraneos, revereantur et fratres: aut constanter audeant, et in vicis virgines videri sicut audent in ecclesiis. Laudabo vigorem, si aliquid et apud ethnicos virginitatis nundinarent. Eadem natura foris quae et intus, eadem institutio apud homines et apud Dominum eadem libertate constat. Quo ergo foris quidem bonum suum abstrudunt, in ecclesia vero provulgant? Exposco rationem; utrumne ut fratribus suis placeant, an ut ipsi Deo? Si ut ipsi Deo: tam idoneus est ad conspicienda quae in occulto fiunt, quam justus ad remuneranda quae soli sibi fiunt. Denique praecipit, nihil debuccinemus eorum quae apud illum mercedem merebuntur, nec ea ab hominibus compensemus. Quod si unius victoriati, vel quamcunque eleemosynae operationem, sinistra conscia facere prohibemur (Matth. VI), quantum tenebrarum circumfundere debemus, cum tantam oblationem Deo offerimus, ipsius corporis et ipsius spiritus nostri, cum illam ipsam

If they misuse their dress on account of men, let them fulfil it in this also, as they veil the head even among the heathen. Certainly in church let them hide their virginity, which they conceal outside the church. They fear strangers; let them stand in awe of the brethren too: or else let them boldly dare to be seen as virgins in the streets also, just as they dare to be in the churches. I shall praise their vigour if they were to trade something of virginity among the heathen too. The same nature outside as inside, the same institution among men and before the Lord, rests upon the same liberty. Why then do they hide their good outside, but publish it abroad in church? I demand the reason: is it in order to please their brethren, or to please God Himself? If to please God Himself: He is as able to observe the things that are done in secret as He is just to reward the things that are done for Him alone. In short, He commands that we trumpet abroad nothing of those things which will earn a reward with Him, and that we not get recompense for them from men. But if we are forbidden to perform the work of a single victoriatus, or of any alms whatever, with the left hand aware (Matt. 6), how much darkness ought we to throw around ourselves when we offer to God so great an offering, of our very body and of our very spirit, when that very

Editors' notes and page, col. 956

Footnotes

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Sinistra conscientia Seml.

"Sinistra conscientia" ("with the left hand's knowledge"): Semler.

Commentarius. (printed under page 482)

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Si propter homines habitu abutuntur. Totus iste locus sic est legendus ac distinguendus : « Si propter homines habitu abutuntur, impleant illum etiam in hoc, et, ut apud ethnicos caput velant, certe in ecclesia virginitatem suam abscondant, quam extra ecclesiam celant. Timent extraneos, revereantur et fratres. Aut constanter audeant et in vicis virgines videri, sicut audent in ecclesiis. » Christianae virgines, quamvis in ecclesia capite essent intecto, tamen apud ethnicos et in vicis incedebant velatae caput. Dicebant autem se abuti habitu, hoc est, se ambulare in alieno habitu : ne scilicet in virginali suo ab ethnicis appeterentur ardentius. Laudat consilium Tertullianus ; sed praeterea requirit, ut in hoc etiam impleant habitum illum non suum, cum in ecclesiam ventitant ; nimirum propter fratres, qui etiam homines sunt. RIG.

"If they misuse a dress on account of men." This whole passage must be read and punctuated thus: "If they misuse a dress on account of men, let them carry it through in this too, and, as they veil the head among the heathen, let them at least hide in church the virginity they conceal outside the church. They fear strangers; let them respect the brethren too. Or let them boldly dare to be seen as virgins in the streets also, as they dare in the churches." Christian virgins, though in church they were with the head uncovered, yet among the heathen and in the streets went about with the head veiled. And they said they were misusing a dress, that is, walking in a dress not their own: lest, namely, in their own virgin's dress they be pursued more hotly by the heathen. Tertullian praises the plan; but he further requires that in this too they carry through that dress not their own when they come to church; because, of course, of the brethren, who are also men. RIG[ALTIUS].

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Si aliquid et apud ethnicos virginitatis nundinarint. Si tantum illis in sua virginitate constantiae suppetit, ut ejus etiam exempla proponere audeant unde ethnici sumant quod imitentur. RIG.

"If they have put something of their virginity on the market among the heathen too." If they have so much constancy in their virginity that they dare to set forth examples of it from which the heathen may take something to imitate. RIG[ALTIUS].

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Unius victoriati. Nummi genus ex Illyrico advecti, qui mercis loco erat; de eo Plin., lib. XXXIII, cap. 3. LE PR.

"Of a single victoriatus." A kind of coin brought from Illyricum, which served as merchandise; on it, Pliny, book 33, chapter 3. LE PR[IEUR].

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Sinistra conscia. Reducenda veterum exemplarium scriptura hujusmodi : Sinistra conscientia. Dixit autem sinistram conscientiam, pro sinistra conscia, quemadmodum libro de Paillo, sacerdotem suggestum, pro sacerdotali suggestu. RIG.

"With the left hand aware." The reading of the old copies should be restored, thus: "Sinistra conscientia" (with the left hand's knowledge). He said "sinistra conscientia" for "sinistra conscia," just as in the book On the Pallium [printed "Paillo"] "sacerdotem suggestum" for "sacerdotali suggestu" (a priestly platform). RIG[ALTIUS].

(printed under page 482)

Page

running head: …UM PARS II. — SERIES II, MORALIA. 956 (cut off at left edge)
marginal letters: A CAPUT XIII.; B tam idoneus est ad conspicienda; C et obscenitates mille obtrudunt (in notes); D essent intecto, tamen apud ethnicos (in notes)
old-edition numerals: (none)

PL 2:957

naturam consecramus. Ergo quod non potest videri propter Deum fieri, quia sic fieri Deus non vult, sequitur ut hominum gratia fiat; utique primo illicitum, ut gloriae libidinosum. Gloria enim illicitum est eis, quorum probatio in omni humiliatione constat. Et si a Deo confertur continentiae virtus. Quid gloriaris quasi non acceperis (1 Cor. IV, 7): Si vero non accepisti, quid habes quod datum tibi non est? Hoc ipso autem constat a Deo datam tibi non esse, quod illam nou soli Deo praestas. Videamus ergo quod humanum est, an firmum sit et verum.

nature is consecrated by us. Therefore, as for what cannot be seen to be done for God's sake, because God does not will it to be done thus, it follows that it is done for the sake of men; certainly first as unlawful, as being lustful for glory. For glory is unlawful for those whose proving consists in every humiliation. And if the virtue of continence is conferred by God, Why do you glory as if you had not received it (1 Cor. 4:7): But if you have not received it, what do you have that has not been given to you? Yet by this very fact it is evident that it has not been given to you by God, that you do not render it to God alone. Let us see, therefore, whether what is human is firm and true.

CAPUT XIV.

Chapter XIV.

Referunt aliquando dictum a quadam, cum primum quaestio ista tentata est: Et quomodo caeteras sollicitabimus ad hujusmodi opus. Scilicet felices nos facient, si plures erunt, et non Dei gratia vel merita cujusque. Virgines ecclesiam, an ecclesia virgines ornat Deo, sive commendat? Confessa est igitur gloriam esse in causa. Porro ubi gloria, illic sollicitatio; ubi sollicitatio, illic coactio; ubi coactio, illic necessitas; ubi necessitas, illic infirmitas. Merito itaque dum caput non tegunt ut sollicitentur gloriae causa, ventres tegere coguntur infirmitatis ruina. Aemulatio enim illas, non religio producit: aliquando et ipse venter Deus earum, quia facile virgines fraternitas suscipit. Nec tantum autem ruunt, sed et funem longum delictorum sibi adtrahunt. Prolatae enim in medium, et publicato bono suo elatae, et a fratribus omni

They report that something was once said by a certain woman, when this question was first raised: And how shall we solicit the others to a work of this kind? That is to say, they will make us happy if they are more numerous, and not the grace of God or the merits of each one. Do virgins adorn the church, or does the church adorn virgins, before God, or commend them [to Him]? She confessed, therefore, that glory is at the bottom of it. Moreover, where there is glory, there is solicitation; where solicitation, there compulsion; where compulsion, there necessity; where necessity, there weakness. Deservedly, therefore, while they do not cover the head in order to be solicited for glory's sake, they are compelled to cover their bellies through the ruin of weakness. For rivalry, not religion, brings them forward: at times even the belly itself is their god, because the brotherhood readily takes up virgins. Nor, moreover, do they only fall, but they also draw upon themselves a long rope of transgressions. For brought forth into public view, and elated by their good having been made public, and loaded by the brethren with every

Editors' notes and page, col. 957

Footnotes

Variae lectiones. (printed under page 483)

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In omni humilitate affert Rhen.

Rhenanus gives "in omni humilitate" ("in all humility").

(printed under page 483)

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Datum Seml.

"Datum" ("given"): Semler.

(printed under page 483)

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Wouweri ms. et Rig. quadam : caeteri quodam

Wouwer's manuscript and Rigaltius, "quadam"; the rest, "quodam".

(printed under page 483)

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Fidem confessa, caeteri, confessus.

"Fidem confessa" ("having confessed the faith"); the rest, "confessus".

(printed under page 483)

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Lat. conj. dummodo lateat, ubi quid admissum est.

Latinius conjectures "dummodo lateat, ubi quid admissum est" ("provided it be hidden, when something has been committed").

(printed under page 483)

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Cum illam ipsam naturam consecramus. Codex Divion. « Cum illi ipsi naturam consecr. » Malim, « Cum illi ipsam naturam consecramus. » RIG.

"When we consecrate that very nature." The Dijon manuscript: "Cum illi ipsi naturam consecr[amus]." I should prefer: "When we consecrate nature itself to him." RIG[ALTIUS].

(printed under page 483)

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Ad hujusmodi opus. Intellige operationem sanctificandae carnis et consecrandae virginitatis. Sic operationem eleemosynae, et operationem jejunii. RIG.

"For a work of this kind." Understand the work of sanctifying the flesh and consecrating virginity. So "the work of almsgiving" and "the work of fasting." RIG[ALTIUS].

(printed under page 483)

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Ubi gloria, illic sollicitatio. Haec indicio sunt, virgines illo aevo, etiam Deo fuisse consecratas, nec tamen velatas, neque reclusas. RIG.

"Where there is glory, there is solicitation." This shows that in that age virgins were consecrated to God, yet neither veiled nor enclosed. RIG[ALTIUS].

(printed under page 483)

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Ventres tegere coguntur. Ventres dicit, ut solent auctores juris, uteros admisso viro gravidatos. Itaque, ventres tegere, hoc est, graviditates dissimulare. RIG.

"They are forced to cover their bellies." By "bellies" he means, as writers on law usually do, wombs made pregnant by admitting a man. So "to cover the belly" means to conceal pregnancy. RIG[ALTIUS].

(printed under page 483)

(89) ‹anchor: Deus earum› · call in col 957

Ipse venter Deus earum. Hic vulgari sensu ventrem posuit pro gula. RIG.

"The belly itself is their God." Here he has put "belly" in the ordinary sense, for gluttony. RIG[ALTIUS].

(printed under page 483)

(90) ‹anchor: fraternitas suscipit› · call in col 957

Quia facile virgines fraternitas suscipit. Retuli ad eleemosynam qua fratres Christiani libenter accipiebant virgines; eo enim me ducunt verba, quae praecedunt de ventre, ut dicat : Producit illas aliquando venter, id est, gula, quia vident fratres suppeditare cibos virginibus. LAC.

"Because the brotherhood readily takes virgins in." I have referred it to the alms with which the Christian brethren gladly received virgins; for the preceding words about the belly lead me there, so that he means: the belly, that is, gluttony, sometimes brings them forward, because they see that the brethren supply food to virgins. LAC[ERDA].

(printed under page 483)

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Prolatae in medium et publicato bono suo. Haec fieri solebant in professione virginis religiosa. Ecclesia frequenti proferebatur in medium talis propositi virgo coram praeside sive praeposito, ab eoque publicabatur virginis bonum, nempe bonum consecrandae virginitatis consilium. Ac deinceps a fratribus, hoc est, ab Ecclesia, omni honore et charitatis operatione cumulabantur. RIG.

"Brought forward into the open, and their good made public." These things used to be done at the religious profession of a virgin. Before a crowded church a virgin of such a resolve was brought forward into the open, in the presence of the president or head, and by him the virgin's good was made public, namely her good resolve to consecrate her virginity. And thenceforth they were loaded by the brethren, that is, by the Church, with every honour and work of charity. RIG[ALTIUS].

(printed under page 483)

Page

running head: 957 LIBER DE VIRGINIBUS VE[...] (cut off at image edge)
marginal letters: A naturam consecramus; B primum quaestio ista tentata est; C virgines fraternitas suscipit; D beside commentary note (87), not in text
old-edition numerals: 908 after non; 909 after fratribus

PL 2:958

honore et charitatis operatione cumulatae, dum non latent ubi quid admissum est, tantum dedecoris cogitant, quantum honoris habuerunt. Si intectum caput virginitati adscribitur, si qua virgo exciderit de gratia virginitatis, ne prodatur, intecto permanet capite : et tunc jam alieno ambulat habitu, id est quem sibi vindicat virginitas : permanet nihilominus in habitu, vel tunc saltem alieno, ne scilicet mutatione prodatur. Consciae mulieritatis jam indubitatae, audent nudo capite ad Deum adire. Sed aemulator Deus et Dominus, qui dixit : Nihil occultum quod non revelabitur (Matth. X, 26), plerasque etiam in conspectum deducit. Non enim confitebuntur, nisi ipsorum infantium suorum vagitibus proditae. Quantum autem plures, non etiam de pluribus sceleribus suspectas habebis ? Dicam, licet nolim, difficile mulier semel fit, quae non timet fieri, quaeque jam facta potest virginem mentiri sub Deo. Quanta item circa uterum suum audebit, ne etiam mater detegatur ! Scit Deus quod jam infantes et perfici et perduci ad partum integros duxerit, debellatos aliquandiu a matribus. Facillime semper concipiunt, et felicissime pariunt hujusmodi virgines, et quidem simillimos patribus. Haec admittit flagitia coacta et invita virginitas. Ipsa concupiscentia non latendi non est pudica, patitur aliquid quod virginis non sit, studium placendi, utique et viris. Quantum velis bona mente conetur, necesse est publicatione sui periclitetur, dum percutitur oculis incertis et multis, dum digitis demonstrantium titillatur, dum nimium amatur, dum inter amplexus

honour and work of charity, since they are not hidden when anything has been committed, they think of as much disgrace as they had honour. If an uncovered head is ascribed to virginity, then if any virgin has fallen from the grace of virginity, she remains with her head uncovered so as not to be betrayed. And then she is already walking in a garb not her own, that is, the one which virginity claims for itself. She nevertheless remains in the garb, even if by then it belongs to another, namely lest she be betrayed by the change. Conscious of a womanhood now beyond doubt, they dare to approach God with bare head. But God, a jealous God and Lord, Who said: Nothing is hidden which will not be revealed (Matt. 10:26), brings most of them into view as well. For they will not confess unless they are betrayed by the very wailing of their own infants. And the more of them there are, will you not also suspect them of more crimes? I will say it, though I would rather not: a woman who is not afraid to become a woman hardly becomes one only once, and having once become one she can falsely pass herself off as a virgin before God. How much, likewise, will she dare with regard to her own womb, lest she be discovered a mother as well! God knows how He has already led infants to be perfected and to be brought whole to birth, though they had for some time been warred against by their mothers. Virgins of this kind always conceive most easily and give birth most happily, and indeed to children most like their fathers. Such are the crimes that a forced and unwilling virginity admits. The very desire not to be hidden is not modest. It suffers something that does not belong to a virgin, the eagerness to please, and indeed to please men as well. However much she may strive with a good mind, she must be endangered by making herself public, while she is struck by many uncertain eyes, while she is tickled by the fingers of those who point her out, while she is loved too much, while amid embraces

Editors' notes and page, col. 958

Footnotes

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Rig. consciae mulieritatis jam indubitatae Rhen. ed. I. conscientiae muliebritatis jam indubitate. etc.

Rigaltius, "consciae mulieritatis jam indubitatae"; Rhenanus, first edition, "conscientiae muliebritatis jam indubitate," etc.

(printed under page 483)

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Quae timet fieri Rhen.

"Quae timet fieri" ("who fears to become"): Rhenanus.

(printed under page 483)

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Rhen. quot pro quod supposuit.

Rhenanus put "quot" in place of "quod".

(printed under page 483)

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Non invitata ut Rhen. et cod. Divion.

Not "invitata" ("enticed"), as Rhenanus and the Dijon manuscript have it.

Commentarius. (printed under page 483)

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Id est quem sibi vindicat virginitas, permanet nihilominus in habitu vel tunc saltem alieno, ne scilicet mutatione prodatur. Haec omnia, quamvis reperiantur in antiquis exemplaribus, mihi videntur importuna, atque ex aliqua forte ad libri marginem interpretatione invecta. RIG.

"That is, which virginity claims for itself, she nonetheless remains in the dress, at least then, not her own, lest she be betrayed by the change." All these words, though they are found in the ancient copies, seem to me out of place, and perhaps brought in from some explanatory note in the book's margin. RIG[ALTIUS].

(printed under page 483)

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Nihil occultum quod non revelabitur. Graeca exemplaria imitatur ἀποκαλυφθήσεται. Sunt nihilominus etiam exemplaria latina Ms. editionis Vulgatae, quae sic legunt : reveletur. PAM.

"Nothing hidden that will not be revealed." He follows the Greek copies, ἀποκαλυφθήσεται ("will be revealed"). There are nonetheless also Latin manuscript copies of the Vulgate edition that read thus: "reveletur." PAM[ELIUS].

(printed under page 483)

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Difficile mulier semel fit, quae non timet fieri. Vix est ut admittat semel, quae semel admisso non timet fieri mulier, quaeque jam facta potest virginem mentiri sub Deo, hoc est, in Ecclesia. Negationem reposui, quae excidit etiam antiquis exemplaribus. RIG.

"Hardly does she become a woman once who does not fear to become one." It is hardly possible that she should admit [a man] only once who, once she has admitted one, does not fear to become a woman, and who, once made one, can pretend to be a virgin before God, that is, in the Church. I have restored the negative, which dropped out even of the ancient copies. RIG[ALTIUS].

(printed under page 483)

(95) ‹anchor: invita virginitas› · call in col 958

Haec admittit flagitia coacta et invita virginitas. In cod. Divionensi legitur, Invitata, quod respondere videtur sollicitationi. Coactam et invitatam dicit virginitatem earum, quas aemulatio, non religio produxit, et sollicitavit ad hujusmodi opus dicandae consecrandaeque Deo virginitatis. Maletuentur quod humanae gloriae studio, non sanctitatis amore susceperunt.

"A forced and unwilling virginity commits these outrages." In the Dijon manuscript it is read "invitata" (enticed), which seems to answer to "solicitation." He calls forced and enticed the virginity of those whom rivalry, not religion, brought forward and solicited to this kind of work, of dedicating and consecrating virginity to God. They keep badly what they took up out of zeal for human glory, not out of love of holiness.

(printed under page 483)

Page

running head: VIRGINIBUS VELANDIS. 958 (left edge cut; presumably DE VIRGINIBUS VELANDIS.)
marginal letters: A ‹honore et charitatis operatione›; B ‹etiam de pluribus sceleribus›; C ‹Quantum velis bona mente›; D ‹vis reperiantur in antiquis (in the Commentarius)›
old-edition numerals: (none)

PL 2:959

et oscula assidua concalescit. Sic frons duratur, sic pudor teritur, sic solvitur, sic discitur aliter jam placere desiderare.

and constant kisses she grows warm. Thus the brow is hardened, thus modesty is worn away, thus it is loosened, thus she learns now to desire to please in another way.

CAPUT XV.

Chapter XV.

Sed enim vera, et tota, et pura virginitas nihil magis timet quam semetipsam; etiam feminarum oculos pati non vult; alios ipsa oculos habet, confugit ad velamen capitis, quasi ad galeam, quasi ad clypeum, qui bonum suum protegat adversus ictus tentationum, adversus jacula scandalorum, adversus suspiciones, et susurros, et aemulationem, ipsum quoque livorem. Nam est aliquid etiam apud ethnicos metuendum, quod fascinum vocant, infeliciorem laudis et gloriae enormioris eventum. Hoc nos interdum diabolo interpretamur: ipsius est enim, boni odium, interdum Deo deputamus: illius est enim superbiae judicium, extollentis humiles, et deprimentis elatos. Timebit itaque virgo sanctior, vel in nomine fascini, hinc adversarium, inde Deum: illius lividum ingenium, hujus censorium lumen: et gaudebit sibi soli et Deo nota. Sed et si cui innotuerit, sapit si tentationibus gradum obstruxerit. Quis enim audebit oculis suis premere faciem clausam, faciem non sentientem, faciem, ut dixerim, tristem? Quicunque malus cogitatus ipsa severitate frangetur. Jam se etiam mulierem negat, quae virginem celat.

But indeed true, entire and pure virginity fears nothing more than itself; it does not wish to endure even the eyes of women; it has other eyes of its own; it takes refuge in the covering of the head as in a helmet, as in a shield, to protect its good against the blows of temptations, against the darts of scandals, against suspicions and whispers and rivalry, and even envy itself. For there is something to be feared even among the heathen, which they call fascination, the unhappier outcome of praise and of excessive glory. This we sometimes interpret as the devil's work, for hatred of the good is his; sometimes we ascribe it to God, for His is the judgement upon pride, as He exalts the humble and casts down the lofty. The holier virgin will therefore fear, even under the name of fascination, the adversary on the one side and God on the other: the envious temper of the one, the censorious light of the Other; and she will rejoice to be known to herself alone and to God. But even if she has become known to someone, she is wise if she has blocked the path to temptations. For who will dare to press with his eyes upon a face that is closed, a face that does not respond, a face, so to speak, sad? Whatever evil thought there is will be broken by that very severity. She who conceals the virgin now denies that she is even a woman.

CAPUT XVI.

Chapter XVI.

In his consistit defensio nostrae opinionis secundum Scripturam, secundum naturam, secundum disciplinam. Scriptura legem condit, natura contestatur,

In these things consists the defence of our opinion according to Scripture, according to nature, according to discipline. Scripture establishes the law, nature attests,

Editors' notes and page, col. 959

Footnotes

Variae lectiones. (printed under page 484)

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Censorum Venet. mend.

"Censorum" ("of the censors"): Venice edition, wrongly.

(printed under page 484)

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Operiosius Rhen. Seml. Oberth.

"Operiosius" ("more covered"): Rhenanus, Semler, Oberthür.

(printed under page 484)

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Induc Rhenan.

"Induc" ("put on"): Rhenanus.

(printed under page 484)

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Dum inter amplexus et oscula assidua concalescit. Hoc autem faciebat fraternitas. Nam osculo se quondam salutabant Christiani. Et ante dixit : « Facile virgines fraternitas suscipit ; » fit autem susceptio per amplexum. RHEN. — Inter oscula assidua concalescit. Clemens de hoc osculo, lib. III Paedag. cap. 11 : Ἔστι δὲ καὶ ἄλλο ἄναγνον φίλημα πλῆρες ἰοῦ, ἁγιοσύνην ὑποκρινόμενον, Est aliud osculum incestum, veneno plenum sanctitatem simulans. Et post pauca : Φιλήματα δὲ πολλάκις ἐνίησιν ἰὸν ἀκολασίας. Oscula saepe immittunt virus impudicitiae. Atqui osculum non hac mente religiosum sit necesse est. RIG.

"While she grows warm amid embraces and constant kisses." This the brotherhood used to do. For Christians once greeted one another with a kiss. And he said before: "The brotherhood readily takes virgins in"; and the taking-in is done by an embrace. RHEN[ANUS]. — "She grows warm amid constant kisses." Clement on this kiss, Paedagogus book 3, chapter 11: "There is also another, unchaste kiss, full of venom, feigning holiness," There is another kiss, impure, full of poison, simulating holiness. And a little after: "Kisses often inject the venom of licentiousness," Kisses often send in the poison of unchastity. And yet a kiss given without that intent must be a religious one. RIG[ALTIUS].

(printed under page 484)

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Ipsum quoque livorem. Livorem accipit Auctor uti ex seq. patet, pro odio, et mox lividum pro invidioso. Similiter et B. Cyprianus qui librum scripsit de Zelo et Livore, et B. Hier. eumdem librum citans in Epistolam apostoli ad Galat. V. PAM.

"Envy itself too." The Author takes "livor," as is clear from what follows, for hatred, and presently "lividus" for envious. So too blessed Cyprian, who wrote a book On Jealousy and Envy, and blessed Jerome citing the same book on the Apostle's Epistle to the Galatians, chapter 5. PAM[ELIUS].

(printed under page 484)

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Quod fascinum vocant. Invidiae quam Auctor, uti diximus, livorem nuncupat, magnam vim ad nocendum antiqui putabant, cum eam sola voluntate, et ipso afflatu ac contagione maleficam et venenatam esse, et hominibus quibus male vellet obesse graviter censerent. Hanc ergo ab ethnicis fascinum dictam recte dicit auctor, et ad odium diaboli refert, atque adeo ad instar illorum, qui varia contra fascinum, praesertim in pueris, adhibebant remedia, velamen capitis virginibus proponit. PAM.

"What they call the evil eye." The ancients thought that envy, which the Author, as we said, calls "livor," had great power to harm, since they held that by its mere will, by its very breath and contagion, it was malignant and poisonous, and gravely injured the people to whom it wished ill. So the author rightly says that the heathen called it "fascinum," and he refers it to the devil's hatred; and so, after the manner of those who applied various remedies against the evil eye, especially in children, he prescribes the covering of the head for virgins. PAM[ELIUS].

(printed under page 484)

Page

running head: 959 TERTULLIANI OPERUM PARS II. — (cut off at right edge)
marginal letters: A xus et oscula assidua concalescit; B infeliciorem laudis et gloriae; C CAPUT XVI. (beside right column "qui et / utique"); D tunt virus impudicitiae (in the commentary)
old-edition numerals: 910 after Sic

PL 2:960

disciplina exigit. Cui ex his consuetudo opinionis prodest, vel qui diversae sententiae color est? Dei est Scriptura, Dei est natura, Dei est disciplina. Quidquid contrarium est istis, Dei non est. Si Scriptura incerta est, natura manifesta est, et de ejus testimonio Scriptura incerta non potest esse. Si de natura dubitatur, disciplina quid magis Deo ratum sit ostendit. Nihil est illi charius humilitate, nihil acceptius modestia, nihil perosius gloria, et studio hominibus placendi. Illud itaque sit tibi et Scriptura, et natura, et disciplina, quod ratum Deo inveneris, sicut juberis omnia examinare et meliora quaeque sectari (I Thess. V, 21). Superest etiam ut ad ipsa convertamur, quod libentius ista suscipiant. Oro te, sive mater, sive soror, sive filia virgo, secundum annorum nomina dixerim, vela caput: si mater, propter filios; si soror, propter fratres; si filia, propter patres; omnes in te aetates periclitantur. Indue armaturam pudoris, circumduc vallum verecundiae, murum sexui tuo strue, qui nec tuos emittat oculos, nec admittat alienos. Adimple habitum mulieris, ut statum virginis serves. Mentire aliquid ex his quae intus sunt, ut soli Deo exhibeas veritatem, quanquam non mentiris nuptam; nupsisti enim Christo: illi tradidisti caruem tuam, illi sponsasti maturitatem tuam. Incede secundum sponsi tui voluntatem. Christus est, qui et alienas sponsas et maritatas velari jubet, utique multo magis suas.

discipline requires. To which of these does the custom of opinion bring profit, or what colour has a contrary view? God's is Scripture, God's is nature, God's is discipline. Whatever is contrary to these is not God's. If Scripture is uncertain, nature is manifest, and on its testimony Scripture cannot be uncertain. If there is doubt about nature, discipline shows what is more approved by God. Nothing is dearer to Him than humility, nothing more acceptable than modesty, nothing more hateful than glory and the zeal for pleasing men. Let that, therefore, be for you Scripture and nature and discipline which you find approved by God, as you are commanded to examine all things and to follow whatever is better (1 Thess. 5:21). It remains also that we turn to the women themselves, so that they may receive these things the more willingly. I beg you, whether mother, or sister, or virgin daughter (I would speak according to the names of the years), veil your head: if a mother, for your sons' sake; if a sister, for your brothers' sake; if a daughter, for your fathers' sake; all ages are imperilled in you. Put on the armour of modesty, draw round you the rampart of bashfulness, build for your sex a wall which may neither let your own eyes out nor let the eyes of others in. Complete the dress of a woman, so that you may keep the state of a virgin. Belie somewhat of what is within, so that you may show the truth to God alone; and yet you do not falsely present yourself as married, for you have married Christ: to Him you have delivered your flesh, to Him you have betrothed your maturity. Walk according to the will of your Bridegroom. It is Christ Who commands even the brides and wives of others to be veiled, assuredly much more His own.

CAPUT XVII.

Chapter XVII.

Sed et vos admonemus alterius pudicitiae, mulieres quae in nuptias incidistis, ne sic a disciplina velaminis

But you too we admonish, women of the other chastity, who have fallen into marriage, lest thus from the discipline of the veil

Editors' notes and page, col. 960

Footnotes

(85) ‹anchor: maritatas› · call in col 960

Maritas Rhen. Seml. Oberth.

"Maritas": Rhenanus, Semler, Oberthür.

(printed under page 484)

(86) ‹anchor: ne› · call in col 960

Nec Seml.

"Nec" ("nor"): Semler.

Commentarius. (printed under page 484)

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Gradum obstruxerit. Gradum obstruere est antevertere et praeoccupare. LAC.

"Will have blocked the step." To block the step is to forestall and anticipate. LAC[ERDA].

(printed under page 484)

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Secundum annorum nomina. Subindicat olim feminas Christianos sorores nuncupari a fratribus, hoc est Christianis, qui in nulla erant dignitate; filias vero a Patribus, hoc est episcopis et presbyteris. Hinc patet nova nomina non esse in Ecclesia patrum et fratrum, item filiarum et sororum. PAM.

"According to the names of their years." He hints that Christian women were once called "sisters" by the brethren, that is, by Christians holding no rank; but "daughters" by the Fathers, that is, by bishops and presbyters. Hence it is plain that the names of fathers and brothers, and likewise of daughters and sisters, are not new in the Church. PAM[ELIUS].

(printed under page 484)

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Emittat oculos. Verbum est circensium, et metaphora inde est sumpta. Sic Statius, lib. I, Sylv.: Vix dum emissa dies, et jam socialia praesto Omina. Mire enim hic hallucinatus est Bernartius, qui emissam diem vesperum intelligit; cum procul dubio matutinum tempus signetur, ut bene contra illum notat Casperius. Sic Claud. paneg, Manlii: . . Emisso quidquid sol imbuit ortu. Nec illud Virgilii aliter intelligendum est : Emissamque hiemem sensit Neptunus.

"Let her send forth her eyes." It is a word of the circus games, and the metaphor is taken from there. So Statius, Silvae book 1: "Scarcely was the day let loose, and already the nuptial omens were at hand." Bernartius has strangely blundered here, taking "the day let loose" for evening; whereas without doubt morning is meant, as Casperius well notes against him. So Claudian, Panegyric of Manlius: "...whatever the sun has touched at its rising sent forth." Nor is that line of Virgil to be understood otherwise: "And Neptune felt the storm let loose."

(printed under page 484)

(3) ‹anchor: Christo› · call in col 960

Nupsisti enim Christo. Habitum monasticae vitae imprimis laudat : unde manifesto colligitur hujus vitae rationem ante hunc virum floruisse in Ecclesia. Cyprianus enim integrum librum scripsit de Habitu virginum. Vide Ambros. ep 81. LAC.

"For you have married Christ." He praises above all the dress of the monastic life: from which it is plainly gathered that this manner of life flourished in the Church before this man. For Cyprian wrote a whole book On the Dress of Virgins. See Ambrose, Letter 81. LAC[ERDA].

(printed under page 484)

Page

running head: UM PARS II. — SERIES II, MORALIA. 960 (cut off at left)
marginal letters: A tur, disciplina exigit; B etiam ut ad ipsa convertamur; C utique multo magis suas; D (in footnote area, beside commentary line "metaphora inde est sumpta")
old-edition numerals: 911 after disciplina.

PL 2:961

exsolescatis, ne quidem in momento horae, ut quia rejicere illam non potestis, alio modo destruatis neque tectae, neque nudae incedentes. Mitris enim et lanis quaedam non velant caput, sed conligant, a fronte quidem protectae, qua proprie autem caput est, nudae. Aliae modice linteolis, credo, ne caput premant, nec ad aures usque demissis cerebro tenus operiuntur. Misereor, si tam infirmo auditu sunt, ut per tegmen audire non possint. Sciant quia totum caput mulier est. Limites et fines ejus eo usque porriguntur, unde incipit vestis; quantum resoluti crines occupare possunt, tanta est velaminis regio, ut cervices quoque ambiantur. Ipsae enim sunt quas subjectas esse oportet, propter quas potestas supra caput haberi debet (I Cor. X, 10): velamen jugum illarum est. Judicabunt vos Arabiae feminae ethnicae, quae non caput, sed faciem quoque ita totam tegunt, ut uno oculo liberato, contentae sint dimidiam frui lucem, quam totam faciem prostituere, quas propterea infelicissimas ait Romana quaedam regina, quod adamare magis quam adamari possint, cum sint vel ex alterius infelicitatis, et quidem frequentioris, immunitate felices, quia facilius adamari quam adamare feminae possint. Et ethnicae quidem disciplinae meracior, et, ut ita dixerim, barbarior modestia. Nobis Dominus, etiam revelationibus, velaminis spatia metatus est. Nam cuidam sorori nostrae angelus in

you may grow neglectful, not even for a moment of an hour, so that, because you cannot reject it, you destroy it in another way, going about neither covered nor bare. For some women do not veil the head with turbans and woollen bands but bind it up, covered indeed at the forehead, but bare where the head properly is. Others are covered only as far as the brain with little linen cloths of modest size, so as not to press on the head, I suppose, and not let down even as far as the ears. I pity them, if they are so weak of hearing that they cannot hear through a covering. Let them know that the whole head is the woman. Its limits and boundaries extend as far as the point where the garment begins; as much as the unbound hair can occupy, so great is the region of the veil, so that the neck too is encircled. For it is they who ought to be subject, on whose account a power ought to be had over the head (1 Cor. 11:10): the veil is their yoke. The heathen women of Arabia will judge you, who cover not the head only but the face also so wholly that, with one eye left free, they are content to enjoy half the light rather than prostitute the whole face; on which account a certain Roman queen said they were most unhappy, because they could love rather than be loved, whereas they are in fact happy through immunity from the other unhappiness, and that the more frequent one, since women can more easily be loved than love. And indeed the modesty of heathen discipline is purer and, so to speak, more barbarous. To us the Lord has, even by revelations, measured out the extent of the veil. For to a certain sister of ours an angel in

Editors' notes and page, col. 961

Footnotes

Variae lectiones. (printed under page 485)

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Renudae Venet.

"Renudae" ("uncovered again"): Venice edition.

(printed under page 485)

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Mulieris Jun.

"Mulieris" ("of a woman"): Junius.

(printed under page 485)

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Nos Rhen. Seml. Oberth.

"Nos" ("we"): Rhenanus, Semler, Oberthür.

(printed under page 485)

(90) ‹anchor: felicitatis› · call in col 961

Felicitatis Rhen. Seml. Oberth.

"Felicitatis" ("of happiness"): Rhenanus, Semler, Oberthür.

(printed under page 485)

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Mitris enim et lanis. Mitra capitis ornatus est muliebris, seu corona quae fasciolis et redimiculis ligabatur; fasciae autem illae lanae seu phylla vocabantur. LE PR.

"For with mitres and woollens." The mitra is a woman's head-ornament, or a crown that was tied on with little bands and ribbons; and those bands were called "lanae" (woollens) or "phylla." LE PR[IEUR].

(printed under page 485)

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Faciem quoque ita. Hieronymus ad Eustochium ; ep. 22 : operta facie vix unum oculum liberant ad videndum : multo austeriores Chalcedoniis ; de quibus Plutarchus in Quaest. Graec. : Αὗται δ' αὐτῶν ἔπραττον ὅτου δεηθεῖεν παρὰ δικασταῖς καὶ ἄρχουσιν, ἀπάγουσαι θάτερον μέρος τοῦ προσώπου τῆς καλύπτρας. RIG.

"The face too, in this way." Jerome to Eustochium, Letter 22: "with the face covered, they barely free one eye to see": far more austere than the women of Chalcedon, of whom Plutarch writes in the Greek Questions: "These women would transact whatever they needed before judges and magistrates, drawing aside one part of the veil from the face." RIG[ALTIUS].

(printed under page 485)

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Quod adamare magis quam adamari possint. Uno scilicet oculo liberato videre ipsis licet quod concupiscant, et videre quidem acutius, contributa et collecta in unum oculum omni videndi facultate. Adeoque puellis Tarsensibus ne totam quidem faciem velatis fidendum esse censebat Dion Chrysostomus, cum ipsis audire ea liceret quae libidinem permoverent ; atque audire quidem attentius, mente tota negatis sibi oculis omnem ad aures imaginandi vim conferente. Τοιγαροῦν ὀξύτερον βλέπουσι ἑνὶ τῶν ὀφθαλμῶν, ὥσπερ οἱ γεωμέτραι. Notum est in eam sententiam illud Persii : Non secus ac si oculo rubricam dirigat uno. RIG.

"That they can love more than be loved." With one eye freed, that is, they may see what they desire, and see it more sharply, the whole power of sight being gathered and concentrated into one eye. And so Dio Chrysostom judged that the girls of Tarsus were not to be trusted even with the whole face veiled, since they might hear the things that stir up lust, and hear them more attentively, the whole mind, denied its eyes, bringing all its power of imagining to the ears. "So they see more sharply with one of their eyes, like the geometers." Persius's line to that effect is well known: "just as if he were ruling a red line with one eye." RIG[ALTIUS].

(printed under page 485)

(7) ‹anchor: barbarior modestia› · call in col 961

Et ethnicae quidem disciplinae meracior et barbarior modestia. Sensus est : Sed ethnicae istius modestiae disciplina, prorsus agrestis, inurbana, incivilis, mera barbaries. Quae sunt per derisum dicta, RIG.

"And the modesty of heathen discipline is purer, and more barbarous." The sense is: but the discipline of that heathen modesty is utterly boorish, unrefined, uncivil, sheer barbarism. Which things are said in derision. RIG[ALTIUS].

(printed under page 485)

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Elegantes, inquit, cervices, et merito nudae. Grave monitum, neque indignum Angelo, si animum satis advertimus. Alloquitur Christianam. Elegantes, inquit, cervices, quas pretio tanto redemptas voluit Christus. Et merito nudae; quibus scilicet dirissimae servitutis jugum ademit idem Christus. Sed bonum est usque ad lumbos a capite veleris, ne nuda pateas peccata, quo semel occupata, Satanae mancipium fias ; ac deinceps ista tibi tanto manumissore parta cervicum libertas non prosit, vitio tuo in aeternum sub asperrima tyrannide servitium recasura. RIG.

"Elegant necks, he says, and rightly bare." A weighty warning, and not unworthy of an Angel, if we pay due attention. He addresses a Christian woman: "Elegant necks," he says, which Christ willed to redeem at so great a price. "And rightly bare": since, that is, the same Christ took from them the yoke of a most cruel slavery. But it is good for you to be veiled from the head down to the loins, lest you lie open, bare, to sin; seized by which once, you would become Satan's chattel, and thereafter this freedom of the neck, won for you by so great a liberator, would profit you nothing, being bound by your own fault to fall back for ever into servitude under the harshest tyranny. RIG[ALTIUS].

(printed under page 485)

Page

running head: 961 LIBER DE VIRGINIBUS V[...] (cut off at right edge)
marginal letters: A ‹laminis exsolescatis, ne quidem›; B ‹testas supra caput haberi debet›; C ‹(4) Mitris enim et lanis› (in the commentary); D ‹permoverent; atque audire quidem› (in the commentary)
old-edition numerals: 912 after ut

PL 2:962

somnis cervices quasi applauderet verberans : Elegantes, inquit, cervices, et merito nudae; bonum est usque ad lumbos a capite veleris, ne et tibi ista cervicum libertas non prosit. Et utique quod uni dixeris, omnibus dixeris. Quantam autem castigationem merebuntur etiam illae, quae inter psalmos, vel in quacunque Dei mentione retectae perseverant! Meritone etiam quae in oratione ipsa facillime fimbriam, aut villum, aut quodlibet filum cerebro superponunt, et tectas se opinantur, tanti caput suum metiuntur? Aliae, quibus plane major est palma omni fimbria et filo, non minus capite suo abutuntur, ut bestia quaedam magis quam avis, licet pennata, brevi capite, protracta cervice, caetera altegradia. Hanc aiunt, cum delitescendum habet, caput solum plane totum in condensum abstrudere, reliquam se in aperto relinquere. Ita dum in capite secura est, nuda qua major est, capitur tota cum capite. Tales erunt et istae minus, quam utile est, tectae. Oportet ergo omni tempore et omni loco memores legis incedere, paratas et instructas ad omnem Dei mentionem : qui si fuerit in pectore, cognoscetur et in capite feminarum. Haec cum bona pace legentibus, veritatem consuetudini praeponentibus, pax et gratia a Domino nostro Jesu redundet, cum Septimio Tertulliano, cujus hoc opusculum est.

her sleep, striking her neck as if applauding it: "Elegant," he said, "is the neck, and deservedly bare; it is good that you be veiled from the head down to the loins, lest for you too this freedom of the neck prove of no profit." And certainly what you have said to one, you have said to all. But how great a chastisement will those women also deserve who, amid the psalms or at any mention of God, remain uncovered! And do those who in prayer itself most readily place a fringe, or a tuft, or any thread whatever on the crown of the head, and think themselves covered, rightly reckon their own head to be of so small a size? Others, whose palm is plainly larger than any fringe and thread, abuse their head no less, like a certain creature that is more beast than bird, though feathered, with a small head, a long-stretched neck, and for the rest high-stepping. They say that this creature, when it has to hide, thrusts its head alone, quite entirely, into a thicket, and leaves the rest of itself in the open. So while it is safe in its head, it is bare where it is larger, and is caught whole together with its head. Such will these women also be, covered less than is useful. It is fitting therefore at every time and in every place to go about mindful of the law, prepared and equipped for every mention of God: if He is in the heart, He will be recognized also on the head of the women. To those who read these things in good peace, preferring truth to custom, may peace and grace from our Lord Jesus abound, together with Septimius Tertullian, whose little work this is.

Editors' notes and page, col. 962

Footnotes

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Reveleris Jun.

"Reveleris" ("you are uncovered"): Junius.

(printed under page 485)

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Meriturae proponit Rigaltius.

Rigaltius proposes "meriturae" ("about to earn").

(printed under page 485)

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Quae omitt. Pam.

Pamelius omits "quae".

(printed under page 485)

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Mentiuntur Rhen. Seml. Oberth.

"Mentiuntur" ("they lie"): Rhenanus, Semler, Oberthür.

(printed under page 485)

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in omitt. Jun.

Junius omits "in".

(printed under page 485)

(96) ‹anchor: veritatem› · call in col 962

Utilitatem Rhen. Pam. Seml. Oberth.

"Utilitatem" ("advantage"): Rhenanus, Pamelius, Semler, Oberthür.

Commentarius. (printed under page 485)

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Facillime fimbriam aut villum. Facillime : hic accipiendum pro saepissime, ut supra, Quia facilius adamari quam adamare feminae possunt, id est saepius, ut plurimum. RIG.

"Most readily a fringe or a tuft." "Most readily" is here to be taken for "most often," as above, "Because women can more readily be loved than love," that is, more often, for the most part. RIG[ALTIUS].

(printed under page 485)

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Quibus plane major est palma omni fimbria et filo. Longe ab recta ratione erravere, qui persuaderi sibi passi sunt palmam hic aliud esse quam manum. Triplicem notat impudentiae gradum, virginibus absque velamine in ecclesiam convenientibus. Hic tertius est, earum quae in oratione ipsa, vel in quacunque Dei mentione, non fimbriam aut villum filumve aliquod capiti superponebant; sed manum : quae etsi major erat omni aliarum fimbria et filo, tamen ne sic quidem dici poterant tectae ; nec minus aliis capite suo abutebantur. RIG.

"For whom the palm is plainly larger than any fringe or thread." Those strayed far from right reason who let themselves be persuaded that "palma" here is anything other than the hand. He marks a threefold degree of shamelessness in virgins who come to church without a veil. This is the third: of those who, in prayer itself or at any mention of God, put on the head not a fringe or tuft or some thread, but the hand: which, though it was larger than any fringe and thread of the others, yet not even so could they be said to be covered; and they misused their head no less than the others. RIG[ALTIUS].

(printed under page 485)

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Bestia magis, quam avis. Plinius, lib. V : « Grandissimi, et pene bestiarum generis struthio cameli. » RIG.

"A beast rather than a bird." Pliny, book 5: "Ostriches, the largest [of birds], and almost of the kind of beasts." RIG[ALTIUS].

(printed under page 485)

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Capitur tota cum capite. Idem Plinius, IX : « Mugilum natura ridetur, in metu capite abscondito totos se occultari credentium, iisdem tam incauta salacitas, etc. » RIG.

"She is caught whole, head and all." The same Pliny, book 9: "The nature of mullets is laughed at, which, when afraid, hide the head and believe themselves wholly concealed; and they have such incautious lust," etc. RIG[ALTIUS].

(printed under page 485)

Page

running head: DE VIRGINIBUS VELANDIS. (initial D cut off at the image's left edge)
marginal letters: A somnis cervices quasi applauderet; B capite, protracta cervice; C mum satis advertimus (in the Commentarius notes); D Triplicem notat impudentiae (in the Commentarius notes)
old-edition numerals: 913 after ne; 914 after cum
other: first line (somnis ... verberans) appears struck through by an image artifact at the top edge, reading clear; oldnum 913 resembles 918 in the print, read as 913 from sequence with 914; page-foot Variae lectiones and Commentarius (Rigaltius' notes) not set; left-hand fragments belong to column 961, not set