Indices: Index latinitatis Tertullianeae

INDEXES

ADVICE TO THE READER

Of what worth Tertullian's Latinity is (new though it be and, as no one denies, for the most part inelegant and rough), we have already treated in a few words in prefacing, at the very threshold of this edition; more was set out a little further on by D. Lumper, which see, if you please, vol. I, cols. 93, 94. To report these things again and at greater length we have no mind, nor will anyone think that, at the furthest bounds of our work, a fitting place is given for a new dissertation. Let readers only remember this above all, that attention must be paid to Tertullian's new glosses: that in them the new language of the Latin Church springs up and, as it were, bursts forth in its first bud, and that the first rudiments of an eloquence are not now so much to be despised which has run through the mouths of so many men and ages, in the whole Christian world, down to our own use, and endures not without great praise of God and the salvation of souls. Let them remember besides that the unusual words of Tertullian's Latinity are to be traced chiefly to three causes: namely, first, to the arduous and wholly new exposition of the Christian faith; next, to the bold use of Hellenisms, more frequent in Septimius, who was rather fond of Greek turns; lastly, to his forensic habit and his practised knowledge of the old Roman laws, by which he is found again and again to have adopted the pronouncements of the jurisconsults. To which may be added that, as in other men excellently endowed by nature, the inborn character of Tertullian, of himself inclined towards the unusual, overflowing with too great an abundance of many kinds of learning and, I might almost say, belching with satiety, by a certain at last innate

willingly rustic with African rust. "What wonder," says a recent author, "that the writings of Tertullian, a man stern, impetuous, ardent, of luxuriant imagination and keen intellect, should show the clearest signs of this nature of his, and should have put on a bearing far from common? A rough and obscure manner of writing was peculiar to the Africans. It therefore clung of its own accord to him too. Yet in that very manner he is truly unique and always himself. Through the difficult structure of his words, and vocabulary obsolete and new used everywhere, his style often proves troublesome to readers. Now, swollen with bombast, it produces nausea; now, its balance broken off, it gives rise to obscurity. But if you excuse these things, more often I seem to myself to hear a man whom, in weight and fervour of speech, I would not think inferior even to an orator of the golden age. Read the book the Apologeticum. Mark above all how, right from the very beginning, with vehement speech yet full of majesty, he approaches his adversaries, pricks them with his sharpness, stirs their conscience, moves their pity, and finally carries the mind away into admiration both of his own magnanimity and of the sublimity of the religion he is about to defend; mark these things, and, unless everything deceives me, you will be abundantly persuaded from it that Tertullian, however much he laboured under faults of style, was outstandingly strong in the faculty of speaking." So says J. A. Coessen in his Commentatio on Tertullian as apologist of Christ and of the Christian religion against the gentiles (Annals of the Academy of Utrecht, for the year 1823-1824).

It will therefore seem a wonder to no one that a glossary proper to him has been compiled so diligently by all the editors of Tertullian. Further, out of the many indexes of this kind that the old editions present, and especially the Rigaltian ones, we judged that the one to be chosen above all was that which Christian Gottfried Schütz, professor of humane letters and eloquence in the Academy of Jena, appended to the Halle edition, he who gave outstanding help to Salomo Semler in putting together the edition of Septimius. We have preferred his index to the rest chiefly on this ground: that although it is somewhat shorter, or reviews fewer words, yet by its wealth of matter, its description of words, and the learning of its definitions and comments, it plainly searches out the secrets of Tertullian's eloquence more openly, and is not undeservedly reckoned by its author himself, with most of those most skilled in patristic matters agreeing, to serve in place of a continuous commentary. The words that here and there are either missing or less well explained mostly carry their explanation with them, either in the weft of the context or in the very copious notes of the variorum editors. Some, indeed, seem only to have been brought forward so that they may be on view, and not without reason, since it is not beside the point to observe what formulas of speech Tertullian put forth, or what manner of speaking Christian letters shaped for themselves from their beginning. THE EDITORS.

INDEX OF TERTULLIAN'S LATINITY.

The reader is referred to the larger numerals inserted in the text.

A

A and Ω. II, 935. So too the Lord put on Himself two letters of the Greek, the highest and the last, figures of the beginning and the end meeting in Himself, etc.

ABDICARE ("to renounce, disown"). II, 928. Having renounced marriage of their own accord, they grow old. I, 432. The father, long-suffering in the past, who before put up with a son disobedient and contumacious, has disowned the son now submissive.

ABDICERE, to disown, to reject. II, 394: Thus the Creator has refused all that is grasped at by man.

ABHINC, henceforth, from this place. II, 564, What is written from here on.

ABIRE ("to go away"), I, 1283. As one whose husband has gone away from affairs, i.e. has departed from life. So the Greeks are accustomed to use the verbs οἴχεσθαι, κατοίχεσθαι, ἀπέρχεσθαι, ὑπογίνεσθαι, that is, to die: all of which signify going away and departure. — I, 615. He has gone away now, and must come back: a proverb. What its sense is, I, 209, 616.

ABLUERE, to baptize. II, 806. The flesh is washed. II, 1011, It is not lawful to be washed again.

ABNOCTARE ("to pass the night away from home"). II, 749. That the Celts pass the night at the tombs of brave men.

ABOLEFACERE, to abolish. I, 452. To abolish the city by the bearing of a tavern, i.e. to exchange the civil order and decency for the confusion of a tavern; Scaliger corrects to abolefacere, κνισσᾷν. I, 1308. Rather as though it were abolished, etc.

ABOMINAMENTUM ("abomination"). II, 637. Man has cast away his golden abominations.

ABORTIVUS ("untimely-born"). II, 564. A defective, that is, and untimely offspring.

Irenaeus: Shapeless and without form, like an untimely birth, II, 331. The Marcionites, premature and in a manner untimely-born.

ABRUMPERE ("to break off"), II, 47. He breaks off from the Church of the authentic rule, namely himself: said intransitively.

ABRUPTE ("abruptly"). II, 165. If we should use this sentence so abruptly in our presumptions.

ABRUPTUM ("a breach, a gap"). II, 507. Here too I leap over a very wide gap of cut-away Scripture. An expression taken from those who prefer to shorten the way by a jump rather than lengthen it by a more comfortable walk. So: You fly across the greatest plain with the lightest leap. Scaliger, to Cardanus. Tertullian explains himself shortly after, II, 507: You have taken away so much from the Scriptures, that is, you have cut away, rejected and broken off, so that very great gaps stand in the text of the books; book V against Marcion: How many pits he made in the epistle, by taking away what he wished.

ABRUPTUS, stubborn, obstinate. II, 77. As of one headstrong, headlong, and eager to die. II, 247. More rugged than the Caucasus. The Caucasus is a vast mountain of Scythia, whose ridges, as Pliny says (Natural History, book VI, chapter 5), wind through the Colchian region of Pontus to the Riphaean mountains, sloping on one side into the Euxine and the Maeotis, on the other into the Caspian and Hyrcanian sea, under various names. Virgil, Aeneid IV: Bristling Caucasus begot you on hard crags, etc. By which words abruptum is explained, of a man rustic, hard, intractable and inhospitable. II, 432. But nothing is so abrupt as that another should excel, II, 657. Otherwise abrupt and absurd.

ABSOLESCERE ("to fall out of use"). II, 921. The seed-bed of the race falls out of use, i.e. so that it ceases from what is usual and customary.

ABSOLVERE ("to loose"). II, 76. He loosed the most troublesome soldier's boot from his feet, that is, he lays it down. Among the Romans, to soldiers,

when they are discharged, as unworthy of the privileges and honour of military service, their shoes, among other things, were customarily taken off. Balduin, De Calceo, chapter 24. See also SPECULATORIA. I, 572, It has been settled concerning their weakness and mediocrity, that is, it has been most plainly proved that they are of no strength at all.

ABSTINERE. I, 302, When women were to such a degree kept from wine, for "abstained".

ABSTRUERE, to take away the light by a heap set in the way. II, 38 (15). See OBSTRUERE. II, 428, And he says that the lamp is not to be blocked up.

ABUSUS. II, 970, About to go forth to the contest from custody, used up, that is, almost consumed and worn out by long use. Rigault prefers obesus, but the authority of the manuscripts is lacking. Nonius: Obesus, slender and thin and gnawed round and lean. Naevius: With body and breast everywhere wasted, with mind strained, oppressed by slow-groaning old age. Gellius, Attic Nights, book XIX, chapter 7.

ACACIA. I, 13, Which acacia promises, that is, ἀκακία, innocence. Rigault prefers the other reading: This incorruptibility we have to put on over [us] unto the new man, which the monarchy promises. He alludes, moreover, to those words of Paul, I Corinthians XV and II Corinthians V, bidding Christians hope well of the resurrection, which will clothe mortal bodies with immortality. For then it will come to pass that the souls of the blessed return to their own bodies, as to new dwellings; [bodies] now indeed eternal, now indeed clothed over with immortality as with a new garment, never thereafter to be worn away by any ages. By monarchy he means God most good and most great, in which sense he used that word very frequently in the disputation against Praxeas.

ACATUS, a small boat. II, 469. If you have never taken stolen or unlawful wares into your boats, etc.; ἄκατος, a ship fitted for carrying goods. Hence the diminutive ἀκάτιον, acatium (Pliny, Natural History, book IX, chapter 31). The author here pursues most exactly the whole system of seafaring, so as to strike Marcion the harder. For the sailors receive wares on the token of the merchants; they are handed over stamped with the mark of some label, or sent across marked with a seal, are loaded, etc.

ACCEDERE, to be equal. II, 1042. But also the boxer Cleomachus, who had come up before the Tirynthian. II, 76, And the person had now come up in his turn. Read with Rigault "decesserat". That is, that soldier more steadfast than the other brethren, that is, his Christian fellow soldiers, who had not wished to be made known, thinking that there was no betrayal in so slight a concealment.

ACCENDERE. II, 82. He kindles sight in the eyes.

ACCENDONES, trainers of gladiators, who fire up the gladiators for the contest, II, 1050.

ACCEPTABILIS, I, 585. And yet how much more acceptable is our presumption.

ACCEPTO. I, 347, Your gods will set it to their credit. I, 569, They are silent therefore and set it down as received. II, 1011, How much more does he set to account those sins before the washing.

ACCESSIBILITAS. II, 174, That we should ascribe to the Son Himself the contraries also, mortality, accessibility.

ACCIDENTIA. II, 498, For an accident is what is ascribed; but the showing of the thing itself, to which they befall, comes before the accidents. II, 665, He suffered a befalling of the spirit, for an ecstasy fell upon it, etc.

ACCURATUS. I, 407, Which is the more carefully tended pasture to them, that is, the food which is more their care.

ACERBUS. II, 904, So, before this indicator, the thing is unripe, that is, immature. II, 229, As the fig tree... loses its unripe fruit, from Apocalypse VI:13: τοὺς ὀλύνθους αὐτοῦ, the Vulgate has "its green figs". A grossus, moreover, is a hard and unripe fig. Theodore Gaza, in his work On Plants, calls the wild fig ὄλυνθος.

ACERBATUS, I, 533, Scourges made bitter, that is, doubled.

ACERRA. I, 324, As a cup, as an incense box.

ACERVUS. II, 103. Winnowing the mingled heap of the faithful. I, 1271, At every heap of messages.

ACESCERE. I, 474, With so many tribes and curiae and decuriae belching, the air turns sour; which is wont to happen through the multitude of men in theatres and shows.

ACIES. II, 1643, And to fix with the gaze is to look at a thing keenly, with eyes intent and as it were fastened on it, ἀτενὲς ὁρᾶν. As those who, clothed in garments foreign to nature's moderation and driving men astray from the upright state, offer themselves openly to be gazed at, or rather to be laughed at, may seem to wish to turn the eyes of all upon themselves. Yet so that an inspection or gazing of this kind, which they court, is joined with shame and insult to those who wear them, so that it turns not to praise but to reproach. To this is added (Ibid.): To mark out with the finger, to point out with a nod. II. 1006. How bared is the edge of the spiritual sword. See EXSERTUS. II, 1013, Appeal to the apostolic battle line. II, 669, So many rows of pipes.

ACONITUM. A poisonous herb, any poison whatever. II, 1030. Every aconite of hostility having been rooted out.

ACOR. II, 249, With a little leaven he has deceived the whole mass of the faith by heretical sourness. I, 1237, As apples, when they now begin to age into sourness or bitterness.

ACTOR, one who conducts another's business, an agent. II, 434, He sets forth the likeness of agents.

ACTORIUM, of the soul, II, 668.

ACTRIX. I, 650, But if tragedies and comedies are the performers of crimes and lusts.

ACTUS, II, 564, The Enthymesis came of the act, namely that by which Sophia broke out into searching into the Father, as the author says, chapter 9. I, 1313, So therefore also concerning the use of materials. Tertullian calls actus the use of things created by God, when we do something with them, when we use them for an act or action, of whatever kind it be. I, 496, For we now call to witness your proceedings concerning judges. II, 439, After the example of that servant who was removed from his stewardship. I, 670, A smaller wage is made up by more frequent business.

ACUS. I, 1246, Give me a pin for parting the hair. II, 906, And with a more wanton pin they put up their hair.

ACUTUS. II, 1048, If I go on to the sharp ones, that is, if I go on to fight with you with sharp and decisive weapons; not with blunt ones for practice.

AD, with. I, 527, But the profane, and those who are not wholly with God.

ADDICERE. II, 120, It is better that you should sometimes not see your crowds than that you should make them over, namely to tributary servitude. I, 1237, For at this price the Lord has determined to knock down pardon: a word proper to the seller. I, 438, And so make us over to the charge.

ADDICTIO. II, 1015, And the making over of all chastity. The praetor addicit when he orders something to be someone's own.

ADGENICULARI, to fall at the knees. I, 1244, And to kneel at the altars of God. Others, more rightly: to the dear ones of God. By the dear ones of God are meant without doubt the martyrs, whom penitents were wont to ask to restore them to the Church. See Tertullian, To the Martyrs: Which some, namely peace, not having it, have been accustomed to ask of the martyrs.

ADGLUTINARE. I, 1235, To so great a degree are you glued fast to contumacy. II, 665, And he shall glue himself to his wife. II, 684, And he shall be glued to his woman.

ADHAERERE. II, 1047, Otherwise it clings to the shoulder.

ADHUC. II, 54, Even if I remember besides, that is, moreover, beyond the common rite.

ADITUS, one who has approached. II, 540, Therefore they first torture him who has approached (namely to those rites).

ADJUNGERE. II, 17, That he joins to the wicked. Junius prefers adjugat, that is, binds with the same yoke, as Columella speaks of vine shoots being yoked.

ADJURARE. I, 692, Whether you swear by idols, or acquiesce when adjured by another. I, 448, But we are accustomed to adjure demons, that is, genii. II, 122, Through distrust of at once signing and adjuring and anointing the beast's heel.

ADOLARI, II, 806, From the goods of the flesh they are offered to God, that is, they show religious worship.

ADOLATIO, that is, adulatio, after the manner of the ancients. A worship of the gods not true but feigned.

ADORARE. II, 550, Lest they be revered for gravity, that is, approved. Junius prefers adornentur. For if you apply gravity to a vain thing, you will seem to adorn it; festivity becomes it. II. 218, I adore the fullness of Scripture.

ADSACRIFICIUM. I, 686, Suppose I have been called, and the title of the duty is not that of assisting at sacrifice, and the discharge of my service: what then? if it pleases. With these words he solves the objection: But sacrifices are attached to these [occasions], taking the character of a Christian slave or freedman whom a pagan master has ordered to attend or wait on him, or on his son, when sacrificing for the solemnities of the toga of manhood or of betrothal. Suppose I have been called, he says, so long as my duty and my service cannot be counted as an assisting at sacrifice, that is, as ministering at, or sharing in, or consenting to the sacrifice; let him make use both of my service and of my duty: what is that to me? my conscience is whole in this matter; if it pleases, I can be present.

ADSIGNARE, ADSISTERE, see under the letters Ass.

ADSOLARE. I, 363, n. (1); 577, If they bring the summit of majesty level with the ground: they press it down, dash it to the ground.

ADVERSIO. II, 299, Now according to the turning of the goodness to be directed, that is, of the goodness to be directed according as each turns his mind to the goodness of God. Jurists call adversio the right of taking the fruits and applying them to one's own uses. So a passenger is said to hire a ship in adversionem who hires it on this condition, that the proceeds come back to the hirer himself.

ADVIVERE. I, 748, Who were in them then, when they lived alongside, that is, still lived with them. II, 87. Because they made idols for themselves when they lived alongside, that is, lived together with those who showed that worship to them.

ADULARI. II, 972, I ought not only to defer to him, but even to fawn upon him. See ADOLARI. II, 976, And at every hour they fawn on those who are to be greeted. II, 722, To it (the body) alone rest fawningly grants the end of work, that is, grants it fawning.

ADULTER. II, 30, So greatly does an adulterous sense, that is, a perverse interpretation, cry down the truth. II, 52, an adulterous pen. II, 198, Wholly an adulterer, both of preaching and of the flesh: Hermogenes's flesh was adulterous, for he was continually marrying; his preaching adulterous, because by his heresy he had corrupted the faith and peace of the Church. I, 663, For he who serves false gods is without doubt an adulterer of the truth, because every falsehood is adultery. I, 519, But we readily enter a plea in bar against our adulterers, the heretics. II, 1000, Itself also adulterous, of the writing of the Shepherd. II, 156, Let all adulterous fruits be gathered. I, 580, That we have devised an adulterous night.

ADULTERARE. I, 632, But he who adulterates and counterfeits, namely the truth. I, 519, They have gone adulterously over to the philosophical sects. II, 987, He adulterates and defiles himself.

ADULTERIUM. I, 519, Adulterations of the saving discipline. II, 51, Adulterations of the Scriptures. II, 401, I wonder that in this alone Marcion's hands were numbed for adulteration, that is, that, as though stupefied by the adulteration and corruption of the Scriptures, they lacked feeling. I, 1312, Of the adulteration of unlawful colours

ADUMBRARE. II, 899, A face so dangerous ought therefore to be shaded, that is, veiled. I, 645, Afterwards it was resolved to overshadow impiety with pleasure. II, 1014, Things obscure are shaded in by things manifest.

ADVOCARE is in Greek παρακαλεῖν. II, 390. To comfort the sick.

ADVOCATIO is properly the throng of patrons and friends who stand by someone in court. I, 270, To the untroubled advocacy also of the Scriptures, that is, defence. II, 393, Since you have received your consolation, that is, comfort, παράκλησιν. I, 1267, And so to such both consolation and laughter are promised. II, 863, Words of exhortation and of consolation, that is, of comfort, of help. II, 93, To whom the plea of necessity is most familiar, that is, allegation, excuse. I, 270, They make use of hired advocacy.

ADVOCATOR, πράκλητος. II, 393, As I have proved the comforter of beggars.

ADVOCATUS. II, 931, In this too he ought to recognize the Paraclete as advocate. He alludes to the meaning of the word παράκλητος; but the author's application is ridiculous. II, 972, As Paraclete, that is, advocate. I, 695, No longer of advocates, but of angels. He calls advocates those who lent a friend their presence by sealing, signing, giving testimony. So Varro, book II of On Agriculture, chapter 5: But you, Murrius, come, be my advocate while I pay the asses at the Palilia, so that if afterwards they claim them back from me, you may be able to bear witness.

AEDIFEX, for aedificator. I, 678, After the likeness of that most provident builder.

AEDIFICARE, to invite by an example set before one. II, 540, That they may build up opinion by suspending knowledge. II, 139, Edifying, he admonishes [them] to the endurance of these. I, 1310, This only do they know how to build up, the astonishment of women, that is, to serve the work of making and displaying what women may be astonished at and admire. II, 14, To be built up unto ruin. I, 624, That they may give themselves to building up strength

AEDIFICATIO. I, 1256, Talkativeness in edification is in no way shameful.

AEDIFICATORIUS. II, 782, For into Eve, while still a virgin, had crept the word that built death.

AEMULATIO, envy, hatred, resentment, with which the heathen were affected when they saw the number of their own decreasing and the Christian religion growing greater day by day. I, 277, Acquitted, behind the tribunal let him laugh at your rivalry. I, 308, Out of the jealousy of the Jews. II, 52, Coming surely out of a cause of rivalry. I, 536, The opposition of the divine thing and the human, that is, God thinks one way, man another. II, 408, Jealousy for the law. II, 928, If anyone by presumption of this should provoke the rivalry of His providence. The sense is: it may the more come about that a woman becomes pregnant by the providence of God, if anyone has challenged by intercourse the presumption conceived about her (that she is barren), as though about to rival God, Who makes the barren fruitful.

AEMULUS. I, 277, A certain system of rival working, that is, laboriously rivalling. See RATIO. II, 958, In a rival way, that is, a contrary one. II, 278, Who would not be fully good otherwise than as the adversary of evil.

AENIGMA, a figure. II, 448, Where in the riddle of the stone. II, 820, Under the screen of figures and riddles. II, 841, So that the other kind cannot admit riddles.

AEONEIUS. II, 251, As of the aeonian sow. Rigault emends to aeneiae. See SCROFA.

AEQUIPARANTIA. II, 570, Into rival equalizings of corporealities.

AESCULAPIUS. II, 1031, Now to your Aesculapius. He calls him "yours" because he was worshipped especially in Africa and was believed born of a Punic mother, for before he belonged only to the people of Pergamum. The sense: The cloaks you once used were such as the priests of Aesculapius have in use even today.

AESTIMARE. II. 82, He has assessed touch in the hands. Rigault better reads extimavit; on which see below.

AESTIMATIO, thought. I, 263, 264, Nor yet in this very way (Heumann: admonished) to consideration, etc. The sense: nor yet do they suffer themselves to be admonished by this to reflect that perhaps truth underlies that teaching which is commonly condemned. I, 1327, In aestimationem temporum: Rigault rightly restored in existimatione temporum, that is, in the last times, at the end of the age.

AESTUARE. II, 134, Since even earthly offices seethe over rank, that is, contend for the dignity of rank, to obtain the first place. I, 497, The prison is always seething with your people.

AESTHUARIUM. I, 658, What will you do, caught in that tideway of impious votes?

AETAS. I, 316, 319, Greater age, that is, the elders, by birth. I. 1327, Ages, in short, now at rest and drawn up into the harbour of modesty. Ibid., For the coldness of age. II, 982, Knowledge too has its ages in Christ.

AFFECTATIO, imitation. I, 371, But also very many of you sometimes by affectation, etc.

AFFECTIO, προσποίησις, assumption. II, 1045, Because of the different assumption of a dark garment.

AFFECTIOSUS. II, 682, And that it be by nature full of feeling, not having understanding.

AFFINIS. II, 260, He is a sharer both in impudence and in malignity, that is, a partaker; so Cicero, For Sulla: Sharers of this suspicion. II, 437, Strangers and sharers of no right. I, 1261, We shall be caught as sharers of covetousness. I, 1267, Are the impatient perhaps sharers of an equal [guilt]? I, 674, That they are sharers of manifold idolatry.

AFFINITAS. I, 679, So as not [to go] as far as kinships with idolatry, that is, so far that we become partakers of idolatry.

AFFLATUS. II, 291, The breath of God, that is, the soul. II, 294, First of all one must hold to what the Greek Scripture has marked, naming the breath (πνοὴν), not the spirit (πνεῦμα). I, 1231, Other things brought to completion by His breath.

Ἀγενεαλόγητος, one who is without kindred, II, 73.

AGERE. II, 26, To have played Jesus Christ, that is, to have put on that character of the man and to have done all the things that had been foretold of Jesus Christ. II, 416, And you act for him, that is, you play his agent and steward. II, 434, So far doing his business for him. II, 667, But what are the dying said to give up, the mind or the soul?

AGINA is, says Festus, that hole into which the shaft of the balance is inserted, that is, in which the balance is moved or turned; whence those are called aginatores who are moved by small gain. II, 234, Of the middle agina, as they say, of a movement so balanced that it inclines to no side and no part outweighs.

AGNITIO, assent, approval. II, 155, And from that acknowledgement, peace. II, 963, But fasts will also earn from God the recognition of mysteries, that is, skill in interpreting sacred figures and images, namely those presented by God in dreams.

AGNOSCERE, to assent, to approve. II, 155, Now acknowledging the prophecies of Montanus.

AGNOSCIBILIS. II, 877, But he had kept features recognizable to Peter.

AGONOTHETA, ἀγωνοθέτης, president and judge of a contest, that is, a musical and theatrical one. For those who presided over gymnastic contests were called athlothetae. II, 104, So you will recognize that the judging of the contest belongs to the same president of the games. I, 624, In which the living God is president of the games.

Αἱρέσεις, so called by a Greek word, from the sense of the choice which one uses either in setting them up or in taking them up, II, 18.

Αἰών. II, 550, Αἰῶνα τέλειον, the perfect aeon.

ALIQUI, for aliquis, I, 315. So very often.

ALCINOUS, king in the island of Corcyra, II, 1036. On his orchards see Pliny, Natural History, book XIX, chapter 4, and Homer, Odyssey, book VII.

ALES, metaphorically for what is very swift and swifter than any bird. I, 407, Every spirit is winged.

ALEXANDER, II, 1038, is Polyhistor, who, Suidas reports, was a Milesian, and having been taken in war, served as tutor in the household of Cornelius Lentulus, and afterwards, having been freed, was called by the name of Cornelius. He seems to have written books on the affairs of the Phrygians and Egyptians, addressed to his mother. Richer understands it of the peoples of Alexandria and Africa.

ALLECTIO. II, 58, A tested selection; namely of those to be enrolled in the ecclesiastical order. For it was the custom for this to be proclaimed before ordination. And the proclamation was made by setting out their names, the people being admonished that if anyone had any charge against them, he should prove it by plain facts: such was the tested selection in the Church, as, on the other hand, the rash ordinations among the heretics are censured above. II, 514, But the Jews are sons of the Creator not by nature but by the choosing of the fathers, that is, by adoption.

ALLEGERE, to take up, to adopt. I, 335, On this side the cause of humanity's being chosen into divinity falls away. II, 808, When the soul is chosen to God, it is [the flesh] itself which brings it about that the soul can be chosen.

ALLEGORIA, parable, riddle, figure. II, 421, Through allegories and figures. II, 835, That they may indeed be free of the cloud of allegory.

ALLEGORICUS. II, 543, An allegorical arrangement, that is, a figured one. See CONVICIUM. II, 996, And actors when they fit allegorical gestures. II, 836, The allegorical things of scripture.

ALLEGORIZARE. II, 401, What Christ spoke allegorically regarding men. II, 834, We have also mention of garments in the Scriptures, speaking allegorically of the hope of the flesh.

ALLOCUTIO. II, 28, The preface of the address, that is, προσφωνήσεως. II, 660, Or addresses are delivered, ὁμιλίαι, δημηγορίαι

ALTEGRADIUS. II, 913, As some beast rather than a bird... in other respects high-stepping.

ALTERUTER. I, 321, On either side, that is, on the part of both the contracting parties. I, 471, For one another, that is, the one for the other. II, 985, Without opposition on either side.

ALTILIS. I, 651, And you should hate the fattened men of Greece because of its idleness. He means the athletes or wrestlers, who were customarily fed with the greatest care by the gymnasiarchs, so that they might be famous for strength most powerful for the contests. The Greeks were most devoted to such contests, delighting in a leisure that was of public benefit. For they suffered these ills of a long peace. Septimius said fattened men, as Varro and Martial [said] fattened oxen and hens, for well-fed and crammed. I, 1246, With the enormous fattening of fattened beasts sought out.

ALVEARIUM, II, 586, Into the troughs of the dough, that is, tubs, and what are commonly called kneading troughs.

ALVEUS, belly, stomach. I, 322, The bellies of the bears themselves are sought after. II, 663, And digested without bellies.

AMARE, to be wont. II, 1033, Wont to be clothed according to the season. II, 319, But the unencumbered power of truth is wont [to work] by few [words], that is, is accustomed, after the manner of the Greeks, φιλεῖ γενέσθαι, to prefer. I, 265, They love to be ignorant. Heumann reads amans. II, 133, He was pleased to invite to glory those whom He had called to salvation.

AMBITIO, a wandering and manifold going round. II, 978, A circuit of the body belongs to them. II, 900, Because he has not by nature obtained an encircling of hair, περιβολήν. II, 691, The whole compass of the belly. II, 650, But let the rivalry for pre-eminence on either side look to it, that is, φιλοπρωτεία.

AMENTARE. II, 439, He has hurled this sentence by the thong, that is, he has whirled it like a javelin, brandished it. Lucan: He hurled the javelin by the strap. Hesychius: Ἄμμα, a bond; hence amentum, the thong of a javelin and spear.

AMENTATIO. I. 572, That you may fall by your swords and javelin-throwings, that is, javelin thongs.

AMENTIA. II, 684, When God sent a loss of mind upon him; so he calls Adam's sleep. See EXSTASIS.

Ἀμήτωρ, one who is without a mother. II, 73.

AMOR. II, 247, The loves of the Colchians, philtres, poisoned love potions, and all other poisons. Compare Horace, Odes II, ode 13.

AMPLIARE. I, 1318, Than if the Lord, in enlarging the law, does not distinguish it from the act of fornication. II, 937, That they remain not only kept back but also enlarged. II, 76, And the case was adjourned. A case is said ampliari when its hearing is put off or sent back to another time or to another tribunal. Examples of adjourned [cases] are in Livy, where of M. Titinnius: Twice adjourned, at the third time the defendant was acquitted. And a little after, of P. Furius Philus and M. Matienus: Both accused of the gravest crimes, and adjourned.

AN, perhaps, I, 416, Or by Christians, that is, perhaps by those who have become Christians. The sense of the whole passage is: Believe them, when, adjured by us, they speak the truth; for if they were allowed to lie when a Christian man wishes to prove the truth, they would certainly do so, lest they should lose you who are so profitable to them; nay rather, lest they should be driven out of some possession of theirs by you yourselves, perhaps one day Christians.

ANABIBAZON, ἀναβιβάζων, the ascendant: to astrologers a sign, the natal planet, under which each one is conceived or born. II, 266, For perhaps the Anabibazon stood in his way.

ANDROMACHA. II, 996, For nothing to do with Andromache, that is, nothing to do with Christ. Others take it as a proverb, as though he alluded to the play of some ancient tragedian bearing the name of Andromache, and nothing else is signified by this expression than by these: Nothing to do with the verse, nothing to do with Bacchus, οὐδὲν πρὸς ἔπος, ἀπροσδιόνυσα, that is, foreign to the matter. For he compares the heretics with actors. These, fitting allegorical gestures to songs, express things far removed from the present play and scene: those, namely the heretics, assign the same parables where they wish, not where they belong, and finish them off most neatly. (See PROVERBIAL FORMULAS, I, 210.)

ANGELIFICARE. II, 832, Reformed and made angelic in the kingdom of God.

ANGINA. II, 732, Or that by the compression of the liver there is a choking of the mind, that is, anguish of spirit.

ANGUSTIA. II, 905, Out of straits, that is, slenderness of means or fortunes.

ANIMA. II, 228, Swimming and flying souls. II, 905, Both [wedded] in soul by expectation and in flesh by transformation, that is, that virgin of yours is already wedded in mind by the expectation of a husband, wedded in flesh by the change of puberty. "Wedded as to flesh and mind", as in "Like a god as to face and shoulders". Of the words that follow, for whom you are preparing a second husband, the sense is: Your virgin, whom you think a virgin, has ceased to be a virgin because of her age, not indeed corrupted by a man, but by age; accordingly the husband whom you will give her will be the second.

ANIMALIS, ψυχικός. II, 953, Recognize therefore a soulish faith, by its zeal for the flesh, of which it wholly consists.

ANIMARE. I, 1322, Then the heat of the sun, to be desired for at once enlivening and drying the hair. Animando, colouring, as animatae fruges in Lucretius and animata exta in Arnobius. I, 1202, If waters know how to give life, that is, to give back to man eternal life, from which he had fallen by sinning. I, 1208, To give life with another breath of such great clearness. A machine is said to be animated when the fingers of the musician modulate the breath, thickened and bodied into the water by pressures, so that it issues into a most clear sound marked with manifold variety. Breath of this kind Septimius calls other breath, namely trained and articulated. II, 994, And you would have believed that their comparisons enlivened one another. Colours are enlivened when so aptly matched that the one is roused by the vigour of the other.

ANIMATIO. II, 556, And the whole Enthymesis, that is, the animation together with the passion, etc. etc. Irenaeus: To have laid aside her former intention, together with the passion that had befallen [her].

ANIMATRIX. II, 147, He calls perfect love the animatrix of confession, that is, that which incites, drives, gives courage to confess Christ.

ANNOTATIO, the care that it be let out dearly. I, 345, Under the same registering of the quaestor.

ANNUS. I, 487, The year is in anxiety. Zephyrus applies it to the anxiety of the men of that year; but Tertullian seems to attribute anxiety and as it were toil not to men but to the year and the season. II, 976, When the sky is stunned and the year is parched.

ANNULUS. I, 302, The betrothal ring. Tertullian says in this place that it was of gold. But Pliny, Natural History XXX, 1, teaches that that betrothal ring was of iron. Kipping (Roman Antiquities) thinks that Tertullian spoke according to the custom of his own age; or rather he misunderstood Pliny, who did not speak of the betrothal ring, but of a token of frugality and modesty, by which the betrothed or new bride was recalled to those rough Sabine women of old.

ANNUUS. II, 79, We make offerings for the dead, for their birthdays, on the yearly day.

ANTECESSOR. II, 890, He alone is the forerunner, because alone after Christ; of the Paraclete. II, 364, Bereft of the patronage of predecessors.

ANTECESSIVUM, II, 894. Both the subsequent to the antecedent and the partial to the universal.

ANTECURSOR. II, 825, And thereafter the flower, forerunner of the fruit.

ANTELIUS. I, 684, Among the Greeks too we read of Apollo θυραῖον and of Antelian demons, guardians of doors. Hesychius: Ἀντήλιοι θεοί, those set up before the doors. Euripides, in the Meleager. Then ἀντήλιος, the one appearing equal to the sun; and by extension, the altar or god set up facing the sun.

ANTELUCANUS. II, 79, Even in assemblies before dawn. I, 273, Assemblies before dawn for singing to Christ.

ANTENNA. II, 346, For in the yard-arm too, which is part of a cross, the ends are called horns. So in Virgil: We turn about the horns of the sail-clad yards.

ANTIAE are the front locks of hair hanging over the forehead. II, 1042, The back teeth shaded among the forelocks.

ANTICIPARE. II, 858, For every consummation and perfection, even if it comes last in order, comes first in intention.

ANTIQUITAS. I, 515, For the antiquity of divine literature, already laid down beforehand, still profits me.

ANTIQUIUS. II, 213, Something besides the Father will have been more ancient, that is, prior by nature, not by time, as what follows shows.

ANTISTARE, to excel, to be preferable. I, 442, Who certainly live and stand above the dead. II, 279, For continence does not also stand above virginity: read with Rigault virginitati. II. 845, But we are worth more than many sparrows.

ANTISTATUS. II, 563, An escort of angels of like kind, that is, angels as attendants of the Saviour, standing before Him or attending on Him to discharge their ministries. He calls it "of like kind" because their kind could be matched with the substance of the Saviour. Junius interprets antistatus as προστασίαν.

ANTISTES. I, 259, The high priests of the Roman empire. Zephyrus understands the pontiffs themselves, whose authority administered sacred things, ceremonies, in short all religion, on the interpretation of which the welfare of the state turned: whence they are also called by Cicero chiefs of the public council and high priests of the immortal gods. And that the emperors themselves too were among them is established from ancient inscriptions, in which they are called supreme pontiffs.

ANTITHESIS. II, 267, For these are the Antitheses of Marcion, that is, contrary oppositions.

AORI, ἄωροι, those who perish by untimely death, II, 745.

Ἀπάτωρ, one who is without a father, II, 73.

APEX, the badge of priests: it was a stitched cap with which the flamens covered their heads. II, 1045; I, 363; II, 164, The apex from the ray: by a likeness drawn from the caps of the flamens he calls apex that thread-like thing, as it were, which we see glinting among the darting rays when the sun shines, and in a manner hanging before our eyes. Lucretius calls them the darts of day; P. Varro, javelins; Prudentius called them the spikes of the sun or of the rays. II, 988, Between two peaks of crime most prominent. II, 629, Of the extremities, namely, of Christ's cross. He calls apices what above he calls horns.

APOCARTERESIS, ἀποκαρτέρησις, is the purpose and choice of death by fasting and hunger. I, 512, Lycurgus chose death by starvation, as a hypocrite. II, 262, If you prove yourself a Marcionite by starving yourself to death, that is, prove in very fact, by voluntary fasting and by killing yourself, that you are a hypocrite, you who repudiate the Creator.

APORIATIO, hesitation, fear, confusion. I, 69, Conceived and brought forth from perplexity.

APOSTOLICUS (II, 198): Hermogenes is so called, whom, even if the Apostle did not mark him out, he nevertheless marked in intention by the sharing of the name. II, 472, He confirms the Scripture of the Acts of the Apostles. It was customary for the Fathers of old to call τὰς τῶν ἀποστόλων Πράξεις the Apostolica, Ἀποστολικά.

APOSTOLI, Whom this name interprets as sent ones. II, 52.

APPARENTIA, ἐπιφάνεια, II, 268, From the appearing of Christ to the audacity of Marcion.

APPARERE, to take care of, to attend, to minister. I, 357, For the soothsayer too attends on the dead. I, 527, Another, who attends on the judgement of God, that is, ministers. II, 814, Rather to serve the soul in the place of a little vessel. I, 650, Since ears and eyes wait upon the spirit. So too Tully calls the senses the attendants of the mind. I, 687, Who attended on idolatrous kings up to the point of idolatry.

APPARITIO. II, 59, Devoted attendance.

APPARITOR. I, 650, Nor can that be kept clean whose attendants are defiled; he speaks of the senses: the eyes and ears. See APPARERE.

APPENDIX. II, 744, In paradise, whither even then [had passed] both patriarchs and prophets, appendages of the Lord's resurrection. II, 806, And the squalor that is the appendage of this duty (fasting). II, 977, The appendages, namely, of gluttony are wantonness and lust.

APPLICARE. II. 123, They approach from the affections, they come near coaxingly and softly. II, 502. That He attached an angel of Satan to His apostle to buffet him. I, 341, Which (beasts) you attach to Liber.

APULIA. I, 632. That God has eyes even beyond the awnings. By this word seem to be meant the awnings which [hung] in theatres and amphitheatres for ornament and to keep out the burning strokes of the sun. These were sometimes purple: with which colour, as is likely, the finest wools were dyed, such as those from Apulia. Martial: Apulia, first in fleeces. Whence also the name of apuliae for awnings.

AQUA. I, 1202, Water, a vehicle worthy of God. I, 1224, After the water, that is, after baptism.

AQUARIOLUS, I, 495. Festus: Aquarioli was the name for the squalid hangers-on of unchaste women. The same also did the office of pimps, and procured matches for harlots. Turnebus, Adversaria, book XIV, chapter 12.

AQUATILIS. I, 1259, After the watery following of the rock, they despair of the Lord.

AQUATIO. II, 962, Israel had sinned in the drawing of water at Mizpah.

AQUIGENUS. II, 299, Between the water-born and the earth-born animals, ὑδρογενῆ καὶ γηγενῆ τῶν ζώων.

AQUILEGUS. II, 707, How much will they congratulate themselves on [being rid of] the mills and the water-wheels, that is, the beasts of burden, mules and asses, which were employed in turning these machines; if ever it should happen that they were changed into men, they will congratulate themselves on their condition, for they will no longer sweat so much in turning these wheels. Vitruvius describes them. They were instruments which drew up water with certain buckets and poured it out,

AQUILEX was the name of a craftsman put in charge of finding, conducting and tending waters. II, 326, God did not at once promise Himself as water-finder and husbandman.

AQUILICIA, rites instituted for drawing out and obtaining waters. I, 487, You sacrifice the Aquilicia to Jupiter. This was a Roman [rite], for more properly among the Carthaginians Juno presided over this care. Compare chapter 33.

ARA. II, 1031, After Pompey's three altars, namely triumphal ones, that is, triumphs. I, 1182, Will not your station be more solemn if you have also stood at the altar of God?, alluding to the stations: he uses a word proper to sacred rites. A dedicated animal, submitting to be the victim, is said to stand at the altar. Virgil, Georgics II: And led by the horn the sacred goat shall stand at the altar. I, 1286, For the altar of God must be set forth clean; in other places he calls the Christian man the altar of God, from whose heart prayers are borne to God. But here, in a certain special sense, he calls the presidents of the ecclesiastical order the altar of God, who carry the Church's prayers up to God, through whom the Christian Church is wont to present the prayers of the sacrifices to God. I, 677, He will spit upon and blow away the smoking altars. II, 1048, I am wont to speak medicines for morals from any kerb or altar. Here, namely, it is the philosopher in the pallium who speaks, not the Christian. For a Christian could not be brought to leap onto an altar for the sake of an address, since Christians at that time detested altars and sacrifices, and blew [on them] as they passed by. II, 136, And the altar a pyre.

ARBITER. II, 960. He was going to bewail those same men, his leaders and witnesses, that is, spectators, witnesses. II, 317, By the Father as witness, that is, as testifier. II, 414, He takes three of the disciples as witnesses of the vision and voice to come.

ARBITRATRIX. II, 299, Who was found in the Lord as the arbitress of His works.

ARBUSTUS. II, 320, Who [made] his works more tree-like in their beginnings, that is, who provided his works more robust; who, namely, did not plant out slips, but already trees, and those more tree-like, that is, already grown, which bear fruit much sooner than slips.

ARCANUM. I, 1297, Whose secrets they keep against the danger which they believe [impending], etc. He speaks of the wives' secrets, because they do not betray their wives when they take part in Christian rites. Their pagan husbands therefore keep their secrets against a danger which they believe [is coming], that is, against the danger which they believe hangs over the Christian name, a persecution about to break out, as they think, so that at that time they may betray them, if perchance some wound of the mind conceived thereby should make them wish for their ruin. For this is [the meaning of] if perchance they are hurt: if perchance some wound of the mind befalls, if some quarrel.

ARCHETYPUS. II, 548, Archetypal masters are the original masters, the older ones.

ARCHIGALLUS, the chief of the Galli, the priests of Cybele, mother of the gods, I, 425. See IMPERIUM. II, 815. Either of a woman sculptor, or of the archigallus.

ARCHIVA, journals, annals. I, 401, n. (1), You have it entered in your archives.

ARCHON, ἄρχων, a chief, or principal magistrate. II, 88; II, 214, ἄρχοντες.

Ἀρχή. II, 215, ἀρχή takes in not only an ordering but also an empowering principality. II, 551, Προαρχὴν and τὴν ἀρχήν. II, 579, The earthly [man], in substance of the beginning, flesh, from matter; the Greek of Irenaeus requires: the earthly [man], a body in substance, flesh from matter.

ARCUATUS. II, 122. Rising with an arched thrust, of the scorpion.

ARCTARE. II, 710, Lest, handed over to prison, you be held fast to the payment of the whole debt.

ARDOR. II, 106, For when we are burned up by the heat of persecution. II, 123, And they are put up at a fixed time, at no other than that of the heat, of the Gnostics. I, 510, I know too that Phryne the harlot served the heat of Diogenes lying above her.

AREA. I, 701, Let there be no burial grounds; their threshing floors were none. He plays on the word. For when the man had shouted, Let there be no areae, he meant burial places; when he says in turn, their areae were none, he means the threshing floors of the harvests. Area, moreover, is taken for a cemetery. Pontius the Deacon in the Acts of Cyprian: He was buried in the area of Candidus the procurator.

ARENA. I, 321, A show in the arena, that is, a gladiatorial show. I, 467, With the savagery of the arena.

ARENARIUS of numbers, one who shows his pupils various arithmetical combinations of numbers on an abacus sprinkled with dust, II, 1050.

ARGUMENTARI, to deal in subtleties, to devise and hand on subtly. I, 635, Lest anyone think we are inventing arguments. I, 638. From her too they argue the name of the Circus.

ARIDUS. II, 1040, Dry fattening is ξηροφαγία, which was proper to athletes. II, 954, Either late or dry foods.

ARIES. II, 800, And everywhere this ram is first tempered against us, by which the condition of the flesh is battered. The ram is a beam hung by ropes, whose head is clad in iron so that it seems to have a very hard forehead like a ram's; and, again after the manner of a ram, it is drawn back so as to strike and undermine with greater force

walls. Hence the verb temperari [to be tempered], because in the fitting-out and the balancing [of the ram] aimed at the blows, skill was needed and a sure tempering. It could be said proverbially for this: "A strong argument is set against us, which is difficult to undo; we are assailed by open force," as rams and mines are set against each other in arguments. II, 1031, Nam et arietem, etc.

ARITHMI, the book of Numbers. II, 431.

ARMARIUM [book-chest]. I, 1307, "Because it is not admitted even into the Jewish book-chest." That is, into that canon of the Scriptures which was kept in the temple of the Hebrew people by the diligence of the succeeding priests. So Augustine interprets it, Book XV of The City of God, chapter 23. The same, Book XII Against Faustus, where he says of the nation of the Jews: "What else is that nation but a kind of book-keeper of the Christians, carrying the law and the prophets?" I, 670, "When he puts together a book-chest more quickly."

ARMARE [to arm]. II, 687, "Which alone too I could have armed for the testimony of full divinity." II, 259, "He has armed the knowledge of Himself with such great works."

ARTIFEX [craftsman]. I, 655, "Certainly that craftsman of fists," that is, a boxer. II, 762, "But the craftsman of the show." I, 636, "From there the Romans borrow the craftsmen they have sent for," that is, actors.

ARTUS [tight]. II, 1030, "Nor tight in the hands," that is, tighter, narrower. See Cicero, Against Catiline. I, 1243, "How tight the business is."

ASINARIUS, worshipper of an ass. I, 365, 577, "That among the worshippers of all cattle and beasts we alone are ass-worshippers."

ASINUS [ass]. II, 416, "The ass from Aesop's well," a fool arriving unexpectedly and filling everything with untimely braying.

ASPIS [asp]. II, 331, "The asp (as they say) borrowing poison from the viper." Of the asp Pliny, Natural History, Book VIII, chapter 23, says thus: "The necks of asps swell...; there is no remedy for the bite, except if the parts touched are cut off at once." So instant, that is, is the poison. Of the viper, in the same book, chapter 39: "Of serpents the viper alone is said to hide in the earth, the rest in the hollows of trees or rocks (but Aristotle, Book V On the Nature of Animals, says on the contrary that the viper hides under stones, and the other serpents are concealed in the earth). All, in the time of their retreat, sleep deprived of poison." In Book VII, chapter 2, he says: "That those who dwell on Mount Athos are fed on vipers' flesh." Which is certainly a proof of a less effective poison. By that proverb, then, will be meant that the most deadly is taught wickedness by the less bad.

ASSECTATUS. II, 948, "And widows for some time courted," that is, sought after. Rhenanus reads affectatae.

ASSENTATOR [assenter]. II, 2⟨ ⟩6, "God is found an assenter to evil," one who would assent that evil be done. That is, since God recognizes that matter is evil, He nevertheless uses it (which was Hermogenes' teaching), and either confirms its depravity or at least conceals it. Junius conjectures assectator [follower], one who would have had to follow along with and sustain the nature of matter.

ASSERTOR, whoever claims [someone] into a condition, whether free or even servile; the champion of another's freedom. II, 273, "Such an assertor would be condemned even in the world." I, 1287, "Whose assertor disputed with the Lord," that is, a patron, who undertakes to defend a man.

ASSIGNARE. I, 1269, "And assigns the virgin," that is, holds her sealed and bound by a chastity shared with the widows. I, 1272, "Assigns exomologesis," that is, to penance set closest. II, 18, "But they faithfully assigned to the nations the discipline received from Christ." II, 1046, "And assigns the whole shape of the drawn-in boss to the guardian tongs." III, 137, "Assigning to the flints the lasting stains of his blood." II, 1023, "Discipline governs a man, power assigns him," that is, marks him out, shows him eminent, characterizes.

ASSUMERE [to take up]. I, 1236, "And they take up penance." He is said to take up penance who gives in his name among the hearers.

ATHENAE [Athens]. II, 20, "What then has Athens to do with Jerusalem," that is, what have philosophers to do with Christians?

ATTENTARE, to attack. II, 55: for the impious attack from their own senses, as if by hand, the senses of the pious, and do this one thing, to transform truth into a lie.

ATTONITUS [thunderstruck]. II, 38, "Thunderstruck diligence," which is always in fear lest it sin in anything. I, 656, "Thunderstruck at the mimes," that is, attending to the mimes with a thunderstruck mind.

AVENA [wild oats]. II, 156, "The wild oats of Praxeas." He compares false doctrine to wild oats; for, as Pliny writes, wild oats are a blight of grain. Ibid., "But those wild oats had then everywhere shaken out their seed."

AVOCATOR. II, 762, "Not a raiser of the dead, but a caller-away of men," that is, one who calls the living away from life to death, from the right faith to heresy.

AVOCATRIX. II, 647, "Her that calls away from all truth."

AUCTOR, lawful owner. II, 51, "And from the owners themselves," that is, from the lawful proprietors. II, 113, "But since the owners themselves,

who preside by authority, in whose hands is the authority of holding the Church. In the glosses of Philoxenus, Auctor, "founder," "master"; and in the books of the Land-Surveyors auctores is put absolutely for teachers and masters.

AUCTORAMENTUM [hire]. I, 476, "Under the hire of the belly."

AUCTORARE, is to seek wages. I, 697, "Let us go hired into these fights." Those are called auctorati who, a wage or prize being offered, had bound themselves and pledged their service as gladiators. I, 626, "Some have even hired themselves out to the fires," that is, bound themselves. II, 77, "And sufficiently hired by the patronage of consent," that is, made firm by authority and bound by it.

AUCTORITAS, supreme power in administering rule. I, 238; II, 49, "Whence for us too authority is at hand," that is, from which Church, established also for us Christians, as from the others aforesaid and similar ones, comes authority, validity and confirmation, and that chair is at hand, etc. II, 977, "And they sigh for the authority of the lingering star," that is, they grieve that the rising of the stars delays so long, before which it is unlawful to break the fast.

AUDIRE, to be renowned. II, 1034, "It alone was heard of," that is, it was once on everyone's lips because of its fruitfulness, and there was hardly talk of anything else. II, 796, "We shall know what the Sadducees are called by Christ," that is, by what name they are named, and in what ways they are refuted. I, 1239, "To others, the hearers," that is, the catechumens.

AUDITUS [hearing]. II, 404, "Who raised up to hearing," that is, to the hearing or for hearing, by a Greek phrase, "he raised up to the hearing."

AURIGA [charioteer]. II, 930, "Among other men's eunuchs and your own charioteers." Rigaltius reads perorigas tuos. Varro, Book II On Farming, where he treats of the covering of mares, says that whoever lets in [the stallion] is called a peroriga. So he calls the Psychics perorigae, who, as he himself says, pressed marriages on people and as it were procured lust. Le Prieur would have urigas, that is, those who as it were stirred up lust. I, 641, "Rightly have they clothed idolatry in charioteer colours," that is, in their idolatrous games they fitted colours assigned to their charioteers according to the idols; for he calls these charioteer colours, as Virgil, Aeneid XII, said "and his charioteer sister" adjectivally. I, 661, "A charioteer in a fiery wheel, all red"; he alludes to the red faction of the drivers.

AURUGINARE. II, 675, "Who are jaundiced by an overflow of bile," that is, suffer from jaundice. Aurugo is jaundice, from the colour of gold. Old Glossary: ἴκτερος, aurugo; ἰκτερικός, auruginosus, one who suffers from that disease.

AUSPEX. II, 140, "As not formerly for the auspex," that is, with him under whose command and leadership the affair was conducted. Rigaltius, however, does not like this word; to him nothing seems lacking except the name of the place.

AUT [or]. II, 164, "Thus he is either Father or Son," that is, thus either he is the Father who is called by the name of Father, not the Son; or he is the Son who is called by the name of Son, not the Father. When the talk is of this or that person, the name answers to the truth of the person. I, 1175, "Or how many windpipes are needed": aut means "otherwise," in the Greek manner, for so ἤ is sometimes taken.

AUTEM [but]. "It is itself set against the narrative, like the clasp of a conjunctive particle, for connexion," II, 221.

Αὐτεξούσιον [self-determination]. II, 685, "Having in us, lying subject to itself, the free power of choice, which is called αὐτεξούσιον."

AUTHENTICUS. II, 49, "Among which their authentic letters are read aloud," that is, in the same language in which they were written by the apostles, sounding the voice of each. II, 546, "He broke away from the Church of the authentic rule." II, 946, "We know plainly that it is not so in the authentic Greek."

AXIS [axle]. Festus: a stake, rounded, about which a wheel turns. I, 531, "Bound fast to the stake of half an axle."

B

BACCHANS. II, 1043, "Fittingly indeed, that something should tinkle beneath the bacchant garments"; bacchant garments are the purple robes proper to women in Bacchic revel.

BAJULI [porters]. I, 1281, "Nor German porters." There were German porters, who carried [their masters] either sitting in covered carriages or reclining in litters, attendants of leading men or of softer women, chosen above all for their tallness.

BALTEUS or Balteum [belt]. I, 634, "For they call 'ways' the hinges of the belts around the circuit." The way was of two kinds: one crosswise, for those going round the circuit; the other straight, as if for those making for the cavea or the circus down the slope (as the author says). For the circuit of the more distinguished was next the cavea or circus; the slope, of the common people standing round the circuit. Tertullian relates that the circuit in which was the senators' orchestra was divided by belts and hinges. It is agreed that those works are called baltei or baltea (which is more frequent) metaphorically which are as it were the girdles and barriers of others

and bind them beneath and make them firm in their place. In the shows likewise the barriers of the seating were called baltei or baltea, by which the rows or ranks of the senators, knights and magistrates were divided, so that they could watch conveniently; say ten, fifteen, twenty, thirty, etc., enclosed by single belts, according as they were nearer to or farther from the circus or cavea, the length of the belts being lessened. And each belt had its own hinges, two at each way, by which those about to watch entered from right and left, and having entered shut them, so that no one else could enter the belt. They were called hinges by synecdoche, because the doors were swinging and fixed on hinges, so that free entrance and exit lay open to the spectators (as they are likewise called by the author in chapter 20), for those leaving from the way into the belt, or from the belt into the way. Among the common people likewise the arrangement was the same: except that the people had, instead of the belts of the more honoured, plain seats, that is, without barriers and hand-rails; and certain light divisions of the ways, in place of the hinges of the more distinguished. These, then, are the ways, says the author, by which one came from the stage and proscenium (which were separated by the curtain) along the hinges of the belts where the more honoured sat around the circuit, and along the divisions of the common people down the slope, outside the shows, or the reverse, between these and those hinges and divisions.

BAPTISMUS [baptism]. II, 1209, "After the baptism of the world," that is, after the flood. II, 1213, "Since Paul alone of them had put on the baptism of Christ." II, 1217, "Baptism of blood."

BARBARIA. II, 890, "Through Greece and certain of its Barbarias." He calls Barbarias of Greece certain regions outside Greece, or adjoining Greece, with which the Greeks had dealings or wars; Horace: "Greece clashed with barbary in long war."

BARDUS [dull]. II, 230, "No painter is duller than you."

BASILIA, Kingdoms. II, 350, "In the first [part] of the Kingdoms." They divided the Basilias, the Kingdoms, that is, the books of Kingdoms, into two parts; of which the first comprised two books, which are entitled of Samuel, the second the two of Kings. Those err who read "in the first Basil.," for the passage is in the first [part] of the Kingdoms, in the second book of those entitled of Samuel (chapter 7). II, 389, "So too earlier in the Kingdoms."

BAXA, a kind of gilded and womanly footwear. II, 670, II, 1043, "Slipper and baxa are gilded daily."

BEKKOS. I, 570, "The first word reported was Bekkos; its interpretation is the name for bread among the Phrygians."

BENEDICTUS [blessed]. II, 42, "Under the episcopate of the blessed Eleutherus." Benedictus was an eminent title among the early Christians. II, 1003, "The good shepherd and blessed Pope."

BENEFICIARII was the name of soldiers taken up by the prince's favour for certain offices or services; so they attended on the prince to carry out his commands. II, 118.

BENEFICIUM [benefit]. II, 1031, "The benefit of the injury"; the injury was done to Carthage in its overthrow, the benefit in the restoration granted.

BERYLLUS, beryl, is a gem, one of the green and bright ones, found among the Indians, a species of which Pliny, Natural History XXXVII, 5, makes the Chrysoberyl, pale indeed, but passing into a golden colour. Agricola writes, in Book VI of the Fossils, that the Chrysoberyl is also called Choaspites. The beryl is a little fainter, its brilliance verging on gold. II, 660, "Nor is the matter of beryls watery because they ripple with a strained lustre."

BESTIA [beast]. II, 261, "Those very beasts of your couch and mat," bugs and fleas. II, 913, "As a certain beast," etc., a periphrasis for the ostrich or ostrich-camel, which Aristotle describes very well in Book IV On the Parts of Animals, and Pliny at the beginning of Book X of the Natural History.

BESTIARII, those who fight with beasts in the arena, whether guilty men or, for want of them, others matched with savage wild beasts, I, 317. To these, dining for the last time, a table was set out generously. I, 492, "I do not recline in public at the Liberalia, as is the custom for beast-fighters dining their last."

BIAEOTHANATI, those who died by violence, whose souls are torn from them by force through the cruelty of punishments, II, 747.

BIBERE [to drink]. I, 471, "Who have drunk the one Spirit of holiness." He sets these against those who in the Tablet of Cebes were said to drink error and ignorance. A little after: "To dine on discipline."

BISCULUM. I, 1246, "Some little implement of iron or bronze, for trimming the nails."

BLATTIRE, to talk uncouthly and emptily. II, 1032, "As Silenus babbles at the ears of Midas."

BOTRONATUS is a pile of hair arranged in clusters. Hesychius: "In clusters: one holding on to another, as grape-bunches have their berries close-set and in a mass, or gathered together." I, 1329.

BOTULUS [sausage]. II, 954, "The outer and inner sausages of the Psychics." A bitter hypallage against the orthodox, as if he had said: Those fat and plump and stout Psychics, like sausages, as stuffed as sausages. And rightly he has begged pardon of [his hearers'] ears. For the inner sausage indeed

is packed with a gullet of stuffing, like the paunch of some glutton; but the outer is shamelessly distended in the manner of the privy member, like that god of Horace's from the fig-tree trunk: "And the red stake stretched out from the obscene groin."

BRABIUM, prize, reward. I, 624, "The prize of angelic substance."

BREVIARIUM [summary]. I, 1153, "So that in the prayer is truly contained a summary of the whole Gospel," that is, a brief review and abstract. Pliny, Natural History VII, 26: "This is the summary of his [deeds] in the East."

BUCCELLA [morsel]. II, 943, "And they will plainly give husbands and wives as they give morsels," that is, to all who ask. For he has in view that saying: "Give to everyone who asks you."

BUCCINAE. They are smaller shells, which grow in the sea, II, 1033.

BYSSINUM [fine linen]. I, 1334, "Clothe yourselves in the silk of uprightness, the fine linen of holiness." Byssus is commonly said to be a kind of Indian flax, which is drawn out like wool from a tree very like this Pontic one: though some assert it is the bark of an Indian plant.

BYTHION, the deep, II, 551.

BYTHOS, abyss, gulf, the deep. II, 68, 551, "That Only-begotten of Valentinus, from the father Depth and the mother Silence."

C

CACABULUM, a vessel in which the load of the belly and bladder was received, I, 344.

CACABUS [cooking-pot]. II, 977, "With you love boils in the cooking-pots."

CACTUS, a kind of thorn. Hesychius: "Cactus, a thorn by which, if a fawn is struck, it has its bones useless for pipes." II, 1036, some read exsecto, others exacto.

CADAVER [corpse]. II, 819, "So that thereafter from falling (cadendo) it is named a corpse (cadaver)." II, 878, "When cold, when deathly pale, when stiff, when a corpse."

CAECUS [blind]. II, 903, "With its own blind good," that is, hidden, not exposed to the eyes, as if plunged in darkness and obscurity, unknown; to which illustris [bright] is opposed in what follows. II, 662, "But gnats too buzz, not blind to the ears even in the dark." II, 733, "To pass the night in blind sleep," that is, without visions.

CAEDERE [to cut, strike]. II, 281, "For which it is better even to be for cutting down." The sense is: for which holiness it would be better, that is, more useful and more desirable, to be for cutting, that is, to be equal to cutting and pruning away marriage. It would go better with us, he says, if our holiness were such as would lead us to do away with marriage and make us without share in marriage. II, 876, "Although already cut down elsewhere" (the questions), that is, dispatched. II, 347, "And with hands striking the breast in praying."

CAESARIATUS [maned]. II, 1040, "Maned with horses," that is, those who had a horse's mane on the helmet.

CAESIO, brawling. I, 477, "From there we do not depart into gangs of brawlers." Suetonius mentions this wantonness in the Nero, chapter XXVI: "For he was accustomed to beat men returning from dinner, to wound those who resisted, and to plunge them into the sewers."

CAETERUM, otherwise. II, 13, "Otherwise they will avail nothing." II, 546, "Otherwise inhumanly." So very often.

CALCARIA [lime-kiln], a place where lime is either burned, or kept, or sold. I, 763, "We have come then from the lime-kiln... into the charcoal-pit": a proverb, to come from an unclean place into one no cleaner, to tumble from one toilsome and filthy condition into another. After Tertullian had answered the heresy of Marcion, as the most unclean, he girds himself for the refutation of that of Apelles, equally unclean.

CALCEATUS [shod]. II, 254, "Shod, they will soon beat out a vain glory," that is, furnished with new shoes, of which they boast vainly. II, 77, "Shod with the preparation of the Gospel."

CALENDARIUM was the name of the book in which the account of receipts and expenses was kept. I, 1314, "The slender skins of the ears weigh out an account-book," that is, they hang the whole estate of the house as it were on the outermost little joints and carry it about.

CALERE [to be hot]. II, 247, "Nothing is hot there but savagery." II, 123, "Being hot themselves too, to strike"; of scorpions, whose poison flares up as they grow hot.

CALIENDRUM, Festus: a covering for the head, II, 1044.

CALIGATUS [booted]. I, 690, "And whether a booted soldiery too can be admitted to the faith." The caliga was the soldier's boot, so that caligatus is also taken for a soldier. So Suetonius in the Augustus: "He often gave mural crowns even to booted men." Balduinus, On Footwear, chapter 13. The caligati were common soldiers, rank and file, and by their lowness made up the lowest order of the service and, so to say, the commons of the army. Nigronius, On the Ancients' Caliga, chapter 3.

CALIX [cup]. II, 1000, "The shepherd whom you paint on the cup." II, 991, "Let the very pictures of your cups come forward."

CALLIBLEPHARUM, II, 991, is a purple paint, which heightens beauty and charm in women. Pliny, Natural History XXI, 19, teaches that it is made from burnt rose-leaves, and from

the stones of dates and also from ox-marrow. Book XXVII, 4.

CALLOSITAS [callousness]. I, 617, "That these things have passed into the callousness of common use": it means a custom which by long use has as it were grown a callus over. So Cicero, Tusculan Disputations, Book III, chapter 22: "Long reflection has drawn over minds the callus of age."

CANALES, the loungers of the forum were so called, on the authority of Festus, because they stood about the gutters of the forum. II, 1047, "I do not court the gutter-men."

CANCELLI [bars]. II, 1047, "I do not court the bars." Le Prieur would have "I do not attack"; which is said of advocates, who take up a case and present themselves before the judges. II, 142, "Which powers you rank from the bars."

CANDIDA [white robe]. II, 147, "But he wished to glory in the white robe of salvation." II, 445, "And a certain white robe of each judgement is foreseen," the mark of those awaiting and designated for honours. II, 523, "The mark of the Pharisaic white robe," that is, of Pharisaic honours. II, 750, "In a certain taking-possession and its white robe." Usurpatio is the affliction and anticipation of the judicial penalties beforehand; candida, the receiving of the glory to be completed. II, 77, "And better crowned with the white robe of martyrdom."

CANDIDATUS [candidate]. II, 315, "As candidates of restoration," that is, already clothed in white through the grace of God for their own restoration. For they are not here called candidates as canvassing, but as already designated for restoration. I, 1300, "So he himself too is God's candidate in fear," that is, passing his apprenticeship in the fear and reverence of God. II, 881, "Candidates of eternity." I, 1156, "We too, candidates of the angels," that is, we who are designated to become like the angels. II, 718, "They profess their offspring candidates of the demons," that is, designated for the worship of demons. II, 86, "Which was brought in by the devil's candidates."

CANDIDARE [to whiten]. II, 147, "And they have made it white in His blood." II, 147, "But stains are made white by martyrdom."

CANERE [to sing]. I, 1205, "That figure of bodily medicine foretold a spiritual medicine." I, 1291, "The apostle declared." II, 610, "Whom the prophets foretold as to come." II, 493, "But this psalm too is said to sing of Solomon."

CANICULA [little dog]. II, 247, "For that little dog Diogenes." That Cynic Diogenes, so called for the liberty which he took to himself in carping both at men and at the gods too.

CANINUS [doglike]. I, 1251, "Not a human affectation formed by the stupor of a doglike equanimity"; understand the Cynic or Diogenic endurance. II, 1042, "Lest perhaps it be entrusted to a doglike constancy."

CANTABRUM, a kind of Persian standard, V, 369.

CANTHERIUS [gelding]. I, 365, Festus: "A gelding differs from a horse as a barrow-hog from a boar, a capon from a cock, a wether from a ram; for a gelding is a horse whose testicles are cut off."

CANUS [hoary]. I, 386, "The hoary [records] of histories and memorials," that is, hoary histories and memorials. See MEMORIA.

CAPERE [to admit of], of what can happen, like the Greeks' ἐνδέχεσθαι. I, 376, "While it does not admit of being valued." II, 60, "It is admissible that they think such things." II, 207, "For we define that it can admit of diminution and subjection." II, 213, "Much more is it inadmissible that anything existed without beginning." II, 576, "Or because a meaner origin admits of it," that is, is capable of it, namely of infamy. II, 162, "And so let it hold that the second is established by God," that is, it is received, as if to say, let it obtain. II, 253, "If it is admissible to cheapen [Him] in the Creator," that is, if it is granted, if it is allowed, that the Creator be cheapened. II, 295, "It is admissible also to call breath an image of the spirit," that is, breath also signifies an image of the spirit, or can be called an image of the spirit. II, 395, "So far then as it does not admit of belief," that is, it is not credible, nor probable. I, 687, "Whether a servant of God may take on the administration of any dignity or power," that is, would take it on or could take it on. II, 215, "It admits not only of an ordering but also of an empowering principate"; and on the same page, "let principium admit of no other meaning than beginning."

CAPILLAGO [growth of hair]. II, 737, "Or the growth of hair flows on."

CAPILLATURA [hairdressing]. I, 1224, "In vain you employ all the most skilful builders of hair." These were called by a special word cosmetae. Old glosses: Κοσμήτης, dresser, adorner; Juvenal: "The cosmetae lay down their tunics." And girls were employed for that purpose; for in the glosses too we read: κοσμητρίας, tire-women.

CAPTATELA, ease of putting on and wearing, II, 1046, "Before, even for the simple putting-on of it."

CAPTATRIX. II, 916, "And luxury is the hunter after every public rejoicing."

CAPULUS, a receptacle, a coffin. II, 805, "He would have entrusted it to some vilest coffin": so he calls the body.

CARO [flesh]. II, 124, "The spirit withers away by the flesh," by the flesh, that is, by a perverse love of mortal life.

CASSIS, a little net by which the face is veiled, so that no one can be recognized; which was also formerly called cassiculum as a diminutive, on the authority of Festus. II, 774. "No one wishing to show a man puts a helmet or a mask on him."

CASTRARE [to castrate, prune]. I, 426, "He was pleased to lop the arms too." I, 1327, "As if we are trained by the world's chastising and pruning

by God. II, 932, "The apostle, for that reason, himself also castrated." I, 570, "With throats castrated," that is, with the tongue cut out.

CASTRATOR. II, 247, "Castrator of the flesh." Compare Pliny, Natural History VIII, 30; and Book XXXII, 3, On the Pontic mouse, the same, Book VIII, 37; and Book X, 73.

CASTUS, as a substantive, a sacred rite, purification. II, 977, "You equal them to the rite of Isis and Cybele." Varro said "by Greek castus," for "by Greek rite."

CATABOLICI are ill-omened and infamous spirits, who throw down the frenzied and dash them to the ground, II, 698.

CATACLISTI. II, 1036, "A garment from the shut-away ones," from the precious ones and those kept with more care. So Apuleius, Book XI: "A choir resplendent in snow-white and shut-away garments." Hesychius: "Kataklestoi: certain courtesans at Corinth." Others read cataclitis, that is, of a dark and deep colour.

CATACLYSMUS, the flood, the universal ruin of the first world by water. I, 481, 571, 701, "That a cataclysm, namely, there was formerly too, because of the unbeliefs and iniquities of men."

CATAPHRACTE is a cuirass or soldier's breastplate, II, 1043.

CATECHIZARE [to catechize]. II, 434, "And catechizes for him," that is, instructs his servants in plain speech to obedience to him. I, 675, "Ask whether he commits idolatry who catechizes about idols."

CATHARTICUM, a cathartic, a medicine that has the power of purging. II, 1049, "I shall give a cathartic to the impurity of Scaurus."

CATHEDRA [chair]. II, 49, "Among whom the very chairs of the apostles still [preside]." Rigaltius would have this understood not properly of the chairs of the apostles, but of the principal Churches, namely those established by the apostles themselves, which in Tertullian's age presided in their own places, as mothers of the others, such as Corinth in Achaia, Philippi and Thessalonica in Macedonia, Ephesus in Asia, Rome in Italy.

CATHOLICE [universally]. II, 38, "When they brought it forward universally," that is, openly before all, not among their household. II, 106, "That these things are done universally," that is, as a whole, to which "in part" is opposed.

CATHOLICUS [universal]. II, 304, "Protector of that universal and supreme goodness."

CAUDA [tail]. II, 123, "And so at first still trailing the tail," that is, not yet rising with the arched thrust of scorpions, not yet fixing their stings, not yet pouring out venom.

CAUPO [tavern-keeper]. II, 651, "When he had tasted there all the tavern-keepers of wisdom and eloquence." A metaphor which what follows explains, "For in like manner," that is, just so, "the case of the soul stands too, through the philosophized doctrines of men mixing water with wine," etc.

CAUTER, Greek καυτήρ, an iron instrument with which wounds are burned out. II, 1048, "I drive the cautery into ambition."

CAUTERIUM, Greek καυτήριον. II, 198, "Twice a forger, both with the cautery and with the pen." Here the cauterium is not that glowing iron with which approved men are branded or the guilty punished, but it is a painter's cautery, a painting instrument, with which that kind of painting was made which painters and goldsmiths usually call encaustic; Pliny, Natural History XXXV, 11; Vitruvius VII, 9; Marcianus 17. So Hermogenes is a forger with his painter's cautery, burning in wax of various colours to form the images of false deities. A forger also with scriptures depraved by a heretical pen. II, 131, "And medicine is plainly cruelty, from the scalpel and from the cautery." I, 1246, "It is wretched to be cut and burned out with the cautery." I, 362, "Mercury testing the dead with a cautery."

CAUTIO [bond]. II, 290, "Nor would he have assigned his bond," that is, would have wished to give security.

CAVEA, the arena of the gladiators, and amphitheatres, I, 361, "Plainly you are more religious in the cavea." II, 279, "And the raging caveae,"

CAVERE [to give security]. II, 156, "In short the teacher had given security for the former [doctrine]." A legal expression, for this: He had pledged that he would remain in the former doctrine and abstain from innovation. I, 1265, "Yet he gave security for the impatience of one judging," that is, he brought the impatience of one judging or prosecuting an injury to judgement. He gave security for impatience at injury, having entered upon its action at law; even if he does not proceed. He gave security as if the vengeance laid up with God were in danger, and by that security took away the honour of the judge, that is, of God. I, 694, "Under oath they give security." Jurists call slips or bonds of this kind cautiones, and they say cavent, because, namely, we thus secure ourselves and are made safe when we make a loan.

CAVILLARI [to jest, to be quibbled at] is said of springs, II, 1033, when they cease to give their supply, going down into the hollows of the earth: for then they cheat the inhabitants round about. II, 823, "Through which the promulgation of the elders is generally quibbled at"; that is, it is beset by quibbles, in the passive. II, 844, "But since here too the question about the interpretation of 'body' is quibbled at."

CAVOSITAS [hollowness]. II, 742, "For us the underworld is not a bare hollowness."

CEDERE. II, 114, "The sun yielded the day of our purchase," that is, the sun brought forward the day of our purchase, on which Christ rose from the dead.

CELLARIUM, a store-room, a cellar, a pantry. II, 834, "For what refuges of store-rooms will keep us from the wrath of God?"

CELLULA [little room]. II, 262, "In this little room of the Creator He was even crucified," that is, in His body, which He took to Himself from the creation as a little room and tent, to dwell in it.

CENSERE [to reckon, to derive]. II, 1339, "He reckoned [them] outside the city," that is, he drove them out of the city. To derive origin; I, 341, "From there your gods are reckoned," that is, they derive their rise and beginning from them; for they are either from some metal, or stone, or marble. II, 33, "Whether our doctrine is reckoned from the tradition of the apostles." II, 895, "By which virgins too are reckoned in common," that is, comprehended under the common name of woman. I, 1160, "Then His body too is reckoned in the bread." Rigaltius interprets: Through the sacrament of bread He commends His body. As Augustine, Book I of the Gospel Questions, chapter 43, said: "Through the sacrament of wine He commends His blood." I, 471, "But also that we are reckoned by the name of brothers." II, 920, "By one marriage we are reckoned on both sides." I, 363, 577, "They are reckoned, at any rate, from contempt."

CENSUALES, those who drew up the daily records and annals and public acts. Tertullian called them by a word of his own age, I, 388.

CENSURA [censure, judgement]. II, 273, "Why do you circumvent yourself by your judgement?" Heumann writes: "What? that the judgement circumvents itself," that is, Trajan's sentence overturns itself and cuts its own throat with its own sword. II, 281, "According to the judgement of the founder himself." II, 759, "Your judgement, I suppose, would prescribe to him." I, 469, "Divine censure," is ecclesiastical excommunication.

CENSUS, origin, valuation, registration. I, 307, "The origin of that discipline is from Tiberius." I, 329, "From him is the origin of the whole, or rather or the better known, divinity." I, 403, "We have set forth this origin both of the sect and of the name, with its author." II, 44, "The apostolic Churches present their origins," that is, their beginnings. II, 228, "It has its origin from what was made." II, 575, "From the animal [elements], namely, by the condition of infirmity, the spiritual [failing] to approach." He says that the Demiurge, of that animal substance, drew something infirm by the condition of infirmity, and that there was an infirmity, to approach spiritual things, that is, that he was therefore unable to approach spiritual things, had no strength to approach spiritual things, could not. II, 579, "The census of man," that is, that by which it is fitting truly to reckon a man, namely, that by which he is spiritual. II, 270, "But you would find no Church of apostolic origin." II, 865, "And the whole census of the elements," that is, the number, as it were comprehended by a sure review, a review. II, 703, "And the greater census of fishes." II, 934, "Than the very origin of the human race," that is, its first beginning. II, 803, "To have strained it out from the filth of the mud, its origin excused." See EXCUSARE. II, 646, "Engaged with Hermogenes on the sole question of the soul's origin."

CENTENARIUS [of a hundred]. I, 300, "For I see also hundred-[sesterce] dinners," that is, most costly, as ones in which as many thousands of sesterces were spent as formerly coppers. II, 98, "And, what is of more use, with hundred-leaved roses too," etc. He called them hundred-leaved roses from their hundred petals. And very fittingly he said that a crown of roses, "which is a thing for seeing and for smelling," that is, delights the eyes with its colour and the nostrils with its scent, is of more use than one of laurel, myrtle, olive, or any other famous leafage, which only feeds the eyes. II, 1048, "Likewise by which Sulla builds dishes of a hundred pounds' weight."

CENTONARIUS [patchwork-]. II, 53, "Works of their own out of the poems of Homer in patchwork fashion," that is, as patchwork pieces are usually made and handled.

CERAUNIA, a gem, white and glowing, so called as if from thunder. Pliny, Natural History XXXVII, 9. I, 1303, "And the ceraunia would flash." II, 660, "For the substance of ceraunian gems too is not fiery because they flash with a glowing red."

CERNERE, to sift, to riddle. II, 165, "Satan has asked that he might sift you," from Luke's Gospel, chapter 22 (Luke 22:31).

CERVUS [stag; forked stake]. II, 776, "Stags in battle." Rhenanus: it savours of a proverbial figure, born, as it appears, from that saying of Chabrias: that an army of stags led by a lion is more formidable than one of lions led by a stag. II, 681, "Without reed, without forked stake." Rigaltius preferred to keep the word cervo rather than to put corno or orno in its place. For here it is a question of props for vines, not of trees friendly to the vine, such as the ash and the cornel are. Cervi are forked little sticks having the shape of the letter Y, from the likeness to a stag's horns, as M. Varro teaches in Book IV.

CHARITES [the Graces]. II, 85, "This head was first crowned by the Graces."

CHARISMA [gift]. II, 547, "And they call talent a charisma." II, 147, "Having worked so many gifts wrongly." II, 659, "For because we acknowledge spiritual gifts." II, 135, "Whose gifts too he stormed."

CHIROGRAPHUM [handwriting, bond]. II, 156, "And the bond remains with the Psychics," II, 1019, "The bond of death having been remitted."

CHRISTIANIZARE. II, 270, "Which does not play the Christian in the Creator,"

CHRISTIANUS [Christian]. I, 281, "Wrongly is he called Christianus": read Chrestianus. Learned men believe that the name of Chrestians prevailed among the gentiles more than that of Christians because among them there were very many called Chrestus, none called Christus. See HAVERCAMP on this place, who cites many of this name from the writers. I, 403, "Himself now a Christian in his own conscience": he calls Pilate a Christian because he knew that Christ was unjustly accused. Ibid., "That you may believe as Christians," that is, that, being now made Christians, you may believe.

CICADA [cicada]. II, 903, "Or the cicadas of the Athenians"; what the custom was among the Athenians Clement of Alexandria describes very well, Book II of the Paedagogus, p. 199, Sylburg's edition: "Of the Athenians, on the other hand, the archons, who had zealously followed the city way of life, forgetting the men's quarters, wore gold, putting on tunics reaching to the feet, and they were clothed down to the feet, and bound up the krobylos, which is a kind of plait, in gold, adorned with an inset of cicadas, showing their earth-born descent, in truth, by a tasteless effeminacy," etc., from the book of Thucydides. I, The crobylus was a kind of men's hair-knot going from the middle of the forehead towards the crown and ending in a point on both sides; for the women's was called corymbus, the boys' scorpius. That crobylus was held by a fillet, which likewise was called crobylus, on the witness of Servius (as with Petronius corymbium for women), or by its own particular name δῆγγος, as in Hesychius, from the cicadas biting into and clinging to it. To this δῆγγος, or crobylus, golden cicadas were fixed as if by a bite, which showed that the Athenians were earth-born, that is, natives or aborigines. Many authors mention this ornament. But Tertullian by synecdoche signifies this whole apparatus by the name of cicadas.

CICUTA [hemlock]. II, 647, "Having already drained the hemlock of his condemnation," that is, having already heard the sentence of his condemnation, as if from that moment of time Socrates had begun to drink death, since the judges too are deemed to have taken away his life by imprisonment from the moment they pronounced the sentence of death.

CINAEDUS [catamite]. I, 348, "You make some catamite or other a god." Antinous is meant, whom the emperor Hadrian kept as his favourite.

CINCTUS, a girdle. II, 1031, "The girdle deciding," that is, the tunic hitched up by the belt at your pleasure.

CINERARIUS, a builder of hair and of the head-dress. I, 1301, "And to hairdressers of foreign tallness." In this place, however, they seem rather to be cinerarii who follow their mistress as a procession, and wipe ash and dust off her, as the lackeys of courtesans are wont to do. Glossary: Cinerarius, slave of a courtesan. The added epithet "of foreign tallness" confirms this interpretation.

CIRCULATORIUS [of mountebanks]. II, 762, "But from some gathering of mountebanks," that is, an assembly of vagrant quacks, working with mountebank tricks, as the author says, Apology, chapter 23. For circulator in the Glossary is "itinerant vagrant quack." I, 672, "Since he still had some thought of the mountebank sect."

CIRCUMDARE [to put round]. I, 1325, "To put round the hair." In this place the verb circumdare yields no sense. Rigaltius, very well, circumradere [to shave round].

CIRCUMGELARE [to congeal around]. II, 687, "When the immortal soul had received its beginning, they congealed a mortal body around it."

CIRCUMSCRIPTIO. I, 1257, "And about the circumvention of the devil," that is, his deception.

CIRCUMSCRIPTOR, annuller. II, 276, "The circumventer of his own sentence," that is, one who circumvents it and makes it void by fraud. Circumscribere, for to cancel and blot out, is a frequent word with jurists and sound authors. II, 293, "While he keeps the very circumventer, the serpent, from contact with the woman," that is, the deceiver.

CIRCUMSTANTIA [standing-around]. II, 1156, "To Whom that standing-around of the angels does not cease to say," that is, a standing-around or rather a standing-by, said of the angels in the Greek manner. Gellius, Attic Nights, Book VII, chapter 4, calls it circumstatio. II, 766, "In time of distress and persecution, and of any circumstance whatever."

CIRCURIANIANA. II, 591, "Take other circurianian talents." Latinius thought it should be corrected: "Take other cercurian talents." A cercurus, he says, is the name of a very large Asian ship. So indeed Festus has recorded, but this is too frigid beside the stupidity and madness of that Valentinian whom Tertullian hisses off. Rigaltius conjectures that the author wrote: "Take other talents of the Ennian Curruca, a rather notable master among them." Curruca was the name of a certain stupid mime-writer, as we learn from the old interpreter of Juvenal on this verse from the sixth Satire: "Now, Curruca, you are pleased with yourself, and suck up your tears with your lips," by which certainly some fool is described. And Ennius, it seems, first brought on this person of Curruca, suited to the ridiculous. Hence Tertullian in this place [mocks] one of the Valentinian chiefs [who set forth] his ravings, as if pontifical pronouncements, in words for display

composed, pronouncing [them], he named an Ennian Curruca. Jerome imitated Tertullian in his book Against Rufinus: "But we simple men and Ennian Currucas can understand neither his wisdom nor yours, who have translated it."

CIRIA, or sciria, a lion's skin which has not been dressed at all, but, dried out by raw wearing, has grown stiff. II, 1042, "Lest the lion's ciria should burn his weakened neck."

CIRRUS [curl]. II, 903, "Or the curls of the Germans," that is, twisted coils of the hair tied into a knot at the crown, and from there flowing out broadly. Tacitus, On the Customs of the Germans: "The mark of the nation is to comb the hair sideways and bind it up in a knot." See also SUETONIUS, Caligula 47.

CIVILIS, mild. I, 276, "A civil, not a tyrannical, dominion."

CLANCULARIA, a mistress; one with whom someone secretly cohabits. II, 1041, "So much was allowed to the secret Lydian mistress."

CLANCULUS, secretly. II, 1041, "Certainly having by now secretly played the man for someone."

CLAUSULA, the end. I, 447, "And the very close of the world." II, 109, "At the close of the service." II, 831, "Or then at the very close of the times." I, 672, "As if the close of the sacrificing."

CLIBANUS [oven]. II, 437, "Because after it follows the oven or furnace of Gehenna."

CLIMACTERICA are fixed periods of life running by nine or seven years in step-like reckoning, which the Chaldaeans affirmed to be dangerous, but especially the sixty-third year. See GELLIUS, Attic Nights, Book III, chapter 10; Book XV, chapter 7. I, 675, "Who foretells the climacterics of others."

CLOACINAE, goddesses who presided over the sewers. II, 1043, "The shrines of the Cloacinae are the sewers themselves."

CLUERE [to be famed]. II, 1030, "Or what Tarentum or Baetica is famed for." The ancients said cluo and clueo for: to be, to be named, to be celebrated. Perhaps from the Greek καλεῖν [to call], corruptly, like many other things, or rather from κλύειν, which is "to hear," or "to be," to be said, as this very thing is in use among the Latins. Hence inclutus for celebrated. Plautus, Menaechmi V, 2, 101: "Who is famed as having Cygnus for father." So Prudentius: "Who are famed for your father's valour." Cicero, On Famous Orators: "Then the two Caepios, much famed for counsel and tongue." Martianus takes praecluis for noble and famous.

CLUDERE, for claudere [to close]. II, 822, "If this shall close the faith that the former has come," that is, if this shall set as it were bars, boundaries to the faith, outside which nothing ought to be believed by a man. II, 384, "That I may close something with the truth of my Lord's scripture." I, 337, "And shut heaven once." II, 254, "Meanwhile we have closed it within these lines."

COAETARE [to be of an age]. II, 858, "They are of an age by birth," of the soul and the body.

COAGULUM [rennet]. II, 785, "For from the rennet in the cheese comes the force of the substance which it binds together by its treatment, that is, of the milk."

COCETUM, is a kind of food, as Festus teaches, made of honey and poppy. But among the ancients it was also used for a mixed drink made up of various things, as was that of Nestor, Homer, Iliad XI; I, 562, "Nestor's cocetum."

COCUS, for coquus [cook], I, 272, 282, and often.

COELEMENTATUS [joined in elements], II, 577. See Against the VALENTINIANS, chapter 23.

COENA [supper]. II, 477, "And pure suppers," that is, the Preparations, "on the sixth of the days." So Irenaeus interprets, Book I, chapter 10. Glossary: Coena pura, the eve of the Sabbath, which was made without any preparation or care, with the plainest and simplest food. II, 702, "And thereafter let the transmigration be finished in him, like a summer supper, after the roast." Tertullian seems to hint that at summer suppers, after the roast, that is, roast meat, no further courses were usually brought, so that the roast was the end of the supper. As Empedocles, well roasted in burning Etna, was changed into no other body, and so was the end of the transmigration. What if he alludes to this? Among the Greeks, who served eggs with thrushes and hare's flesh and honey-cakes as the second course, the custom was that at the end of the supper they gave tongues roasted in the fire to be tasted after the conversation. Wherefore by the proverb was meant that something was finished, that nothing was left.

COENACULUM [upper room]. Coenacula are the upper parts of a house. Vitruvius, Architecture, Book II: "For when," he says, "the Roman people had grown wonderfully, and it had become necessary to live in upper storeys (for before, when the spaciousness of the city allowed, dwellings were of one floor only), they came to the heights of buildings and to crowding of houses."

COETUS, coition. I, 326, "Nor would recognize those unions as of incestuous blood." The sense is, that by this rite the memories of parents are so darkened that, now blind, not knowing their own genealogy, they do not recognize those marriages or unions as being of incestuous blood and of an abominable example. I, 465, "There is no necessity of union." I, 273, "Assemblies before dawn to sing to Christ and God."

COGERE, to shut in, to gather. II, 1048, "It was resolved to force wild beasts out of fishes," that is, to gather fishes into ponds who should do the office of wild beasts, and so devour men as wild beasts are wont to do. Ibid., "With forced foods," that is, things thrown to them as food which the nature of the animals would by no means desire. I, 452,

"To make mud with wine," that is, to sprinkle and drench the ground with much wine, a sign of wantonness and luxury. I, 468, "We gather for the reading of the scriptures," that is, we assemble.

COGITATORIUM [thinking-place]. II, 814, "The flesh will be the soul's thinking-place," that is, the place in the body, or the part of the body, where the soul thinks. I, 632, "Or the spirit was planted in the body so that it should become a thinking-place of iniquities."

COGITATUS, the same as cogitatio [thought]. II, 910, "Whatever evil thought." II, 914, "It moves the thought." II, 814, "The thought is the act of the flesh."

COITIO, an assembly. II, 973, "And we offend against the commands of the rulers set against assemblies."

COLLIGERE [to gather]. II, 199, "But how shall we gather?" Ibid., "If you cannot gather by day, you have the night," that is, the assemblies of the Church, which from this are called gatherings, synaxes. Irenaeus, Book III, chapter 3: "We confound all who in any way, whether through evil self-pleasing or vainglory, gather [apart]." Optatus, Book II: "For those few were not to be called a flock or people, who among forty basilicas and more had no place where they might gather."

COLLINEARE [to aim straight]. II, 991, "Whether it aims straight at restoration for a Christian or a heathen sinner," that is, whether the interpretation fits a sinner to be restored.

COLLOCARE [to place]. I, 261, "This therefore we place first as our case before you," that is, the charge which is brought before you, that is the first. Heumann, instead of vos, brings nos from two manuscripts: "We place among ourselves," that is, we determine with ourselves. II, 57, "Now they place neophytes," namely in the grades of ecclesiastical ordination.

COLLYRIS, is a kind of cake, round in shape, so that it seems the same as the boss on shields. I, 1323, "You plainly add certain little cakes to the weight."

COLOR [colour]. II, 910, "Or what is the colour of a different opinion." II, 548, "It also has the colours of ignorances." I, 1312, "For what is the just honour of garments, from the adultery of unjust colours?" He accuses the luxury of women, who put on their clothes colours not native to the fleece or the wool, namely purple, hyacinth, scarlet: and these he says are unjust colours and adulteries.

COLORARE [to colour]. II, 927, "I know with what pretexts we colour the insatiable," etc. I, 655, "Coloured like a pimp."

COMBIBERE [to drink in]. I, 647, "Through which they would at the same time drink in defilement."

COMESOR [devourer]. II, 247, "What Pontic mouse is such a devourer as he who has gnawed away the Gospels?"

COMESTUS [eaten]. I, 533, "His own tongue eaten." Pliny, who ascribes this to Anaxarchus, [says] "bitten off by the teeth." Valerius Maximus, "cut off with the teeth and chewed up."

COMINUS [hand to hand]. II, 317, "Otherwise I should have cut down Marcion's Antitheses themselves too hand to hand." II, 326, "But from here, about to fight now for certain and hand to hand." Cominus caedere, cominus dimicare: to fight standing close, and near at hand; the contrary of which is from afar, with spears or darts. It is a metaphor from war, in which men now fight with swords engaged, and are said to join or bring together hands, now hurling missiles at the enemy from afar with engines or even with thongs. We use it when we wish to signify that we want to weigh and handle a matter more closely, or at close range, to bring arguments from the nature of the thing itself, not taken from outside, to weaken someone's opinion. II, 787, "Let them still come hand to hand to an encounter insolently prepared."

COMITIARE. II, 1047, "How much you have held assembly on the name." It is explained: how much you have reproached me in the assembly on the name of the pallium. Plautus said incomitiare.

COMMEATUS, leave, extension. I, 447, "By the leave of the Roman empire." It is used of every delay and postponement. I, 508, "Leave for deliberating," that is, space for deliberating. II, 156, "In that leave," that is, in that space of time. II, 141, "Nor through this leave of life." II, 334, "They ought not to have taken by being born a short leave of the flesh," that is, the opportunity of acting for a short time in the flesh. II, 441, "He wills that we profit by the leave." He calls the leave of the world our stay in the world. And he wills that we profit by the leave, that is, that whatever day we pass innocently, or, as he says, in wise conduct, be set down to us as profit. II, 297, "By measuring out leave to its workings He has carried out the plan of His goodness." It is a military expression; for so generals are accustomed to measure out leave to soldiers and to limit it. I, 1237, "And they make for themselves a leave for sinning." Commeatus is the leave which is given to a soldier so that he may be absent from the camp for a time, for the sake either of business or of health. The sense, then: They rather procure and provide for themselves the opportunity of sinning than the instruction and discipline of not sinning. II, 710, "If not in each first leave of this life satisfaction is made to all unlawful things." Irenaeus: "If someone does not, anticipating, do all things in one coming once and together, which it is not lawful for us not only to say and hear, but not even to come to conceive in the mind."

COMMENTARI [to devise]. II, 1032, "having devised the force of an engine, weak (others read de bile, that is, from the motion of an angry ram) of a beast avenging with its head"; the sense: having devised a violent machine, which after the example of an angry ram avenges itself with its head. II, 573, Achamoth [made] an image devised in honour of the aeons. II, 266, "If this man shall devise God."

COMMENTARIUS [record, register]. II, 151, "And if the heretic should want the evidence of a record", that is, if he should want to be taught even from the evidence of the public archives. I, 292, "Consult your records." Pamelius thinks these words allude to the Annals of Cornelius Tacitus, Book XV, or rather to Suetonius in the Nero. II, 966, "Further, since in the same record of Luke."

COMMENTATOR [inventor; recorder]. I, 370, "Nor any inventor of antiquities of that kind." II, 789, "Matthew himself above all, the most faithful recorder of the Gospel." II, 841, "Or lit up beforehand by the recorder of the Gospel."

COMMISERO [fellow-sufferer] is in Greek συνταλαίπωρος. II, 374, 449.

COMMITTERE, to throw two or more into a contest. II, 36, "That I may match the apostles against each other", a metaphor taken from gladiators. II, 570, "Which has matched us against Hermogenes", that is, has made me write against Hermogenes. I, 621, "That he may set you against each other", that is, may bring you into a contest among yourselves. II, 281, "They offend against the gullet", that is, they harm the very one who has stuffed his gullet with dainties. II, 287, "And therefore He committed it into the sum of His goodness", that is, laid it up, to be brought out, of course, in its own time. II, 919, "When he sets the care of marriages against [it]", that is, he brings together, compares one with the other. II, 862, "But that not even baptism itself is committed through regeneration", etc. I, 439, "For this reason, then, we offend against the majesty of the emperors." II, 416, "You commit the crime of true irreligion."

COMMUNICARE. II, 33, "We are in communion with the apostolic Churches", that is, we prove that we have communion with them, because no different doctrine, to be sure, is ours, but it agrees with them. I, 1262, "That a man is made common not by the defilements of vessels, but by the things that are brought out of the mouth", that is, is defiled, κοινοῦν. I, 650, "Why the things brought forth by the mouth make a man common", etc.

COMMUNICATIO. II, 58, "And communion deliberated upon", that is, of prayer and of the assembly, and of every holy thing. To it, however, none were admitted, save the best proven, after deliberation had first been held. II, 789, "Not from communion with the womb", that is, from that defilement which comes about in intercourse, which he called above "the generative passion",

COMMUNICATOR. II, 1027, "And from there they return as sharers in communion", that is, with the right of peace and communion.

COMMUNITER, in the common way. I, 376, "What can be seen in the common way", that is, with the eyes, hands, senses.

COMPACTUS, close, frequent, dense. II, 549.

COMPARATIO. II, 579, "Into the pairing of the animal [man]", that is, so that he may be formed joined to the animal and be paired with it.

COMPAR. I, 284, "But now, as they will, your equals", that is, those like them, who throw at the Christians, falsely though it be, the things which they themselves in truth do.

COMPARCINUS. II, 586, "That jointly-funded Saviour." Compactitius [put together] in Semler; Junius reads comparcivus, that is, to whose establishment and framing all had together contributed their share, or, as was formerly said, camparciverant. Naevius in the Quadrigemini: "No one spared his labour."

COMPASSIO. II, 799, "A fellow-feeling of opinions", namely among you, between whom there is a common business of a common opinion. So, on the contrary, in the book De virginibus velandis he says at the outset that he has already suffered a business of his own at the hands of their opinions. Later he calls it "a favourable communion of sentiments".

COMPENDIARE [to abridge]. II, 362, "For the New Testament has been abridged, and freed from the trailing burdens of the law." II, 575, "As the word abridged, so the washing also."

COMPENDIUM [short way]. II, 248, "Lest the short way of prescription, called in everywhere, be put down to lack of confidence." He calls "the short way of prescription" that thesis: "That will be counted heresy, which is brought in later, as surely as that will be held truth, which has been handed down from of old and from the beginning." II, 519, "In a prescription against all heresies I am accustomed to fix a short way from the testimony of the times." I, 1214, "And thereafter, by the privilege of undivided intimacy, it can confer the short way of baptism." II, 894, "Naturally a short way of speech is both welcome and necessary,"

COMPENSARE, to exchange. II, 1041, "Who exchanged the whole lot of his epithet for a woman's dress."

COMPERIRI, in deponent form. II, 222, "Whence, then, did Hermogenes find out" (compertus est for comperit) "that it was so to be deliberated."

COMPERTUM. II, 312, "Certainly from a thing ascertained", that is, not rashly, but from a matter found out.

COMPESCERE. I, 262, "Who should restrain the old law", that is, abrogate it, so as to bring in the new in its place.

COMPITUM [crossroads]. II, 882, "And the crossroads of the stomach." So he calls the meeting-place and receptacle, because in it, namely, everything eatable that is put in through the mouth comes together.

COMPLECTI, in a passive sense. II, 225, "And they were embraced", that is, they were bound together and held in by the embrace of heaven. So Cicero used the verb complecti, Tusculans V, 14: "In that class by which the happy life is embraced": on which see Davies; and in the speech for Roscius of Ameria, XIII: "By which one crime all crimes may be seen to be embraced." Others, with the same Vatican [manuscript], [read] contemplabantur, in the passive, that is, they were joined together and fitted together. See CONTEMPLARI.

COMPONERE. II, 432, "That he should settle between him and his brother over the dividing of the inheritance." Same page, "Of making peace between brothers." I, 363, "That adulteries are arranged in the temples."

COMPOS [possessed of, master of]. II, 1035, "We are possessed", namely, of the true history. II, 217, "Accordingly He would have made us possessed of [knowledge] both of heaven and of earth", that is, the Holy Spirit, Who taught us the secrets of heaven, would have instructed [us] concerning heaven, by whom things had been created. The same Spirit too would have taught concerning the earth, out of which things were being created, and so would have made you possessed of [knowledge] both of heaven and of earth. II, 965, "And they make [them] possessed of hidden things." II, 396, "He both revealed this will of the law and made [us] possessed of it." II, 726, "If we dreamed as masters", that is, of ourselves, and the soul did not in some way fall out of the senses of its body.

COMPOSITITIUS. II, 659, "But everything composite and built up can be dissolved."

COMPOSSESSOR. I, 682, "Co-possessors of the world, not of its error."

COMPULSATIO, contention. I, 400, "Nor is there any other clash between us and them more than this." I, 464, "He would disturb even the shows with the rival clashes of the factions."

COMPUTARE. II, 995, "But who shall not have taken account of God." II, 768, "Not taking account, of course", that is, despising.

CONARI. I, 483, "And if any fruits of trees make an attempt there", etc., that is, and if perchance any trees remain there, they promise fruits indeed to the eyes of those who look, but those fruits, gripped by the fingers of those who pluck them, dissolve into ashes.

CONCARNARE. II, 786, "So it is made one flesh and one bowels with that to which it is glued."

CONCARNATIO. II, 941, "Should an occasion for a third union in the flesh break in."

CONCESSARE [to leave off]. II, 156, "And to leave off from the purpose of receiving the gifts." II, 110, "Which has ceased among our teachers."

CONCILIABULUM. Festus: "A place where people come into assembly. Where several persons of independent right sit." Frontinus teaches that municipalities too were earlier called conciliabula. I, 463, "Municipalities, meeting-places, the very camps." I, 639, "For not only those meeting-places of the shows."

CONCILIARE. II, 994, "When you think you have rightly blended the mixtures of colours."

CONCILIUM. II, 1030, "With a joining of the opening." The opening and mouth of the tunic were packed close, the material heaped up more thickly, or were made fast with a stronger thong, generally of felted work, which among the Latins was called concilium. Mercier prefers consilio, that is, by the arrangement of the colour. II, 1041, "The acquiring of a name", that is, a name which he took to himself and won.

CONCILIATUS. II, 1003, "Clothed and covered in ashes, arrayed with disgrace and dread", in sackcloth and ashes, in the squalor of penitents.

CONCOLORARE. II, 995, "With figures of matching colour."

CONCORPORARE. II, 988, "The divine Scripture has incorporated us." II, 1009, "For when he has been incorporated again into the Church."

CONCORPORATIO. II, 366, "As if interpolated by the protectors of Judaism, towards incorporation with the law and the prophets." I, 1207, "Human ingenuity will indeed be allowed to summon air into water, and their incorporation", etc. He means water-organs, such as are described by Vitruvius, Book X of the Architecture.

CONCORPORIFICATUS. II, 577. See Against the Valentinians, chapter 23.

CONCUBINA. I, 1277, "The patriarchs had concubines too." II, 921, "But they even mingled marriages with concubines."

CONCUBINUS, II, 815, "The bedfellow of the blood of those who press on him and trouble him", as though he lies upon the blood of the slain, who has put under his pillow a sword dyed with the blood of the slain.

CONCULTUS, well tilled. II, 1036, "Well tilled and pleasant beyond the orchard of Alcinous."

CONCUSSIO [extortion]. I, 703, "Soldiers [living] by extortion", who, thinking to do the emperors a favour, hand over, betray and denounce their fellow-soldiers. II, 952, "In the shaking of the whole world." I, 308, "The extortion in the charge-sheet being understood", that is, when he had heard how they had used force on him to extort money, who had reported his name in their charge-sheet. For concussio is terror brought to bear under colour of authority or by order of the governor, or also the extorting of money from another by false accusation or violence.

CONCUSSOR is one who extorts money by false accusation or by terror brought to bear. II, 115, "What, too, does that extortioner say",

concerning Simon, from the Acts of the Apostles. II, 118, "Our extortioners brought into friendship by means of Mammon."

CONCUSSURA, the same as concussio, a kind of civil robbery, when someone is forced by terror against his will to give something. II, 117, "In the cause of almsgiving, not in that of extortion."

CONDERE. II, 738, "And, the peace having been given together, to have returned to its own position", that is, after the kiss of peace, which was the seal and close of prayer, as he himself says towards the end of the book De oratione. He called "the peace given together" the kisses given to one another, namely among the brethren or faithful who had been present at the duty of laying out the dead man. Condere, in this place, means to give to one another.

CONDICERE, to say likewise, to agree. II, 176, "Scripture too agreeing." II, 150, "But the man of God alone had agreed", namely Peter; that is, Peter had spoken with Paul, had said things consistent with Paul. II, 268, "On the fellowship of the Gospel they agreed upon a confusion." See CONFUSIO. I, 294, "So that if a station has to be kept, the husband makes an appointment by day at the baths", that is, gathers friends to himself to bathe at his house in the baths, at which time much service was needed, and the woman could not observe the station. II, 657, "The philosophers agree that all things consist of contraries." II, 985, "We agree that sins are the causes of penance." II, 207, "Cattle shall have made an appointment with wild beasts"; so that a common shade or common roof should enclose sheep and wolves, so that they should meet in a friendly way in the same place as if by appointment,

CONDIMENTARIUS. II, 686, "That Plato has become the seasoner of all the heretics."

CONDITIO is, in Greek, κτίσις [creation]. II, 207, "When the revelation of the sons of God shall have redeemed the creation from evil", from Romans VIII. I, 281, "Nor any other creation." II, 148, "As also the whole of the creation"; τὸ ὅλον τῆς κτίσεως. II, 895, "If, then, any new creation in Christ." II, 502, "Whom every creature should serve." II, 1313, "Because incense is God's creation." I, 632, "By adulterating the uses of the divine creation." II, 84, "Thus, then, in regard to the pleasures of the shows too, the creation has been brought into ill repute." II, 995, "To whom, too, every creature that has been snatched from the gullet is more welcome", that is, all foods created and made by God. II, 656, "The whole creation", that is, whatever has been made and created by God. II, 702, "Lest any seasoning of burial should lie open." Junius reads: "lest any seasoning of burial should go rotten." Conditio, moreover, is a seasoning or pickle which is applied to fish. So he mocks the words of Empedocles, because he had said that he was a fish.

CONDITIONALIS. I, 678, "But I was bound by condition." A slave is called conditionalis when enrolled and made over to a fixed condition. II, 634, "As the conditional threat of the sword." II, 354, the same words. II, 137, "When by vigour of mind they shake off the conditional threats of the king."

CONFESSIO. II, 649, "Which among us are condemned by the admission that they are apocryphal", that is, because it is admitted that the books are apocryphal. I, 471, "They become nurslings of their own confession." II, 1028, "Whom, having wrestled with torments in the battle of confession, cruelty cast down"

CONFICERE, to gather, to prepare. II, 52, "For his material he made a felling of the Scriptures"; Junius would have: "For his material he made a felling of the Scriptures" [with fecit]. Concaedes, moreover, is a piling-up of branches or of a felled wood.

CONFISCATUS. II, 116, "Who have the soul alone laid up in the treasury." Suetonius used the word confiscatum where, speaking of money "confiscated", he means kept in the treasury-baskets.

CONFLABELLARE, I, 656, "From their dealings they fan up the sparks of lusts."

CONFLICTATIO. II, 458, "The afflictions of the world." I, 1223, "At the same time we also make satisfaction for former [sins] by the affliction of flesh and spirit." II, 806, "I mean afflictions of the soul, fasts", etc.

CONFOEDERARE. II, 570, "That in Him, according to the Apostle, all should be bound together": perhaps condendum [created] should be read, for in Irenaeus it is: "That in Him all things should be created", etc. Colossians I.

CONFORMALIS. II, 863, "Conformed to the body of His glory." II, 877.

CONFUSIO. II, 1033, "The ordered confusion of the stars." He is his own best interpreter in the book De resurrectione carnis: "The spheres of the starry [heavens] are kindled again, and the absences of the stars which the distinction of times had removed are brought back." II, 905, "By the common pledge of conscience, by which they agreed upon the whole confusion", which he called above "they agreed upon the whole shamelessness of conjugal outrage"; but Junius interprets: "By a common agreement they pledged among themselves a promiscuous partnership of all things, both of right and of fact"; wrongly.

CONFUSUS. I, 273, "O sentence confounded by necessity!" that is, which of necessity sins against justice in some part, or rather, by which Trajan, wishing both to meet the hatred against the Christians and to spare their just cause, satisfies neither well.

CONGRESSIO, II, 549, "But to what would I have put off the encounter",

that is, the refutation. See LUSIO. I, 684, "And to be reckoned in the very encounter of the flesh."

CONGREX. I, 1247, "Thronged at no banquets, herded together at no revels."

CONJECTATIO. II, 560, "And a conjecture of the unbegotten." Irenaeus: "unbegotten comprehension".

CONISCARE. II, 1049, "He butted a dish." Salmasius and others read conflavit [melted down].

CONRESUPINATUS. II, 732, "Nor with the inward parts turned back together, as though the compartments were poured back."

CONSANGUINITAS of doctrine. II, 45, that is, doctrines which have been handed down by one and the same author, as though by one parent.

CONSATUS. II, 721, "Strato asserts that sleep is the separation of the inborn spirit."

CONSCIENTIA. I, 261, "Which is to be proved not from the outcome but from knowledge"; the sense: even if by chance you hated the Christians with the utmost justice, you would still be acting unjustly, pursuing with hatred those whom you have not ascertained to be worthy of hatred, burning, as you do, with a blind hatred of them. I, 375, "As though we had passed it over out of consciousness", that is, silent through fear. I, 438, "What your conscience is", that is, what you know well to be your crime. I, 452, "Rather by conscience", that is, by the inmost worship of the mind. II, 44, "To which no consciousness of constancy yields", that is, to which no one is going to give place and admit them on the ground that he is aware that they have stood firm for a while, or are established for the future. II, 1045, Sacerdos suggestus for sacerdotali suggestu [a priestly platform]. II, 928, "If you fill a new wife with your knowledge." I, 289, "No law owes to itself alone the knowledge of its justice." I, 328, "We appeal and challenge from you yourselves to your conscience." I, 617, "Whether the consciousness of the soul is formed by God." I, 468, "We are a body by a common knowledge [of religion] and by the divinity of discipline." I, 1316, "From whom the consciousness of true chastity is absent." II, 943, "We shall be reformed in substance, not in consciousness."

CONSECRANEUS, or consacraneus, one who has been initiated into the same sacred rites, I, 366.

CONSERVITIUM. II, 1316, "Who by my right of fellow-servitude and brotherhood."

CONSIGNARE. II, 540, "Which they seal", that is, admit to the sacred rites. Rigault: "they seal the tongue", that is, they enjoin silence. The "sealed" were called "initiated" and "sealed". Philo, De monarchia; Irenaeus, Book I, chapter 24; Prudentius, on the martyrdom of St Romanus; Arnobius, Book III.

CONSISTERE. I, 284, "Now I shall take my stand on the cause of innocence", that is, I shall take up arms. It is a manner of speaking drawn from athletes and gladiators, who plant their foot in the arena so that they cannot easily be tripped or thrown. I, 500, "We have taken our stand against the charge of every crime", that is, standing firm, we hold the place we had taken. II, 931, "So that now we must first take our stand on this."

CONSISTORIUM. I, 1298, "As from a new meeting-place of public lusts." II, 832, "That he may be helped or harmed through the outcomes of his council", that is, outcomes fixed beforehand and determined by the council in which the case of a man is heard, namely the counsel of God. A metaphor from the courts, for in law the highest assembly is called consistorium. I, 649, "We are separated from the theatre, which is the private meeting-place of immodesty."

CONSOLARI. I, 645, "So they consoled death with murders." II, 624, "The citizens of Clazomenae console Hermotimus with a temple." II, 647, "For whom the wrong is not to be consoled, but rather mocked." II, 1044, "And he consoles a neck fouler than its place with necklaces", that is, he consoles his neck, condemned to the wretched service of washing the latrine, with the shamelessness of the most absurd luxury. II, 547, "He consoles the memory of Valentinus by the entire keeping of his rules."

CONSPARSIO. II, 418, "Besides, stuffed with loads of kneadings." By "loads of kneadings" he means a mass of flour bound together by a sprinkling of water; Exodus 12:34: "And the people took up their dough before their kneadings were leavened", etc. Hesychius: "Dough, a kneading of wheat flour." An old glossary: "Dough, fat." Again: "Kneading, mass, conspersio."

CONSPECTOR. I, 1331, "God is the beholder of the heart."

CONSPURCARE, I, 644, "If idolatry defiles the trappings of the games with profane crowns."

CONSTANTER. II, 256, "That I may the more boldly use the defence of the reasoning set forth", that is, more freely, more daringly. II, 384, "But since he did not defend the disciples boldly", that is, not bravely. II, 469, "That you may set him forth boldly", that is, fearlessly, freely and without dissembling. I, 1220, "Who did not permit a woman even to learn boldly", that is, to inquire without restraint, or to question stubbornly.

CONSTANTIA. I, 1218, "For then the boldness of the one who comes to help is welcomed." It means the confidence of the one helping, who, aware of his own right, comes to the aid of one in danger without doubt or hesitation; that is, he is admitted, received, praised. II, 659, "But also from the constancy of grace through revelation"; he means of heavenly grace, a grace concerning which it is most certainly estab

CONSTARE. II, 260, "That most of the natural philosophers have shrunk from establishing a beginning for the world to match its end", that is, from assigning one to it.

CONSTITUERE. II, 869, "Which he set fast in his members", that is, he calls it set fast as being established, so that it clung by the roots.

CONSTITUTIO. II, 29, "From the zeal for taking up the issue otherwise", that is, of the στάσις, the state of the case.

CONSTRICTARE, to hold bound very tightly. II, 303, "Because they cut and burn and amputate and bind tight."

CONSUBSTANTIVUS. II, 563, ὁμοούσιος, commonly "coessential": "matching and consubstantial".

CONSUETUDO. II, 970, "That they may not look for their accustomed things", nor customary things, that they may not miss their own, so as to live more luxuriously in prison than at home.

CONSULTARI, to ask for a counsel, in deponent form. II, 212, "Or whom he consulted."

CONSUMMARE. "Where the soul itself sums up", that is, where the soul, departing from the body, reckons up one by one its acts in it, and gathers the total, like money made up from many debts.

CONTEMNERE. I, 1257, "What that angel of perdition was first, wicked or impatient, I disdain to inquire."

CONTEMPERARE. II, 858, "They blend together with an offspring of body and soul."

CONTEMPLARI, in a passive sense. II, 225, "So too heaven lay over the spirit and the waters, and they were embraced." Others, according to Junius, from the Vatican manuscripts, [read] contemplabantur, a builder's expression. "For a templum," says Festus, "is a beam lying crosswise at the top of a building, placed above the rafters." And so Vitruvius takes it, Book IV, chapter 2. Hence rafters are said contemplari, that is, to be joined to one another by the templum and to be chained and bound together as they end in their templum. So then the spirit and the waters are said contemplari by heaven, that is, to be joined and fitted together as in their templum (ibid., chapter 10). I, "With little stones to be contemplated and distinguished."

CONTEMPLATIO, I, 477, "But by which, with God, the regard for the lowly is greater", that is, the care of the poor.

CONTENDERE, to hold a disputation. II, 56, concerning heretical women.

CONTENEBRARE, to do in the dark. I, 272, "Because he had covered incests in darkness."

CONTESSERATIO. II, 32, "And the token-exchange of hospitality", a closer bond, which was made by a token, a sign of hospitality, by the showing of which, if anyone happened to arrive, he was at once recognized. So also contesserare.

CONTESTATIO. I, 1259, "I would say, not for the testing of faith, but for its figurative attestation", that is, an example, figure, sacrament, mystery.

CONTINENS. I, 414, "Forthwith", that is, at once, at one glance, immediately. II, 17, "And forthwith he adds heresies."

CONTINENTIA. II, 42, 43, "A deserter of Marcion's continence." Marcion is called continent because he forbids marriage.

CONTINERE. I, 534, "Because nothing was provided for man for holding together and sustaining [him]", etc., that is, because nothing could or ought to have been created, once man already existed, by which provision should be made for man to last in life. II, 913, "If we shall have held fast", that is, if we shall have wished to hold on with our teeth, and to set the will of God before all our actions.

CONTRARIETAS. II, 703, "Which I would set against [it] under the name of contrariety."

CONTRISTARE. II, 385, "Since he keeps the higher honour of the sabbath, of not saddening [anyone]." II, 1003, "But if anyone has saddened, he has not saddened me."

CONTUMELIA. II, 903, "Who by agreement have now refused the common outrage." Junius thinks those unfair to Tertullian who understand this only of the conjugal use of the bed: rather, he says, the "common outrage" means the common afflictions and persecutions which befell married people at that time through the wrong and outrage of others. But I fear lest that good Junius, who, as here, so also in many other places, has played the defender of the author's harsher sayings, may appear an unfair interpreter.

CONVENIENTIA, I, 1467, "Agreement will settle the business", that is, by covenant, consent, pact.

CONVENIRE, to summon to court. I, 328, "We are arraigned as guilty of sacrilege and treason." I, 446, "We are arraigned on a charge." II, 24, "And so it will be nowhere, while I am everywhere accosted", that is, while I everywhere meet those who din into me "Seek and you shall find", two grave evils present themselves to me: one, that the end of seeking will be nowhere, and I shall always have to wander uncertain; the other, that I should wish to be thus nowhere, that is, I should have to wish that I had never known the teaching of Christ, because my condition would be more tolerable if I had never come to know it. II, 305, "When you have met with both in the Creator", that is, have caught [them]. II, 368, "We shall take these up", that is, we shall make trial concerning them. II, 773, "But we shall take up another argument of theirs." II, 719, "But that by which sin is committed is arraigned." II, 91, "In which,

in the antiquities and solemnities and offices it is met with", that is, it appears, is found, is detected.

CONVICIUM. II, 543, "And he excuses the reproach of falsehood by images." The priests of the Eleusinian rites approach that image of the male member as if it were a divinity, in the posture of worshippers. They are therefore held guilty of the crime of falsehood, who worship one thing with the eyes, another with the mind. For, they say, it is not the image that is worshipped by them, but the nature of things expressed by that image; which is to excuse the charge of falsehood by images, to wash away a lie with a lie.

CONVISCERARE. II, 786, "So it is made one flesh and one bowels with that to which it is glued."

COODIBILIS [hated together] is in Greek συμμισούμενος. II, 374; ibid., 449.

COPIA. II, 262, "You reject the seas too, but only as far as their abundance", that is, as far as the fish, which breed and teem abundantly in the sea. For Marcion denied that these, being ἔμψυχα, or animate, were to be used for food, and reckoned them a holier food than to be for the use of man. II, 871, "But it rises again, lent at interest in abundance."

COR. I, 1175, "But God is the hearer not of the voice but of the heart." II, 161, "Properly from the womb of His very heart."

CORIUM. II, 1038, "To play with one's own skin": a proverb drawn from the chameleon, which gives back with its whole body whatever colour it has touched nearest, except red and white. So the saying applies to a turncoat, an inconstant man who turns himself to every guise as the time requires.

CORNEUS, II, 370, "And horny against the claws": the sense: as unfeeling as horn. See UNGULA. II, 741, "Or as through a window of horn." He imitates Plato, who in the same way in the Charmides calls the flesh a window of horn. Both allude to the gates of horn and of ivory of dreams in Homer.

CORNUTUS. I, 296, "Either a horned or a feathered lover."

CORPORALITAS, II, 842, "Lest the corporeality of the soul, by supplying an occasion for figures, should shut out the corporeality of the flesh."

CORPORARI, II, 1032, "Embodied", that is, joined and composed of diverse substances. II, 757, "And should be embodied in flesh." Lactantius calls God embodied in this sense, Institutes Book IV, chapter 26: "God therefore was embodied, and clothed with the garment of flesh."

CORPORATIO. II, 758, "Nor do you reject embodiment as dangerous to God."

CORPULENTIA. II, 750, "Into rival equalizings of bodilinesses." II, 335, "All those conjuring tricks of a supposed bodiliness in Christ." On this place Rigault aptly cites the words of Boethius in the book De fide: "And even today there are not lacking those who deny that He bore our bodiliness." II, 653, "Perhaps they will rather be built up to take away the bodiliness of the soul."

CORPULENTUM. II, 214, "As if a substantial bodily thing", that is, that which has a body.

CORPUS, II, 230, "Since the substance itself is the body of each thing": σῶμα, by an extended use, for what is commonly [called] essence. II, 162, "For who has denied that God is body?" II, 842, "For for this reason too we laid down beforehand the body of the soul as well", etc. II, 130, "And concerning the remaining body of each heretic's doctrine." I, 432, "And he made the age the body of the times." II, 521, "Christ is plainly of the law, if He is the body of the shadow."

CORRUPTORIUS. II, 303, "Since passions of this sort are found in man, of a corruptible condition."

CORYBANS. I, 426, "And the Corybantian bronzes." The Corybantes or Curetes were employed with Rhea the nurse for the guarding of Jupiter. They were called Curetes, as La Cerda thinks from Strabo, as if "having reared a boy": unless rather they were named from guarding, for "to stand" is "to guard", whence Homer: "You who stand about Chryse."

COTHURNATIO. II, 563, "But behind the curtain there is another buskin-play", that is, another scene of tragedy, another tragic act.

CRATES. II, 854, "Whose wickerwork still lives", that is, skeletons, the remains of bones, because they cling to the spine of the back in the manner of wickerwork. So Ovid, Metamorphoses Book VIII: "You would think the breast hung and was held only by the wickerwork of the spine."

CREDERE. I, 1220, "But that baptism is not to be entrusted rashly", that is, committed and administered to one who asks.

CREMARE. II, 795, "He burns with the burnt", that is, he sacrifices with the dead. He uses words that show the custom to be the more ridiculous. II, 92, "And the Christian will be burnt by camp discipline, who was not allowed to burn." He will be burnt after the manner of the military pyre, most full of the rites of superstitious idolatry. To burn, namely incense to an idol.

CREMENTUM. II, 281, "For the increase of the human race." II, 691, "Increases, decreases."

CREPITACULUM is one of children's playthings, a rattle. II, 618, "And about to give the signal of war not with a trumpet but with rattles."

CREPITULUM, an ornament of the head which makes a rattling when the head moves. Festus. II, 1044. Turnebus reads crepidulam.

CRITAE. II, 129, Critae, whom we understand as censors. Ibid. Annals of the critae.

CRUCIARIUS, in Apuleius is one bearing a cross, a gallows-bird, and then one who loads another with tortures. II, 13, And deaths on the cross.

CRUDUS. II, 246, Raw life, τὸ ζῆν ὠμόν. II, 401, But neither could raw (faith) pertain from that point, that is, new, beginning, unprepared; it is opposed to a cooked, cultivated nature. I, 1321, Not to a wholly raw and beastly condition, I, 1247, Which do not occupy halls with nocturnal and raw greetings.

CRUDITARE, of foods which are not yet digested. I, 322, The very bellies of the bears are sought, still undigested with human entrails, that is, the human flesh which has been buried in the beasts' tombs is not yet digested when the beasts themselves are sought for feasting.

CRUX, is a clasp by which the boss of the toga was fastened. II, 1047, It is entrusted to no clasp thereafter.

CUBITUS. II, 743, And to push them away with the elbow, that is, to spurn and reject men imbued with so depraved an opinion.

CULUS, the backside. II, 1020, Resin from the backside. Salmasius and others read ab alaresina: hence alipilarius, one who plucked the armpits with resin and depilatory pitch. For alipila was the resin by which the armpits were plucked.

CULTUS. I, 1309, We call adornment what they call women's toilet, namely gold, gems, garments.

CUNEUS. II, 270, For by this wedge of truth every heresy is thrust out, that is, by this argument for the defence of the truth, as by a battle-line drawn up in a wedge. A metaphor taken from military discipline. II, 797, With what wedge we must charge, with what wedge-shaped line, how firm for breaking through the ranks of the enemy. II, 988, This is our wedge, our close formation. II. 546, We have armed this first wedge of the encounter.

CURARE. II, 976, Tending God, that is, worshipping. I, 655, Who is even tended with women's things, that is, who in voice and gesture and gait is most carefully made effeminate, so that in women's plays that are to be danced he may be taken for a woman. II, 706, A delay of the end arranged for the fullness of the punishment.

CURATIO. II, 976, They are said to perform a tending, θεραπείαν. Lipsius, letter 95, says that Tertullian alludes to the custom of the Roman women who held a mirror for Juno, arranged her hair, etc., in the manner of dressers. Seneca, book On Superstition.

CURIOSI. II, 118, Since in the registers of the beneficiarii and curiosi. Beneficiarii was the name for soldiers taken up by the emperor's favour for certain offices or services. Accordingly they attended on the emperor in carrying out orders. From their school or body were the Curiosi, placed in charge of the public post, who were also called stationarii, being posted at the stations. Among other things the first law (Code, On the Curiosi) imposes on them this duty, that they should remember to report crimes to the judges. Therefore they sought out and reported the names of the accused, and brought the accused themselves before the tribunals and courts. The old history of the passion of Bishop Fructuosus: The Beneficiarii went to his house, and a little after: To whom the soldiers said: Come, the governor summons you, etc. An anonymous writer of the life of Chrysostom in Suidas: dragged by the curiosus of the city. And in Eusebius, Ecclesiastical History book 9, chapter 9: outrages and extortions of the beneficiarii. Offices of this kind, however, at length degenerated into malpractice and robbery and extortion, the Beneficiarii and Curiosi for the most part conniving at the wickedness of the worst men. For they too, corrupted by yearly or monthly payments, concealed the crimes of tavern-keepers, gluttons, thieves and pimps, so that they kept at home registers of such shameful bargains. When therefore they carried out harshly against the Christians too the orders of emperors or proconsuls or governors, as against criminals, at length the Christians also began to pay them money by agreed payments. This Septimius says is shameful and disgraceful to the Christian name, that in the registers of the Beneficiarii and Curiosi, among gluttons and thieves and tavern-keepers and pimps, Christians too should be enrolled as tributaries.

CURIOSITAS. I, 265, Here alone human curiosity grows numb; the sense is: You depart from the nature of man in this too, that it is always curious, given to probing more deeply the things it comes upon. Heumann prefers urbane curiosity.

CURRERE. II, 908, Whatever founder they come from, whether a spiritual one, who is instructed by singular revelations of the Paraclete, or merely a faithful one, who by the common faith alone, they run to the same God, that is, they agree in the same God, concerning the same

should be understood by God. II, 300, "Likewise the other good things, through which the good work of a good severity runs."

CURSITARE. I, 452, "To run about in troops to do wrongs."

CUSTODIA. II, 539, "The duty of keeping", by which they hide their teaching, like those who are accustomed to keep something carefully. II, 771, "Whom also by the opportunity of free custody." Lucian: "corrupting the jailers." I, 325, "And certainly human blood would not be lacking to you in the hearing of prisoners and their condemnation."

CUSTODIARUM. I, 622, "That you, blessed ones, should consider yourselves transferred, as it were, from a prison into a guardhouse", that is, that you should resolve this about yourselves, that you are being kept for liberty, not for captivity and death. For the prison of those to be condemned or of the condemned is the guardhouse of the guards and watchmen, who perform the work of their post and keep watch as from a watch-tower, as it is called in the book Adversus Judaeos, chapter 3.

CUTIS. II, 1042, "Cut within the skin and beyond." Cleomachus was cut within the skin when he had become a catamite, and outside the skin when he was a boxer, because of the wounds of the gloves, which went down beyond the skin.

CYMATIA, all projecting works that run lengthwise after the manner of water, ogees, upright or reversed, and the like. Vitruvius, De architectura Book III, chapter 3, and Book IV, chapter 6. Hesychius: "Cymatia: the lips [of a moulding], from their undulating; or the projections, among builders and stonemasons." I, 674, "And to stretch out the mouldings."

CYMBALUM. II, 1043, "He walked with a cymbal."

CYNOCEPHALUS, dog-headed, terrible, shameless. II, 126, "From that Dog-head, to be sure", that is, the devil, who harasses the human race with a dog's envy. Junius understands it of Plautianus, at whose kindling the heats of calamities blazed up against the Christians in the times of Severus.

CYNOPAE, or Cynopes, are the Dog-heads, men with dogs' heads, of whom Pliny writes from the Indica of Ctesias, Natural History, Book VII, chapter 2. I, 312. But at I, 370 Cynopennae is read. Pamelius and La Cerda read Cynophanae; Wouwer, Cyclopes. But Hérault has Cynopenae.

D

DAEMON. II, 61, "To the demon straying away with him." Simon calls his harlot a demon, Helen by name, whom he used to lead about with him; and he called her Ennoea, "Thought", his thinking and understanding: Simon used to tell that he had come down to seek this lost sheep, since she had been held back by the angels out of envy, as Irenaeus sets out more fully, Book I, chapter 20.

DAMNARE. II, 48, "Therefore also he called the heretic condemned by himself", that is, by his own judgement. Heretics pass sentence on themselves, withdrawing from the Church by their own choice; and this withdrawal is seen to be the condemnation of their own conscience.

DAMNATITIUS. II, 48, "By which, even if they shared nothing of the condemned", namely heresies, that is, those already condemned; like fictitium, what has been feigned, donatitium, etc.

DARE. II, 963, "He gave his face to God", that is, turned to God.

DE, on account of, because of. I, 371, "On account of religion." II, 318, "And severe of necessity on account of being judge, and, on account of being severe, as it were cruel." I, 413, "He will confess himself a demon on account of the truth", that is, because he truly is. Compare Lactantius, Book II, chapter 16. I, 416, "You worship them, so far as I know, even with the blood of Christians", that is, not only when you slay them to please them, but sometimes you butcher them at their very altars. I, 523, "But rather on account of our defence." Junius explains: this makes more for our defence. Others: let us rather remain in our own defence. II, 204, "Of whose he makes use", understand "things", or something like it. He used a formula of speech of this kind in the earlier books too, Against Marcion Book V: "If it is taken in [the sense] of the Creator's." In the same book, "And it could be set against [us] from [those] of our side"; it is an imitation of the Greeks. II, 188, "As he himself from the Father's", that is, from that which is the Father's. II, 792, "But that the closing clause should be shared with the preface", that is, should provide the use of a common preface, should do what a common preface usually does.

DEBELLATOR. I, 294, "Produce some warrior against the Christians", that is, not one who wiped them out, but an assailant, a persecutor.

DEBELLARE. II, 909, "Warred off for a while from their mothers." I, 442, "Let the emperor, in short, war down heaven."

DEBERE. I, 444, "I am the one to whom it is owed to obtain", that is, I alone ought to obtain.

DEBITUM. I, 265, "If no due ground for hatred be found", that is, a just cause why a good man should hate this profession. II, 303, "For all these things are owed to severity, as severity is owed to justice." II, 399, "Which men, rendering it to themselves as a debt of gratitude." II, 689,

"All the more customary things, and those due in every way to bodiliness." So he calls bearing, boundary, length, breadth, etc.

DEBUCCINARE, to trumpet abroad. II, 907, "Let us trumpet abroad none of those things which will earn a reward with Him."

DECEDERE, to come down from one's height, to be subdued. II, 1043, "He came down into captive trousers." II, 274, "You force [them] by torments to come down from their confession."

DECIMARE. I, 704, "What will Carthage itself suffer, to be decimated by you?" What decimare is, Livy shows in these words: "Of the rest of the multitude every tenth man was chosen by lot for punishment."

DECLINARE. II, 556, "The search for the Father having been turned aside"; Junius, with Rhenanus and others, reads "from the declining search", that is, [a search] from which all hope is snatched away, as though the aids which were necessary for attaining it were declining and failing; so Cicero writes to Lentulus: "The matter is in decline; there is hard struggling." II, 462, "Even then he was deriving Christ in Judah", that is, he prophesied that He would be derived or descended [from him]; for to the Latins declinare is to derive, and hence "words derived from primitives" in Varro, De lingua latina Book IV.

DECOR. II, 236, "As he does who [is] a beauty merely appearing." Rigault, Junius and others read quid decor. A beauty merely appearing does something, that is, wounds the soul.

DECRESCERE. I, 1247, "Growing less at every meeting with any greater person", that is, lowering themselves to show him reverence.

DECULCARE. I, 511, "Diogenes tramples down Plato's proud couches with another pride": he tramples proudly, and as if from on high.

DECUMANUS. II, 1033, "Tenth (waves)", that is, great and very bad. II, 739, "Shaken by no tenth waves."

DECUTERE. I, 579, "Daily now he skins off with his whole body", that is, he has now lost the skin over his whole body.

DEDAMNARE. II, 1009, "But he will even have uncondemned one caught in crime", that is, he will have rescinded the sentence of condemnation, will have acquitted the condemned.

DEDERE. II, 892, "Let them be surrendered to them", that is, let them be bidden to pass over into their manner and custom. A metaphor from opposing camps. II, 544, "As soon as I gave myself up into the order of wisdom."

DEDICARE, to begin. I, 340, "On a gibbet the body of your god is first dedicated." II, 223, "Then, as if dedicating it to things adorned"; William Canter in his Variae lectiones reads: De hinc exornatis velut dedicans, and explains it from Nonius as explaining, opening up, making clear. But delicare is to explain and unfold in speech the things that are obscure, not in deed. II, 367, "So as to have been begun with the churches themselves." II, 934, "And where the first crime, homicide, was begun in fratricide." II, 802, "Think over the whole God busied with and dedicated to him." Festus: dedicare is properly "to confer by speaking". God had first conferred His labour on that matter and on the man to be formed, saying: "Let us make man", etc. I, 1229, "From then on he began penance in himself." II, 725, "So too in the beginning sleep was begun with ecstasy."

DEDICATOR, beginner, author, chief. I, 293, "But we even glory in such a beginner of our condemnation." II, 781, "The beginner of the new birth."

DEDUCTOR was properly the name in the Eleusinian rites for him who, holding a torch in his hand, went before the others and led them down, lighting the way, as Eustathius teaches on Homer, Iliad I, line 279. I, 395, "The enlightener and leader of the human race", in Greek ἀρχηγός.

DEFAECARE. I, 1246, "Strain off the old age of the wine."

DEFAECATIO. II, 693, "As also that bodily slime, the seed, and by the straining off of the flesh."

DEFARINATUS. II, 586, "Carried to the mills and ground into flour", that is, milled and reduced to flour.

DEFECTIO. II, 798, "We recognize the failing of the flesh alone too", that is, death. II, 951, "And yet the weakness of the flesh does not excuse even a bloody failing."

DEFENDERE. I, 289, "In others, they punish things proved concerning the deed, not concerning the name", that is, they rightly judge, in the accusation of those who are not Christians, that to be dragged into court is not enough, but that the fact must above all be established, since even the most innocent can be accused of a crime. II, 277, "For why does He forbid a thing to be committed which He does not punish when committed?", that is, avenges, punishes, upholding the authority of His prohibition. II, 898, "And so claimed for the whole race of women", that is, vindicated. II, 903, "They too will have to claim some marks of distinction for themselves", that is, to maintain them, assert them for themselves, and lay claim to them as of their own right. I, 1280, "The concupiscence of the flesh claims the duties of age", that is, it maintains that an age which is still fit for marriage is to be occupied in it. II, 934, "Iniquities once punished", that is, avenged in the Flood.

DEFENSA, vengeance, vindication. II, 305, "Vengeance is Mine, and I will avenge."

DEFERRE, to buy, and to carry away with oneself at an agreed price, II, 1049.

DEFETISCENTIA [weariness]. II, 722, That sleep is weariness, rather the contrary of weariness, which, namely, is removed.

DEFICERE [to fail]. II, 868. They fail to take the kingdom of God, τοῦ λαβεῖν ἀπολείπονται ["they fall short of taking"]. A Hellenism. II, 84, But in knowledge they fail to understand this too, that is, they do not understand, they lack the knowledge by which they might understand.

DEFIGERE [to fix]. II, 368, By which we fix, that is, we lay down as fixed, we establish and determine. II, 880, He fixed the easy growths, namely of the nails, that is, He forbade them to grow.

DEFINITIO [definition]. II, 222, "Is" is the head of a definition, "was" serves a relation, as if he were saying: "is" is said of a thing simply in itself; "was" is said of a thing not simply and according to itself, but with relation and determination and restriction of time. II, 294, With the definition of death, that is, with a definitive sentence of death; as the jurists speak.

DEFLORATIO [a culling of flowers]. II, 562, As constructed out of a culling from all. Irenaeus: διὰ τὸ ἀπὸ πάντων εἶναι ["because it is from all"].

DEFLUXURA [what flows off]. II, 884. Why they should not rather be coloured than what flows off. He calls "outflowings of drinks" the things that are excreted from drink.

DEFORMARE [to shape]. II, 444, Shaping by the issue of each. I, 340, What image does the clay not first shape, built up upon a cross and stake?

DEFRAUDATIO [a defrauding, a falling short]. II, 723, For every nature is undone either by deficiency or by excess.

DEFRUTUM [boiled-down must]. II, 326, Or defrutum from the rocks. "They called must defrutum (says Varro, book 1 On the Life of the Roman People, as he is cited by Nonius) if they had reduced it from two parts to a third by boiling."

DEFUNCTUS, suffering, death, II, 580, And should be subject to death against its will.

DEFUNDERE [to pour out]. I, 534, And yet for all of them you even cast statues. I, 1259, When he pours out the contributions of his gold into an idol.

DEFUNGI [to have done with, to die]. II, 281, But as ripe things to be finished. I, 1285, Therefore, when [the husband] has died by the will of God, the marriage too is ended by the will of God, that is, there is no longer any use of marriage.

DEGENERATUS, II, 583, The earthy, degenerate as to salvation. Just as we call degenerate one who is not well born, so he calls degenerate as to salvation that which is not generated for salvation. Irenaeus: τὸ μὲν χοϊκὸν εἰς φθορὰν χωρεῖν ["that the earthy goes into corruption"].

DEGUSTARE [to taste]. II, 818, First tasting the judgement. II, 125, Others, meanwhile, having had a taste of martyrdom by clubs and moreover by hooks.

DEHAURIRE [to drain off, to consume]. II, 809, He will be able to call forth from elsewhere the flesh too, drained off by whatever means, that is, consumed. II, 1049, For she drained off a pearl, precious even by its very name.

DEHONORARIA, unseemly, dishonourable, I, 470. See HONORARIA.

DEJERARE [to swear solemnly]. II, 45, Both demonstrated and sworn to, that is, thoroughly confirmed by oath. Compare On Penitence, chapter 4.

DEJICERE, to fall down, to set, of stars. II, 1033, The ordered confusion of the stars sometimes casts something down.

DELATURA [an accusation]. II, 519, Ask from what accusation the very name of devil belongs to the Creator.

DELEGARE, to enjoin, to entrust. I, 1231, But the divine ordinance of a living and heavenly discipline assigns [it]. II, 660, Or petitions are assigned. II, 290, Nor would he have assigned his bond under fear of death.

DELIBARE [to draw off]. I, 319, While the blood is still being drawn off into a man. The blood is said to be drawn off into a man while the embryo is nourished from the most excellent juice of a human being. Others [read] deliberatur.

DELIBATIO [a light touching]. II, 549, A light touching will not be a piercing-through storming, that is, we shall indeed bruise and touch lightly, but we shall not pierce through. Bruising pricks, storming pierces through. II, 804, And the very drawing off of the male into the female.

DELIBERARE, the same as liberare [to set free]. II, 583, The animal [element], set free with a middle hope, that is, handed over to its freedom and its own choice. He says "middle hope", which above [he called] "a doubtful outcome". He seems to allude to the region of the middle, where the Valentinians said that the souls of the just were refreshed. Junius prefers delibratum, that is, left to the equilibrium of the middle beam of the balance, as they say, and to its own impulse. See DELIBRARE.

DELIBERATIO. I, 1262, We shall be harmed by the deliberatio of lesser things. Of lesser things, that is, of money. Deliberatio seems to have been put for liberatio [setting free]. It is a tenet of Christian philosophy that riches are reckoned among hindrances.

DELIBRARE [to weigh out, to balance]. II, 412, Not balanced through the torment of ten months, that is, as if suspended in the scales of the womb: others read deliberatus. He said that the offspring is balanced as long as the foetus is being brought to completion in the womb according to the order of human birth, while the space of ten months runs its course. Havercamp, on the Apology, chapter 9, explains it thus: While nature deliberates in the womb whether it wishes to form the conceived and mingled seed into a human being, or

to let it flow out, and to suffer a natural miscarriage. It does not please [me].

DELINEATIO, a figure. II, 582, Into a delineation of the higher Christ.

DEMANDARE, to set forth, to assert, to put first. II, 326, And, so to speak, to set forth nature. II, 332, The death of Christ is denied, though the Apostle sets it forth so emphatically.

DEMENTIRE. to be mad, as it were to go out of one's mind. I, 412, So that he may seem to be mad otherwise; Lucret. III, 464, For it goes mad and speaks deliriously; II, 679, For when the man goes mad, the soul too goes mad.

DEMERERE. I, 378, Who has laid down disciplines for winning his favour, that is, who prescribes fixed laws and rules for winning his favour, i.e. by whose observance his favour can be obtained. I, 404, By the multitude of so many deities to be won over. II, 963, Knowing what would serve to win the grace of God. II, 252, I could win favour in one. I, 1269, Who labours in many ways to win the favour of her lord.

DEMORARI. II, 957, Delayed food, that is, put off on account of the stations, which, because they were prolonged, used to delay the meals. II, 977, And they sigh for the authority of a delaying star, i.e. lingering, slow.

DEMUTATIO. II, 876, But change is to be distinguished from every argument of destruction; for change is one thing, destruction another.

DENOTARE, to censure. II, 1030, To censure dress. Others read: To censure the dress of peace, these things both the corn-supply and leisure; from the empire and from heaven it is well. For Junius denotare is to point out by a public mark and to impose by authority: wrongly. II, 1036, Why do you censure the man? II, 551, Nor do I censure anything else more in a thing of this kind (namely the fable of the aeons). II, 177, Would he not have censured vanity? II, 560, I will censure the perversity of the doctrine.

DENOTATIO, censure. I, 1332, And it exults in the very censure of itself.

DENOTATUS, the same. II, 1044, How many freedmen promiscuity offers to censure.

DEPALARE, to set up and enclose with stakes driven in. I, 330, The city which he had staked out, Saturnia, exists to this day. II, 222, Staking out the world in a manner with its elements at first uncultivated. In Tertullian depalare sometimes seems to be the same as propalare, to make manifest, to show openly. II, 484, The Apostle is called the depalator of the divine discipline, i.e. its expounder, its promulgator. Junius, however, interprets this passage more ingeniously, as he is wont. « This whole discourse, » he says, « is figurative, the allegory being taken from the image-makers, who first stake out an unworked and rough piece of wood, and then dedicate it skilfully made and adorned. » The verb depalo is not derived from palam, but from the noun palus, pali. Depalare mundum, to set up the world rough, as if to be shaped and made upon a stake, so that the sense is: a coarse and rough work, presenting as it were a stake to be hewn into a post, as I, 366, How far is the Attic Pallas distinguished from the stock of the cross? and Ceres of the spelt, who stand exposed without likeness as a rough stake and shapeless wood?

DEPERIRE. I, 260, What is lost here to the laws ruling in their own kingdom, i.e. what is taken away, etc.

DEPLUERE. II, 584, May rain down upon good souls, i.e. may pour in and instil. Iren., But Achamoth sows the spiritual things.

DEPOSTULATOR. I, 456, Nor are any more demanders of the Christians, who demanded the Christians for punishment, and shouted: The Christians to the lions.

DEPRECARI. I, 259, That sect, or truth, begs off nothing concerning its own cause, i.e. the sect of the Christians is not conscious of a cause not good enough that it should be forced to implore the mercy of the judges.

DEPREHENDERE. I, 1292, Who are overtaken by the faith in marriage with a gentile, i.e. are called to the Christian faith after they have been joined in marriage with an unbeliever, and are found in wedlock, at the time when they are in marriage. II, 944, Who were overtaken by the faith in marriage.

DEPRETIARI, ἐλαττοῦσθαι, to lower the price, to despise, a figure taken from bidding on wares. I, 500, Epicurus cheapens all torture and pain. II, 253, If it is permitted that [he] be cheapened in the Creator, i.e. if it is granted that the Creator be cheapened. II, 262, You cheapen the things in which you both live and die. II, 112, You who flee, have cheapened Christ, who is in you, to the devil.

DEPUGNATIO. I, 650, And any defacing of the human face, that is, of the divine image, i.e. a disfigurement made by fighting.

DEPUNGERE, to make good and employ a good received, or to turn it to use. II, 293, If he had not well discharged what he had well received.

DEPUTARI. I, 284, In which we are reckoned as objects of ridicule. II, 588, I am reckoned with the angels, not an angel male, not an angel female, i.e. I become like the angels, and am no longer counted male or female.

The dead will rise each with his own sex; but there will be no functions of the sexes, because there will no longer be being born or dying. I, 370, If perchance it will be reckoned to the Persians, i.e. we shall be said to follow the religion of the Persians. I, 1305, The condemned are assigned to the penalty of death.

DERIDERE, II, 758, 759, That it is played with by caresses, of an infant.

DERIVATIO. II, 164, But the Son is an outflow and portion of Him, i.e. ἀπόῤῥοια, Who emanated from the Father. II, 171, According to the measure of the outflow.

DESCROBARE, to set in more deeply, as it were into a trench, from scrobs, i.e. a pit. II, 805, And moreover you set [them] in most laboured gold.

DESAEVIRE, to treat savagely and cruelly. II, 348, They raged upon His sinews with nails.

DESIGNARI, to be shown, to be exposed to the sight of all. II, 1042, Already Omphale, displayed in Hercules' harlot, has described [it].

DESINERE. II, 21, When even John had ceased to be certain about Him, that is, even after the departure of John. Tertullian expounds this passage in the book On Baptism, chap. 10, Against Marcion, book IV, chap. 18. II, 904, She has ceased [to be] a virgin. A Hellenism, παρθενον παύεται, she is no longer a virgin.

DESPOLIARE. II, 587, But to be despoiled is to lay aside the souls with which they seemed to be clothed.

DESTINARI, ὁρίζεσθαι, to be defined, to be determined. II, 248, To mark with the finger, i.e. to point out and mark someone with the finger aimed. II, 543, 1043, Accordingly those whom we now mark out as heretics, i.e. we aim at as set up for a blow.

DESTINATIO. I, 523. Because the reason for the restoration is the purpose of the judgement, i.e. that to which the judgement is directed: sense, because the judgement brings it about that to each is rendered according to his deserts.

DESTRUCTIO. II, 211, They object to God with more and more unworthy destructions. Destructions here, opposed to substructures (which are not named), stand for consequences, which are built up from premisses, τὰ παρεπόμενα

DESULTRIX. II, 592, Only that [she was] a leaper-away. Iren. ἀποστᾶσαν, i.e. she who had leapt down from the common order of the aeons and had fallen away from it.

DETENTUS. II, 587, Subject neither to detention nor to sight.

DETERGERE, of beasts, to crush with the teeth and to tear apart by their onset. I, 322, That boar which he bloodied, he mauled in the struggle. II, 819, Two words ready, cut short, wiped clean.

DETINERE, to accuse. I, 1301, Which I may hold as the cause of this madness. I, 283, But now, the inquiry into and recognition of both being neglected, the name is held to account.

DETRACTARE, διατυποῦν. I, 1292, The sentence has been handled thoroughly and set forth. De in composition intensifies the meaning of the verb.

DETRECTATUS. I, 633, Let us turn rather to the treatises of our own, i.e. treatises on this matter.

DETRIMENTUM. I, 1260, Thus disdain of wealth has supplied beforehand loss to patience. An obscure sentence. It seems it should be understood and punctuated thus: Thus the Lord supplied beforehand to patience the loss, understand of property, disdain of wealth, contempt of riches, in apposition, so that the sense is: the Lord first showed that the loss of property is to be borne with patience, while He teaches that riches are to be despised.

DEVEHERE. I, 1164, But carry us away from evils. I, 1303, But as carried away from simplicity and sincerity.

DEVERGERE. II, 30, Whether it will incline towards the truth or rather towards heresy. II, 235, But matter not inclining towards good and evil.

DEVESTIVUS, one who can cover himself with no garment, i.e. with no appearance and form. II, 363, So Apuleius used the verb devestire, Metamorphoses book III.

DEVINCTIO. I, 632, You wish homicide to be accomplished by steel, by poison, by magical bindings. Magical bindings is the name for superstitious and wicked arts, which are wont to bind or tie signs for death or harm by incantation, just as conversely they are said to loose when they unbind and free from evil.

DEVORARE. II, 847, And to be devoured by hearing. This unusual metaphor is drawn from the fact that, since Christ is the Word of God and His flesh is bread, He is said to be devoured by hearing as bread is devoured by the mouth. II, 875, As if we were not said to devour bile and pain, that is, to hide and cover and hold within ourselves. II, 875, How the mortal is devoured by life. II, 1008, Being rebuked, he was still in danger of being devoured. II, 854, For surely you think devoured to be nothing other than intercepted, than abolished, than snatched away from all sense. II, 809, Who is able [to restore] the tabernacle fallen down and devoured, and snatched away in whatever ways

of the flesh to rebuild. II, 804, The clay therefore was blotted out and devoured into flesh.

DEVORATORIUS. I, 663, After such crimes, so devouring of salvation.

DEVOTAMENTUM. II, 127, And all his things should become things accursed.

DEVOVERE II, 1046, Devoted to the back, i.e. dedicated and reserved to that use, so that even backs may be adorned. Others [read] detorto.

Διαμαστίγωσις, a scourging, I, 626.

DICI. I, 270, Whatever we are charged with when others are charged, i.e. when others are accused as guilty of a crime which is not laid upon us.

DICIBULUM. II, 575, Ptolemaeus remembered well enough the sayings of childhood, i.e. household trifles, as also dicibile in the glossary [is] λόγος.

DICTATA, any things learnt, μαθητά, as it is in the old glossary; of all masters, not only of those teaching letters. II, 620, So Sueton. in the Life of Julius Caesar, of the gladiators, chap. XXVI. That they should undertake the training of each and themselves give the lessons to those exercising.

DIFFERRE, to scatter, to spread: I, 311, Even what rumour did not spread abroad. To abstain: I, 487, Kept apart from every enjoyment of life, i.e. taking no fruit of life, abstaining from every glad thing, II, 81, I do not put off the Apostle, i.e. here I take no account of the apostolic command, because it followed a long time afterwards.

DIGERERE. II, 660, For they are also most carefully digested, i.e. entered in a digest. II, 1038, And Alexander relates, i.e. hands down. I, 1256, If you have accordingly set out what is to be avoided.

DIGESTUM. I, 516, If they have stumbled at anything in the holy digests. II, 365, And thence are our digests, i.e. διαστρώματα. The sense is: And on that occasion of the false apostles the Holy Spirit was the author [of this], that the apostles and apostolic men should consign the sacred doctrine to written records, which are our digests. II, 366, For they are wont to ascribe even Luke's digest to Paul.

DIGESTUS, digestion, II, 663, And digestion without bowels.

DIGITUS. II, 221, And with a nod of the finger fitted, etc. It is used of a man taking far too much upon himself and laying down at his own pleasure whatever he likes. Others think the painter's fingers are meant, fashioning various colours and anything at all in various ways, all of which he calls in the next line the allurement of delivery.

DIGLUBARE. II, 1038, To have stripped a little sheep, for deglubisse. The ancients' custom was not to shear but to strip and pluck sheep, as Plin., N. H., book VIII, chap. 48, witnesses. Turneb. wants delibasse; Latin. delibrasse.

DIGNARI, as among the Greeks ἀξιοῦν. II, 267, In the fifteenth year of Tiberius, Christ Jesus deigned to come down from heaven.

DIGNE. I, 1260, When it is not granted to do evil even deservedly, i.e. by right and on merit.

DIGNITAS. I, 1319, Now the dignity of beauty is not to be feared. II, 880, The justice of fitness and dignity. II, 988, There is a dignity even of evil, which is placed at the top or in the middle of the worst.

DILIGENTIA. II, 58, Thunderstruck diligence, which is always in fear lest it sin in anything. II, 585, Diligence in offences, a lust inclined to wrongdoing, eagerness for sinning. I, 1303, Daily diligence without hindrance. He calls diligence what in the Apology [he calls] most diligent religion, that is, a sedulous and anxious observance of discipline or religion. II. 104, In mutual diligence and love. By these words he signifies that whatever duties of Christian piety there are towards God and others, such as the affections of the faithful who love and are loved among themselves, even the heathen praised and admired.

DILUERE, to swallow down, to flood. II, 1035, Finally, if the sea has washed anything away. I, 1201, Is it not to be wondered at that death is washed away by a bath? I, 1203, Whether one is washed in a lake or a channel, of baptism. I, 615, And by gaining the heavier part you dissolve fear, i.e. you loose it. I, 1204, And the spirit is bodily washed in the waters. II, 803, But the authority of the flesh may seem weaker, i.e. less. II, 687, And by this of a weaker divinity. I, 614, Or you return weaker from the tombs.

DILUVIO. II, 727, That the virgin's bladder flowed into a flood over Asia.

DIMINONARE. II, 707, He is lessened to whom, etc.

DINUMERARE. I, 268, They reckon up against themselves, i.e. they go over and review themselves inwardly, that is, their own deeds, truly they search themselves. For numerare is to review. Latin. wants deonerant semetipsos; deonegare, to lighten the burden of a charge. Heuman. conjectures et murmurant in semetipsos.

DIPLOMA. I, 426, By drowsy diplomas are understood public messengers and public warrants, with whom Tertullian is as it were angry because they did not proceed more quickly to Cybele and her archigallus.

DIRECTO, openly, clearly. I, 414, Whom you know directly as demons. I, 652, Which may directly forbid.

DIRIGERE, to proceed at law, or to summon and bring an action. II, 257, From here therefore I shall most steadfastly direct [my case], i.e. the arguments which they have hurled against us I shall hurl back. I, 1267, Who, pressing a suit with his adversary, i.e. contending. II, 968, Therefore we have gone through the several kinds of fasting, i.e. we have discussed [them], II, 796, To direct things doubted is to make them clearer. II, 798, More, who will need to be instructed, directed, fortified.

DIRIGERE, of the second conjugation, is to be loosened and to sink down. The old glossaries: ἀποπήσσομαι, derigeor, ἀποπηγνύω, diriguo. Read derigeo or dirigeo. A statue is rigid, a gable is rigid, any platform is rigid, and they have in their rigidity a kind of pride, nor do they yield easily, rather they resist, for they are packed into hardness. But when they are loosened, as metals by fire, as ice by the sun, they are said derigere, because they are no longer rigid. I, 689, Most fully He gave His own the pattern, by loosening all loftiness and elevation both of dignity and of power.

DISCENTES, i.e. disciples. I, 1212, 1254; II, 15, 43.

DISCENTIA, μάθησις. II, 687, 690, Whose learnings become rememberings.

DISCERNERE. II, 570, To those set apart for extermination. What Tertullian calls in exterminium discernere, the Latin Irenaeus had called exterminare, the Greek ἀφανισθῆναι.

DISCIPLINA, the strict keeping of order, chastening severity. II, 538, Discipline is not frightened. So Cyprian, On the Dress of Virgins: Discipline, the guardian of hope, the stay of faith. I, 307, The register of that discipline, i.e. of the sect of the Christians. I. 444, I who am slain on account of its discipline. I, 453, Who keep discipline out of regard for Caesar. II, 980, If discipline has persuaded. I, 499, You are not so much to be feared by a discipline [directed] to the truth of innocence. I, 700, And certainly that we act from the discipline of divine patience. II, 679, Against the discipline of faith. I, 681, While we are in the observance, not in the deviation, of discipline. II, 23, Let them interpret without the discipline of reason. I, 1152, That this discipline of praying also. II, 18, And they faithfully assigned to the nations the discipline received from Christ. II, 58, Discipline is the index of doctrine. II, 810, For the earth too has its discipline from heaven. II, 857, Through the discipline of holiness and of patience, and of justice and of wisdom. II, 931, And so they reproach the discipline of monogamy as a heresy. II, 989, What are you doing, most gentle and most humane discipline? II, 1001, For Christian discipline is reckoned from the renewal of the Testament. II, 1023, Discipline governs man. I, 378, Who has laid down disciplines for winning his favour. II, 1024, That the apostles acted not from discipline but from power. I, 468, We are a body by the consciousness of religion and the divinity of discipline, others [read] unity. I, 477, Weigh the rest of the order of discipline. II, 684, So much is it valued with the Lord in a discipline of this kind even of our household. Ibid., But within the limits of discipline. II, 56, The overthrow of discipline. II, 585, Nor do they observe any duties of discipline. II, 977, So you come from the field of your most lax discipline. II, 983, By the enormity of discipline. II, 997, But the whole state of salvation set in the tenor of discipline. II, 1002, Unless that they always impose upon them these short cuts of discipline. I, 273, And for binding discipline in league. II, 998, And to have rendered interpretations more suited to the safeguarding of the disciplines.

DISCIPLINATUS. II, 104, Then faith too [is] more anxious on campaign and better disciplined in fasts.

DISCONVENIENTIA. I, 618, In so great a disagreement of manner of life.

DISCULMINARE. II, 985, According to this difference of offences, the condition of penance too is distinguished.

DISCULPERE. II, 1043, Carved out. Lipsius wants discalptum.

DISPARTIBILIS, divisible. II, 233, For its changes show it to be divisible.

DISPECTOR, one who attends circumspectly to each person. I, 499, As enjoined by an inspector not to be despised. I, 1329, Not also the inspector of his own institutions. I. 611, God: plainly the inspector and arbiter. I, 1300, As if in truth inspectors of the divine sentences.

DISPENSATIO. II, 583, The dispensation of this world. Above he said dispensation. Iren. τὴν κατὰ τὸν κόσμον οἰκονομίαν. II, 156, Yet under that dispensation which we call οἰκονομία. II, 722, So that the dispensation of food might not easily proceed, i.e. digestion.

DISPERGERE, to frustrate, to annihilate. II, 296, So in another way he openly scattered [it].

DISPERSUM, II, 246, In scattered fashion, here and there, σποράδην. II, 583, I shall now gather from what is scattered, ἐκ τῶν σποράδην.

DISPICERE, to consider, to examine, to weigh. I, 259, To examine openly. II, 141, And through the several storeys of the heavens they shall begin to be examined concerning the precept, i.e. to be inquired into and examined whether we have obeyed the precept of Christ, whether we have been steadfast

in the confession of the name of Christ before the authorities. II, 302, Look therefore first to the justice of the judge.

Disponere. II, 254, Because the rule of the supreme great [one], once laid down, forbids it, i.e. that rule having been set down, or the foundation laid, there could not be two gods.

Dispositio. II, 19, A rash interpreter of the divine nature and disposition. Lupus wishes to understand by dispositio the creation of the world. Rigaltius, better, the order by which God rules all things.

Dispunctio. I, 378, For the settling of the account of each desert; taken from money matters and from the ledgers of receipts and expenditure. II, 502, And the settling of account of good and evil work.

Dispunctor, one who examines the accounts and renders to each according to his works with the scale of His justice and mercy. II, 400, As by the judge and auditor of deserts.

Dispungere. I, 462, If it were permitted among us for evil to be paid off with evil, i.e. repaid. I, 500, We who have our accounts settled under God, the overseer of all, i.e. we who have God as judge, and His laws, from Whose eyes nothing can be hidden. II, 705, They themselves will not be settled, i.e. they will come into the reckoning. II, 624, Therefore let us check off in particular the order begun, i.e. let us balance it, as though the accounts of what was received and given had been reckoned up on every side. For the items approved in accounts on either side, those in votes, those in musters of soldiers or of officials, were customarily marked with points, so that one might go on to examine the rest, and these were called dispuncta; as, on the contrary, expuncta were those struck out of the accounts as improper or passed over. II, 311, In both he will be settled with by God, i.e. in both satisfaction will be made to him, in both he will receive a reward. II, 415, As though both office and honour had now been discharged, i.e. performed and completed. II, 916, And He pays off with the reward of eternity. II, 881, That today Enoch and Elijah, not yet brought to the close of their account by resurrection, i.e. having fully performed and attained consummation.

Dissipare. II, 108, Torn apart by torture, I believe as punishment for flight.

Dissolutrix. II, 721, Death, the dissolver of the body.

Distantivum. II, 659, Such as that threefold extension, I mean length and breadth and height.

Distrahere. II, 151, Paul is torn apart, his head separated and cut off from the neck. Separation is the work of the sword, says Septimius, Against Marcion, book 4.

Dividere. I, 459, They were dividing the forum among themselves, seeking, that is, the most convenient and best place.

Divinatio. I, 391, The truth of divination, i.e. the divinity of Scripture can be concluded from the fact that its divination, i.e. prophecy, is fulfilled daily.

Divortium. II, 223, Which was to come into being from the separation of the moisture. II, 741, That the soul is often more powerfully agitated in the very separation. II, 90. For he enjoins a long separation from idolatry. I, 463, But that, at variance only through resentment at the separation alone, they fought against you.

Doctrina. II, 37, So fitting that it is reckoned to belong to another doctrine, i.e. so worthy that it is judged to pertain to a more recondite doctrine (as is said afterwards) and one scarcely known among the common people. Doctrina remotior, i.e. secret. II, 45, They are reckoned no less apostolic on account of the kinship of doctrine.

Documentum. II, 315, For a diversity of spiritual proofs belonged to no one among men except with respect to Christ. II, 142, I shall, to be sure, set forth fine proofs, as it were the instruments of our case. II, 967, And by the efficacy of powers, and the tongue of proofs. Rigaltius, documentisque linguarum; rightly. II. 963, For we now hasten to the new instruments, i.e. to the New Testament.

Domesticus. I, 380, Namely to the household race of God by the favour of the fathers. I, 470, And now to the old men of the household. II. 52, Nor is it ever of the household of that which it rivals.

Domina. I. 619. Lady mother Church from her breasts.

Donativum. II, 862, But the donative of God is eternal life. II, 489, The donatives which are called charismata.

Dos. I, 1229, After man had been condemned along with the dowry of the world. By the dowry of the world he means sins, through which man fell from divine grace. Albaspinaeus understands human miseries, which after sin were assigned to mortals as a dowry. II, 885, The flesh followed the soul by way of dowry.

Draco. I, 1284, Attending to the auspices of their punishment along with the serpent itself. The serpent was Aesculapius, a snake so prolific that, unless its females were burned up by fires, there would be no resisting its fecundity, says Pliny, Natural History, book 29, chapter 4. For this reason it once pleased the Romans that, when the fire had been put out, rites of expiation should be performed with the serpent, i.e. with Aesculapius, so that he might not be hostile to the fire of Vesta, but rather secure the welfare of the republic,

and should prove the innocence of the Vestal virgin, whose reputation and life were in danger. Although there is no doubt that the Author by the same labour has touched upon Satan, who is called the dragon in the Scriptures, and his work, as he proves in the book On Idolatry.

DRACONTARIUM, some explain it as a garland of dragon-wort, useful against poisons; others as [one] of dragon-stones; others as the badge of the draconarius, i.e. of the standard-bearer carrying the dragon. Jun. and Heraldus and Clem. of Alexandria, Paedagogus book II, last chapter, [take it as] a winding necklace of gold in the shape of dragons, with which they adorned the neck or the hand. The Greeks call them dracontes. See LUCIAN in the Amores, and Jerome to Marcella. II. 101, Why do you condemn the head to a fillet or a dragon-chain?

DUBITARE. I, 389, If it is doubted [that they are] ancient, for whether they are ancient. II, 579, A doubted outcome, i.e. uncertain, doubtful.

DUCERE. I, 1261, He himself draws the steel into his own body.

DUCATOR, leader, II, 634, Since its leader was to suffer in it.

DUCATUS. II, 329, The reckoning also of the errors of him from whom he borrowed his leadership. II, 988, Hence the leadership of the idolatry going before.

DUPLICITAS. II, 499, We know that certain senses can suffer ambiguity, from the sound of the pronunciation or from the manner of the punctuation, when a doubleness of them comes between.

DURE. I, 1205, Lest anyone believe more hardly, i.e. with more difficulty. II, 797, Because the resurrection of the flesh is believed more hardly.

DURICORDIA. II, 479, You shall circumcise your hardness of heart.

DURITIA. I, 1239, Now with hardness of raging. II, 282, Unless the hardness of the bars resist, the hardness of Pharaoh will not be more savage. II, 302, The hardness of the people had compelled such remedies. II, 302 After the hardness of the people, the hardness of the law tamed. II, 942, Let that kind be reckoned as committed by hardness, of divorce.

E

EBIBERE. II, 723, Adam drank in sleep before he thirsted for rest. II, 1011, If you wish to drink in all the knowledge of the Apostle. I, 481, But an earthquake also drank up the Corinthian sea.

EBRIAMEN. II, 965, He shall not drink wine and strong drink; an unusual word, coined to render the Greek μέθυσμα.

ECSTASIS. II, 413, That ecstasy, that is, being out of one's mind, befits grace. II. 491, In ecstasy, that is, being out of one's mind. II, 665, For an ecstasy of the Holy Spirit fell upon him, the power that works prophecy. II, 659, 723, This power we call ecstasy, a going out of sense and in the likeness of madness.

ECTROMA, ἔκτρωμα, a miscarriage, II, 20.

EDISCERE. II. 175, He was ever learning, i.e. ἐμελετᾶτο. II, 764, And He was learning to judge the human race in the guise of a flesh not yet known. II, 724, By the disguise of presence learning the absence to come.

EDITIO. I, 638, Among which also legacy-shows offer funeral rites to the memories of private persons, i.e. gladiatorial gifts and games given by heirs or legatees, to whom the testator had bequeathed something from his goods by will for giving games.

EDUCERE. II, 906, They are led out from among the virgins, i.e. they take themselves out of the register of virgins. I, 402, For neither did he bring himself out to the public.

EDULIS, of the third declension. II, 521, The prohibition of certain foods.

EDURUS. II, 878, Since [it is] very hard, of a corpse.

EFFECTUS. II, 589, For the force of the will surely gives effect to the thought. Iren. Ἡ θέλησις τοίνυν δύναμις ἐγένετο τῆς ἐννοίας.

EFFIGIATUS. II, 659, For he affirms everything shaped to be compounded and built up.

EFFIGIES. I, 586, The shapes of letters, indicators and guardians of things; he alludes not only to the invention of letters, which that ancient Cadmus brought from Phoenicia into Greece, but also to the use of letters by which they expressed the sense of the mind with animals carved and portrayed. Porphyry, who is also Malchus, in the Life of Pythagoras, reports that there are three kinds of letters, namely the epistolary, the hieroglyphic and the symbolic. II, 659, What now, that we also give a shape to the soul?

EFFLIGERE. II, 384, They had rubbed out with their hands the ears they had plucked, i.e. by striking they had shaken out and drawn forth [the grain].

EFFUMIGARE. I, 621, Like a serpent charmed out or smoked out, i.e. weakened by incantation and put to flight by certain kinds of smoke.

Εἶδος in Greek means form; εἴδωλον, derived from it by diminution, has likewise made among us formula. I, 665.

ELABORARE. II, 585, Let us work out [salvation] by the suffrage of our acts, i.e. let us obtain [it] by constant labour. II, 866, To whom it is commanded to labour towards it. II, 988, I too homicide

sometimes labour in adultery. Latin. reads moechiae elaboro; it is a Hellenism, τῇ μοιχείᾳ φονέομαι: on this matter, Apology chap. 15.

ELAEON, ἐλαίων, an olive grove, II, 459, But at night He withdrew to the olive grove.

Ἔλαυνε τήν μητέρα, he drove his mother. I, 325, for which at I, 581 it is read more correctly: Ἔλαυνε εἰς τὴν μητέρα; of the Macedonians, who had greeted the spectacle of Oedipus slaughtered with a guffaw, [and so] gave their fellow-spectators in the same theatre this wicked cause for mocking them.

ELECTIO. II, 51, Having followed of their own choice. The sense of the whole passage is: These are not called Christians from holding to Christ, a thing which (namely, that they are not Christians) they admit and prove by their own choice, i.e. having followed by their own judgement the names of heretics.

ELECTRUM, a metal mixed of gold and silver, and making up a kind of third species. II, 220, See Plin., N. H., book XI, chap. 40; book XXXIII, chap. 4.

ELEMENTITIUS. II, 703, Even if according to the philosophers it were reckoned to be of elemental substances.

ELICERE. II, 698, We know too that magicians call up [souls] for searching out hidden things, etc. A word peculiar to sacrifices and to the calling forth of the shades and of the gods. So Ovid, Fasti III: They draw you down from the sky, Jupiter; and Arnob. book V: By what means Jupiter could be drawn down to earth by sacrifices.

ELIDERE, to stifle the breath. I, 411, If they strike boys down into the utterance of an oracle. Junius understands it of the sacrifices of boys, a divination which was called βρεφομαντεία or paedomantia. That is, magicians are said to strike boys down into the utterance of an oracle, i.e. ἀποτραχηλίζειν, when they break their necks, into the utterance of an oracle, i.e. so that the demons, as if appeased by the blood of little boys, may be brought to utter the sayings of their oracles. La Cerda, Heraldus and Rigalt. refer it to the manner of one prophesying, that he should fall down. For when enchanted they fell down, like epileptics; and afterwards, unconscious of themselves, they were roused into the utterance of an oracle, and foretold many things by presage. II, 109, Not for the sake of the danger to be dashed aside under the proper name of persecution. I. 703, But if you strive to dash us down, i.e. to dash down our faith. II, 797, While they are dashed down concerning the resurrection of the flesh before they dash [others] down concerning the union of the divinity. II, 865, Raising up what has been dashed down. I, 651 The devil dashed down the first men. I, 1224, And that the temptations set against fullness and immoderation of the belly are dashed aside by abstinence.

ELIMATOR, a cleanser, II, 447, That Christ is the true arbiter and remover of human stains.

ELIQUARE, to draw out, to draw forth a thread by spinning. II, 1038, With the drawing following, she draws out the thread. II. 700, Marshes are drained off. II, 251, It is necessary that the summit of greatness be drawn off into one.

ELLEBORUM. II, 656, So Chrysippus to hellebore. Chrysippus, the disciple of Cleanthes, a man of most acute intelligence, of whom the little verse: For if there had not been Chrysippus, there would not have been the Stoa. Valer. Maximus, book VIII, chap. 7, reports that Carneades, when about to dispute with Chrysippus, was wont first to purge himself with hellebore, so as to bring out his own intelligence more attentively and to refute the other's more keenly. Likewise A. Gell., book XVII, chap. 15: « Carneades, about to write against the books of the Stoic Zeno, purged the upper parts of his body with white hellebore. »

ELOGIA, the name given to the names, age, appearance and crime of each of those in chains, which were offered to the judges written on tablets, when they tempered each one's penalty according to his record. I, 496, You who check off the records against the sentences. II, 620. By the charge of superstition and cursing. II, 342, But indeed that is also shameful from the charge of transgression and the desert of condemnation. II, 272, In short the whole record of the Creator will be rewritten upon her, i.e. the name, the title will be transferred. II, 941, It does not admit the charge of adultery. II, 986, If I say adultery and if I say fornication, there will be one charge of defiled flesh.

ELUCTARI, to work, to cultivate. II, 1040, Which nature has rather lent to the land by struggling out [of it].

EMANCIPARE, is to make over to someone by mancipation or fictitious sale, or to alienate in any way and transfer into another's rights, or even to give as a gift. II, 291, As the scale-holder of the good made over by God. See LIBRIPENS. II, 372, Not so made over to the Christ of the Creator through the prophets.

EMANCIPATIO. II, 114, Our making-over is to the underworld.

Ἐμβρυοσφάκτη, II 692. There is also a bronze spike, by which the very throat-cutting is directed in a blind robbery: they call it Ἐμβρυοσφάκτης from its office of infanticide, as being deadly to an infant certainly living.

EMENDATOR, II. 589. By the emenders of Ptolemaeus, i.e. those who came forth from the school of Ptolemaeus to emend it.

EMENDICARE. II, 736, So they beg arguments.

EMERERI. II, 447, That the observers of the law earned healing from the destroyer of the law.

EMICANS. II, 223, The dry land was made more conspicuous, i.e. it could be seen more easily.

EMIGRARE. II, 77, Nor do I doubt that certain writings move away, intransitively, just as Livy too, book X, said migratu difficile, for what is exportatu. He calls the tablets, codices, instruments scripturae.

ENARRARE. II, 1031, He recited the solemn forms, i.e. he pronounced the solemn forms, the words for inaugurating a colony. And enarrare rightly, since it embraces both, the release from the former rites and the pronouncing of the later rites.

ENDROMIS, a shaggy garment of longer nap, which was in use after a race or contest, lest the cold should penetrate the limbs wet with sweat. II, 1042, So also some dinner-suit of fine stuff has driven out the coarse endromis.

ENERGEMA, ἐνέργημα, an effect which comes forth from some force and efficacy. II, 43. Ensnared by whose working.

ENNOEA, ἔννοια, thought, II, 551.

ENORME, running out beyond the proper rule of writing. I, 387, It is not so much difficult for us to set it out as out of measure.

ENORMITAS. II, 961, He set before the corruption of riches the enormity of pride. II, 248, By the very enormity of curiosity. I, 1323, What enormities of fine and woven false hair, i.e. enormous false hair, fine or woven, whether they be little caps or their spreading substructures, for this was the twofold kind of false hair. I, 640, The enormity of the obelisk. II, 983, By the abnormity of discipline, i.e. by the fact that they depart from the norm of discipline.

ENTELECHIA, ἐντελέχεια. II, 703, And the Entelechies of Aristotle. See Ernest. Clav.

ENTHYMESIS. ἐνθύμησις, thought, consideration. II, 20, 556. And the whole Enthymesis, that is, the animation together with the passion, etc. Iren.: That she laid aside her former intention together with the passion that had befallen her.

ENUBILARE, to make the light clear. I, 439, They made the forecourts bright with very lofty and very bright lamps. Havercamp. prefers, with Fuld., nubilabant. The doorposts drew on a soot the blacker the greater and the more numerous the torches or lamps that had been lit. For it answers to what he said of the laurel garlands, praestruebant. II, 450, So that He had not first cleared away this blindness of that man. II, 652, And they will have to be cleared up for Christians.

Ἐπερχόμενε, O Thou Who comest after. For Christ [is] ὁ ἐπερχόμενος. II, 416, 422.

EPICITHARISMA. II, 589, Like an after-piece on the cithara after the play. A proverbial formula from the stage, which a great symphony would close, or a concerted song arranged for soothing the ears.

EPISCYNIUM, brow. I, 1044, With the brow relaxed, i.e. with the brow less knit and contracted, less severe, as regards censure and rebuke.

EPISTATES, ἐπιστάτης, the prefect and master of the contests, whom the Author calls the president of the contest, Scorpiace chap. 6. I, 624, And so your epistates [is] Christ Jesus.

EROGARE, to drain, to consume. II, 13. Assigned to a man to be spent. An elegant metaphor; for as spending drains money, so the torment of fever drains the strength of the body. II. 807, When at last it is spent in punishments. I, 645, Presently by edict they spent [them] at the tombs as gods of the funeral offerings, i.e. they expended them on the pyre and consumed them. I, 496, When so many innocent [men] are spent.

EROGATOR. II, 1012, So he declares that the preserver of a virgin does better than the one who gives her away, i.e. who will grant the virgin to a husband.

ERROR. I, 1264, Vengeance belongs to error, i.e. to the worshippers of idols. II, 618, He takes offence, with a prosperous error.

ERUBESCERE. II, 247, They blush at their arms, i.e. they are not ashamed of the arms, they who are so given over to Venus. I, 611, That they may blush even before you. A Hellenism, αἰσχυνθῶσί σοι. So Curt. book V: to blush at fortune.

ERUCTARE. I, 1332, And let it belch up from the conscience to the surface. II, 700, With a view to unburdening the population, they belch forth swarms of the nation into other territories.

ERUDIRE. II, 890, It is trained to mildness of flavour, i.e. it is brought out of its rawness and sharpness. II, 788. And from the flower every fruit is trained into fruit. II, 76†, With beasts trained even beyond nature, i.e. formed and driven to savagery. II, 994, Each body being presently finished, i.e. each cloth being polished. In the old glossaries polished things are called γεγραμμένα, rough ones ἄγραφα.

ERUDITUS, the same as eruditio. II, 584, But by the training of this one faith is increased.

ERUERE. II, 105, But deliver us from the evil one, search out. II, 524, The laws order [them] to be dug out by evil. I, 276, By which we dig out times

these, i.e. we bring [them] out in due season, we do not overwhelm [them] with untimely repetitions as the unskilled do.

ERUPTIO, the execution of a crime planned. I, 458, Right up to the very outbreak of impiety.

ESCATILIS. I, 1259, After the edible rain of manna. II, 247, For those who have not so departed as to be edible, death is a curse.

ESURIRE. II, 125, Having tasted martyrdom in prison they hunger [for it], i.e. they long to consummate the martyrdoms which they have only tasted by clubs or hooks, and being beaten, with only the outermost skin grazed, as it were. II, 87, Through those in whom they have hungered.

EURIPUS, is the part of the sea between Aulis, the harbour of Boeotia, and the island of Euboea. Livy book XXVIII, chap. 6. Also called Euripi are ditches and channels with water in gardens and country seats. So too the ditches in the Circus were called Euripi, which, filled suddenly with water through hidden channels from the aqueducts, flooded the whole arena for a sea-fight. See Diod. Sicul., book LXI; Senec., Epist. 90; Sueton. Caes., 39; Plin., book VIII, chap. 7; Salmas. on Solin., f. 638. II, 226, And statues above the Euripus. I, 640, So she (the Great Mother) presides there over the Euripus.

EVEHERE. II, 1164, But carry us away from evil.

EVENTUS. II, 40, Among many there is no single outcome, one issue, etc. Sense: Since there are so many to whom one and the same thing is brought, if they err, it cannot be that the outcome is one, i.e. that so many err with one error: the issue ought to have been various, as error is various and manifold, and to produce a various order of the doctrine of the Churches.

EVERSIO. II, 30, Unless plainly that one incur an upset either of the stomach or of the brain. These words seem to be explained by those that follow soon after: And you indeed will lose nothing but your voice in the dispute, you will gain nothing but bile from the blasphemy; but he said, that one incur an upset of the stomach, just as in book IV Against Marcion: Every change coming from innovation must needs enter into a difference with the things of which it is made.

EVIGESCERE. II, 717, In short, when these (nourishments) are withdrawn, the soul would lose its vigour.

EVIGORARI. To lose vigour. I, 376, Though enfeebled by lusts and concupiscences. II, 1042, Unless long softened and unhardened.

EVOLVERE. II, 840, (Jonah) is rolled out of the belly of the fish.

EVOMERE. II, 994, The diversity brought across will vomit out every error. It will show that the mixtures of colours were badly combined. He says the wool vomits out the colours, such as it drinks in.

Ex, with a noun, adverbially. I, 456, Religious out of faith, i.e. faithfully. I, 504, Who renders it faithfully.

EXAMEN, a multitude. I, 332, The whole swarm of the nation. I, 482, The Jewish swarm from Egypt. II, 231, A swarm of divinity, of the thirty aeons of Valentinus.

EXAMINATE. II, 35, It suffices for each one who believes after examination, i.e. only after he himself has made an examination.

EXANCILLARE, to exhaust, as it were, by perpetual and religious service. For in Festus ancillare is to minister. I, 376, Though enslaved to false gods.

EXARMARE. II, 971, So the laws have been disarmed, I, 691, The Lord, in disarming Peter, thereafter ungirded every soldier.

EXASPERARI. I, 400, So they were exasperated.

EXAUCTORARE. II, 324, Which he himself afterwards discharged, stripped of authority, weakened. II, 1007, That it should be discharged from the sacrament of the blessing. II, 1044, Who had so discharged herself.

EXCANTARE. I, 621, Like a serpent charmed out or smoked out, i.e. weakened by incantation or put to flight by certain kinds of smoke.

EXCEDERE, of the eternal generation of the Son of God. I, 399, And He did not withdraw from the source, but went forth.

EXCEPTACULUM. I, 632, And the ears as a receptacle of evil-speaking.

EXCEPTIO. II, 555, But this too is respect of persons, προσωπόληψις. I, 392, Nor overcome by objections.

EXCEREBRATUS. II, 382, You are out of your wits with new wine.

EXCESSUS; a digression in a discourse. II, 44, But I shall return from the digression. II, 327, And from every departure after marriage. I, 426, Through whose fault Cybele did not learn of the departure of death beforehand, i.e. decease, death.

EXCETRA, the hydra was so called from the heads growing out when one was cut off. I, 1258, Such then is the hydra of offences.

EXCIDERE. II, 233, And here you have fallen out of your lines. II, 400, To fall away from the master's rule. I, 529, Who prefer

to be condemned than to fall away from God. II, 960, By which it is customary for a man to fall away from his very self.

EXCITARE. II, 396, And about to dislodge every tooth. What is roused is generally moved from its place. So he says elegantly that, a fist being struck upon the jaw, every tooth is dislodged. Nor is the prayer of that wretch beaten in a brawl an idle one: That he may be allowed to come back from there with a few teeth.

EXCLUDERE. II, 996, So too the heretics assign the same fables where they wish, and very aptly shut them out from where they ought [to go]. II, 247, They put forth breasts.

EXCONDERE. II, 517, Truly you devise him an invisible warrior too, i.e. you compose and fashion him out of those passages of the prophets.

EXCRUCIARE. I, 1297, Or the matter having been tortured out, i.e. wrung and pressed out by torments through the judge.

EXCUSARE. II, 899, Whose flower refuses even human lust, that is, rejects it. The virgin refuses lust who rejoices in the flower of her virginity, so that she will not be plucked, like that flower of Catullus, untouched and undiminished: Unknown to the flock, bruised by no plough, which, not yet plucked by the slender nail, has blossomed, etc. It is credible, says Tertullian, that the angels burned for such girls rather than for bodies already stained. II, 803, So it was lawful for God too to have refined the gold of the flesh out of the filth of the clay, its [former] estate being excused. Excusatus is said of one placed outside the case of a law, of a work or of a crime, namely one who has shown that he is not in that case, so as to be burdened with some charge or some accusation, or to be assessed or held by some law. The estate of the flesh therefore seems to be called excused from the filth of the clay, as if exempt from the muddy filth. Nevertheless we believe our Septimius had another meaning; he says that both gold and flesh are from the earth; but that each, perfected by the hands of the craftsman, passes into a matter far different, more splendid and nobler than its meaner mother-stuff, so that they are no longer called earth, but gold and flesh. And so, as it was lawful for the craftsman to hammer gold out of the earth and, baked by the violence of the live coal, to purge it so far that at length it advances to the most perfect goodness, so too it was lawful for God, the supreme Craftsman of all, to hammer out the gold of our flesh from the clay and, smelted and refined in the furnaces of the divine powers, to bring it into the estate of a most noble matter, that former estate of earth or clay having been beaten out of its filth. By census he meant matter, of whatever kind it be reckoned. And excusatum [means] excusum, from cudere and excudere, whence cusare and excusare, just as from quatere, jacere, premere we say quassare, jactare, pressatum, which otherwise [are] quassum, jactum and pressum. II, 884, We too, as we can, excuse our mouth from food. I, 1246, By the benefit of the cure they excuse the offence of themselves. II, 1002, Why then do they excuse our neck from so great a yoke?

EXCUTERE. I, 137, They shake off the conditional threats of the king, i.e. drive them from themselves.

EXEDURARI, to be consumed, to waste away. II, 1042, Unless long softened and enfeebled and unhardened.

EXEMPLARIUM, a pattern. I, 232, Patterns of antiquity. II, 264, Since it is much juster to assent to some patterns than to none.

EXEMPLUM, a figure, an image. I, 459, And in a festival not their own they might inaugurate a pattern and image of their hope. II, 849, But no pattern is greater than that of which it is the pattern. II, 488, Now these things were made patterns for us. II, 871, Serve, then, the pattern, and keep the mirror of it for the flesh. II, 476, For it is not a pattern, but the truth. II, 139. After the pattern of the prophets.

EXEMPTUS. II, 1031, As those deprived of old age, not of eminence. A Tertullianic construction, exemptus fastigium, like erepta Pompeios. Sense: To you, worn out with old age, yet not thrust down from the highest power among the other cities of Africa.

EXERCITUS. I, 417, As Plato describes the great Jupiter in heaven accompanied by an army of gods and demons alike. II, 1013, To be armed against the army of sentences of the whole instrument.

EXHAURIRE. II, 647, The hemlock of condemnation being already drained, i.e. the sentence of his condemnation being already heard, as if from that moment of time Socrates had begun to drink death, since judges too are reckoned to have taken life from those in custody from the moment they pronounced the sentence of death. II, 522, But He emptied Himself. II, 799, Therefore the Son of God emptied out to so great a degree of humility.

EXHIBERE, to produce, to send forth. II, 246, And it brought forth to the crowd.

EXHIBITIO. I, 668, To whom we are bound for the sake of our maintenance, i.e. of the supply of food. I, 677, Badly do we applaud ourselves over the necessities of human maintenance, if after the faith has been sealed we say, I have nothing to live on. II, 87, Through those common means of human maintenance. II, 951, Marrying for the sake of maintenance. II, 827. Right up to the times of the bringing forth of all things, i.e. τελειώσεως.

EXIMERE, to release, to absolve. I, 277: "The guilty man is to be discharged by the penalty owed, not exempted."

EXITUS, publication abroad, II, 246. Destruction, death. II, 49: "Where Paul is crowned with the departure of John." I, 702: "In that Byzantine exitus", i.e. the destruction and overthrow of the town carried out by the soldiers of Severus. I, 633: "It is agreed that He did not create for the exitus of the works which He condemns." Exitus here does not mean destruction, as Pamelius thought, but outcome and consequence. The sense is: that God did not create things so that evil works, which He condemns, should come out of them and follow from them. For in themselves they were good, and would have done nothing but good by the law of their making, but were turned to evil works by accident. II, 152: "The perception or the end of the Apostles": he explains it straight after, for they would have suffered nothing which they had not first perceived was to be suffered.

EXOMOLOGESIS is that by which we confess our offence to the Lord, I, 1243.

EXORBITARE. II, 995: "They swerve from the true light of that comparison." I, 298: "The functions of the elements swerve from their course." II, 16: "Who have not swerved off into heresies."

EXORDIUM. II, 831: "And they place the whole fruit of Christian hope in the beginning of the age." Rigaltius reads more correctly "in the exodium of the age", i.e. in the end of the age. Exodium: outcome, end. The old glossaries: ἐξόδιον, funeral rites. Lucilius: "A worthy outcome to the beginning, and an exodium will follow." Juvenal, Satire III: "And at last the familiar exodium returns to the stage." The old commentator: "Among the ancients the exodiarius came on at the end of the games, and the laughter of this show wiped away whatever tears and sadness the tragic emotions had gathered." Cleverly, then, Septimius called the end of the age an exodium, for then will come the time when for faithful Christians the sadness of all their labours and hardships will be turned into joy, such as Septimius describes towards the end of the book On the Shows. I, 1306: "And that very black powder with which the edges of the eyes are drawn out."

EXORNARE. I, 1326: "As if exornatam", i.e. bereft and stripped of ornaments, like exonerare, exarmare, etc.

EXPANDERE. II, 274: "He is spread out towards another's heaven, to another god", i.e. he who in praying stretches out his arms to heaven.

EXPAVESCERE. I, 472: "At the single light of truth they took fright", i.e. as if dragged out of a prison of darkness, of death and sin, into the light of truth, they are struck down and tremble all over.

EXPEDIRE. I, 670: "By the same charge they expediunt", i.e. they accomplish, they make ready. II, 683: "Fatness hinders wisdom, leanness sets it free."

EXPEDITIO. II, 356: "In short, it was completed by the eastern expedition", when an expedition against the Parthians, who had occupied Mesopotamia, was set on foot anew, as Xiphilinus relates from Dio. For at that time, the Parthians suddenly giving way, Severus went through the East and Egypt, and persecuted the Jews so heavily that, on Spartianus' testimony, he forbade people to become Jews under a heavy penalty. I, 1282: "On that day of expeditio", on which God is to set free bodies from the bonds of death, and all His own altogether from all evils. II, 650: "That the entanglements of expeditiones", i.e. of solutions, by which questions can be resolved.

EXPEDITUS. I, 364: "Set free from Egypt", of the departure of the Jews from Egypt, who had freed themselves from wrongs and unbearable burdens.

EXPETERE. II, 1030: "But it was not expeditum to divide the folds with a girdle"; sense: formerly the Carthaginians did not seek or care to divide the folds of the garment. Others, perhaps better, read expeditae: "but expeditae, without a girdle dividing the folds"; sense: being unencumbered, those tunics were no hindrance, and had no need even of a girdle binding and dividing the folds or parting the pleats, to make them less encumbering.

EXPIATUS, expiation. II, 563: "The expiation of the conjoined passion."

EXPINGERE. I, 1317: "Who would not on that account wish to paint herself up", i.e. to adorn as with pigment.

EXPONERE. II, 556: "And she put out the whole enthymesis", i.e. laid it down, cast it from herself. Ibid.: "From whom she might borrow the form of exponendi", i.e. of casting off her offspring.

EXPOSITIO, laying aside. II, 1046: "The laying aside of no other garment, surely, is so welcomed as that of the toga."

EXPOSTULARE. II, 551: "But I insist that it be so", i.e. I maintain this too against them, that God was before all things; which they themselves nevertheless deny, who assign to God as companion, coeval with Him, Ennoea or Sige.

EXPRIMERE, I, 457: "Who, his throat being squeezed", of Antoninus Commodus by strangling.

EXPUMICARE, to cleanse as with pumice and to polish. II, 570: "And it smooths away from all the injuries of passion."

EXPUNCTIO, completion. II, 24: "Where [is] the expunctio of finding." II, 686: "The expunctio of my duty and work", i.e. the paying in full and discharge. I, 613: "After the completion of life."

EXPUNCTOR. I, 1151: "The Gospel having been brought in over it, the expunctor of the whole bygone antiquity", i.e. the one that completes it.

EXPUNGERE, to delete. I, 276, 277, note: "The guilty man is to be discharged by the penalty owed, not exempted." For in carrying through a judicial inquiry the exactor of penalties struck from the tablet the name of each condemned man, called out together with the charge or cause, once the punishment had been taken. Compare DISPUNGERE. I, 363: "That lust is expungi with incense burning", i.e. to accomplish, to complete. I, 391: "While it is expungitur", i.e. while it is held to be fulfilled, of prophecies. I, 400: "Expunctus against Christ." I, 453: "We who as upright men expungimus vows", i.e. fulfil them, discharge them. I, 527: "For expungendum", i.e. for accomplishing, for performing perfectly. II, 605: "And the abolition of the old law is shown to have been expuncta in its own times." The old law, that is, was brought to completion when the new came on. II, 524: "And if any things were put off to this work, we shall have expunxerimus them", i.e. we shall have finished them, rendered them done. II, 813: "The resurrection will expunget judgements." I, 627: "Nay, expuncti with every insult", i.e. no insult was left out that they did not suffer. I, 663: "Yet it expungitur in the crime of idolatry", i.e. it is accomplished, completed. II, 76: "The liberality of the most excellent emperors was expungebatur in the camps." It means the donative. The soldiers came up one by one when called from the list or tablet, and the names of each were struck off as each received. And so, when the donative had been paid out to all and the names of all struck off, that whole tablet which held the names of those to whom it had been agreed the donative should be distributed appeared struck through: and by this the liberality of the emperor too was discharged and completed. "Of the most excellent emperors", namely of Lucius Septimius Severus the father and of Marcus Aurelius Antoninus Caracalla the son, under whom, as St Jerome attests in his Illustrious Men of the Church, Tertullian flourished.

EXSECUTIO. II, 604: "And the exsecutio of the enemy", i.e. persecution.

EXSEQUIAE. II, 706: "That the banquet suffers funeral rites", i.e. that it is brought to a banquet, not to a tomb, that it is spent on a dinner, not on a funeral.

EXSERTE, plainly, expressly, openly. II, 52: "Plainly and openly." I, 978: "Just as we do not hesitate to command it plainly." I, 1290: "Now He does not advise, but plainly orders."

EXSERTUS, in Greek δῆλος. I, 462: "Open enemies." I, 1292: "The sentence is stripped and bared." II, 1006: "How bared is the edge of the spiritual sword, how the reins, as it were full of right, authority and power, are let loose in open rebuke." In Virgil: "He went with sword sheathed." The contrary of which is that of Cicero, Against Catiline: "But for twenty days now we let the edge of these men's authority grow dull. For we have a decree of the senate, yet shut up in the records like a sword hidden in its sheath." So in Appius: "Teeth bared, sharp and thrusting out to inflict wounds."

EXSTARE. I, 1331: "And we stand out among the sunken", i.e. we rise above. The sunken, set in the depth, are those opposed to the lofty and eminent.

EXSTRUCTIO is, I, 1294, a pile of hair, a raised structure, which Juvenal, Satire VI [calls]: "She builds her head high."

EXSUFFLARE. I, 677: "He will spit upon the smoking altars and blow on them", i.e. declaring himself a Christian by turning from the idolatrous smoke.

EXSUL. I, 1247: "But exiles from the happiness of freedom and joy."

EXTENDERE, of dogs, when, throwing themselves into a run in hope of prey, they loosen the joints of the body and stretch out their coils. I, 313: "Which stretch them out towards the overthrow of the lights." I, 1279: "Let us stretch forward to what is before." I, 1319: "These stretch out for themselves a beauty even not given, and seek out one not given." I, 676: "They extend the diligence of their observance."

EXTERMINIUM. II, 612: "Of the exterminium of the city of Jerusalem", that is, of its laying waste.

EXTIMARE. II, 82: "He extimavit touch in the hands", i.e. He placed touch, the outermost or extimus sense, in the hands, and indeed in their extremities, for the tips of the fingers most of all perceive and feel the differences of things touched.

EXTRA. I, 512: "A Christian is called faithful even outside", i.e. towards outsiders and by strangers, by the Gentiles.

EXTRANATURALE. II, 721: "Sleep is certainly not something outside nature."

EXTRANEUS. I, 446: "Although, strangers to disturbances, we are found in some place of mishap", i.e. although we mix ourselves in no turbulent affairs, yet when the empire is shaken we too are shaken, and some mishap can strike us, and so we suffer with you. It is often construed with the genitive. I, 1317: "Of which you profess yourself a stranger." I, 1250: "To accomplish no work pleasing to the Lord, one who is a stranger to patience

able to accomplish." II, 727: "But who is such a stranger to humanity."

EXTREMUS. II, 708: "Because nothing is fuller than what is more extreme." I, 387: "Yet the very last of them."

EZECHIEL. II, 790: "We read indeed in Ezekiel of that cow which gave birth and did not give birth." Since in the prophet Ezekiel no mention is made anywhere of the words which are cited here by the author, the commentators rightly doubt what the explanation of this passage may be. Pamelius and others think it is what is found in Job II [Job 21:10]: "The cow has calved and is not deprived of her young." Junius suspects that this was taken from some apocryphal writing. Unless perhaps someone should take it of Ezekiel the tragic poet, who is cited by Clement of Alexandria, Stromata II, and often by Eusebius in the books of the Preparation for the Gospel.

F

FABALE. I, 702: "But Pythagoras taught his disciples that they must not even pass through bean-fields." That precept of Pythagoras was kept even at the risk of life. "Not to touch beans", writes Iamblichus, chapter 31, where he tells how certain disciples of Pythagoras, fleeing the soldiers of the tyrant Dionysius, chanced upon bean-fields; mindful of the rule and unwilling to break it, they stopped, not daring to cross the bean-fields, but preferred to be slaughtered and overwhelmed.

FABRICARE. I, 1261: "How we shall make ourselves friends out of mammon."

FACERE, to go, to set out. II, 1038: "By which Hammon facit to him out of Libya"; Hyginus relates that Hammon came from Africa to Liber: and Liber among the Egyptians is Osiris. Others read vasit. To be of use, II, 1045: "That garment has something it can do." The sense of the whole passage is: the pallium may show no signs of a man who has passed over to better things; yet this garment has something in which it can show its usefulness. II, 227: "Because we also make sons, though we beget them." II, 399: "Who did not allow us to make sons", in Greek τεκνοποιεῖσθαι. II, 618: "To serve as a soldier before making a man"; Tertullian put the same thought thus in Book III Against Marcion, chapter 13: "Nowhere does nature grant this, to serve as a soldier before living." II, 143: "Who kill the body only, but do nothing to the soul." II, 792: "But that he may make a closing clause of the common preface", i.e. may serve the use of a common preface, may do what a common preface usually does.

FACILIS. II, 538: "It is facile to fables", i.e. it receives them willingly. II, 647: "Socrates indeed was more facilius driven by a different spirit", i.e. rather and more surely. "For the ancients," says Donatus, "said facile for certo,"

FACILITAS. II, 52: "Facilitas for devising and constructing errors", to be taken in an active sense for a ready habit, and one that brings about with a soft arm what is undertaken.

FACINUS. II, 692: "By which the whole facimus is drawn in"; that other reading is to be preferred, "by which the whole flock". See PECUS.

FACTIO. II, 468: "I myself will now set forth the dealings of the Christian faction." I, 478: "Whence the complaint about factions." II, 152: "Of the Valentinian faction."

FACTITAMENTUM. II, 680: "Things understood are seen from things made."

FACTITATIO. II, 226: "Whether this too is reckoned in the factitatio of man", i.e. in his creation or making.

FACTITATOR. II, 177: "To the makers of idols."

FACTITIUS. I, 651: "But not even the care of the made body, as having gone beyond the moulding of God."

FACTURA. II, 632: "So it is allowable both for the making to be called begetting, and for being put in to stand for being within." Capit, i.e. it is permitted, it is right. He says factura of the soul, where elsewhere he would say creation. See INESSE.

FACULA, diminutive from fax. I, 461: "With a few little torches." II, 1027: "How will the oil of your little torch be able to suffice both for you and for me." II, 153: "Who had not got oil ready for their little torches."

FAMA. II, 1030: "In fama from zeal for the weft." Junius prefers infamatae, i.e. either made infamous, or tossed about by report, noised abroad, as Livy: "He orders the door to be barred, to make the matter notorious."

FAMILIA. II, 554: "The household of Phosphorus shout 'phew'", i.e. the followers of the rhetorician, his companions, his intimate friends. II, 1232: "Persecuting the Name together with its household." Rhenanus, from the manuscripts: "Persecuting the Name, its household." By the Name he means the Christian name, and by its household, namely Christ's, the Christians.

FAMOSITAS. I, 654: "Their goods of rank taken away, onto a kind of rock of infamy."

FAMULARE is Greek δουλοῦν, to reduce to servitude. I, 400: "He made the very elements serve." I, 476: "To the glory of enslaving liberty." II, 224: "That from it animals for the use

of mine might serve." II, 862: "But having served God." II, 868: "That what was enslaved is setting free."

FAMULATORIUS. II, 705: "To be subdued, which are among the famulatoria", i.e. those kinds of animals which are acquired for service.

FAMULUS. II, 707: "All things are servants of man."

FARSURA. II, 781: "The rest of the stuffing", a word of Tertullian's for fartura or farctura.

FARSUS, for fartus or farctus. II, 971: "For some while stuffed with all the baths." So II, 1042: "A gaping maw crammed with crimes."

FASCINARE. II, 755: "And let that old woman be silent, lest she bewitch the boy", i.e. lest she chant the fates over the boy and turn them to good with incantations.

FASTI. II, 364: "Of those who lay claim to circumcision and the Jewish calendar"; so Rigaltius reads; in Pithou's copy fastus is read.

FASTIDIBILIS. II, 707: "Things to be loathed in place of favours, which not even the worst would fear."

FASTIDIOSUS, one who scorns love. I, 359: "And Cybele sighs for a disdainful shepherd."

FASTIDIRE. I, 1265: "If we shall not be disdained before in the disdain of revenge." Rigaltius restored it excellently: "If we shall have harmed the one who disdains us with the disdain of revenge." We are disdained by an adversary who holds us in hatred: if in turn we hold him in hatred and disdain, then we disdain back the one who disdains, and repay evil for evil, and do not keep the Lord's precept. Septimius said "to harm one disdaining" in this place, as "to know one being born" in the book On the Exhortation to Chastity.

FASTIDIUM. II, 289: "Released by God and free out of disdain", i.e. which animals are free and released from the law, because God did not love them equally, but cast them off and disdained them.

FASTIGIUM. II, 803: "The fastigium of the Craftsman ought to be reflected on", i.e. majesty, dignity, greatness. I, 420: "But how vain it is to ascribe the eminence of the Roman name to the merits of its religiosity." II, 920: "That he might restore to himself the eminence of an Apostle."

FATIGABILIS. II, 703: "Liable to tire even with climbing stairs."

FATUM. II, 714: "When it is also now enrolled under fate", i.e. it is counted in, and is in fact among the number of those in whom is that hidden power of holding together the fellowship of body with soul. For this is what they called fate and the fated times of life, says Macrobius, Book I on the Dream of Scipio, chapter 13. II, 718: "While on the last day the fates are summoned to write." II, 683: "And the fate and necessity of providence." I, 428: "Jupiter himself stands by fate."

FERALIS. I, 1309: "In the deadly workshops of the accursed mines." For the condemned were sentenced to labour in the mines, and among them often Christians. Of whom Cyprian, Book II, Letter 25.

FERETRUM. I, 1270: "What a feretrum God built up for the devil in that man", i.e. what a trophy God raised over the devil. For feretrum in this place is not a bier on which the dead is carried out, as Rigaltius would have it, but an instrument of triumph, on which the arms of the vanquished were carried round in procession. So he goes on: "what a banner", etc.

FERIA. II, 956: "Of the fourth and sixth feria", i.e. on Wednesday and Friday.

FERRE. I, 647: "Let us set all the other qualities of the things themselves against those of God." "Let us set", he says, the things of the shows against the things of God. The things of God stand for the divine or Christian discipline. Contra ferre is to set over against, to oppose, to compare, to match, to bring together.

FERRUM. I, 1328: "That from those scars of a body born for the iron." He calls the body born for the iron because as soon as it is born it is wounded with iron, the lowest part of infants' ears being pierced.

FIBULA. II, 221: "For autem itself too has been placed in the narrative for connexion, like the clasp of a conjunctive particle", i.e. a conjunction, or conjunctive particle, clasping together and binding the discourse. Hypallage. II, 850: "The word man is in some way the clasp of the substances joined together." II, 93: "Or even loosen the clasp for voluntary sins": a proverbial expression, for what amounts to "open the door or window". II, 1011: "Who would not know that he loosened the clasp of this good unwillingly?"

FICTRIX. II, 815, 1044: "And yet a cup, I do not say of a poisoner, etc., but of the fictrices, or of the archigallus." Le Prieur thinks frictricis should be read, and so Tertullian would have spoken of cups which those shameless women, the frictrices, or the eunuchs drank off with a kiss. But better Rigaltius from Pithou's manuscript: fictricis, of a sorceress, a witch moulding waxen images. In Orsini's book fascinatoris is read. What follows warns that fictricis, not fictrices, should be read.

FIDULIS. II, 908: "By whatever founder they are, whether

rae taken from athletes already coming to grips. I, 456, "To which I must needs run to meet [it] with the same step", taken from gladiators, who, when about to fight it out with an opponent, plant their step, and, giving way to avoid a blow, advance again and take their stand on the same step, going to meet [him] and pushing back. Sense: to which it is necessary to use the same argument and weapon. II, 260, "When we drive God from this step", i.e. when we take from God this power, the power of creating. II, 377, "Until I drive you, Marcion, from your step", i.e. I shall convict you of falsehood and shall weaken your reasonings. II, 654, "If I have not shut out the step of this definition", i.e. shown that the definition cannot stand, nor the thing. All these, taken from wrestlers, signify to refute an adversary and to overcome him in the contest of disputation. II, 797, "For each one cast down or moved from the step of the hope which he had taken up", i.e. who has now thrown away the hope on which he was relying, led on by the persuasions of others. II. 368, "But from here we now enter on another step", i.e. to enter a new contest, or at least in a new manner, or, one point being now disproved and shaken, to gird oneself for the overthrow of another. II, 321, "Hence at last I join step." II, 599. "Therefore let us join step." II, 609, "Therefore on this let us join step", κατάρχεσθαι τῆς μαχῆς, to begin the contest of disputation, to come closer to the matter. II, 452, "But I direct [myself] to the step of the other question", i.e. I prepare myself to weigh the other question. II, 363, "And I could now plant my step here." II, 495, "And so we rightly plant this step", and in many other places. The metaphor from athletes coming to grips in a contest is to defend keenly an opinion once formed, and to persist in it, or to press one's argument, as Cicero puts it, or to dwell on the careful weighing of a single matter and to make no excursions foreign to the subject. II, 971, "You have therefore moved your step by going beyond the tradition, when you take on things that are not established." I, 433, "Being summoned to sacrifice, we block the step of faithlessness (others [read] for faith) of our conscience", i.e. we steadfastly resist and strive against [it], we close every entrance into our minds. II, 29, "This step, therefore, we block above all", i.e. this we oppose first, we remove from the encounter. II, 248, "But another little book will sustain this step against the heretics", i.e. will undertake the defence of this matter. II, 324, "With these I would have made my prelude, as if still from the first step." Gladiators were accustomed, before the regular contest with an opponent, to make a prelude for the sake of displaying their skill and delighting the spectators. It is therefore to bring forward light and as it were playful and weaker arguments at the beginning, before the very strength of the arguments is drawn out. II, 1023, "But I shall also run down into this step now", i.e. but I shall also prepare myself for the inquiry into this matter. II, 470, "On the very step of prescription we shall issue our challenge." II, 159, "Let this be said by me also with regard to the third step", i.e. the person third in order. See also col. 157. II, 164, "That He might show the third step in the Paraclete." II, 433, "If these are added to the kingdom, they are to be restored in the second step; his is the second step whose is also the first."

GRAECARI, to imitate the manners of the Greeks. II, 1048. "Unless the breeze least of all plays the Greek." Barth in the Adversaria interprets: is cultivated in Greek fashion.

GRAECATUM, in Greek fashion. II, 1045, "And the slippers fawn upon Aesculapius in Greek fashion."

GRAECIA, the impudence of the most lying Greeks. II, 1037, "You will laugh at once at the audacity and the Greekness of the name"; others [read] "the egregious audacity of the name"; others "of the now Greek name"; Turnebus "and the charm of the name". II, 972, "Throughout the Greeces", throughout the various provinces of Greece, in which various councils were convened.

GRAMA, λήμη, a defect of the eyes, as Festus teaches, or the rheum of the eyes. II, 578, "And slime from the rheums and gums of wisdom."

GRANDIS. I, 452, "A grand duty, to be sure, to bring hearths and couches out into public." II, 1032, "Suited indeed to grander tales."

GRATIA. II, 131, "For martyrdom contends with idolatry not over some common malice, but over its own favour", i.e. the contest is not between two evils, as to which is the more powerful, but martyrdom contends over its own favour, its own good, in that it frees from idolatry. II, 309, "Was the complaint of the Egyptians greater, then, or the favour [due] to the Hebrews?" The favour which was owed to them and which they had earned, i.e. the wages.

GRATIOSITAS. II, 255, "And I wished to strike back at the very natural popularity of novelty."

GRATUITUS. II, 726, "Finally, good deeds too are gratuitous in dreams, and wanton ones free of care."

GRAVITAS. I, 1325, "With regard to the dignity to be obeyed." Gravitas, σεμνότης, of men is "to be obeyed", i.e. that which women ought to obey, on account of the fear owed to a lord. II, 550, "Lest they be worshipped with dignity." See ADORARE.

GUBERNACULUM. II, 22, "To contend with the helm of interpretation", i.e. with reason, with the discipline of reason,

which ought to govern every interpretation, and always to reign in it.

GULA (gullet, gluttony). II, 133, "For man, torn out of the devil's gullet through faith." II, 958, "He sold his salvation for his gullet." II, 977, "He, in short, sacrifices his gullet to an idol." II, 281; "They offend against the gullet," that is, they harm that very one who has smothered his gullet with dainties. II, 800, "And the gluttony proper to the times themselves." Rhenanus thinks that Tertullian alludes to the gluttonous cruelty of Vedius Pollio, who used to plunge condemned slaves into his fishponds of lampreys, not only that he might watch the whole man torn apart at once, as Pliny relates, but also that he might feed on human flesh in the fishes. Compare II, 1048 and following. Yet it could also be understood of time itself, for time is the devourer of things. I, 632, "And the gullet to the crime of the gullet," that is, to the intemperance of the gullet. II, 965, "It is not likely that anyone should sacrifice half his gullet to God, sober in waters and drunk on foods."

GYMNOSOPHISTA. I, 490, "For we are not Brahmans or gymnosophists of the Indians, forest-dwellers and exiles from life." The Brahmans were philosophers of the Indians, who were also so called gymnosophists from the nakedness of their body apart from those parts which nature willed to be hidden, although some assert that the gymnosophists were distinct from the Brahmans. They are called forest-dwellers, either because they lived in forests, like the Druids among the ancient Gauls, or because they were strangers to those things and to that way of living which the common life of men enjoys. II, 260, "Gymnosophists of the Indians."

H

HABERE (to have) is the Greek ἔχειν, in both senses, so that it means both "to be able" and "to be bound", for example: I, 409, "They have," concerning dwelling in the air, that is, they are able, dwelling and having an abode in the air. II, 834, "We have also to allegorize the mention of garments in the Scriptures towards the hope of the flesh." II, 710, "Moreover that the soul is had to be recalled so many times," that is, ought to be recalled. II, 1044, "In which ... they were had," that is, in which they sat. Latinius would read "they were carried." II, 206, "And so he is now held of that which is lawful," etc., that is, he is guilty of that which is lawful, as in Greek ἔχεται, ἐνοχός ἐστι. II, 564, "While she has thus of affairs," that is, while her affairs are in that state, οὕτω τῶν πραγμάτων ἔχουσα. I, 1283, "For that blindness was then held far from the ends of the age."

HABILIS (fit). II, 224, "By making it visible and fit," that is, fit for perfection, not perfect in all respects, but suited to attaining perfection. I, 1222, "Every time is fit for baptism."

HABITUS (bearing, guise). II, 82, "The substance has been delivered to you by God, the guise by the world," that is, that manner of wearing flowers, whatever it may be, is from the world. I, 452, "To abolish the city by the guise of a tavern," that is, to exchange civil and honourable order for tavern confusion. I, 453, "To clothe your house in the guise of some new brothel." II, 648, "That he may swallow death too, not from a cup, through the guise of pleasantness."

HACTENUS (thus far, hitherto). II, 229, "The sea too, thus far," that is, it will exist up to this time and not beyond; it will no longer be. II, 1034, "Sodom thus far, and no Gomorrah." I, 1240, "Thus far let us bring ourselves into dangers," that is, never hereafter. II, 1001, "So that those who thus far transgress."

HAERENTIA (clinging). II, 420, "For a testimony and the clinging of their earth": he seems to have said "the clinging of the earth" in order to explain what Luke had wished to be understood by the word "dust".

HAERERE (to be at a loss). II, 557, "To be at a loss about the reason of the event," that is, to be uncertain about the cause of the thing which has happened.

HAMATILIS (hooked). II, 122, "A hooked sting," or barbed at the tip, which that series of knots draws tight in the act of wounding, and, drawing back, pours its venom from a little vein into the wound.

HARENA (sand, arena). II, 1034, "Samos of the sands," others read "arenae". Junius reads "Arene". By Samos he understands the Achaean islands; Strabo, book VIII. III, 45, "Or by the atrocities of the arena"; see ARENA. II, 700, "Sands are sown."

HASTARIUM, the sheet in which things to be sold and things sold were set down. Compare the book To the Nations. I, 345, 573, "Whom you have as tributaries in the auction-register."

HEBDOMAS (a set of seven). II, 375, "That he might obtain the expiation of the whole seven," that is, of the seven stains, concerning which just before.

HEBRAICUM (the Hebrew). II, 160, "They say indeed that Genesis too begins thus in the Hebrew: In the beginning God made for Himself a Son."

HELUCUS, others elucus, although Gellius noted that H is prefixed for euphony (book XVI, chapter 12). Festus: "Elucus means languid and half-asleep, or, as others will have it, a dreamer and a lover of trifles; or 'halo', that is, one languid from yesterday's wine, whom the Greeks call ἕωλον." And the same Gellius rightly explains it as slowness of mind and stupor, which commonly befalls those who wander in their wits. II, 85, "That it is the nature of ivy to defend the brain from stupor."

HERI (yesterday), that is, quite recently. I, 287, "Yesterday Severus, the most steadfast of emperors, excluded."

HERMAPHRODITUS. II, 590: "Lest he think the Hermaphrodite is only among the people of Luna." Hermaphrodites are human beings of both sexes, once called Androgynes, as Pliny relates, Natural History, Book VII, chapter 3, and Book XI, chapter 49. Hence by catachresis cheeses too were called Hermaphrodites, being made from two adjoining sources, as Fenestella seems to have written in his Annals of the cheeses of Luna, once very highly praised. See Pliny, Natural History, Book XI, chapter 42.

HERMOTIMUS. II, 649: "Like Hermotimus, to whom when dead the Clazomenians dedicated a temple." Pliny, Book VII, chapter 52, names Hermotimus of Clazomenae, but Plutarch puts Hermodorus in his place, in the book On the Daemon of Socrates, where he says it is false that the soul of Hermodorus of Clazomenae, which used to leave its body and wander day and night through very many places, returned to the body again. That city of Clazomene, which was in Ionia, was once called Gryna, and there was a temple of Apollo there, by far the most famous for its oracle; whence Apollo Grynaeus.

HESTERNUS, new, recent. II, 137: "Not even before Praxeas, a man of yesterday."

HIERANANAPHEN. I, 480. Others [read] Hieranapen. Pamelius reads Hierapolin, and says from Eusebius and Orosius that three cities fell in the reign of Nero: Hierapolis, Laodicea and Colossae.

HIEROPHANTA. II, 260: "And the Hierophants of the Egyptians", called hierophantai because they displayed or performed the sacred rites, a class of priests among the Egyptians.

HIEROSOLYMAE. II, 20: "What then [has] Athens [to do] with Jerusalem", i.e. what have philosophers to do with Christians.

HINC, about this matter. II, 246: "Let him see to it hence", a phrase of Tertullian's, for what amounts to: I do not care, it is no concern of mine, I do not wish it held as mine, that I should answer for it.

HIPPONA. Turnebus and Scaliger judge that Epona should be written. Plutarch in the Parallels: "Fulvius Stellus, hating women, had intercourse with a mare, and in due time she bore a girl of fair form, and he named her Epona; and she is a goddess who takes care of horses." She was mostly set up in stables and adorned with little garlands of roses. At I, 365, and at I, 577, Epona is read.

HISTRICULUS, δασύπρωκτος, untouched by unspeakable and unnatural lust. II, 1041: Mercier reads ustriculas, i.e. little fires and sparks of lust. Turnebus wants striculis, i.e. an older boy.

HODIE. II, 274: "Who today, from those who have confessed, [are] murderers knowing what murder is." Heumann reads: "When, of a confessed murderer, knowing what a murderer is."

HOMERICI oculi, blind, I, 1033.

HOMEROCENTONES, who are so called, II, 53.

HOMO. II, 87: "Not, that is, to one who has otherwise discharged the man", one who has accomplished the man, that is, human things. II, 94: "Nor to render man to God", for man is the coin and image of God: so often in Tertullian.

HONESTAS. II, 772: "So far was the body not even of human comeliness", i.e. of form and beauty.

HONESTUS. II, 329: "Not comely even in appearance", i.e. beautiful. II, 639.

HONOR. I, 1312: "Likewise also the honour of garments from their colours", i.e. the most honoured garments. II, 810: "The honour of the world is put into mourning", i.e. the sun. I, 1265: "But what honour shall we offer to the Lord God." II, 651: "The honour of Plato", i.e. Plato, the most honoured of philosophers, by hypallage, as everything that follows. For Labeo too thought Plato should be named among the demigods, and when he died the Magi sacrificed to him as to a god, on Cicero's testimony in the Tusculan Disputations.

HONORARIUS. I, 470: "Not from the honorary sum", i.e. that which was given for entry into a college, as if honours were bought. Havercamp reads, as one word, dehonorario, i.e. unbecoming, dishonourable.

HONORIGER. II, 903: "The honour-bearing mark of her virginity."

HOROSCOPUS is one who considers someone's hour of birth, and from it foretells the future. II, 1039: "Which, by spinning through the air, stretches out seats fit for the horoscopes of spiders"; others: "after the manner of spiders stretches out on fit stalks". Scopi or scopiones are the fibres of leaves by which it fastens and stretches itself.

HOSPITUS. II, 249: "He easily argued that a new and stranger divinity was revealed in Christ", i.e. foreign, come from elsewhere.

HUMANITAS, man, or the nature of man. I, 335: "The reason for enrolling humanity into divinity." II, 750: "Whither all humanity is drawn", i.e. all men.

HUMILIATIO. II, 908: "Whose proving consists in every humiliation." II, 733: "But that he might win God over by the offices of humiliation."

HUMILIFICARE. I, 1243: "And so exomologesis is a discipline of prostrating and humbling man."

HUMILITAS. I, 1326: "For how [can] humility, which

we profess as Christians, shall we be able to fulfil", 98: "She has the burden of her humility."

HYDROPHOBUS, hydrophobos, one who fears water, I, 1205.

HYPOBRYCHIUM, hypobrychion, in water or the sea the same as a chasm on land, devouring and swallowing men and ships in drowning. I, 695: "An abyss without breath for those swallowed up in idolatry."

HYPSOMA. I, 701: "Placed in its hypsoma and dwelling." He uses the words of the astrologers, speaking of a certain eclipse of the sun, not an ordinary one but a portentous one. The common run of astrologers today call it the exaltation and the house,

I

IAO. II, 565: "So that he even cried out at her, Iao." It belongs to one who cries out, and by the cry halts and urges to desist, as the following formulae show, in the first of which the Quirites, in the second Caesar, was called upon, so that the present onset might be checked by their majesty and authority. Ibid.: "Hence Iao is found in the scriptures", that is, of the heretics.

ICTUS. II, 131: "For another blow let us consider the quality of the will", taken from gladiators. Cicero, I Against Catiline: "How many of your thrusts, so aimed that they seemed impossible to avoid, have I escaped by a slight swerve and, as they say, with the body." So that it means: one argument having been refuted, to look for another way of weakening [the case] and to work out with oneself a reasoning by which it may be disproved.

IDIOTES. II, 164: "Every unlearned or perverse man has taken this saying wrongly." II, 157: "For the simple, every one, not to say the imprudent and unlearned, who are always the greater part of believers." II, 1012: "But this is customary with perverse and unlearned heretics." Rigaltius reads "with the unlearned and the heretics"

IDONEUS is Greek hikanos. II, 809: "And certainly He who made is able to remake." II, 597: "Although we have God Himself as a competent promiser." II, 991: "And the lots cast" (more correctly, as Orsini already saw, "the filth") "not able to be washed away"; see SORDES. II, 1039: "Which, by spinning through the air, stretches out seats fit for the horoscopes of spiders."

IGNAVESCERE. II, 724: "Nor does it grow sluggish at all."

IGNEUS. II, 19: "A fiery god", i.e. fire, which Heraclitus of Ephesus made a god, or at any rate the principle of all things.

IGNIS. II, 13: "Bringing in the heat of a greater fire", i.e. divine, beyond that which is human or of this world. II, 27: "For judging the profane with perpetual fire." II, 276: "For whom no fire is cooked in Gehenna." I, 1284: "At Rome indeed, those who tend the image of that unquenchable fire", is a periphrasis for the Vestals.

IGNOSCENTIA. I, 1241: "Though the door of pardon be shut."

ILLEX. I, 1244: "Enjoining a way of life that entices mercy", i.e. leads it on, from illicere. I, 488: "You, always the enticers of evils."

ILLIBERIS, one who is without children, apais. II, 413: "Whom if a brother should die childless."

ILLIDERE. II, 126: "There, in place of the sole, dash an anathema on the scorpion"; it is the same as he had said above, "to press the heel on the beast".

ILLUMINARE. II, 386: "While He illuminates the difference of the works." II, 847: "He equally made clear what is of use to whom." I, 286: "Do not you too daily, with experiments illuminating the darkness of antiquity", etc.

ILLUMINATOR. II, 401: "The enlightener of so new and so great a religion." I, 393: "The enlightener and guide of the human race." II, 85: "The authors or enlighteners of the matter."

IMMOLARE. I, 1327: "But they offer to God the humility of their soul in the chastening of their food too." II, 968: "Which, fasting until evening, offers to God a richer prayer." II, 999: "If he has offered penance to God." II, 707: "To whom the people sacrifices with its votes."

IMMUNDUS, as a substantive. I, 1309: "Adornment, which it is fitting to call the womanly toilet", namely the care of hair and skin.

IMMUNIS, untouched. II, 1040: "And the crown alone exempt from the knife."

IMMUSICUS, amousos, one who knows nothing of music. I, 265.

IMPATIENS. I, 1257: "He cannot bear even to be silent."

IMPENDI. I, 496: "When so many of us just are spent", of the Christians, who are handed over to death and taken out of the way. I, 651: "That a man his equal has become so guilty that he is spent so cruelly."

IMPERIUM. I, 426: "He likewise entrusted complete commands." Just as in the Eleusinia there was an archon, who was king or prefect of the mysteries. In Hesychius: "Basileus, an archon at Athens who has charge of the mysteries", to whom, as subordinates under his command, were attached the overseers and the sacrificers, of whom Pollux, VIII, 8, 3 and 26. And excellently Meursius in the Eleusinia, chapter 15: "So here too, in the service of Cybele, such a king of the Galli, or Archigallus, is hinted at, who his own

has petty priests and lesser Galli, whom he would likewise have ordered to make vows and to cut their arms for the welfare of Aurelius."

IMPERTIGO is a disfigurement of the skin, spreading with itching. II, 1048: "I spare no lethargies, no impetigo."

IMPINGERE. I, 280: "In the blindness of hatred they thrust it into a vote", i.e. with blind hatred they praise, as if by a vote, their uprightness. I, 661: "If anyone should have thrust his eye lustfully."

IMPONERE, to found, to build. II, 1031: "Where Statilius Taurus set up walls."

IMPORTARE. I, 1318: "Why do we bring concupiscence upon another."

IMPORTUNITAS. II, 927: "The importunitas of children." Junius interprets it of offspring importunately demanded of free persons. It does not satisfy. Importunitas is that which has the convenience neither of time nor of place. He spoke of the importunitas of children because parents would have to undergo greater calamities and more troubles on account of their children. II, 103: "According to place and time, and the importunity of certain persons."

IMPORTUNUS. Servius, on Virgil, Aeneid XI, line 305, explains importunum as where there is no refuge, what lacks a harbour, that is, rest. I, 488: "You then, harmful to human affairs", i.e. ruinous, troublesome, on whose account the world lacks public peace. II, 133: "That he should hold back only from one little tree, which the physician himself knew to be harmful for the time."

IMPRESSE. II, 332: "Which the Apostle so emphatically enjoins." I, 377: "But the more fully and more emphatically", i.e. more clearly.

IMPRIMERE, to promulgate by a law passed in one's dominion. I, 297: "No Verus pressed it home", taken from military matters, where cohorts are said to make an impression when they charge into the enemy's line and throw it into confusion.

IMPROVIDENTIA. II, 469: "I judge it as if improvidence."

IMPUDENTIA. II, 412: "That for the shamelessness of idolatry he might make satisfaction to God through the shamelessness of faith." The shamelessness of idolatry was when one was not ashamed to worship stones and wood; the shamelessness of faith, when one is not at all ashamed to believe that God was born and crucified.

IMPUDICITIA. I, 397: "The Son of God has no mother from unchastity." Rigaltius, Rhenanus and Havercamp read "from chastity", so that the sense is: the Son of God was not only not born of an impure and unlawful union, but was not even begotten of a pure and lawful marriage.

IN. II, 1031: "In the bite of the clasp", i.e. through the bite of the clasp. II, 123: "Into the wind", i.e. as the wind carries, with a following wind, as occasion may give or urge. II, 484: "If it is taken in the Creator's"; understand "interpretation", that is, so that it is understood of the Creator. I, 1262: "When along the road they rob after the manner of beasts", i.e. to the death of beasts, like beasts. For perviam Rigaltius reads per invia. So in the book On the Soul: "Because it too threw to the beasts those whom it had slaughtered in woods and trackless places."

INACCUSATUS. I, 529: "Unaccused and unpunished."

INALTERARE. II, 893: "Therefore those whom He did not divide, by keeping silent He made one with the other." So it must be read for in altera iniit. Inalteravit: He put one into the other, joined them, blended them, so that both are now one and hold each other mutually. He himself shortly after: "He did not separate [him] from the woman, and by not separating He joined [him] to her from whom He did not separate."

INANIMALIA, inanimate things, which are not moved of themselves. II, 230, 236: "Things without soul and without body sing praises"; he alludes to the hymn of the three children, Daniel III, according to the edition of Theodotion: for Jerome rightly noted that it is not found in the Hebrew. Cyprian too cites the same under the title Exomologesis in the books On the Lapsed and On the Lord's Prayer.

INAPPREHENSIBILIS. II, 236.

INBONITAS. I, 624: "Where all harshness and unkindness and unpleasantness has taken its stand."

INCERTUS. II, 970: "With uncertain martyrs", i.e. whose faith has been less tried and not well enough proved.

INCIDERE. I, 429: "Before these gods were carved", i.e. had been cut and engraved, for the gods were known from the inscription. II, 255: "Which title of the two shall we carve for Marcion's god?"

INCLUDERE. I, 1236: "But they neglect to shut it in" (repentance), that is, by baptism, which is also called the sealing. And he himself shortly after: "The bolt of the intention shut fast." Repentance therefore and faith are shut in when it is brought into baptism, just as Gaius said actions were "shut in a judgement" which have been brought into court. Further, they neglect to shut in repentance who renounce their former ways reluctantly, as if the sum of misdeeds which they want shut in by baptism were not yet complete,

INCOLATUS, dwelling, domicile. A word used also by Varro, whom Tertullian imitates a great deal. I, 409: "They have [it] from dwelling in the air." II, 833: "Truly holy through the indwelling of the Holy Spirit." II, 747: "That she would call him up from dwelling among those below

she promises." II, 96: "We are removed from the very dwelling of that Babylon."

INCOLERE. I, 643: "Who inhabit the names of their authors", i.e. with honours to the demons, who dwell like lodgers in the images of the dead, and misuse the names of those who handed down those arts: by synecdoche, incolere, to dwell in as a lodger.

INCONCESSIBILIS. II, 979: "Or that their pairs too, adultery and fornication, are kept as not to be granted."

INCOMMUNIS, particular. II, 1039: "Of which some are inhabited by kin, not shared with the rest."

INCONGRESSIBILIS. II, 315: "Therefore whatever things you demand as worthy of God will be found in the Father, invisible and unapproachable."

INCONGRUENTIA. II, 654: "At this we shall wonder at the incongruity, first, of a definition that appeals to things which do not suit the soul."

INCONSIDERANTIA. II, 868: "Even on behalf of the Apostle himself, who would in truth be convicted of the greatest thoughtlessness."

INCONTRADICIBILE. II, 456: "For what is wiser and more incontestable?"

INCONVERTIBILIS. II, 757, of the nature of God.

INCOPIOSUS. II, 960: "But at once scandalized at the sight of a scanty solitude."

INCORPORA. II, 230: "If any incorpora are present with them", i.e. non-bodies, in an indefinite sense.

INCORPORALIS. II, 229: "At first sight matter seems to us to be incorporeal."

INCORPORALITAS. II, 637: "Incorporeality is free from every kind of custody, exempt from punishment and from nurture."

INCREPITUS. II, 573: "And He, driving them out by command and rebuke", namely the demons.

INCUBARE. I, 1266: "But if I shall lie upon patience", i.e. fall asleep upon it, a metaphor taken from dear things, which, lest we lose them, we put under ourselves even when we sleep, for safe keeping. I, 658: "And the very air, which lies over from above."

INCUBO. II, 724: "It was a kind of rather heavier sleep, as is the presumption concerning the incubus."

INCULCARE. I, 1296: "They put up with it indeed, but so as to trample with their feet, to tread down and hold their wives in mockery"; see ARCANUM.

INCUMBERE. II, 1032: "Which (the world) we lie upon", i.e. in which we live. I, 653: "And looks down from above with most patient eyes on bodies foul in their own blood." I, 340: "But on your gods the axes and planes press harder through all their limbs."

INCURSARE. II, 996: "For it makes no difference whether one assails another man's wife or a widow."

INCURSIO. II, 1020: "That there are certain sins of daily onset."

INCURSUS. II, 782: "And yet, that the onset of the name upon the same Christ may not be idle for me", etc. That I may not let slip the occasion of arguing from the name Adam. He calls the onset of argument incursus. II, 87: "While I shake off the onset of the question", i.e. its assault.

INDICARE. II, 267: "By which, in short, they are initiated and registered into this heresy"; i.e. they are enrolled and as it were entered in the list of their order.

INDICIUM. I, 259: "If finally, as last happened, by domestic indications"; read "by domestic judgements". Domestic judgements are preconceived opinions.

INDIGENA. I, 429: "But at Rome afterwards with its native ones." The natives are to be referred not to the Romans but to Sterculius. For those natives are they who together with Sterculius are the home-born and proper gods of the Romans, such as Mutunus, Tutunus and the like.

INDIGITARE. II, 976: "They indigitant a prayer", i.e. they pray a mystic prayer which may not be said in public. For Festus explains indigitare as to invoke, and that in a secret speech, not to spread abroad among the people.

INDIGNATIVUM. II, 673: "The indignative, which they call thymikon, and the concupiscitive, which they call epithymetikon."

INDISCRETUS. I, 472: "All things are undivided among us, except wives."

INDIVIDUUS. II, 161: "Having within Himself His inseparable ones", that is, companions, reason and wisdom.

INDUBITATUS. II, 579: "Undoubted destruction." Irenaeus: "it is said to perish of necessity."

INDUCERE. II, 29: "I should have drawn over", i.e. I should have deleted, removed, and abstained from bringing it forward. II, 352: "The Apostles drew a line through that faith too", i.e. deleted it by the promulgation of the Gospel. II, 107: "We can now induce your consultation", i.e. remove the doubt of your consultation. And he explains himself when he adds "and settle it". II, 680: "For in the same way they afterwards lay the road for inducing it", i.e. deleting it, blotting it out. II, 38: "Nor could they have led on the heathen", i.e. brought them, driven them to believe.

INDUERE. II, 35: "Who had put on the faith from the Apostles." Junius

conjectures "imbuerant". II, 935, Thus the Lord put on Himself two letters of Greece, the highest and the last. So Tacitus: "He had even put on hostile intentions against us"; likewise, "to have put on a great spirit". II, 103, Therefore we also put an order upon your consultation. II, 734, Whoever has put on His baptism. II, 779, Why are you clothed by a naked man, if you have put on Christ? II, 112, You have put on Christ, since indeed you have been dipped into Christ.

INEMERIBILIS [unattainable]. II, 818, Not because it is also unattainable for the substance itself, that is, what the flesh cannot reach or obtain; for "mereri" is "to obtain".

INESSE [to be in]. II, 652, "Therefore by the heading [it is shown that] a making too is said to be begotten, [and] is put for being-in." The verb "inesse", from the proper form of its composition, signifies not only "to be in something" but also "to be begotten and produced into being", to be put forth into existence.

INEXPERIENTIA [inexperience]. II, 683.

INEXTRICABILIS [inextricable]. I, 695, For those who strike, the shipwreck is inextricable. In Greek, an inescapable shipwreck, one that cannot be avoided. Those who strike upon rocks and break the ship cannot extricate or free themselves from the danger. Virgil, of the Labyrinth: "an inextricable maze".

INFAECARE [to befoul with dregs]. II, 741, And befouls it with the congealing of the flesh.

INFAMARE [to defame]. I, 411, And they defame even the souls of the dead. To defame the souls of the dead is when the shades of brave and eminent men are called up at the pleasure of a most impure sorceress, or are pretended to be called up, when they are nothing but mere trifles and deceits. II, 997, And though they defame the office of mourning with dress and adornment. II, 450, Lest you should defame His patience. I, 699, So also we are defamed in the matter of the emperor's majesty. II, 84, So therefore, in the matter of the pleasures of the shows too, the condition [of creation] is defamed. II, 97, But a Christian will not defame even his own door with laurels.

INFANS [infant]. II, 544, Infants offered the testimony of Christ in blood. Infants either by age or by simplicity of faith and manners. The former interpretation is held by those who think this is said of Herod's slaughter of the infants, from Matt. II; the latter by those who [take it] of the apostles and disciples and martyrs of Christ, who were infants not by age but by the pattern of faith and life, from Matt. XVIII; and what follows confirms this, for the words "who cry out the cross" are not spoken of the Jews, but of those who glory in the cross of Christ. I, 312, Come, plunge the steel into an infant, nobody's enemy, guilty of nothing, everyone's son. II, 422, And infants in shamelessness.

INFANTARE [to nurse as infants]. II, 262, With which she nurses her young, that is, feeds them with infant food.

INFANTARIUS [infant-killer]. I, 561, Let the infant-slayers and the cooks be brought, and the dogs themselves, the bridal attendants. For they were arraigned for three crimes: impiety, Thyestean banquets, and incestuous intercourse. For the heathen said that the Christians, when they had assembled, used to slay an infant, and having eaten its flesh and drunk its blood, to enter into a compact among themselves, and after the feast to mingle promiscuously with any women whatever; and that to this end it was their custom to employ dogs tied to the candlesticks, which, when a morsel was thrown to them, would overturn the candlesticks; and when the lights were put out, then, they said, the crimes of those most foul couplings were committed.

INFANTIA [infancy]. II, 681, And indeed from their own infancy, they too, of trees. II, 944, So much so that, because of that infancy of faith, they were still ignorant.

INFECTUS, not made. I, 333, A body unborn and unmade.

INFERI [the underworld], every place or state of the dead. I, 680, So too Lazarus, in the underworld, obtained refreshment in Abraham's bosom; from Christ's words to the thief, "today you will be with Me in paradise", and Abraham's about Lazarus to the rich man clad in purple, and John's, who sees the souls of the martyrs under the altar, and Paul's, to the Thessalonians, I, chap. 4. Most of the ancients held the opinion that there are in the underworld receptacles of souls, pious and impious, awaiting the day of divine judgement; that meanwhile, however, the pious enjoy peace, quiet and refreshment, while the impious, on the contrary, are tormented by prison, fires and Gehenna. The receptacles of the pious [are] in a retreat that is indeed underground, but built far above the lower abysses of the impious; and between the two is fixed a chaos of insurmountable depth. Since then Tertullian was of this opinion, there is nothing for us to wonder at here, that both Lazarus and Abraham's bosom are reckoned to be in the underworld. For he himself too, in the same sense, in the book On the Soul, says that the soul of Christ, having gone out of the crucified body, descended to the underworld to make the patriarchs partakers of Himself. Others, however, with the same faith, believed that paradise too is in the underworld, the place Christ promised the thief: for by the word paradise is signified a garden or meadow, or any other place of pleasant refreshment, where the patriarchs, where Abraham, where Jacob, where Lazarus, where that faithful one from among the thieves, where also the souls of the martyrs peacefully rest. And of the martyrs indeed our Septimius seems to have thought thus in the Scorpiace, when he says that their souls feed their patience under the altar and, clothed in the white robe, assume brightness. As though that seat under the altar, beneath

of the altar, revealed to John, signified by the name of altar the earth, upon which the slain bodies of the martyrs have lain as upon an altar, whence their souls have been carried by the angels into subterranean delights, where they await the resurrection and the kingdom of God. A delay indeed so slight, though of many years, by no means heavy to the saints, through their singular confidence of eternal glory. Yet that Septimius was not very constant in this opinion is shown by what he taught in the book On the Resurrection. For after he has proved that every soul is held in custody in the underworld until the day of the Lord, he at once exempts from that arrangement the souls of the martyrs, "who will lodge", he says, "in paradise, not in the underworld". With these words he certainly denies that paradise is in the underworld; although in the book On the Soul, following the opinion of Irenaeus, he had said that Christ Himself fulfilled the form of human death in the underworld, and that those judge too proudly who did not think the souls of the faithful worthy of the underworld. "Servants above their lord," he says, "and disciples above their master, disdaining, if it should so happen, to take the solace of awaiting the resurrection in Abraham's bosom." From these things, then, we gather that men in that age were still very uncertain and doubtful about these matters. The following age seemed to itself to see what earlier men had not seen. Yet it found Augustine equally uncertain and doubtful. Indeed, the word "infernorum" or "inferorum" also tried the rule of faith by the ambiguity of its meaning: some shrank from [saying] that Christ descended to the underworld, so that they would include burial and descent in the confession of the passion; or those who had said He was buried did not say besides that He descended, wishing "descended" to be understood as put for burial. And Rufinus testifies that it had long been so in the Churches of the East. The opinion of Irenaeus is found at the end of book V; that of Justin, in Questions LXXV and LXXVI; of Tertullian, II, 656, 742 f., 747 f., 831; of Augustine, Letter LVII, to Dardanus, and XCIX, to Evodius, and book VII of On Genesis according to the Letter, chap. 32, 33, 34, and Questions on Genesis, book I, chap. 25.

INFERIAE, sacrifices which they offered to the gods of the dead, as Festus says. I, 645, Presently, the day of the offerings to the dead being proclaimed, that is, the day of offerings to the dead being publicly appointed and announced.

INFLABELLARE [to fan]. II, 577, The fire has been fanned.

INFLAMMARE [to inflame]. I, 1314, So also it inflamed the prices of things, so as to kindle itself too. So Pliny too said "to kindle the price", book XVIII of the Natural History.

INFULA [fillet]. II, 947, We lay aside the fillets and are unequal, that is, we laymen, when we are summoned to an equal share in priestly discipline, lay aside the priestly character, and then say that some are laymen, others priests.

INFUSCARE [to darken, stain]. II, 205, 206, Of staining the Spirit of God by sin, "to stain", as it is explained in the Glossary, that is, of defiling with a blemish and corrupting. II, 308, The quantity and quality of the gift will stain the rich man. II, 808, You hold the scriptures by which the flesh is stained. II, 652, If then any things darken the bright and pure air of truth.

INGENIUM, a thing made and invented by ingenuity, a discovery. II, 1032, The Carthaginians were at once astounded, as at a new foreign contrivance. I, 528, And emblems, that is, things ingeniously invented. II, 889, To the contrivances of iniquity, inventions. I, 1306, Without the contrivances of adornment. I, 1319, Because glory is a contrivance of exaltation. I, 625, And every contrivance of the executioner in tortures. II, 668, For they are not members of the animal substance, but faculties, that is, powers and efficacies and workings, as he explained before. II, 986, But let the extraordinary contrivance look to itself. He calls the actor's contrivance extraordinary, as being least befitting a Christian, being outside the order of Christian discipline. What follows confirms it.

INGESTUS [a putting on]. II, 855, Surely not from the putting on of immortality, that is, from the over-garment?

INGRATIA [ingratitude]. II, 311, Sometimes also from the ingratitude of some good work. I, 1230, Let the ingratitude of men, then, look to itself.

INGRATIS, unwillingly, involuntarily, as if by force. I, 284, Or the necessity of compliance be preferred against one's will to truth. I, 525, Against your will you will experience the law of your condition, that is, willing or unwilling, you will have both to die and to rise again. II, 214, He tries against their will to prop up his suspicions. II, 143, Or full of light against his will, that is, badly, grudgingly, of a prison.

INGRESSUS [entered upon]. II, 714, The lawful [time] of birth is usually the entry of the tenth month, that is, when the offspring passes its tenth month in the womb.

INGUSTARE [to give to taste]. II, 136, And in Latium to this day human blood is given to Jupiter to taste in the middle of the city.

INHABITARI, to be put on, to serve as clothing. II, 1039, Part of which are worn after the manner of the Gentiles. II, 223, But to be inhabited. He renders word for word that [saying] of Isaiah XLV (Isa. 45:18): "But also to be inhabited", that they might be inhabited.

INHALARE [to breathe in]. I, 413, Who, breathing over the altars, conceive the deity from the savour. The sacred histories offer such an example of prophesying in Balaam, Num. XXIII, 1, 2, 3 (Num. 23:1–3). Indeed Apollo himself says he cannot prophesy without incense.

INHONESTAS [unsightliness]. II, 331, 641, Prostrate in every unsightliness he was sung of, that is, deformity.

INHONESTUS [unsightly]. II, 772, The insults proved the flesh unsightly, that is, deformed.

INHONOR [without honour]. II, 108, But to attest that they are without honour.

INHONORARE [to dishonour]. II, 393, The man will be dishonoured, who is surely honourable by reason of his substance, that is, he will be deprived of his honour. II, 808, So that not the substance of the flesh, however, but its act is dishonoured.

INHUMANUS [inhuman]. II, 1047, As from a single wrap, though indeed nowhere inhuman. Latinius reads: "though indeed nowhere licentiously unrefined".

INJECTIO [a casting in, suggestion]. II, 17. The casting in of anxiety. II, 28, As if it were not lawful for all who are ill-examined to fall by error into some evil through its being suggested; it is Greek "epibolē". II, 270, Unless room also be given for dashing aside the other [points] of his objection. II, 206, By his objection, "eisbolē", an objection or argument twisted to the contrary. II, 190, But this objection of theirs also… has already been blunted. II, 708, But her (Helena) his first conception. Justin [puts it] more clearly: a certain first mind or intelligence. Irenaeus: the conception of the mind, mother of all, through whom at the beginning he conceived in mind to make angels and archangels. II, 1003, For we are not ignorant of his devices, "for we are not ignorant of his thoughts", from II Cor., 1111 (2 Cor. 2:11).

INJICERE [to cast in, suggest]. II, 34, n. (6), Casting Christ under reproach in both respects. II, 189, Nor are they ashamed to suggest, that is, "to conceive in mind". II, 708, By which he had conceived the thought of founding angels and archangels, that is, had conceived in mind. What follows explains it: "her, partaker of this purpose".

ININTERPRETABILIS [untranslatable]. II, 564, By this name alone, which cannot be translated.

ININVENTIBILIS, unsearchable. II, 238, His judgements are not to be found out.

ININVESTIGABILIS, untraceable. II, 238, His ways are past tracing out.

INIRE [to enter]. II, 893, Therefore those whom he did not divide, by keeping silent he entered into the other. It reads more correctly: "therefore those whom he did not divide, by keeping silent he joined one to the other", that is, put one into the other, joined, blended them, so that both should now be one and contain each other mutually. He himself a little after: He did not separate from the woman, and by not separating He joined to her him from whom He did not separate [her].

INLUDIA [mockeries]. II, 815, That he will dream nothing else than mockeries of souls, that is, illusions of shades harrying their enemies, the authors of their murder, for vengeance.

INOBEDIENTIA, compliance withheld. II, 401, Who could also reproach them with disobedience.

INOBSCURABILIS [that cannot be obscured]. II, 652, Defended there too by the rule of the divine determination, which cannot be obscured.

INOFFICIOSUS, with the genitive. I, 485, Undutiful towards him, a Greek expression.

INOLESCERE [to grow into]. I, 1269, When he grows into ashes and sackcloth, that is, by habit makes penance familiar to himself and almost natural. The metaphor is taken from trees, which, grafted and budded into other trees, become accustomed to the food and nourishment drawn out and drawn up through the trunk. I, 486, He has grown into all vices and crimes.

INORARE, to furnish a mouth or a border. II, 815, It will be bordered also with the garlands of its drinker.

INPRAESCIENTIA [lack of foreknowledge]. II, 293, Would he not then seem rather to have been deceived through lack of foreknowledge of the future?

INQUIES [unrest]. II, 691, Or if its unrest should cease.

INQUIETARE, II, 1033, "Inquietat", that is, "is disquieted"; so often. To disturb. I, 363, They disturb the honour of the divinity.

INQUIETATOR [disturber]. I, 654, That charioteer, the disturber of so many souls.

INQUILINATUS [lodging]. II, 717, For the whole time of its lodging.

INRECOGITATIO, that is, thoughtlessness, as Plautus says, or inconsiderateness. II, 919, This very interjection of this counsel, as though it had suffered thoughtlessness about its own excess.

INSANIRE [to rave]. I, 692, For if you rave, you already confirm that it exists, that is, if you are angry. I, 1284, And those who rave at Delphi know nothing of marrying.

INSCRIBERE [to inscribe]. II, 304, But the world itself is inscribed, namely with this testimony. The sense: that universal and supreme goodness of God is inscribed on the tablets of the world. II, 714, When it is already also enrolled to fate, that is, reckoned in.

INSCRIPTURA [enrolment]. II, 585, For to us [belongs] the enrolment of this seed, "engraphē", by which we have been enrolled for salvation in this animal census, as the author said before. Therefore the enrolment of this seed is the rule laid down beforehand for the animal seed.

INSECUTOR, persecutor. I, 294, Such are always our persecutors, unjust, impious, base.

INSERERE [to insert], II, 581. Into whom, with such licence, they insert Jesus. The Valentinians insert that Jesus, the Saviour composed of the plucked flower of all the aeons, into the animal Christ of the demiurge, making Christ fruitful, and in the same way they stuff the spiritual seed into the animal.

INSOLESCENS [swelling]. II, 756, A womb swelling from day to day, that is, bulging and protruding in an unaccustomed way. II, 700, As the shearing of the swelling human race.

INSTANTIA, pressing, persecution. I, 1265, As often as its pressure was made worse by its own causes. I, 651, Or by the pressure of the inquisition. II, 748, Overcome by the urgency of divine grace.

INSTAURARE [to furnish]. II, 363, Of the apostolic men, Luke and Mark furnish [it], that is, equip and provide. Pliny, Natural History, book XXXI, chap. 2: Marcus Cicero had furnished himself a monument with his Academy, as if indeed he had not made one in the whole circle of the earth as well.

INSTITUERE [to set up]. II, 51, n. (7), "Necessity has set up"; understand "them". For the ellipsis of the antecedent is very frequent in Tertullian.

INSTITUTIO [instruction, establishment]. I, 376, By depraved instructions. Havercamp would have Tertullian look in these words to the Tablet of Cebes, where these are the depraved instructions by which a man is circumvented, that is, deceived: they are opinions, false education, poets, orators, etc. II, 208, For the nature of these, by having an establishment, will be able to have a cessation too. II, 810, So you would believe the restoration of the flesh easier than its establishment.

INSTRUCTILIS [capable of being built up]. II, 668, And it is whole of its own, no more capable of being built up from elsewhere than divisible from itself.

INSTRUCTUS, splendid equipment, and household furniture that excites envy. I, 305, In dress, in food, in equipment. "Which we say is born with all its equipment", as it were with all its equipment and furniture, with all its property, with all that is its own. For so [he said] above. And Augustine indicates that these expressions were used in this sense especially among the Africans, book II, Questions on Exodus, question 47: "The Greek," he says, "has 'aposkeuē' where the Latin translated 'substance', which our people sometimes translate 'property', as we now wished to say 'equipment'."

INSTRUMENTUM [instrument, document, equipment]. I, 377, The instrument of literature, that is, the sacred Scriptures. I, 381, By those instruments. II, 214, I shall appeal to the original document of Moses. II, 131, The records of the empire will speak. II, 267, Nor will his disciples be able to deny what they hold in their chief document. II, 361, The one of the one instrument, or, as it is more usual to say, testament. II, 169, Who have brought forward all the documents of his apostleship. II, 472, Than from the document of the Acts. II, 484, According to the common document, that is, according to that part of Luke's Gospel which the Marcionites too receive in common with us. II, 906, They carry more equipment to the baths. Clement, Paedagogus III, 5: "And the silver vessels with which they tastelessly make a parade they set out in the baths." II, 1306, They bestowed on women that equipment of womanly glory, that is, women's adornment, equipment, from the book of Enoch: ornaments for the women. II, 1325, On what terms, then, shall we handle chastity without its equipment, that is, without gravity; for chastity is better equipped which has gravity as its companion. II, 850, Then the Apostle too, throughout almost his whole instrument, that is, through all his letters. I, 636, Than from the documents of heathen literature. I, 1202, How much equipment it brings to the world, namely water.

INSUBDITIVUM [not subject], what is not liable to passions and changes, II, 582.

INSULA [block of dwellings]. II, 550, You would believe it the Felicula block; "insulae" [are] large houses, surrounded on every side by a public road, which commonly have hucksters' shops and lodgings let for hire.

INSULTATORIUS [insulting]. II, 497, From whom he took the mocking and triumphant word about death.

INSUMERE [to spend]. II, 217, If the Holy Spirit has spent so much care on our instruction.

INTENTATIO, the same as "intentio". I, 500, Against the charge of all crimes. I, 432, Enough of this against the charge of injured divinity. II, 1009, If you extend also what follows in that letter to the Apostle's charge.

INTENTIO, charge, accusation. II, 656, The enormous charge of philosophy.

INTERCALARE, to insert time, as formerly in the reckoning of the calendar, II, 504, Unless perhaps the Creator inserted it for that reason.

INTERCEDERE [to interpose]. II, 555, But the mother Sige interposed, that is, set herself against him, opposed him; a phrase of the courts. Irenaeus: "But Sige restrained him." II, 293, That God interposed us against these things, that is, did not oppose. II. 472, That certain men interposed, saying.

INTERCIPERE [to cut off]. II, 426, Of the emperor Marcus (Antoninus), already cut off, that is, whom fate had cut off before Cybele knew of his death.

INTEREMPTRIX [slayer, fem.]. I, 650, Those very women, slayers of their own modesty.

INTERFECTOR [slayer]. II, 750, But answer here now, slayer of truth: he addresses Marcion.

INTERIBILIS (perishable). II, 229. God would have made nothing perishable out of matter. Ibid., From the perishable into the eternal.

INTERIM, [meaning] sometimes, I, 309, Things which, when made known, will sometimes provoke even human punishment. II, 1032, This very world, too, on which we lie, sometimes performs [its office]. At length, finally: II. 1045, The announcer of your one error at length. Nevertheless. I, 386, And the sacred things of one prophet nevertheless. II, 554, Meanwhile in the number thirty, that is, however great the privileges of these numbers in the number thirty may be, etc. Let them meanwhile acknowledge the authority of nature, that is, even now. II, 10, Sometimes and always, that is, at times.

INTERPELLATIO. I, 702, And now from the same cause an interruption of the blood, perhaps a haemorrhage, from which Scapula was then suffering.

INTERPRETARI (to interpret). In the passive, II, 214, What can be interpreted as matter. II, 627, For it is interpreted spiritually thus, II, 1222, Nor will it be interpreted unfittingly as a figure. II, 910, This we sometimes interpret to the devil, that is, we attribute, we set it down to his account, II, 92, To be interpreted as transgression, that is, what ought to be judged and held as transgression.

INTERPRETATIO. II, 22, 23, To contend with the helm of interpretation, that is, with reason, with the discipline of reason, which ought to govern all interpretation and always reign in it.

INTERPRETATOR. II, 937, The same Apostle, the interpreter of both Testaments, teaches.

INTERSTES, a boundary. II, 441, And the new things began, with John as the boundary between.

INTERVENIRE. I, 1267, Or usage has come between the admonitions of the Lord. Rhenanus [reads] we come between. We come between our errors, or the snares of the evil one, when we set ourselves against them, not by consenting but rather by avoiding. So once the tribune interposed against the decrees of the senate. But we come between the admonitions of the Lord when we obey them.

INTERULA, is the tunic which was worn under the cloak, II, 1047.

INTIMARE. I, 1310, No nail drives silver into the tablets, that is, puts it in, fixes and inserts it within by inlaid work. II, 851, He indicated that the Lord was certainly to be brought home to the senses.

INTINCTIO (dipping). II, 1229, He ordered that the dipping of repentance should go before, that is, baptism. I, 1270, For the occasion of a second dipping, that is, of martyrdom. I, 1247, Presumption upon the dipping brings in; that is, confidence of obtaining pardon through baptism.

INUNITUS. II, 583, And yet united in Adam. Irenaeus: that which consisted in the one Adam.

INVENIRE, II, 25, It will be found by him who seeks, that is, what he seeks will be present to him who seeks, a Greek turn of phrase.

INVENTUS, finding, heurema, a Tertullianic form. II, 648, It is the testimony of truth, its very finding.

INVESTIS, one who is not clothed with a garment. II, 1038, Naked, certainly, and unclad he stood before his potter. II, 900, Even of a male not yet a man, unclad, that is, of an uncorrupted male, who is still in his garment, that is, in chastity and modesty, as Nonius interprets it. II, 906, And a father of a household, though unclad. II. 746, Suppose now an unclad boy.

INVIDIA. I, 487, We beat upon heaven with invidia. It is explained as a fixed gaze, from invidere, which is to look hard, and to gaze at something most intensely with the eyes' sight strained. So Junius; otherwise Rigaltius on I, 1159, The souls of the martyrs cry out to the Lord with invidia, that is, by crying out they raise reproach; with blood shed through so many tortures they cast reproach upon God. So persistent and effective are the voices of the martyrs that they are able to wring from God, even unwilling, vengeance for the blood shed for His name; and so much so that, unless He assents to their petitioning, they would seem to load Him with the reproach of cruelty and mercilessness. II, 113, I would rather even incur reproach by perishing through His will than cause bile by escaping through my own.

INVISIBILIS. II, 223, Invisible (the earth), as being still covered over with waters as with a rampart of generative moisture.

INVOCARE. I, 399, Because the remission of the Lord your God has been proclaimed, epikekletai, published by public voice.

INVOLUNTAS (unwillingness). II, 499, For one sinning out of unwillingness or necessity, that is, while the sin is pleaded as involuntary, and one to which they were driven by force and necessity.

IRE. II, 282, You would be welcome, O heretic god, if you had gone against the dispensation of the Creator, that is, if you had opposed it; for you would not have been born of Marcion.

IRRECUPERABILIS. II, 1007, By an irrecoverable uncleanness, that is, one from which nothing can be recovered, namely an uncleanness curable by no art. So below, where, of the curable uncleanness of leprosy, he spoke of recovery and restoration.

IRROGARE. I, 690, Through them the punishments prepared for the impious are also inflicted. Faulty. The truest reading is the common one, which the Agobard codex also supports: Through them the punishments prepared for the impious are also unknown. Tertullian says that through the unjust power of secular men cruelty is done against Christians, whereby

the Christian religion may make less progress and, through this, it may not be known what punishments have been prepared by God against the impious. Therefore all the powers and dignities of this world are not only alien to God but even hostile to Him, and so are by no means to be sought or accepted by Christians, the worshippers of God.

IRRUERE [to throw in]. II, 701, 702, But Aethalides and Hermotimus had thrown the bean also into the common fodder, that is, had brought it in, cast it in; for "ruere" too is active, says Servius on Georgics II.

ISCLA. II, 554, In the Carthaginian "isclae". A Carthaginian word. In Syriac "iscola". In Latin "schola" [school].

ISTER, the Danube. II, 247, More treacherous than the Ister, because it deceives sailors very greatly by its depth, its swiftness and the frequency of the reefs and rocks that lie in the way.

ITERARE [to repeat]. II, 1008, When the letters of the same Apostle to the Corinthians come a second time. II, 711, Souls repeated into another body.

Ichthys [Fish]. I, 1198, But we little fishes, after our Ichthys, Jesus Christ, are born in water. "Ichthys" is an acrostic name (as Junius says) from the Sibylline verses, in this manner: I, Jesus; Ch, Christ; Th, of God; Y, Son; S, Saviour. C. 1, 150, 151, 1198, 1199, 1200; II, 872, 1140, 1141.

J

JEJUNARE [to fast]. II, 655, In short, those who fast from philosophy live nonetheless. II, 1011, Look at him, desiring that souls should fast from the just fruit of nature, from the apple, I mean, of marriage. II, 631, While the rest fast from salvation.

JEJUNATIO [fasting]. I, 703, When have not even droughts been driven away by our kneelings and fastings?

JEJUNUS [fasting, empty]. II, 983, To those about to pour out tears empty of peace, that is, without hope of peace.

JUDICARE [to judge]. I, 286, He has passed judgement on himself by starvation, that is, he has inflicted death on himself by starvation. I, 352, n. (2), Judged by a thunderbolt, that is, punished.

JUDICATO, by a sure judgement. I. 1235, And to have pronounced him the better by a judgement.

JUDICIUM [judgement]. A home judgement is a preconceived opinion.

JUPITER. I, 317, A certain Jupiter: Latiaris is meant. II, 974, With the Jupiter of today, a heretic from Pythagoras, that is, the god and first founder of the Encratites. See Epiphanius, book II.

JURIDICINA, the time during which one administers justice. II, 1040, it is the praetorship.

JURULENTIA [broth]. I, 313, That you may collect the broths of blood.

JUSTITIA [justice, right proportion]. II, 1030, Squared proportion, that is, symmetry. Others read: "and of the squared flounce". The "instita" was a very thin band with which garments were edged beneath for the sake of adornment, for they were strips of a more precious cloth. The rest is read thus in others: "But in men the outward appearance of the pallium", etc. II, 234, Justice in changes, that is, a just change, II, 880, In the bodies themselves he fixed the easy growths of the nails and hair, for the right proportion of fitness and dignity.

JUVARE [to please]. II. 1030, When one is so at leisure and it pleases, that is, while one so wishes and may.

JUVENESCERE [to grow young], II, 921, It has already grown old since it grew young.

JUXTA [alike]. II, 648, That philosophers have sometimes thought alike with us, that is, equally in some matters. II, 987, Those who have made profession are not in danger of being judged before the Church alike for adultery and fornication. II, 1020, It is all one, then, as if we should say that John slipped from his own mind.

L

LABARE [to totter]. II, 998, Someone totters in health.

LABERIUS, a very ancient poet, who coined words wantonly in his poems. Suetonius, Julius, chap. 39. Gellius, Attic Nights, book XVI, chap. 7.

LABORARE [to be in difficulty]. II, 322, It befits truth to use all its strength, not as one in difficulty. Virtue is in difficulty when it is either overwhelmed by falsehood or veiled by a semblance of truth. It also happens not seldom that to speak the truth is dangerous, because of the violence and lack of self-control of certain men.

LACINIOSUS [full of folds]. II, 362, And freed from the trailing works of the law, that is, manifold ones which held everyone back with occupations, as a garment full of folds hinders the step. II, 433, To be freed from the hindrances of a trailing and entangled life. II, 894, Since the discourse is rambling, that is, diffuse. I, 1225, To occupy with the trailing follies of pomps and pleasures, that is, various and superfluous ones.

LACRYMA [tear]: every moisture dripping from trees is so called. Pliny, Natural History, XII, 14. I, 444, The tears of the Arabian tree, that is, grains of frankincense.

LACUNARIA, panelled work. I, 417, Let another count the panelled ceilings. It refers to the Gentiles, among whom the panelled ceilings of the temples were gilded. See Lipsius, book III, On the Greatness of Rome, chap. 5; Meursius, On Luxury, chap. 7; and Ricquius, On the Capitol,

page 200. Upon these rebounds the charge they used to throw at Christians and Jews, of counting the clouds. For they themselves, when sacrificing on the Capitol, stood upright, not only with hands raised aloft but standing on the tips of their toes, as if they were counting the panelled ceilings.

LAESURA [hurt, loss]. I, 1260, That their losses too are not to be reckoned, that is, damages or expenses, when something of one's household property is lost.

LAMIUS. II, 545, The towers of Lamia and the combs of the sun. Children's tales at Carthage in Tertullian's time, with which nurses kept their little ones from crying.

LANA [wool], "erion" or "ōarion", was a shaggy or thick covering with which they covered the softer parts of the head, otherwise bare. II, 912, For with turbans and woollen bands some [women] do not veil the head.

LANCEA [lance]. II, 994, But there is need of the lance of the whole sun, that is, of its ray.

LANCEARE, to pierce through with a lance and kill. II, 618, Who would know how to wield the lance before [they know how] to tear [the breast], of the infants of Pontus, II, 338.

LANCINARE, to tear in pieces, to cut into bits, II, 247, Prometheus, the almighty god, is torn to pieces with blasphemies; others [read] "laciniatur", that is, is pulled apart and plucked as it were in shreds. II, 618, Who would know how to wield the lance before they know how to tear: infants, made fretful by teething, tear the breasts while sucking. II, 337, 806, And torn even by the very straw.

LANIARE [to mangle]. I, 274, To order the sacrilegious man to be mangled; understand "by tortures". The preceding words should perhaps be punctuated thus: "For so you are wont; to say to the murderer: Deny", that is, you are the ones who prompt them to deny.

LANICUTIS, wool-bearing, "fleecy", II, 1031.

LANIUS [butcher]. II, 199, Among the tavern-keepers and butchers. To Rigault it seems faulty that butchers are noted separately here, since they were reckoned in the register of tavern-keepers. Rhenanus and Junius attest that in the ancient copies "janeos" was written; which Junius interprets of hired doorkeepers, and cites Festus; Rhenanus [takes it] of debauchees, as though he had said "ganeos"; Septimius [would have] "ganeonibus". Nevertheless, since we know that the Christians of that age shrank so much from blood and gore that they abstained most carefully even from sausages and other foods of the kind, I would easily let myself be persuaded that Tertullian in this place singled out the butchers from the general name of tavern-keepers, the more to heighten the foulness of the business in question.

LANOSITAS [woolliness]. II, 1039, By which the flatter shells of a mossy woolliness grow their hair.

LANX [dish]. I, 300, 1048, Likewise [the law] by which Sulla builds dishes of a hundred pounds' weight. The "lances" were dishes for food, made of a hundred pounds of silver. Pliny, Natural History, book XXXIII, chap. 11.

LAPIDOSITAS [stoniness]. I, 1311, As there is also a certain stoniness in the brains of fishes.

LARGITER [abundantly]. I, 462, Abundantly of vengeance. A Hellenism: abundant vengeance.

The LARISSAEAN hero, Achilles, II, 1041.

LATERCULUM is the name of a book in which the record of all dignities, military as well as civil, was contained: it was in the keeping of the chief of the Notaries. See also Panciroli on the Notitia Dignitatum Imperii, chap. 92. II, 584, From their register, then.

LATERE [to lie hidden]. II, 248, Lest it lie hidden from anyone. A Hellenism. II, 774, While that is done, from which it lay hidden.

LATERENSIS [attendant at the side]. II, 466, He was accustomed to use about as many attendants, that is, honorary companions and friends escorting him for honour's sake, who are likewise called "a latere" in civil law. Others are the "laterones", spear-bearers, following and guarding the sides of leading men in an office of service, not, like those others, in an honorary office.

LATRINAE [privies]. II, 1044, Priestess of the privies, she who presides over the goddess Cloacina. II, 900, It is made the antechamber of the privies. Jerome too imitated this: "What kind of fast is it," he says, "or what kind of refreshment after a fast: we are distended with midday banquets, and our gullet is made the practice-room, or rather the antechamber, of the privies." He also adduces the Scriptures cited here, Exod. XXXI and Deut. XXXII and VIII. Likewise Isa. VI, except that there "God" also should be read, which in Greek is "Theon", and that the author uses his own phrase "salvificatore" for "salutari".

LATUS [side]. II, 1034, The side of Italy, Magna Graecia. II, 798, Because on this side too the unity of the Godhead will be defended; a metaphor taken from military affairs. II, 443, You have also a provider for marriage on whatever side you wish, that is, to whatever quarter you turn. II, 969, On which side, then, do you think the Spirit [was] confirmed among us, that is, on which side of the argument, by what reasoning, to which quarter. He uses the word "confirmatum"

so that it may be referred to a side covered, in an army or in a gladiator.

LAUREOLUS. II, 565, Because she had not practised any "Laureolus" of Catullus, "having practised a Laureolus". A Hellenism. Catullus the mime-writer composed two mimes, the Phasma and the Laureolus. In this Laureolus a judge was driven to the cross before a crowded populace. But Domitian willed that a certain defendant, arraigned on a capital charge and condemned, should in earnest actually be driven to the cross, and there be torn to pieces by a she-bear. Suetonius, Caligula, chap. 57. Josephus, Jewish Antiquities, book XIX.

LECTIO, writing. I, 408, And now they carp with resounding readings, that is, from their writings, which still speak daily. II, 697, And to bring the questions, handled again with the pen, to an end by readings, that is, it pleased [me] to bring to an end by readings the questions handled again with the pen, or by this writing of mine, since the questions, debated back and forth in speech in those disputations, had not been and still could not be brought to an end.

LEGATORIUS [bequeathed]. I, 638, Among which also, at the memorials of private persons, the bequeathed exhibitions given in honour of parents, that is, shows and games put on by heirs or legatees, to whom the testator had bequeathed by will something of his property for putting on games.

LEMNISCUS [ribbon]. II, 647, If even in prison, eager to break the ribboned palms of Anytus and Meletus; a ribboned palm is properly one on which there are ribbons for the sake of greater honour. For "lemnisci" are fillets, which were used in the honours of the gods; see Ausonius, Letter 20. In the decree of Berenice, a city of Africa, there is "an olive wreath and a ribbon", the ribbon added to the wreath for the sake of greater honour, in Maffei, Antiquitates Galliae, p. 7.

LENO [pander]. I, 1184, And the pandering elaboration of the hair. So I, 1151, The Gospel being brought in as the cancelling of all the antiquity before. II, 1045, The priest of the platform. IV, 190, He purified himself with purifying water. II, 716, For the dominant powers. So that there is scarcely need of the conjecture "lenoninam operositatem".

LENOCINATOR [enticer]. II, 272, The enticer of favour.

LENOCINIUM [pandering, allurement]. II, 221, Without any allurement of delivery. I, 1274, Or, trafficking in pandering, subjects his wife to men in power. The phrase is the jurists'. For, on Ulpian's testimony, on those who are marked with infamy, chap. 1, Athletas: "He practises pandering who has kept slaves for gain, but also he who carries on this trade in free persons" (add, according to the author's meaning, "his wife").

LEO [lion]. II, 77, I know their shepherds too, lions in peace, deer in battle. A proverbial expression against those who behave preposterously: where the matter demands boldness and courage, there they are timid; fierce, where there is no need of fierceness. Livy: "Turbulent in peace, sluggish in war." Synesius: "In peace bold, in war cowardly."

LEX [law]. II, 586, That the Julian laws too intervene, as also the Cainian. Junius reads Canian, or Canuleian. The Julian law dealt with the marrying of the orders, and did not allow anyone to be unmarried, etc. The Canuleian law, on the marrying of the orders, [provided] that plebeians might contract marriages with patricians without distinction, as Livy relates at the beginning of book IV. But there was need of this law so that the lower ones, who were beneath the Pleroma, might be joined in marriage with the higher ones within the Pleroma. II, 952, It is another matter if they believe that with Christ too things are conducted by the Julian laws. See SOLIDUM. II, 327, Of course it was not the Rhodian law but the Pontic that had made provision for that ship-master. It was provided by the Rhodian law that in a jettison no one should suffer more loss than geometric equality (as they call it) would bear, and that no one should go astray to the disadvantage of any winner. Of course, says the author, by some Pontic law, whence Marcion came forth to us, provision will likewise have been made that the Jews should not be allowed to go astray regarding their Christ.

LIARE [to smooth]. II, 670, And to smooth a cistern; "leiainein", to polish carefully, so that no water can leak out anywhere. See Pliny, Natural History, book XXXVI, chap. 23.

LIBENS, pleasing, agreeable, what is pleasant to those who behold it. II, 247, The sun never glad: but perhaps better: the sun does not gladly look upon this region.

LIBENTER [willingly]. II, 151, And only doves willingly straying, that is, wandering and flying away from the Lord's house in incautious simplicity.

LIBERALITAS [largess]. II, 76, The largess of the most excellent emperors, that is, the emperors L. Septimius Severus the father and M. Aurelius Antoninus Caracalla the son granted a liberal donative to the soldiers, as Rhenanus observed.

LIBERTAS [freedom]. II, 902, That she may show the honour of sanctity in the freedom of her head: he calls freedom of the head what a little before [he called] leave from the veil, that is, of not having a veil on the head.

LIBIDO, desires, appetite. II, 27, And you pour out all the lust of curiosity. II, 231, Or their desires. II, 758, All uncertain through the cravings of loathing and of appetite, that is, through the longings or wilful movements of loathing or of appetite by which pregnant women are commonly troubled.

LIBIDINOSUS [lustful]. I, 516, Lustful for glory. II, 908, As lustful for glory; what is done out of lust and desire for glory.

LIBRARE, to drive by a swing. II, 1031, Swung by none, that is, swung by no one. II, 254, It was borne along by force, with a swung impetus.

LIBRATOR [one who hovers]. II, 227, of the spirit which was borne over the waters.

LIBRIPENS [scale-holder]. I, 291, As the scale-holder of the good made over by God. The "libripens", properly one who weighs out gold, was employed here very often in emancipations, and in manumissions for the sake of the rites. The author treats of the emancipation not of a person but of a good, which God transferred to man through emancipation (not through coemption) or any dignity of man. God therefore gave the good to man and emancipated it, that is, conveyed it out of His own hand into the hand of man. And just as, by a certain fiction and representation of law, the scale-holder intervened in emancipations, to weigh out to the one emancipated the thing paid out by the emancipator: so, says the author, by a fiction of law freedom of choice was assigned to man by God, as a kind of scale-holder, to convey and hand over to man the good received from God, so that man should be master of his good bestowed by God.

LICENTIA [licence]. II, 942, It has with it the licence of the mind, authority, power. II, 117, If we were to pay for the licence of our sect with tribute. II, 649, It keeps nothing of divine licence, that is to say, of power, as Latinius confirmed with examples from Arnobius, books I and II, Against the Gentiles.

LICERE [to be permitted, to be clear]. II, 231, But concerning motion it will also be clear elsewhere, for "liquebit". II, 133, It was permitted even to Africa. II, 781, Although it was already clear also from the name of man. II, 683, So it will be clear that the soul too is uniform with the seed, that is, it will be evident.

LICITE. II, 198, He paints lawlessly, that is, licentiously or wantonly, against what God [laid down], He restricted the painter's art, forbidding that those things be painted which could be worshipped, or that an image of God be set up: so he despises the law of God for the sake of his art.

LIGNARIUS [of wood]. II, 628, Lest perhaps you think some king of wood is signified. II, 347, Unless perhaps some king of the Jews of wood is signified.

LIMAX, the land snail, from "limus" [mud], because it is bred and nourished in it, on the authority of Varro and Festus. II, 663, And with a foaming dragging, as snails [do].

LIMEN [threshold] II, 939, Behold, at once, as it were on the threshold, two high priestesses of Christian holiness meet us, that is, they present themselves at the very outset of the work and of the disputation. II, 545, "To stumble at the threshold" is a proverbial expression for those who go wrong at the beginning of a matter they have undertaken to do.

LIMES [boundary]. I, 526, When therefore the end and the middle boundary, etc. The sense: when therefore the appointed time and that last limit which lies between the temporal and the everlasting age shall be at hand. Rigault thinks that the space of a thousand years is called by Tertullian the "middle boundary". II, 548, But for me the boundary will be with the Archetypes of the chief masters, that is, these will be the bars and lattices of this disputation of mine, that I should engage with the authentic writings of the chief heretics.

LINEA [line]. II, 200, On account of those without understanding, of whom Hermogenes is the outermost line, that is, the chief of the senseless, a metaphor taken from the painter's work. II, 232, Of which he is the outermost line II, 233, And here you have fallen from your lines, that is, you argue against yourself, or have strayed from your plan and purpose. II, 577, Horos marking the outermost line. II 175, God is the outermost line of the universe. II, 599, And let us define the sum of the question itself by fixed lines. II, 254, Meanwhile we have shut it in by these lines, a metaphor taken from the games. II, 276, We have drawn it out by these lines, that is, have taught by this reasoning and way. II, 781, Let us now direct the encounter to one line, that is, let us press on one matter and dispute it with the reasons brought from both sides. II, 659, But we inscribe a bodily line too on it (the soul). II, 693, I shall now gather my step into our own lines. II, 78. How long shall we draw the saw to and fro along this line, a proverbial expression for useless and vain labour. A metaphor taken from the sawyers of timber, who draw the saw in such a way that they either do not let it go, or keep only to the same line: they will accomplish nothing, or certainly not much.

LINIAMENTUM [lineament]. II, 812, Such meanwhile are the lineaments of the divine powers. II, 866, Walking in holiness according to the lineaments of Christ, etc., imitating the manner of life which Christ led in the flesh. So, Against Marcion, book II, [the soul] is said to have the lines of God, in that it is immortal, in that it is free and of its own choice, in that it is for the most part foreknowing, capable of understanding and knowledge.

LINUM [thread]. I, 1314, A million sesterces are strung on one thread. He means the large pearls which women wear pierced on a string. Scaevola spoke of "a string of pearls", book XXVI, on the Falcidian Law. On pearls on a string there is a law of Ulpian, 27, on the Aquilian Law.

LITARE [to offer acceptably]. I, 1265, But what honour shall we offer to the Lord God?

LITTERATURA [literature, writings]. I, 515, For the antiquity laid down beforehand for the divine writings still avails me. I, 377, The instrument of the writings.

LOCALIS [local]. I, 701, And let us meanwhile beg that it be local, that is, that it concern some single place; it is opposed to "universal".

LOCARE [to hire out]. I, 626, How many idle men does the passion for arms hire out to the sword, of those who are hired out for gladiatorial work by passion, as by a mistress and teacher, though they could be compelled by no one; and so there is no need of Junius's conjecture "vocant".

LOCULUS [little case]. I, 1314, A great patrimony is brought out in the tiniest cases. The "loculi" are not boxes and repositories in which that womanly adornment is stored and kept, but are settings in women's attire, bezels, collets, and anything of the kind, in which those precious things are brought out, that is, are carried openly to be looked at by all with ambitious display.

LOCUS [place]. I. 1043, "Then of places", that is, at that time. I, 446, We are found in some place of misfortune, that is, some misfortune can strike us. II, 103, We shall give place, that is, there will be a place for speaking elsewhere.

Logos. I, 398, Among your wise men too it is agreed that the Logos, that is, the Word and Reason, is seen to be the Maker of the universe; besides whom Plutarch, Numenius, Plotinus and Plato himself name it. Theodoret, in Plotinus's words: "Thus indeed from one Mind, and from the Logos that is from it, this All arose and was set apart." And a saying of Numenius about Plato survives in Hesychius Illustrius of Miletus, who censured him with this mark: "as having plundered from the books of Moses the things about God and the world", for which reason he was called by the same man "Moses atticizing". "For what is Plato but Moses atticizing?" I, 400, The Logos of God, that is, that primordial, first-begotten Word. II, 160, This (reason) the Greeks call Logos, by which term we also name speech.

LONGINQUARE [to put far off]. II, 987. Nothing second puts itself far off from the first.

LUCAR [actors' pay]. II, 137, By a shameful slaughter it is cut down for a dancing-girl's fee. "Lucar" was the pay of dancers and actors. Plutarch renders it "what is paid for the spectacles". Charisius and the Glossary: "theatrical [money]", and likewise "wages from the treasury". From this "lucar" money was given for stage costs and expenses; whence the grammarians render it "theatrical", and Tacitus, Annals I, relates that a limit was set to these expenses and the actors' pay restrained in the times of Tiberius.

LUCERNATUS [lamp-hung]. I, 1298, And she goes out from a door hung with laurels and lamps. Of old, at every public and private rejoicing, it was the custom for the door to be adorned with laurels and lamps. Lamps of this kind were hanging lamps, and were hung lit by little chains at the doors or windows of houses. See Apology, chap. 35.

LUCIFUGUS [light-shunning]. II, 545, A light-shunning beast, of the serpent.

LUDERE [to play]. II, 1038, To play off one's own hide. A proverb of those men who are most conveniently and fittingly disposed to everything. See CORIUM.

LUDUM [school]. I, 1262, When at last they hire themselves out to the school and the camp; he means the gladiatorial school.

LUMEN [light]. II, 1030, By the union of light. See CONCILIUM.

LUNENSES. II, 590, It signifies an old town of the Etruscans, from which [comes] Luna marble. See also Pliny, Natural History, book XI, chap. 42.

LUSIO [sparring]. II, 550, Reckon it, reader, a sparring before the encounter, that is, a prelude. He alludes to the preliminary bouts of gladiators, which were fought with wooden foils.

LUSIUS. I, 280, Than "lusius". Pamelius reads "qui Lucius". The manuscripts of Ursinus and Scriverius have "lascivus". Havercamp would have Tertullian have written "pusus", or perhaps "pusius", whence "pusio", a little child.

LYMPHATUS [frenzied], I, 1205, Festus: "Lymphs" are named from the nymphs, and it has commonly been handed down that whoever saw a certain apparition out of a spring, that is, the likeness of a nymph, made no end of raving; these the Greeks call "nympholēptoi", the Latins call "lymphati".

M

MACELLUM [meat-market]. II, 975, And if He handed you the keys of the meat-market, permitting all things for eating. II, 883, But you have received teeth for gnawing through the meat-market. Like that Maevius of Horace: "The ruin and tempest and abyss of the meat-market."

MACHAERA [sword]. II, 1006, The bared edge of the spiritual sword. II, 638, As the threat of a conditional sword.

MACTARE [to sacrifice]. II, 977, In short, he sacrifices his gullet to an idol. II, 998, And that Christ will be sacrificed again.

MAGISTERIUM [mastership]. II, 1047, You call wise the whole mastership of quiet. I, 1249, Let there be a mastership of providing.

MAGNANIMIS. I, 1268, Love is magnanimous. So Tertullian rendered Paul's word μακροθυμεῖ. Cyprian, an imitator of Tertullian but of purer style, says: Charity is magnanimous. The same writer rendered μακροθυμίαν as magnanimitas in the [treatise on] almsgiving.

MALE ("badly"). II, 36, Nay, it is not so badly with me, that is, I am not raving or out of my mind; II, 681, On the other hand, those with whom it goes badly as to the building.

MALILOQUIUM ("evil-speaking"). I, 632, Nor wood for evil-speaking.

MALLE, to desire, to favour. II, 1031, And God favoured the Romans.

MALUS, ὁ πονηρός, "the evil one". I, 1321, A Christian will be helped by that evil one. I, 686, But since the evil one has so surrounded the world with idolatry. I, 692, Through whom the evil one [binds] you to the honour of idols, etc.

MANARE. II, 663, With flowing onrush, that is, gliding, flowing: of a serpent.

MANCEPS, an author [or owner], one who himself possesses something as his own. I, 332, A certain proprietor of divinity. I, 664, As regards the proprietors of idols. I, 643, They have Muses and Minervas and Mercuries as their patrons, that is, as authors and overseers and chief curators, who have publicly claimed this charge for themselves, like public contractors.

MANDARE. II, 163, And the things which he was commanded by the father, a Hellenism: ἅτινα ἐντέταλται, in place of "he received commands".

MANDATOR, one who commits something to be done; mandatorius, one who undertakes it. II, 323, Whom the commissioner never designated.

MANDATUS. I, 1211, Yet by commission, and not by power. So also Suetonius, but only in the sixth case.

MANDIBULUM, from mandere ("to chew"): the glossaries give φάντωμα. II, 662, Show the jaws.

MANERE. II, 619, For let those Eastern Magi await, that is, let them wait, as in Terence's Phormio, About to await his father. Junius prefers mantant or mansitant. Mandare and mansitare, on the authority of Festus, mean to wait often and to watch by waiting; I, 1263, That the guilt of every vain and superfluous word awaits us.

MANTICULARIUS, a thief who searches purses. Manticulari, on Festus's authority, is to handle little bags for the sake of stealing; I, 496.

MANUS ("hand"; also "band"). I, 468, So as [to come] to God as if in a band, that is, as with forces gathered in companies before God. II, 253, For meeting him, and in a manner holding him with hand laid on him. I, 1208, With hands applied from above, to animate [it] with another breath of struck brightness. Vitruvius: When the keys, touched by the hands, continually push and draw back the sliders, by turns stopping the holes, by turns opening them, they raise voices sounding, according to the musical arts, with manifold varieties of measures.

MANUALIS. I, 477, Hand-water, which was poured out for washing the hands, as distinct from the baths which they used before supper.

MAPPA was the name of the white cloth which the praetor or the giver of the games dropped or raised when about to give the signal for the games to begin; whence Quintilian also, Book I, chapter 5, calls it a name taken up by the circus. Hence they said proverbially to drop the cloth for giving any signal whatever. I, 648, They do not see what it is; they think the cloth has been dropped.

MARGO, the edge of a public road. II, 1048, I am wont to speak medicine for morals from any roadside or altar. Turnebus would have imagine ("statue"). But the one speaking here in the De pallio is a philosopher, not a Christian. For a Christian could not be brought to leap on to an altar for the sake of making a speech: indeed the Christians of that time, passing by, abhorred altars and sacrifices and blew upon them in contempt.

MARTYRIUM. II, 63, He denies that martyrdoms are to be undergone, that is, that martyrdom is to be met for the name of Christ, namely because he denies that Christ suffered for us. II, 125, Having tasted martyrdom, they hunger in prison. Rigault reads having tasted martyrdoms, in this sense: they long to complete the martyrdoms which they have only tasted, beaten with clubs or claws and grazed, as it were, only on the outermost skin.

MARTYR. II, 970, By uncertain martyrs, that is, those whose faith is less proven and not sufficiently examined.

MARRUCINUS. II, 515, And here not in the Marrucinian manner but in the Pontic. The Marrucini were famous for stealthy tricks and arts, as Latinius notes from Catullus's twelfth epigram; the Pontics, however, for dullness of mind. On the Marrucini, Strabo, Book V, should be seen.

MASSALIS. II, 224, Of that massy bulk, that which in Ovid is a rough and unordered mass. II, 402, Into the lord, as into his own massed sum (John), that is, entire.

MASSALITER. II, 570, And thus solidified in a mass. II, 118, They have imposed tribute on whole churches in the mass, that is, at once and for all, not one by one for this person or that.

MATERIARIUS. II, 219, And the other materialist heretics, that is, those who hold that matter is eternal.

MATHESIS. I, 672, Astrology today, to be sure, is about Christ, that is, today's astrology is the teaching of Christ. The star of Christ, that is, the nativity of Christ: His examples and commands are to be observed and preached by us. Le Prieur would have these words understood ironically; not fittingly enough.

Μάθησις. II, 687, Μαθησεις ἀναμνήσεις, that is, that learnings are rememberings. This passage is without doubt taken from Plato's Phaedo, not from the Timaeus. For so it is read there: "But also according to that saying," says Cebes, "if it is true, O Socrates, which you are often wont to repeat: that for us learning happens to be nothing other than recollection."

MATRIX: "a register of names" in the Glossary, matricula in law, that is, a register of offices, or a little list. II, 118, In the registers of the beneficiarii and the curiosi. II, 599, As it were the womb of all the commandments of God. II, 211, Matter will seem to be the womb even of good. II, 803, More splendid and nobler from a meaner womb. II, 304, And their very womb, goodness.

MATRIMONIUM. I, 532. She gave a second marriage to the pyre, that is, she cast herself on to the pyre rather than suffer to be joined in a second marriage to Hiarbas, king of the Moors, who was courting her even with threats. Justin, Book XVIII.

MATTHAEA. I, 614, With viands and dainties you rather go back to the tombs, making offerings for yourself. Junius reads mattyis. Athenaeus, Book XIV: mattye, every costly food; and thence mattyazein ("to prepare dainties") and mattyoloichos ("dainty-licker"). Here, in a particular sense, it seems to mean epaikla, sweetmeats, delicacies, the second courses, since the viands came first. Of this kind are what the Latins called macteae, from mactare, that is, to honour: dainties, honorary titbits, and delicacies, all called by the same name. Suetonius, Caligula XXXVIII, he sent poisoned macteae to many; and hence Arnobius's macteolae, Book VII. One of the two, then, must be read: either mattyis or macteis. Of these consisted the funeral feast which used to be laid out at Rome for the poorer sort in the Esquiline or at the Puticuli outside the gate, namely the banquet which is named in what follows.

MATURARE. I, 1229, When he had hastened back again to his own mercy, that is, had returned early and in good time. So Cyprian spoke of hastening grace.

MEDERI, in the passive. I, 1246, Yet things which are healed through unpleasantness. 1206, Now they are healed in spirit.

MEDICARE. I, 1204, Therefore, the waters having in some manner been medicated through the intervention of an angel. I, 1205, If they think that water is medicated by religion.

MEDIETAS. I, 1202, He made [it] in the middle, the waters being divided.

MEDIUM. II, 908, But it is also in the open for them, that is, publicly, in plain view. II, 736, But the work of death is in plain view.

MEDIOCRITAS. I, 123, A bitter moderation to this one too, the same as he had said from the beginning: A great evil out of a small one.

MEMORIA: lineage, kinship of blood. I, 326, So that a race thus scattered through human dealings may come together into their own memories. Memorable things: I, 379, The rest of the records. I, 386, Hoary [antiquities] of histories and of records, that is, hoary histories and records. Histories and records differ in this, that the latter signify archives, as he says shortly after, or memoranda; the former, history gathered into books of deeds done. I, 960, The places of memory being occupied, the members of wisdom hindered.

MENDACIUM: that which does not truly exist, an idol. I, 416, Who, worshipping a lie. II, 31, The lies of those expositions, that is, of those expositions which the adulterations of the Scriptures beget. II, 86, For if the devil works a lie of divinity.

MENTIRI. II, 898, If it thus falsely claims cut hair as an adornment for a virgin. The sense is: Let the world look to it, if it lies so far about adornment, that is, if it favours adornment so perversely as to pretend that cut hair is an adornment to a virgin, when it is rather a disfigurement. Latinius sought another sense, with a letter removed, if it thus measures cut hair as an adornment for a virgin, so that the sense is: Let the world look to it, if it assigns such a measure to adornment, cut hair to a virgin as long hair to a boy. This conjecture is not displeasing.

MERCENARIUS. I, 270, By hired advocacy, that is, by an advocate hired for pay. I, 372, A hired criminal. See Noxius.

MERERI, to obtain; this meaning, that is, gained ground only after Cicero's time: they will incur the suspicion of some guilty knowledge, that is, they will come under suspicion of not being unaware of the justice of this cause, which they nevertheless condemn. Curtius, VI, 11, 40. Pliny, Book I, letter 8. Minucius Felix, in the Octavius, V, 13. I, 274, He incurred punishment, that is, he was visited with punishment. I, 400, Their offence was deserved, that is, he [or it] deserved. I, 448, Who may obtain my request, that is, who may attain. II, 202, If we have deserved to be his, that is, [if we] obtain.

II, 378, To have obtained pardon. I, 688, Who obtained the friendship of kings.

MERITORIUM. II, 550, The world has become a lodging-house, that is, a house filled with hired upper rooms (as Suetonius calls them, Vitellius, chapter 7), which are let for the sake of gain, and which are likewise called meritoria. Juvenal, Satire III: For what lodgings admit sleep?

MERITUM. II, 372, By the merit of a single proverb, that is, by attribution; II, 510, The Lord here too [is] the repayer of either desert, that is, of good and of evil. II, 814, Therefore to share deserts with the authors. I, 1154, he calls it the merit of faith that we may call God Father.

MEROPES. II, 1032. Aelian, Book III, reports that a certain Silenus persuaded Midas, king of Phrygia, that beyond this world there was another, in which men were called Meropes.

MESSIS. II, 740, So [is] every swift death, like a harvest of necks.

METALLUM. II, 1038, Clothed in skins, he is given over to the world as to the mines, that is, as if condemned to the mines. Compare Genesis 3:17–18. I, 1309, A runaway from the mine, of necklaces and bracelets: one who exempts himself from the common lot of metals.

METARI. II, 912, For us the Lord has measured out the extent of the veil by revelations also, that is, He has set its limits and bounds. II, 988, We are measured off from idolatry. II, 577, Below him he measures out Achamoth as the middle.

METATIO, the place in which we are lodged. II, 1032, Our lodging certainly, that is, this world in which we live. II, 669, And in what lodgings in the body they are set apart.

METATOR. II, 255, By the judge and measurer of beginning and end.

METERE. II, 504, Whose letter also [was] reaping his flesh, that is, the law of circumcision.

Μὴ θεομαχεῖν, I, 702: Do not make war with God. Twice in the Acts of the Apostles: "let us not fight against God." Cicero, in the book On Old Age: For what else is warring with the gods after the manner of the giants, but fighting against nature?

Μετεμψύχωσις ("transmigration of souls"), II, 702.

Μετευσωμάτωσις ("re-embodiment"), II, 702.

Μετοικία. II, 700, While [they also hold] solemn migrations, which they call μετοικίαι; others read ἀποικίαι ("colonies"); it makes no difference. Phavorinus: "Those are called metoikoi who leave their own city and dwell in another."

MICA. II, 655, Or stuffed in crumbs from Aristotle's minute talk. By crumbs and minute talk he means leptologia, a subtle, concise kind of writing, such as Aristotle's. Junius reads intersit. Now intergere is ἀπομάσσειν in the Glossary, proper to nurses, who give porridge to little children by wiping it in, as if they were wiping their fingers on their cheeks.

MILESIAE. II, 686, Through which [they tell] stories and Milesian tales of their aeons. Latinius: stories and equally Milesian tales, or stories, and those Milesian. Among the Latins, grand and over-dramatized fables are called Milesian. Julius Capitolinus, in Clodius Albinus: Some say that the Milesian tales are his, whose fame is held not ignoble, though they are written indifferently. They seem to have been called Milesian on account of the Milesians' empty boasting about the oracle of Didymaean Apollo among the Branchidae: when Xerxes had once overthrown its temple and the oracle had ceased, they wove countless fables in vain, to assert the restoration of their oracle in the temple, which they had rebuilt as the greatest of all, as Strabo relates in Book XIV of the Geography.

MILITARE. II, 1031, Which serves as a soldier to break walls, that is, whose service is to break walls. Chacón, in Latinius, would have minitat ("threatens").

MIMICE. I, 504, Philosophers affect the truth like mimes, that is, they play mimes, since they appear one thing outwardly and are another within, and so sometimes, their vices being uncovered, they become ridiculous.

MINISTRARE: to use a servant, to instigate. I, 276, Which may serve you [or drive you]. Heumann would have which you may serve. II, 775, Without which knowledge of itself no soul could have ministered to itself, that is, have offered itself of itself as a servant with reason.

MINUS. II, 227, But concerning the darkness He Himself, at least, through Isaiah.

MINUTALIS. II, 251, If in petty kingdoms, so to speak. II, 703, Gnats, ants, moths, and small things of this kind. I, 1310. The small bits of the same earth, that is, minutiae, very minute parts.

MINUTILOQUIUM. II, 655, Or stuffed in crumbs from Aristotle's minute talk. Irenaeus, Book II, where he had said against the Valentinians: And they try to bring into the faith minute talk and subtlety about questions, though it is Aristotelian.

MIRIONES, thaumastai: those who wonder at everything and are struck dumb by it; or, as Rhenanus would have it, those who, through an excessive and unsightly readiness to wonder and to take offence, were a grief and an astonishment to their steadfast brethren. II, 14, These wonderers are indeed accustomed; others read: [They] are indeed accustomed

these weaker ones, in this sense: that heresies get their strength from the weaknesses of certain people. And that these weaknesses, that is, these weaker Christians, are commonly built up to ruin, namely into heresy, by those whom heresy has already deceived.

MISCERE. I, 399, A man is born mingled with God.

MISERABILIS. II, 963, How far you are pitiable, that is, how great a favour of compassion you have obtained.

MITHRA, Μίθρα, is the Persians' name for the sun. II, 54, And if he still remembers Mithras, that is, performs his peculiar rites. II, 261, The lions of Mithras are philosophic emblems of a dry and burning nature. Images of lions were used in the rites of Mithras, that is, of the sun. They were emblems, that is, signs or mysteries, of the sun's dry and burning nature. For then the heat grows strong, springs and rivers dry up, when the sun is said to enter Leo; then at last the rape of Ceres is celebrated, that is, the harvest is held, as the scholiast on Aratus teaches.

MITRA, a woman's head-ornament, a fine band, and as it were a little garland made of thread in an open weave, suited to holding the hair. II, 912, For some do not veil the head with mitres and wool.

MNA. Pliny, Natural History, Book XXI, chapter 27: The mna, which our people call the mina, weighs a hundred Attic drachmas. Ten drachmas, moreover, [make] one gold crown-piece. The mina was therefore worth ten crowns or crown-pieces. That the mina is the very mna of the Greeks, Fannius teaches in On Weights, V, 32.

MODESTIA. I, 464, It rests on the providence of public order, that is, public quiet is cared for and provided for.

MODULARI. I, 1170, note (2): Shaping ourselves to the Lord's passion and praying, we confess to Christ, that is, imitating the posture which Christ showed with hands outstretched on the cross. So in praying we confess to Christ, because while praying we profess ourselves Christians by the very gesture, our body conformed to the figure of Christ crucified. Tertullian himself, To the Nations, Book I: If you stand a man with hands outstretched, you will have made the image of a cross. I, 1208, But God shall not be allowed, in His own instrument, to attune a spiritual sublimity through holy hands, that is, to furnish and display it in deed according to His own measure. I, 433, Tuned and suborned to every perversity, that is, tempered and adapted.

MODULUS, disposition. I, 399. God from God made another in measure, not in number; in degree, not in state, that is, the Father and the Son are distinct in measure, that is, in disposition, distribution, appointment, but not in diversity or in number: in degree, so that the Son is the second person in the Godhead, but not in state, as if another God.

MODUS. II, 232. About the position of matter I treat the same as about its measure, that is, the account of position and of measure is the same, and therefore the judgement is the same. For measure is the quantity or bulk of each thing; and as a thing's measure is, so too is its position.

MOECHUS. II, 1021, That apocryphal shepherd of adulterers. He calls adulterers the Psychics, who had accepted the book of the Shepherd.

MOLIRI, to procure for oneself. II, 1048, Likewise [the gluttony] by which Sulla procures dishes of a hundred pounds' weight.

MOLITIO. II, 807. The queen of His own construction, that is, of creation. God created man as king of all things that are on the earth and in the sea.

MONARCHIA. II, 158, We hold the monarchy, they say, that is, we assert one God. Jerome, in the book On Ecclesiastical Writers, is the authority that a book was composed by Irenaeus with this title: On the Monarchy, or that God is not the author of evils. Tertullian himself signified God by the name of monarchy. II, 164, Thus the Trinity, running down from the Father through linked and connected degrees, both in no way clashes with the monarchy and protects the state of the economy.

MONETA. II, 445, The coinage of our God from heaven bade that not Moses and the Prophets be heard, but Christ. I, 1262, The Lord's coinage is at hand.

MONSTRUM. II, 1041, A monster as teacher, that is, a monstrous preceptor, namely Chiron, a Centaur, of horse and man; others [read] of monsters.

MORA. I, 1248, The stag pierced by an arrow, so as to drive the iron and its irremovable barbs out of the wound. In surgery a mora is a part of the splint into which a broken leg is put once it has been bound. It is called mora because it holds the leg back, and keeps the thigh as it has been set, and does not allow it to slip from its proper place. Of this kind are the morae in arrows, which hold them, lest they could be drawn back or torn out. See Celsus, Book VIII, chapter 10, On the stag; Pliny, Natural History, Book VIII, chapter 27. I, 434. Of enjoying their malice meanwhile from the delay of punishment. I, 468, We pray for the delay of the end. II, 711, Unless even a small offence is paid for by the delay of the resurrection.

MORATUS. I, 237, Now also something mannered with the Creator

he calls something moratus that is endowed with certain dispositions, such as the Creator has, namely hatred, goodwill; anger, mercy; justice, clemency. I, 1255, How much more must we be found mannered according to (read mannered according to the Lord). I, 1203, The Spirit of God, who from the beginning was borne over the waters, about to abide as the one who dips. II, 707, Likewise those who, being of upright character, have commended their life to the judge.

MORI. II, 810, The day dies into night, and is buried everywhere in darkness.

MOROSE, carefully, exactly. II, 1045, Since this very cloak [is] more fastidiously arranged.

MOROSITAS. II, 44, That fastidiousness of the Jewish law, that is, the scrupulousness of Jewish customs and rites. Rigault reads of the Jewish law.

MORS. II, 1034, It lives a death, that is, that sea is still seen and lives, but is called dead; and so it lives not a life but a death. II, 800, And now the death of every name: the dead cease to be whatever they were called while they lived, and now are nothing. Pliny, Natural History, II, where [he treats] of the nature of the earth. II, 810, Slaying its own death, of the sun, which rises on the next day. I, 524, Who composed this so great body of the world out of that which had not been, no less than out of the death of emptiness and void.

MOTATOR. II, 666, As those would have it who decree that the mind is the mover even of the universe.

MOTIUNCULAE, slight fevers. II, 577, Meanwhile I will argue [it] as shaken by his little fevers.

MOTORIUM. II, 608, For these are not members of the soul's substance but faculties: as the power of motion, the power of action, the power of thought.

MUGIRE. I, 1244, And to moan days and nights to the Lord your God.

MULIERITAS. II, 906, 907, Having openly professed womanhood: the condition of a woman.

MULLEOLUS, a shoe, a shoe with a crescent. II, 1044, he puts on a plain or a red shoe: plain is one with nothing sewn on, mulleolus one with a little crescent sewn on. The mulleus was the shoe of the patricians.

MULSA. II, 655, No one ever poured honeyed water from Plato's eloquence into one hesitating about the soul's departure. Aqua mulsa is hydromel or melicrat, water mixed with honey. He alludes not only to the copious but to the honeyed or honey-sweet eloquence in Plato. In the book On the Soul, of the same Plato, from the honey of eloquence.

MULTINUBENTIA, polygamia, II, 953.

MULTIVORANTIA, polyphagia, II, 952.

MULUS. I, 574, This is to paint a mule from an ass; a proverbial expression: to represent a model of follies after the pattern of similar follies, or to invent new lies on the model of lies. For he adds: and to portray Ptolemy from Valentinus. Valentinus first devised these monstrous trifles; Ptolemy added something of his own, differing somewhat from the author. So the name of ass suits Valentinus, the author of that heresy, and of mule, Ptolemy the disciple.

MUNDITENENS, kosmokrator ("world-ruler"), II, 518, 576.

MURTIA. I, 640, An idol also made the Murtiae, that is, the Murtian turning-posts too are named from an idol. For the Murtian posts in the Circus Maximus were the last ones, by the shrine of Murtia; behind them stood the herald, who watched the contests of the competitors from that side and announced those who had acquitted themselves well or badly. For they will have Murtia [to be] the goddess of love, that is, Venus, etc.; this Venus was first called myrtle-Venus, or Murtea, from two myrtles planted before the shrine of Quirinus, namely the patrician and the plebeian, and then Murtia. Pliny tells the story, Natural History, Book XV, chapter 29; Varro mentions it, On the Latin Language, Book IV. So Junius; but Rigault reads the god of sloth. Augustine, City of God IV, chapter 16: They called a goddess Murcia, who would not move a man beyond measure and would make him, as Pomponius says, marcidus, that is, excessively idle.

MUTARE. II, 229, To be changed is to perish to the former state, which things lose while they are changed.

MYSTERIA ATTICA, I, 474, are the Eleusinian rites.

N

NASCIBILIS. II, 349, But he denies that mine is mortal, whom he confesses to be capable of birth.

NASUS. II, 984, And who is not mocked with the nose: so he rendered Paul's word in Galatians 6[:7], "is not mocked." Hesychius: "myktêrizei: scoffs, laughs at; from snorting with the nostrils."

NATALES, origin, beginning. I, 1256, Therefore I find the birth of impatience in the devil himself; so in Against Marcion, Book I, he said the birth of knowledge, and in the book On the Cloak, the birth of the world.

NATATILIS. II, 228, As the swimming and flying living things out of the waters.

NATURA. I, 811, by the disposition of nature. The Fulda manuscript [has] of the divine nature, and he who supplied that collation, whether Modius or Scioppius, noted: a weightier expression indeed, and fitting the words of Christ. I, 471, By the law of nature, of one mother.

NATURALIS. II, 894, Female is the natural word; the general [term] of the natural word, woman. The natural word, that is, the one common by nature to all living things that are distinguished by sex. General, the one which distinguishes within the human race; under this is placed the special.

NATURALITAS. II, 722, Who then will doubt the naturalness of sleep?

NATURIFICATUS. II, 584. By the kinship of a spiritual condition now made [their] nature.

NAUFRAGIUM. I, 695, For those who strike, the shipwreck is inextricable, in Greek "an inescapable shipwreck," one that cannot be avoided. Those who strike on rocks and break the ship cannot extricate or free themselves from the danger.

NAVICULARIUS. II, 374, It is another matter if he sought to choose from the guild of shipowners.

NAVIGARE. I, 695, Among these rocks and bays, among these shallows and straits of idolatry, faith sails, its sails filled by the Spirit of God.

NECESSARIUS. I, 1310, More and more necessary labours. II, 768, As though they brought something more necessary by it, for more necessary. I, 1266, Where the injury is greater, there the remedy for the injury is more necessary. II, 1002, Unless to bind [them] perpetually to more necessary things.

NECESSITAS. I, 273, O sentence confounded by necessity, that is, one which of necessity offends against justice in some part. Or rather: by which Trajan, wishing both to meet the hatred against the Christians and to spare their just cause, satisfied neither well. I, 275, Necessity, which unjust laws passed against the Christians impose on the judges. I, 345, As each has found [his] household necessity a holier master. The sense: in truth they recognize that nothing good comes to them from those gods, who are subject to a greater force, namely domestic necessity. II, 383, Since he sets human necessity beside [it] as an intercessor. II, 93, The state of faith does not admit the plea of necessity. II, 93, To whom the pleading of necessity is most familiar.

NEGARE. II, 246, Which is called Euxine and is denied by nature, that is, it deceives by the lie of its name, since from the character of the place and the wildness of its nature it ought to be called axenos ("inhospitable"). Ovid: Which the Pontus, Euxine by a lying name, holds. II, 247, all are denied, that is, are held fast by ice, cannot flow. I, 324, Otherwise they would have to be denied if they had not tasted, that is, it would have to be denied that they were Christians if they did not taste the blood which they are said to desire so greatly.

NEGATOR. II, 95, Thus, betraying my faith, I am found a denier.

NEGOTIUM. II, 285, But now God suffers trouble, that is, the rashness and audacity of the Marcionites, who invented for themselves another god besides the Almighty, makes trouble for God. II, 905, For they send girls to business from twelve years, but a boy from two more, that is, they declare them to be in their own right, as though they released them from the bars of another's authority: they give them the power of conducting business; a legal phrase. II, 649, From the business of curiosity. II, 888, Having already suffered trouble of my own over my opinion, that is, I who was previously occupied in setting out my opinion on veiling virgins in Greek: so Junius explains, but it seems to Rigault 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 harassed as a heretic.

NEOPHYTUS. Neophytos is one who has recently come to the Christian faith, II, 57, 268.

NEPOTARI, to live luxuriously and lavishly. I, 513, Under a great surface of gravity he plays the spendthrift.

NERVUS. II, 786, Through that umbilical cord, that is, the joining of the veins and arteries, in so far as they meet with their fibres brought together at the navel. I, 623, The leg feels nothing in the stocks. The nervus is a kind of wooden [frame] by which legs spread apart and loosened were broken. In the law of the Twelve Tables: Let him take him with him; let him bind him either with the stocks or with fetters of fifteen pounds, etc. An old glossary: nervus, "wooden fetter." I, 512, Others, sinews for incestuous lust.

NIDOR. I, 507, Their proper food of savour and blood, in libations and sacrifices; but in this place he perhaps speaks of sacrifices in general, not of necromantic ones.

NIMIETAS. II, 236. Ungraspable because of the excess of the conflict.

NOBILIS. II, 150, Are then the letters of the Apostles also well known? that is, are they not known, clear, and manifest to all? Ursinus's copy has mobiles ("changeable"), that is, which mean something other than they sound, and one thing is in the words, another in the sense. Rigault, however, prefers that former reading. Junius

reads nubilae ("clouded"), that is, overspread with a cloud of obscurity and darkness, so that they are not understood.

NOEROS. Noeros: mental, intellectual; others read noetos, noetos ("intelligible"), as Irenaeus. II, 574.

NOMEN: the Christian religion. I, 278, Let us be shut out from that name, that is, let us cease to be called Christians, and let us repudiate the Christian religion. I, 280, Whom formerly, before this name, that is, once, before they became Christians. I, 1252, Persecuting the name together with its household, that is, the Christian religion and its followers. I, 661, Persecutors of the Lord's name. I, 525, You, man, so great a name, that is, an immense weight, great glory. II, 890, And the whole name of the tree is unfolded, that is, whatever is signified by the name of tree. II, 800, And from that name too, of [matter] about to perish into no name thenceforth. After the corruption of our corpse, no name is appointed by which that matter which had been a human body may be marked. This he calls the death of the name.

NICOLAITAE. II, 63, That this whole heresy of the Nicolaitans, etc. They are meant in Acts 20 by these words, "speaking perverse things." They make the author of this sect Nicolas, one of the seven deacons: Tertullian in this place; Epiphanius, Heresies XXV; Clement of Alexandria, Stromata II and III; Jerome, the letter on Fabiola and the one to Ctesiphon; Eusebius, Book III; Philastrius of Brescia, the book On Heresies; Theodoret, Compendium of Heretical Fables, Book III; Augustine, Heresies V; and countless others. Ignatius, however, raises a doubt, who [writes] in the letter to the Trallians: "Flee also the falsely named Nicolaitans." Add that most of those Fathers speak hesitantly about that Nicolas, on whom it was easy to throw the blame on account of the foulness of their life and their utterly corrupt morals.

NOTA. II, 17, Concerning temptations also of a worse brand. A metaphor from wares or kinds of wine, which used to be distinguished by marks and told apart by them. II, 254. Neither to the sound nor to the mark of this name, that is, to the writing of the name. I, 1238, What soldier, after being discharged from his camp, busies himself on account of his marks? He means military marks of disgrace, by which a soldier is branded for military offences, for instance if he has been an absentee, a deserter, a mutineer, etc. I, 1248, For since I am a sinner of every brand.

NOVELLITAS, of that which has recently arisen. II, 157. The very novelty of yesterday's Praxeas. II, 697, Nor does falsehood avoid novelty.

NOVELLUS, recent. I, 392, Which [was] once new

NOVIANUS. II, 1042, Novius's Fullers. The poet Novius produced a play entitled The Fullers, in which word there lies an unspeakable obscenity.

NOVITAS. II, 1030, he calls the Carthaginians fortunate in their newness, because Carthage had been given the Italian right by the favour of the emperor Severus, in whose time Tertullian wrote the little book On the Cloak.

NOXIUS. II, 372, A hired criminal. Godefroy takes noxius for obnoxius; Rigault says he had dealt in bad faith, because he had so often escaped the teeth of the beasts. I would rather understand noxius in this place as one who, though he had no necessity of fighting with the beasts, not having been assigned to them among the criminals, had nevertheless, from desire of a little gain, handed himself over to the gladiator-master for an agreed fee.

NUBERE. II, 198, He marries continually, that is, he approves polygamy in any form and commands marriages without any distinction. Thus he defends the law of God for lust.

NUBES. I, 417, Otherwise, if you think this, namely ought to be done, let him count the clouds while praying. The Christians mostly assembled in open courts, and there, praying, looked up to heaven without altars, without statues: so the heathen mocked them, as though they counted the clouds in praying.

NUBILUM. II, 597, The truth was overshadowed by a certain cloudiness of individuals, that is, the cloud of ignorance overshadowed the truth in the minds of individuals. II, 247, Darker than a cloud.

NUCETUM is a place planted with nut trees, from nux ("nut"), as quercetum from quercus ("oak"), lauretum from laurus ("laurel"). II, 575, So he has presumed nut groves even in the heavens.

NUDITAS. II, 706. Nor is indulgence granted to ashes that are to be punished by nakedness, because the ashes of assassins are not clothed or laid in an urn.

NUDUS. II, 247, Naked lust, not covered, but exposed to the eyes of onlookers: for it follows by contrast, even when they hide their lust, with quivers hung from the yoke of the wagon in which they indulge their lust, as they are marked out by the judges. I, 301, Naked theatres, that is, without a roof. For they were covered to keep off the sun.

NULLIFICAMEN, "a thing set at naught." II, 330, And the nothing of the people, which at II, 639 he calls and the outcast of the people.

NULLUS. II, 134, There are no wounds, that is, they are not counted, though they exist. Rigault keeps the common reading, not no wounds, in this sense: There are no battles, because there is no enemy, but yet there are not no wounds, because they contend vigorously and bravely and are wounded.

NUMERARE, that is, to register. II, 116, Numbered by blood, that is, those whose faces are marked with blood.

NUMEROSE. II, 167, That He might speak in the plural number, that is, plurally, as he said before, without the plural number.

NUNDINARE. II, 907, I will praise their vigour, if they have also put something of virginity on show among the heathen, that is, 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. A metaphor from goods for sale, which are set out before the eyes of all at the market.

NUNDINATITIUS. II, 892, On account of heads of this sort, then, put up for sale, that is, exhibiting themselves in public as at a market.

NUS, nous. II, 62, Basilides says that the supreme god is named Abraxas, by whom Mind was created, which in Greek they call nous. II, 552, 573, But should fashion the same demiurge as a son, Nous. II, 666, Accordingly by the mind too, or intellect, nous among the Greeks, we understand nothing other than an equipment of the soul, inborn and implanted, etc.

NUSQUAM. II, 228, It shall nowhere be, from Isaiah 34:4, "it shall never be."

NUTARE. I, 516, All the more did human scrupulousness, having spurned faith, waver, that is, the uncertainty and instability by which they confused and disturbed even what they had found certain in the Scriptures.

NUTUS. II, 1043. To point out with a nod. It belongs to those who mock and disapprove of something secretly among themselves, which it would not be safe or seemly to do openly, since it is not permitted to do it either with eyes cast on the person or with fingers stretched out; then it can be shown at least by a secret nod.

O

OBBA, a kind of big-bellied vessel with which offerings were made to the gods of the dead. I, 347.

OBDUCERE, to refute, or to hold one caught who asserts things contrary and in conflict with each other. I, 501, While he is convicted concerning the good of this sect. II, 232, And you are convicted, making [matter] corporeal [and] infinite. II, 218, The wrangling of the opposing side is convicted, is overcome, is refuted. II, 270. Produce, then, someone of yours of apostolic standing, and you will have convicted [me], that is, you will have won. II, 344, this we have already convicted by the names. II, 797, Accordingly we convict him, convicted thenceforth concerning God. II, 993, When thus too I shall have convicted the presumption of the opposing side. To be struck out, the metaphor being taken from the writing of accounts, as expungere: I, 531, But we are struck out, that is, we die in battle, and you throw that at us.

OBEX. II, 143, Nor will anyone thrust aside the bar of that prescription.

OBFIRMARE. II, 688, Even if he will fix no hunting-spear against it.

OBHUMARE. II, 1033. Rivers are choked with earth whose beds are filled with silt, so that they are forced thereby to change course. Others [read] obumbrando; Latinius obambulando.

OBJACERE. II, 658, So then, even if bodily things lie against bodily things.

OBJECTIO. I, 1297. Whose dowries they make the price of silence by the accusation of the name, etc., that is, when they are informed against for the name and profession of the Christian religion, they claim their dowries for themselves as the price of the silence which, bearing with their wives, they have kept so long. Thus the husband himself, a spy, who through the occasion of marriage had craftily spied out the Christian secrets, became arbiter of the suit. For the wife had of necessity, unless she were most ready to die, to lose either the faith pledged to Christ or her dowry.

OBLATIO. II, 739, Which happens by the power of what is offered, that is, of the condition offered.

OBLAQUEARE, to draw out and spread in panelled work. II, 805. Lest you also panel [it] with silver.

OBLEGATUS. II, And I think this [is one] bound over to all the allurements of this life, as though they were worthier than eternal [life], that is, baited on every side and nursed in delights, and growing numb in them.

OBLIGAMENTUM. II, 352, Since they were now exchanging the bonds and burdens of the law for the liberty of the Gospel. I, 684, And every unclean spirit through the bond of consecration. II, 98, Not liable even to a covering, much less to a binding.

OBLITTERARE. I, 1283, But if they have it, they ought to blot out what they have. II, 933. Therefore if all these things blot out the licence to marry. II, 709, Most pleasant estates have blotted out what were once beautiful wildernesses. I, 1293. For who would doubt that faith is daily blotted out by intercourse with an unbeliever?

OBNOXIUS. II, 900, Two laws bound to each other, that is, obliged to each other as by a certain covenant of nature. II, 452, Releasing [those] liable to the more violent contracts; better bound.

OBSCOENUS. II, 1031, After the ill-boding omens of Gracchus, that is,

unlucky, ill-omened auspices; namely, the standard broken by the force of the winds, though the standard-bearer resisted strongly; the sacred things laid on the altars scattered and thrown beyond the bounds of the city.

OBSERVARE. II, 39, note (1), Since they themselves observed [it], that is, since they were consistent with themselves, since they themselves taught the same in their letters. For he determines the form of preaching from the form of the letters.

OBSIGNARE. I, 1283, Who immediately after the washing seal up their flesh, that is, from baptism devote themselves to virginity and celibacy. I, 1327, And they seal themselves to eunuchry. I, 675, They seal the gods themselves with this name. I, 677, If we speak after faith has been sealed.

OBSOLEFACTUS. II, 905, The voice has grown worn, that is, changed and altered from its usual state, from the time it first began, as Nonius says, to crow like a cockerel [i.e. to break].

OBSOLETARE. I, 363, They wear out the traces of majesty. Havercamp reads in the Fulda manuscript they level the summit, that is, they make it equal to the ground; rightly. Compare I, 577. II, 135, Who had soiled the wedding garment, that is, had made it shabby, or had brought it shabby.

OBSTINATIO, in a good sense, for constancy. I, 631, To be trained to this steadfastness by renunciation of pleasures.

OBSTREPERE. II, 82, Although an extraordinary dress does not clash with ordinary use, that is, is no hindrance. I, 630, That such great outward solaces of the eyes or ears in no way clash with religion in the mind and conscience. I, 654, Even with the charm of pleasure clamouring against it. I, 1326, And let them clamour against the disciplines of chastity.

OBSTREPITACULUM. II, 268, Against the clamourings of the opposing side.

OBSTRINGERE. II, 37, Now those bound to the world. He means those who held some prefecture among the Gentiles; for very many Christians who had obtained some rank or military office nonetheless discharged the duties of those honours, and yet it did not seem right to ordain them to the honours of the Church.

OBSTRUERE. II, 38, That a lamp is not usually blocked up under a bushel: Junius and others prefer abstrui. Abstruere is to take away the light by a heap set in its way.

OBTUNDERE. II, 454. Did not David beat down the error of the scribes? that is, refute it. II, 169, That from here on I may beat down your faith.

OBVENIRE. II, 36, Because Paul had befallen him as an adversary, that is, had fallen to his lot, as a servant given to the Church by God.

OBVENIENTIA. II, 584. They bring in on top by way of accrual: he calls obvenientia the events that come to pass from elsewhere.

OBUMBRARE. II, 597, The truth was overshadowed by a certain cloudiness of individuals, that is, the cloud of ignorance overshadowed the truth in the minds of individuals, which happens especially if the clamour of others equally overshadowed has further thrown them into confusion. II, 717, Now too it overshadows and depraves.

OCCASIO. II, 545, From the occasion of the divine. II, 886, But these could not have dared without some occasions [given] by the Scriptures.

OCCISORIUS. II, 705. Each to be slaughtered among those for killing, that is, among those kinds of animals which are procured for slaughter.

OCCUPARE. I, 376. It is less even than the eyes by which it is seized; for a man seizes by his sight whatever is set before his eyes. II, 802, Which first took possession of the name of man. II, 802: Consider that God was wholly occupied with and devoted to it

OCCURRERE. I, 500, Deservedly we alone attain to innocence, that is, we alone being about to embrace it when found. II, 42, He comes forward on the terms granted him (namely of penance), that is, he presented himself again of his own accord to the Church.

OCTOJUGIS. That ogdoad of the Valentinians is so called; for he alludes to the Circensian games: II, 500, The cloth, as they say, once dropped, that team of eight.

OCULARE, to give sight; Scaliger: "to furnish with eyes." I, 404, Who would give sight to those already polished into the knowledge of the truth. I, 1248, He knew how to give them sight. Again, II, 994, In garments to be given eyes with purple, that is, to be lit up. So Pliny of the sun: This gives eyes to the other stars. The brilliance or gleam proper to purple is called its light. Fabius [Quintilian], Institutes VIII: A stripe and purple set in place will bring light. Horace: One or two purple patches, to shine far and wide, are sewn on. Art of Poetry.

OCULATUS. I think that God, being more sharp-eyed from on high, cannot pass over anything beneath.

ODEUM. II, 851, But also lately in this city, when the foundations of the odeum were being laid, sacrilegious to so many ancient burials. By the city he means either Carthage or Rome. Odea were places into which spectators withdrew

from the theatre if rain came on. In this place poems also were recited, and corn for sale used to be displayed. They are called foundations sacrilegious to burials, because burial grounds were held among religious and sacred things: from which it followed that those who dug them up were guilty of sacrilege, and that the foundations of the odeum were sacrilegious, for the sake of which things held sacred by the law of nations were seized for profane uses.

Oikonomia. I, 156, Under this dispensation, however, which we call the economy. II, 158, The mystery of the economy, concerning the doctrine of the Trinity.

OENOTRIA. Italy was so called from wine, not from some king of this name: this opinion agrees with Aristotle, Politics Book VII, and with Strabo, Book VI, who name it so without any mention of Oenotrus. I, 330.

OFFARRINARE [read offarcinare]. II, 418, Besides, stuffed with loads of kneaded dough. Exodus 12:34: "And the people took up their dough before it was leavened, their kneading-troughs bound up in their garments upon their shoulders."

OFFERENTIA. II, 421, Consider the presenting of the causes, that is, as they present themselves severally.

OFFERRE. II, 922. You both offer and baptize. II, 942, And she offers on the yearly days of his falling asleep. II, 984, And offering their affliction to God.

OFFICIALIS. II, 93. And the other grounds for official crowns, which those who discharged certain offices and honours wore by necessity of office.

OFFICIUM. II, 970, He sends him to her with an official staff and retinue. For the jurists the officium is the very body of those who serve a magistrate: hence among them [the phrases] to set down to the officium and to hand over to the officium; and in this sense Tertullian too uses it here. II, 137, When the dedication of the royal image was pressing the crowd to duty, that is, to the duty of idolatrous worship. II, 119. If you have bought off the military officials, that is, if you have won over with money soldiers exercising public authority. II, 713. We believe the angels to be divine officials, that is, officers and administrators of offices. II, 719, The odium against the governor is heavier when the officials are struck.

OFFICINA. II, 336, Call the womb of so great a living being a sewer, that is, the workshop for producing man.

OFFOCARE, or offucare: to put water into the throat for swallowing, as Festus explains. I, 695, Whatever waves of it choke [them].

ONERARE. I, 1293, By so much is the charge of contumacy weighted, that is, by so much is it heavier and more atrocious. II, 928. It is acknowledged by outsiders too and weighted by their testimony. II, 968, So he weighted adultery, that is, he describes adultery as a heavier and more atrocious crime. This reading seems preferable to Latinius's conjecture, honoravit.

ONEROSITAS. I, 1323, So great a burden of dressing the head.

ONESIMUS. II, 588, And perhaps you may bear some aeon Onesimus. He alludes to Philemon's Onesimus, whom Paul begot in chains, as he himself writes to Philemon, that is, by a wholly heavenly birth: made, namely, a Christian from a Gentile, an honest man from a runaway. We are waiting, says Septimius mockingly, for you, who are Marcus or Caius, at any rate (which is enough) a male, to give birth in those unspeakable bonds or embraces of the Valentinians' angels; but what would you bear? Some Pauline Onesimus, no doubt? Nay rather, some monstrous rogue of Satan, fit for the whip.

Onokoites. I, 372: properly one who lies with an ass; then, one conceived of an ass and a man: so the Seventy translators quite often used the word koite for offspring; and Paul, Romans 9:10. They brand this god, fashioned from the shape of his body, as an onokoites, as though sprung from a base adulteress. See Juvenal, Satire VI, line 330; Suetonius, Life of Domitian, chapter 12; Martial, I, 5.

ONUS. I, 5⟨ ⟩5, If I were not now moderating the burden of the volume, that is, bulk, size.

OPERARI, to give one's labour. I, 1520, In which we labour. II, 762, When He was labouring at healing sicknesses and faults. I, 695. [Granting] God's brethren the means of labouring, that is, the opportunity of doing good to us, so that we may be guarded by their help against that necessity.

OPERARIUS. I, 1271, So that labourer for God's victory, the devil. I, 1274, he calls parasites labourers of the belly. II, 705, And those to be wearied among the working kinds, that is, those kinds of animals which are procured for performing labour.

OPERATIO. II, 907, Or any work of almsgiving whatever; so also the work of fasting.

OPERATRIX. II, 739, That very working cause of death, though simple, is violence.

OPERATUS. I, 259, A wrought-up hostility, that is, more vehement, sharper. Perhaps better onerata ("weighted"), so that the sense is: That you do not suffer the sect of the Christians to be defended, there stand in the way

for you the prejudgements by which you have so often condemned her.

OPEROSITAS. I, 1328, "And costliness of labour joined with rarity", i.e. the work, the price of the workmanship. Irenaeus uses this word for labour arising from hardship, book V, ch. 19. I, 1184, "And the pandering labour of the hair"; so I, 1151, "The Gospel having been brought in over it as the one that settles the account of all former antiquity". II, 1045. "The priest's platform", etc. II, 651, "So great a labour of persuading".

OPIFICE. I, 158, "And so by the craftsman". Rigault prefers "even craftsmen", which seems to fit better with what follows. Others read "even Opici", i.e. barbarians, because they spoke "opice", i.e. barbarously, not in Latin, according to Pliny, book XXIX, ch. I.

OPIMITAS. II, 683, "Fatness hinders wisdom, leanness furthers it". II, 998, "And so thereafter it feeds on the richness of the Lord's body."

OPINIOSUS: one full of opinions. II, 447. "Let him see to it, if Christ shall seem to anyone so full of opinions"; so Cicero, Academica.

OPUS. I, 339, "In the very work", i.e. when they are cast, beaten, engraved; and so are injured and wounded.

ORATIO. II, 105, "But in the lawful prayer". He calls "lawful prayer" the one which Christ, skilled in heavenly law, dictated to us. So Augustine spoke of "the lawful prayer", Sermon 115, De tempore.

ORBIS, a round table, which the ancients called "cilliba". II, 1048. "By which Marcus Tullius bought a round table of citrus-wood for five hundred thousand sesterces". Citrus-wood tables were brought to Rome from Mauretania at incredible expense. Pliny, book XXXIII, ch. 11.

ORDO. II, 39, "The whole order of the rule", i.e. the ordered form of Christian doctrine; in the same sense II, 40, "The order of the doctrine of the Churches". II, 947, "So that the people might the better know that it must itself keep that order which makes the officers". He means the order of the once-married, from which the officers are taken. So he wanted the whole people to be once-married.

ORIENS. II, 515, "The east, a figure of Christ"; understand "it loves". For by the word "Oriens" Christ is often understood in the sacred letters, as in Zechariah. And He is called "Oriens" because He is the sun of justice coming forth from on high.

ORNATUS. I, 1309, "We call adornment what is fitly called womanly uncleanness", namely the care of the hair and skin.

ORTANEUS. II, 483, n. (1), "And some signs even of things of the rising". "Ortanea" are momentary things, which have their being in their rising alone, which rise and set at once.

OS. I, 654, "Let him demand that one, slain, for the spectacle of the face too", so that he wishes to gaze even on the mouth and face of the dying man.

OSCILLUM, a swinging, αἰώρα, engines poised for striking and charging. See Festus on this word. II, 1032.

OSTENTATITIUS. II, 892, "The shamelessness of a virginity made for show".

OTIOSUS. II, 76, "With a crowning idle in the hand". By "idle" he means useless and unfitting. So To His Wife: "For us it is idle to beget children", i.e. for Christians it is useless and unfitting to beget children while a tyrant rages against the Christian name.

P

PABULUM. I, 306, "And with food from it", i.e. from that flesh of the slain infant. Havercamp wants: "And with food raw, from it and afterwards", etc.

PACATORIUS. II, 435, "Judge a just and peacemaking judgement".

PAEDAGOGATUS. II, 563, "The tutorship of the Holy Spirit", i.e. the ministry.

PAEDAGOGIUM, a gathering. I, 348, "Then from the court pages' schools". II, 554, "And a thousand other names from the pages' school". He calls it "paedagogium" after the custom of Caesar's palace, in which the court boys were reared and taught under some custody of tutors.

PALA, the instrument by which grain is winnowed and cleansed. II, 103, "This is that fan which even now cleanses the Lord's threshing-floor."

PALLIATUS. II, 1049, "Speech in the pallium", i.e. philosophical and Christian.

PALLIUM. II, 1031, "Of the pallium now rounded", etc.; you have exchanged your square pallium for a rounded or round pallium, that is, the Roman toga. For this interpretation Salmasius brought in as a most fitting witness the old scholiast on Persius, who says that the toga is a plain pallium of round shape, with a fuller and flowing fold.

PALUS. II, 969, "But again you fix boundary-stakes for God". The writers on the regulation of boundaries teach that in some regions stakes are set up as boundary-marks, of holm-oak, of olive-wood, etc.

PANGAPIPAN NIRAPIAM. II, 563. The sense of this place is perhaps: "Which was closer to the miscellany of Ptolemy than of some

Attic cares, to be called pankarpon, or 'the whole'. By 'Attic cares' he means the books of the Greeks, which, on account of titles of this kind devised with ambitious festivity, were deservedly mocked in Pliny's preface to Vespasian. Pankarpa are fruits of every kind. See Gell., book 20, last chapter.

PANIS (bread). II, 461, But why does He call bread His body. I, 1160, Then because His body too is reckoned in the bread. II, 262, Nor the bread by which He represents His very body. II, 274, Over another's bread he performs thanksgivings to another god. II, 370, Behold, He offers the bread of His teaching first to the Israelites. II, 80, We are anxious if anything of our cup or even of our bread is shaken off onto the ground. II, 489, Accordingly we have already proved the sacraments of the bread and of the cup in the Gospel, etc.

PAPA. II, 103. The good shepherd and blessed papa, i.e. father, a title which even then was honourably given to the pious servants of God and the ministers of the Church.

PAPILIO is a tent. II, 624, But concerning tents unfolded and tied down. Tents and rolled-up pavilions are unfolded when they are stretched out in camp, and are tied down and bound with cords to stakes fixed in the ground, so that they do not collapse when the wind disturbs them.

PAR (equal). II, 204, Ex pari, ex isou, equally, alike. II, 398, That I was made equal to the law of my will, i.e. as though it lay in my power to do whatever should be in my will and mind. II, 920. And had provided for him (Adam) a necessary equal. II, 107, Which even in evils is a pair to good, i.e. a union with evil, so that good and evil seem to act as a pair in the same matter. Thus Festus says that the ancients fought 'with paired horses', in place of 'with two' in the battle line.

PARACLETUS (the Paraclete). II, 156, He put the Paraclete to flight, i.e. the spirit, the author of singular revelations. Montanus, moreover, if credit is to be given to others, proclaimed that a greater fullness of the spirit was in him than in the Apostles. But Baronius has already observed that the school of Montanus stood blameless for some time, and had disciples so commendable for holiness of morals and so strong in the constancy of their martyrdoms that no one would recognize more present powers of the Godhead elsewhere. And indeed the most learned cardinal rightly judged that Anicetus, then Roman pontiff, recognized these charisms of the divine Spirit in men who as yet dissented in nothing from the rule of faith, brought peace to their Churches, and, as Tertullian says, sent letters of peace. Therefore that Praxeas, such as he is depicted by Tertull., by charges fabricated before the pontiff, and indeed by accusations of diminishing pontifical authority, did not cease to burden the disciples of Montanus until the letters of peace or communion already issued were revoked. At which perhaps some, offended and indignant more than was fair, began to extol and proclaim their Montanus to such a degree that they said that the Holy Spirit indeed was in the Apostles, but the Paraclete was not; and that this Paraclete of theirs said more things in Montanus than in the Gospel of Christ; and not only more, but also better and greater. These things, namely, we read concerning those who are called Cataphrygians, in the Catalogue of heretics which is commonly appended to Tertullian's book On the Prescription. These things show sufficiently that those Phrygians attributed to their Montanus many things which he himself would never have claimed for himself. Hence it may become likely that Tertullian held the doctrine of Montanus such as it was at its beginning, acceptable indeed to the more austere Christians, not such as it was later, when, interpolated with a Phrygian needle by the impostures and frauds of certain followers, it began to be spurned everywhere by the catholic Churches.

PARADISUS (paradise). II, 856. That is, about to lodge in paradise, not in the underworld; see INFERI.

PARATURA, constitution. I, 409, To know the constitutions. The sense of the whole passage is: those dwelling and having their abode in the air, neighbours to the stars and accustomed to the clouds, can know the constitution of the air, and so foretell rains, drought, pestilence, famine. I, 433, That spirit, namely, of demonic and angelic constitution. I, 519, This little novel provision. La Cerda understands the new sect of the Christians; Haverc., more rightly with Rhenan., the New Testament. II, 908. According to the provision of each Testament. II, 570, Into the bodily constitution of matter. II, 259. He will have provided for Himself no equipment by which to be recognized, i.e. an ornament or distinguishing feature of creation, by which He may be recognized as by His own apparatus and His own glory. II, 284. So builds he who lacks his own materials, i.e. matter prepared for building. II, 361, He desired preparation to such a degree that it could be believed. II, 361, Every opinion and every provision, i.e. all the matter, the apparatus of arguments. II, 906, 907, But those alone with manifest attire carry about the whole of their womanhood, i.e. they go about with head bare, the principal part of manifest womanly attire, which women are accustomed to cover. II, 957, That we may treat again in order of all our provision; it signifies the scriptures of each instrument. II, 769, I owe them, from their own provision,

to strike back. II, 723, "In these (eating and drinking) lies the greatest preparation for sleep". II, 77, "Shod with the preparation of the Gospel".

PAREDRI are evil spirits and wicked genii, which always sit beside someone and are his familiars. II, 698.

PARCERE. I, 1283, "Since very many of the pagan women spare [themselves] for the memory of their dearest husbands", i.e. they keep it intact, namely by abstaining from marrying.

PARENTARE, to perform the due rites for one's dead kin. II, 928, "Perhaps those who would make offerings to him". II, 795, "They make offerings to the dead". The heathen did this indeed; but Augustine, book VIII of the City of God, ch. 27, perhaps reproves Christians too in some places in his time. They used to bring their banquets to the memorials of the martyrs, pray and offer so that they might eat, or else give from them to the needy as well. "Which indeed," he says, "is not done by the better Christians, and in most lands there is no such custom."

PARERE. II, 807, "Which can make good before Christ the Lord so great a debt", i.e. render and pay so great a debt. The debtor "complies" with the creditor who sues him when he satisfies him. He who exacts commands; he who performs what he promised complies. II, 813, "Moreover that the whole man appears from the joining together of both substances", i.e. is present, stands forth. I, 639, "Before these three altars stand ready for the three gods", i.e. are at hand. I, 1203, "He made it appear even in his own sacraments". II, 654, "And his efforts appear outwardly, without", i.e. are visible and are seen. II, 191, "Such distinct proofs of both substances would not appear", would be apparent, in the forensic sense. II, 263, "How the Lord appeared in this world of his", i.e. ὤφθη, ἐπεφάνη: if the Lord could not exist here in substance, how [could He] in the appearance of substance?

PARIARE. II, 433, "Than he to whom they had been made equal in all things". II, 802, "He thought it not robbery to be made equal to God", τὸ εἶναι ἴσα Θεῷ. Now "pariari" is a forensic word, meaning to be made equal, and "pariare", to make equal, to balance. II, 700, "Because this furlough would not have balanced", i.e. would have made it equal, would have answered on equal terms. II, 705, "Their natural [qualities] may be equal; their substantial [qualities] are not equal."

PARILITAS. II, 252, "Bearing witness to this very equality and unity of theirs". II, 804, "Moreover an example is composed from difference or from likeness".

PARITER. I, 386, "He is equal in age", a Hellenism: τὴν ἡλικίαν ἴσα ἐστί.

PARMULA. I, 321, "Blood from a gashed thigh caught in a small shield". In the Gorlaeus Dactyliotheca, vol. II, no. 664, there is the engraving of a gem where a little round shield or buckler leans on an altar of Bellona, meant to catch the blood. But that a "palmula" too, which others substitute, was used in these rites is plain from the gem of Leonardo Agostini, I, 171, where a naked priest of Bellona is seen who stabs his own side with a blade he holds in his left hand, raising before the image of Bellona his right hand full of the gore that runs from the gashed thigh.

PARRICIDIUM. I, 1282, "They are assailed with the abortifacients of parricide", the things conceived being dissolved by drugs. So, in the book On the Veiling of Virgins, "infants for some while warred down by their mothers".

PARTIARIUS. II, 274, "Sharer in destruction". II, 334, "Learn here too, with the Jews, the sharers of your error". II, 796, "Sharers in their opinion", κοινωνούς.

PASCUA, feeding. I, 407, "The pasture is more carefully tended", i.e. the feeding which is more their concern.

PASSIBILITER. II, 726, "How feelingly and anxiously and passibly".

PASSIO. II, 1010, "And of one inviting to the suffering contrary to flight". II, 905, "The passion of marriage". I, 842, "The things that are preached concerning the experience of the kingdom, of the judgement and of the resurrection".

PASSIONALIS. I, 612, "Not if God, they say, is angry, is He corruptible and subject to passion".

PASSIVE, at large, in common, at each one's pleasure. II, 936, "Yet let them run at large."

PASSIVITAS, indiscriminate frequency. II, 1044, "How greatly promiscuity brings freedmen to notice". I, 325, "The promiscuity of lust" is a wandering venery, roving at large through things lawful and unlawful. II, 234, "And it is not promiscuity", i.e. an affection flowing out at large and exposed to impulses, dissolution, confusion. II, 585, "Of the promiscuity of life", i.e. a disordered life spent at the will of lust, for which, Irenaeus is the authority, the Valentinians were notorious. II, 397, "He allowed the promiscuity of my view", i.e. a common and indiscriminate method, free to embrace any opinions whatever. II, 652, "They sometimes have exchanges of promiscuity", i.e. the right of passing to and fro at large and of interchanging, so that the one is taken indiscriminately in place of the other. II, 726, "And scattering all things in promiscuity", i.e. in an indiscriminate confusion and disturbance of things. II, 88, "Because promiscuity deceives", i.e. common usage, which prevails everywhere, deceives, so that the corruption cannot be told apart from the original state, being in a way overshadowed and covered over by the indiscriminate use of all.

PASSIVITUS, at large, in common, indiscriminately among all. II, 1039, "But part useful to all at large".

PASSIVUS, met with everywhere, common. II, 548, "Not with the affected leaders of indiscriminate disciples". II, 252, "An indiscriminate living-together, that is". I, 1277, "Through the licence then at large", i.e. multiple marriages, allowed everywhere. II, 936, "For your reckoning in him is not at large", i.e. roving, unbounded, to be applied by you indiscriminately from anywhere in the story of Abraham. II, 791, "Another, common to the rest, ignoble", i.e. vulgar, common. II, 985, "Without indiscriminate concession".

PATAGIUM, the gold stripe which was commonly sewn on the top of the tunic: on matrons it was called "patagium", and on men "clavus". II, 1036, "More gilded than a patagium".

PATER, of the sacred rites, ἱεροφάντης. See Meursius, Eleusinia, ch. XIII. I, 313.

PATI, used of a happy and of an adverse thing alike, like the Greek πάσχειν. I, 376, "He undergoes his own health". I, 413, "Those who are thought to suffer from God", i.e. to be driven, a circumlocution for τῶν ἐνθέων ἢ θεολήπτων, of whom three kinds are listed beneath: θεοφορούμενοι, θεοπάρακτοι, θεοπρόποι. II, 248, "The unhappy man, having undergone the impulse of this presumption". II, 283, "But now He suffers trouble", i.e. the rashness and audacity of the Marcionites makes trouble for God, who fashioned for themselves a strange god distinct from the Almighty. II, 888, "Having now undergone a particular business of my opinion", i.e. I who was earlier occupied in setting out in Greek my opinion on the veiling of virgins; so Junius explains it. But Rigault thinks that in some disputation against the Greeks, having perhaps asserted too sharply that virgins also ought to be veiled, he was met with the Greeks' abuse and harried as a heretic. II, 895, "She who has known a man". II, 904, "And to undergo marriage". II, 652, "After the definition of the census, it undergoes the question of status". II, 706, "That the banquet undergoes the funeral rites", i.e. what is brought to the banquet, not to the tomb, what is spent on the dinner, not on the funeral.

PATROCINIUM. II, 543, "He obscures the sacrilege by the patronage of a felted figure", i.e. for the defence and approval of that shameful figure made of felted wool, of felt-work: for this is why they put forward the venerable name of nature. See CONVITIUM. II, 668, "Whose instrument I may understand the soul to be, not its patronage", i.e. its sovereignty, as he called it at the beginning of the chapter.

PATRUITUS. II, 562, "And the discourse of things ancestral". Irenaeus: πατρωνυμικός. Junius prefers "de patritis", as Cicero, Tusculans I, 19, "That ancestral and inherited philosophy".

PAUPERTINUS, the same as poor. II, 262, "On account of whom he [made] these poor elements."

PECCATELA. II, 719, "To urging or commanding a petty sin."

PECTEN. II, 515, "The towers of Lamia and the combs of the sun". Children's tales at Carthage in Tertullian's time, by which nurses kept their little ones from crying.

PECUS. II, 411, "Not called a beast after the shape", i.e. the ensouled body, first feeling, and newly furnished with shape. Julius Firmicus uses the same word, book VII, ch. 1: "The young within the mother's womb will be brought out by the physicians cut up limb by limb." II, 486, "Through the likeness of the saving blood and of the flock of Christ". He alludes to that blood of the Paschal lamb which was sprinkled on the door-posts in Egypt. Exodus XII.

PEJOR. I, 1300, "That the Christian name pleases only the worse". Tertullian says that the things which offend God are brought in by the evil one, and that this is made plain from the fact that among the Gentiles those seek marriage with Christian women who are above all of a worse and baser life. Hence heathen are found who do not shrink from such women, i.e. Christian women, so as to ruin them, carry them off, shut them out from the faith.

PELLICEUS. II, 578, "Meanwhile they say that the fleshly surface was afterwards woven over the earthy, and that this is the tunic of skin, subject to sense". I, 1305, "And have you a mind to be adorned, over your tunics of skin?" II, 803, "For neither are those tunics of skin, as some would have it, which Adam", etc.

PELLITUS, [clad] in skin. II, 1038, "Clad in skins for the world, so as to be given to the mines."

PENDERE. II, 450, "Or from the recent Augustan census-lists, perhaps still hanging up then". "Then", i.e. when the blind man said: "Jesus, son of David". "Hanging up", namely the census tables. Evidently censuses seem to have been taken more than once under Augustus. And Septimius himself, in the book Against the Jews, seems to doubt whether Christ was enrolled in the census as soon as He was born. II, 819, "One edict of God, I think, hangs up before all: the resurrection of the dead." So he calls the creed of the Christian faith; and above he said that "this matter has been posted up by a notice", alluding to the edicts of the praetors, which used to be posted and displayed on the album, that is, the tablet. I, 648, "Thereafter they hang on the sign of the year."

PENDULUS. II, 708, "So that the anxiety of faith may be proved by a suspended expectation".

PENES, among. I, 314, "Infants are sacrificed to Saturn in Africa."

PENSUM, the portion of labour to be accomplished on any given day. II, 247, "They do their task with axes."

PENULA. II, 76, "There he laid down his very heavy cloaks, making a beginning of being relieved". It is agreed that cloaks were hateful for their weight. Hence Septimius, taking the occasion, says that that soldier, glorious in God, having laid down the very heavy burden of pagan service, from then on began to be relieved as soon as he took up the burden of Christ, which Christ Himself taught to be light.

PEPO. II, 702, "Why not rather a melon too, so insipid", denoting, by proverbial usage, an insipid man. II, 461, "But why does He call bread His body, and not rather a melon, which Marcion had in place of a heart?"

PER. I, 403, "Through Him and in Him", i.e. according to His doctrine and the religion instituted by God.

PERDITRIX. II, 929, "The devil has found, after luxury, chastity too as a destroyer."

PERDOCERE. II, 546, "But not all whom they instruct do they teach thoroughly."

PERDUCTOR. I, 495, "First will be the pimps, the procurers, the bath-attendants". Procurers differ from pimps in this, that the latter bring willing women to a man, the former unwilling ones.

PEREGRINARI. I, 388, "One must travel abroad into the histories and literatures of the world". He expresses that delay and time which is spent in searching out the origins of other nations, while we travel in mind, not in body.

PEREMPTORIUS. II, 980, "I hear that an edict has even been published, and a peremptory one at that."

PEREMPTRIX. II, 721, "Death, the destroyer of sense".

PERENNARE. II, 855, "But that teeth too last on uncorrupted". I, 1233, "And it lasts on in the bellows", i.e. it endures perpetually.

PERGULA. II, 550, "With galleries built one upon another". "Pergulae", στενὰ οἰκήματα (as it is explained in the Glossary), narrow upper rooms, projecting beyond the house and standing out in some part of themselves, serving chiefly so that one might pass conveniently from one part of the house to another. So Pliny, Natural History, book XXI, ch. 3.

PERICLITARI, to be near, to come close to, like the Greek κινδυνεύειν. II, 216, "And there is no danger that it be thought made from something", i.e. it is not near to being from something, etc. II, 77, "In short they mutter that so good and long a portion is put in danger for them", etc. The deed of this most valiant soldier was blamed even by his Christian fellow-soldiers as an example of rash, headlong and untimely courage, and talk went about concerning him as of a reckless and headlong man, eager to die, who, being questioned about his dress, had brought odium on the Christian name and created danger, and by his rashness had nearly overturned the peace, so good and long, which Christians then enjoyed. Septimius sharply rebukes these sayings: "They mutter," he says, "that so good and long a peace is put in danger for them..... Nor do I doubt that some" also mutter "that the sacred Scriptures are now emigrating, packing their baggage, girding themselves for flight from city to city". The common reading is: "Nor do I doubt that certain scriptures are emigrating"; but in a very old codex: "Nor do I doubt that some [say that] the Scriptures are emigrating", and a verb must be repeated from what precedes: "Nor do I doubt that some mutter that the Scriptures", etc.

PERICULUM. II, 174, "Without danger to the eyesight", i.e. without harm.

PERISCELIUM is a soft and dainty ornament for the legs. I, 1332. Juvenal calls it "periscelis".

PERMOVERE. I, 1317, "Surely they stir up scandal even by the spirit". Rigault reads very well, "they stir up the spirit by scandal", i.e. they shake it, disquiet it. For the saints have the Spirit of God. So if they admit anything from the evil one, they stir up the Spirit of God; the spirit which they received from the Lord they shake for the sake of a worldly thing.

PERONES, rustic boots, suited against snow, rain and cold, of raw leather, very high. II, 1046, the boots are called "effeminate" because softness had made them effeminate. I, 1312, "And they long to sink pearls in their boots out of the mud". Pliny, book IX, ch. 35.

PERPES, perpetual, continuous. I, 378, "Into a fire equally perpetual and unceasing".

PERPETRABILIS, I, 1289, "But how much more achievable is it to marry in the Lord", standing for "more achievable", or "more achievable" in the Greek manner; but it is said in a good sense, as I, 1288, "They are achieved with zeal"; for, on Festus's witness, he "perpetrates" who carries through and completes.

PERSONA. II, 391, "The person of the name", i.e. that person to whom this name belongs.

PERSONALITER. I, 551, ὑποστατικῶς, by reason of a single person.

PERSTRINGERE. The Latins use it of a light wound, not one driven deep, as also of a gnawing, as if of lightning

when it does not shatter or burn. I, 469, "If some things graze us too."

PERTINAX. I, 671, "O divine sentence, holding fast even to the earth", i.e. which prevails everywhere most constantly, and here too on earth binds men, so that by it they judge that the astrologers must be expelled.

PERTINENTIUS. II, 374, "Which He wished to be acknowledged as pertaining more closely", i.e. more deeply, or that this law pertained most nearly to Christ.

PERTRACTUS. I, 1159, "As some [pray for] a certain prolonging in the world", i.e. a lasting and perpetual duration, a drawing-out of the age, as though the Lord drew it out at length.

PHILOSOPHARI. II, 861, "As the lions of Mithras philosophize the sacraments of a dry and burning nature", i.e. they interpret by philosophical reasoning that the lions of Mithras are for a sacrament, that is, signs of a dry and burning nature.

PHILYRA is the inner bark of the lime-tree cut into strips. II, 1038, "Tenus philyrae" is a band, or noose and tie, made of lime-bark. Now "tenus" and "taenia" are Greek.

PHYSCON. II, 1042, "More impure than Physcon". A proverbial expression for a man who gorges himself on every kind of luxury and lust. For Ptolemy Physcon was the seventh king of Egypt from Lagus, who, while ruling Cyrene, succeeded his brother Euergetes on his death; who, beyond a bestial lust and cruelty (the crimes Justin records, book XXXVIII), by the fattening of his belly and the deformity of body and face was more like a beast than a man. This foulness was increased in him by the fineness of a transparent garment, as if on purpose, or rather out of intemperance, and he took the infamous name of Physcon from the fact, as of a pot-bellied and water-swilling man, because of his devotion to his belly.

PIGMENTUM. I, 676, "Even for men, for medicinal preparations". For preparations too are useful to medicine, whence druggists were also called "pigmentarii". Julius Firmicus, book VIII, ch. 17: "Whoever are born under this star will be Marsi, or such as are wont to procure healthful remedies for men from poisons made of the preparations of herbs." They also called seasonings "pigmenta". Cassian, Conferences XV, ch. 3: "Let the bodies of the dead, embalmed with sweet-smelling spices, be laid away in raised cells." So too in Exodus 37, near the end, it is called "the work of the perfumer", which the Septuagint has as ἔργον μυρεψοῦ.

PIPIARE. II, 568, "Achamoth whimpered out the heavenly rains", i.e. poured them out whimpering. "Pipum" or "pipulum" is the wailing of one who weeps, and "pipiatio" the cry of one weeping in the tongue of the Oscans, as Festus says. II, 952, "And whimpering infants".

PLAGA. II, 130, 131, "This blow has been met". Taken from the gladiators, who either escape the opponent's thrust by swaying the body, or catch it on the little shield so that the effort is in vain.

PLAGIATOR, a kidnapper, who steals a free man or a slave. II, 273, "Such a claimant would be condemned even in the world, let alone a kidnapper."

PLAGULA. II, 342, "That a new patch is not sewn on an old garment". Turnebus, I, 23, calls the "plagula" cloaks. "Plagulae" are the curtains and woven stuffs with which litters and couches were hung or wrapped, as in Tranquillus's Titus, ch. 10, "the curtains of the litter drawn aside". Nonius explains "plagulae" as large linen cloths, both the couch-cover and the litter-sheet; whence "plagulae". At II, 382, he says "additamentum".

PLANE, yes indeed, rightly. I, 405, "Plainly from the good", i.e. yes, he had a daemon, but one that dissuaded him from the good. "Planius", more easily, II, 1044, "So that they may be approached more easily."

PLANUS, an impostor. II, 329, "Whom they thought a juggler in signs and a rival in doctrines". Cicero too uses it, For Cluentius, 26. It is also found twice in Pliny, XXXV, 10. II, 342, "Or rather some juggler."

PLASMATOR. II, 599, "The fashioner of man".

PLAUSOR. I, 458, "Allies or applauders of wicked factions", i.e. supporters, helpers, or at least wishing the same thing.

PLAUTIOR, fitter for applause. II, 1039, "Whereby the shells of mossy wooliness, more showy, grow their tresses."

PLENITUDO. I, 500, "For the fullness of knowledge", in Greek ἐκ τῆς πληροφορίας. II, 39, "That the apostles were ignorant of the fullness of the preaching", i.e. had not the highest and most perfect knowledge of all Christian doctrine. II, 202, "Because, not having the whole, it does not come up to the fullness of comparison". II, 218, "I adore the fullness of Scripture". I, 653, "And the fullness of discipline which is owed to it".

PLENIUS, more perfectly, I, 377.

PLUMBATUS. I, 440, "To be in leaded hands". "Leaded hands" are hands soldered with some support of lead, so that they might not easily slip off or come apart. This was required above all in the bending of the arms and the stretching of the hands.

PLURIMUM, adverbially, for "for the most part". II, 311, "From

in remembrance chiefly of the offence. Terence, in the Phormio: I will go on home, where he mostly is.

POENICUM, for Poenus. II, 1032. That he may neither blush nor grieve to be a Punic among Romans.

POENITENTIA. II, 42, With the condition of that given to him, that is, of penance. A bishop, or the Church, was said "to give penance", meaning to impose penance and its rules. II, 200, From his penitence I will turn it back against him: perhaps one should read from his brush, for the author continues the allegory begun from the art of painting. Now a peniculus is a painter's instrument with which colours are laid on; so the sense is: from his brush I will turn it back against him, and I take away his colours and his lines.

Πολίτευμα. Ours, that is, the citizenship in the heavens, II, 355.

POLLINCTOR, νεκρόκομος, νεκρολείπτης, one who anoints and tends the bodies of the dead, I, 347, After the haruspex the undertaker. II, 136, And the undertaker priest, of him who sacrifices men.

POLLUCIBILIS. II, 978, Unless more sumptuous in catering, that is, more elegant, more lavish, more richly provided.

POLLUCTUM. Varro, book V, On the Latin Language: When offerings from merchandise have been laid out for Hercules on the altar, then it is polluctum. A polluctus and pollucibilis dinner is one that is sumptuous and splendid. Pollucere: to consecrate, to sacrifice with a lavish banquet. I, 474.

POMA. I, 1344, For to this end I would recognize the fruits of the sea. So he calls shellfish, because they have been ordained not for display but for flavour and food.

PONERE. II, 721, That there the matter may come to rest, that is, that there this discourse on the soul may end.

PONTICUS, that is, Marcion. II, 248.

POMPATICUS, I, 1326, To advance so pompously.

POMPATUS. I, 638, But the platform of the circus games somewhat more pompous.

POPINA. II, 970, Plainly it is your practice to set out cook-shops in the prisons for martyrs of uncertain [constancy]. Lucian: They slept with him, having corrupted the gaolers; then varied dinners were brought in

POPULARIA was the name for the places of the people or common folk in the theatre, as distinguished from those of the knights. I, 635, And the separation of the popular seats along the slope. So the equestria were the places of the knights.

POPULARITAS. II, 257, Finally the greater common feeling of the human race, that is, the consensus of the nations. The public conscience. II, 97, The duties of the world, honours, solemnities, popular favours. II, 700, By a council for discharging popular feeling.

PORTA. II, 540, Since they also appoint a five-year period before the gates: anastrophe, portas ante for ante portas. For five years, he says, they instruct those to be initiated before they enter the gates, and those about to enter them are sealed. Scaliger thinks one should read cum epoptas ante quinq., that is, masters of the ceremonies, who form beforehand and watch over those to be initiated. For in sacred rites there were ἐπόπται or ἔφοροι, who had already spent the lawful time beforehand in the office of the μύσται; hence Aristophanes' ἐποπτεύειν. Ibid., so many sighs of the gates, that is, all that which they had so long desired.

PORTARE, The Greeks too are accustomed to use it for that which is "to take up", II, 373.

PORTIO, that is, equal, similar. I, 293, A counterpart of Nero in cruelty: so "a portion of an edict" for a similar edict. I, 326, From some portion of seed: Havercamp reads sparsione, καταβολὴ σπέρματος. Compare Heb. 11:11. II, 965, The written rule of drink is a part of xerophagy; that is, by this restricted form of drink a dry fare is also signified.

PORTIONALE, is opposed to summale. II, 226, 964, For by the exception of certain foods the fast is partial. II, 894, And partial to universal.

POSTERITAS, that which crept in afterwards. The Schoolmen, more unusually, call it posterioritas. II, 44, Posteriority to falsehood. II, 48, With that rope of posteriority mentioned above going before, that is, by the order of succession, by which, as by a rope, one climbs up to the apostolic Churches. II, 197, We are accustomed, for brevity's sake, to enter a prescription against heretics on the ground of posteriority, that is, because they bring a doctrine later than the doctrine of truth. II, 157, The very posteriority of all the heretics will now prove it.

POSTREMUS. I, 1316, The very lastmost of all.

POSTUMARE, to be later. I, 387, Although they come after Moses II, 858, For every consummation and perfection, although it comes later in order, comes first in effect.

POSTUMATUS. II, 590. It is opposed to principatus.

POSTUMUS, later. II, 121, Whatever is propagated from the later [growth] of the body. II, 938, And as it were a posthumous offspring was being supplied.

POTESTAS. I, 437, In respect of the representative power, that is, which represents and upholds on earth the place of the divine

and can exact punishment at once. II, 371, "Because His word was in power", i.e. it was powerful.

POTESTATIVUS. II, 215, "It takes not only an ordering but also a powerful [sense] from 'principatus'."

PRAE. I, 436, "Before the hand", i.e. at hand.

PRAEBERE, to report, to represent. II, 233, "You want things uncompounded to be presented out of things compounded."

PRAEBIBERE. I, 122, "For some even drink beforehand a protection in their haste, but", etc., i.e. they fortify themselves beforehand with antidotes, amulets and protective potions, but ones whose power is dissolved by venery and made void.

PRAECERPERE, to taste. II, 158, "If I have gathered anything of either language."

PRAECIPITARE, to shake off, to throw down, said of crops and fruits which are thrown down before the proper time and ripeness. I, 406, "Some hidden fault of the air casts it down in the flower". To take beforehand, to anticipate: I, 489, "He does not anticipate the separation", i.e. God does not anticipate, before that time of the eternal judgement, the separation between the good and the wicked, in which the judgement will partly consist.

PRAECOQUUS, unripe. II, 1031, "Romanum praecoqua", i.e. by an early and over-hasty taking-up of Roman dress. Others read "Romana praecoqua", that is, made Roman by surrender through a premature and hasty counsel. II, 331, "The Marcionites, premature and in a way abortive". II, 429, "Then so premature, nay so bitter, a love".

PRAEDAMNARE, i.e. to condemn. I, 283, "The word alone condemns beforehand one unknown, and the author". I, 1260, "He always justifies the poor, condemns the rich beforehand."

PRAEESSE. I, 522, "As if whatever reasoning stands first did not", i.e. as if the whole force of the arguments by which the to-and-fro of human souls and their transmigration into other bodies is built up and defended did not bind even more strongly if it were affirmed that souls are called back each to its own body.

PRAEFARI, of prophets. I, 378, "Of the office of foretelling". Rhenanus has "prophesying"; but the other is more Latin, among whom seers "speak", and everywhere "speak forth", while they "foretell". I, 413, "Panting they foretell", of the preamble which they made go before their prophecy. Compare Numbers XXIV, 3; and Donatus on Terence, Phormio, IV, scene 4, at the words "The soothsayer forbade".

PRAEFORMARE, to form very greatly, beyond others. I, 266, "For how many are formed beforehand for evil". But Heumann reads with Havercamp "reformantur".

PRAEFUGERE. II, 706, "But even if the soul has fled before the final sword", i.e. if perhaps the soul has left the body amid the mangling of the beasts before it was driven out by the final sword.

PRAEGNATUS, pregnancy, a gravidity near to birth. II, 649, 650, "Namely the pregnancy and childbirth of a young woman". II, 734, "As both conception and pregnancy".

PRAEJUDICARE. I, 265, "They prejudge that it is so", i.e. although they wish not to know, yet from that force which they put upon themselves so as to remain in that ignorance some knowledge is established, namely a prejudgement that those things could not be held in hatred if they knew more. II, 157, "Whereby it has been prejudged equally against all heresies". "Praejudicare" is often to give a preliminary judgement or to point out beforehand. II, 659, "This condition of the property has already prejudged concerning the other accidents of corporeity", i.e. the bodily condition of the property will now be a sort of visible judgement for judging concerning the other accidents of corporeity.

PRAELATIO. II, 801, "And great in hand on account of preference, lest he be compared with the whole". I, 573, "The preferring of one cannot be without slight to the other."

PRAELATOR. II, 984, "The same one who prefers mercy".

PRAELUDERE, the same as "proludere", which in military matters is ἀκροβολίζεσθαι, to skirmish. II, 324, "Let me have skirmished with these."

PRAELUMINARE. II, 841, "A parable lit up beforehand by the commentator of the Gospel".

PRAEMEDITATORIUM, προμελετητήριον. II, 960, "It is made a place of rehearsal for the latrines."

PRAEMITTERE. II, 970, "The sap of his blood already sent ahead", sent ahead, that is, to God, to whom he himself too is now hastening wholly. So elsewhere he spoke of a wife "sent ahead", children "sent ahead", that is, already departed from the world.

PRAEPARATURA. II, 402, "In John he had carried out the preparation of the Lord's ways", preparation, παρασκευασμόν, ἑτοιμασίαν.

PRAESCRIBERE, to raise a demurrer. II, 197, "For brevity's sake we are wont to plead against heretics the bar of lateness". II, 158, "Yet not therefore to plead a bar against the monarchy", etc. II, 130, "I am barred from naming any other God". II, 256, "Pleading that God could not be unknown", i.e. answering the objections of the adversaries and refuting them. II, 888, "That this is required by truth, against which no one can plead a bar", i.e. from which nothing can be taken away by any reasoning. II, 948, "Plead firmly that what is commanded to some is not commanded to all". II, 849, "All things he bars",

i.e. embraces all things in prescribed definitions. I, 307, "You are barred by your own dissimulation". I, 170, "See then how much they plead against you."

PRAESCRIPTIO. In forensic usage it means the refutation by which the one sued throws out his adversary's charge or turns it back on him. Compare On the Prescription against Heretics, ch. 35. He speaks of "the prescription of heretics" because we bar heretics by the very fact that they are heretics: we set against them this one exception, that they bring forward doctrines contrary to the rule, and so we remove them from all disputation as [not] to be heard by name. II, 248, "Of the prescription of novelty". II, 60, "To be repelled by certain, just and necessary prescriptions"; he calls them "necessary prescriptions" because under them the judge must repel whoever wish to sue. II, 157, "But this prescription being kept", namely, he had said before: "whatever is first is true, whatever is later is adulterate". II, 248, "Lest the short way of prescription be reckoned everywhere an advocate of distrust". He calls "the short way of prescription" that thesis: "So far is heresy", etc.

PRAESCRIPTIVE. II, 261, "Although it is so easy to meet him by prescription", i.e. by drawing over [him] a prescription by which I may shut out and destroy his whole action. What this prescription is he shows in what follows.

PRAESIDIUM, gain, goods, private property. I, 495, "With some provision, certainly".

PRAESIGNARE. II, 260, "Which the Creator's testimony had marked beforehand", i.e. had held up a sign before it, by which it might be recognized.

PRAESPERARE. II, 513, "He then who was foretold was also hoped for beforehand"; Greek προελπίζειν.

PRAESTANTIA, a rendering, a furnishing. II, 302, "And His rendering on account of the deserving", namely that by which He renders rewards or punishments. II, 432, "Another may bid them be secure about his rendering". In a bad sense: I, 1233, "For I acknowledge my pre-eminence in sins". II, 650, "But let the ambition of both for pre-eminence see to it", i.e. φιλοπρωτεία.

PRAESTARE. II, 281, "For which it were better to be equal to cutting down". The sense is: "For which holiness it were better", i.e. more useful and more desirable, "to be equal to cutting down", i.e. to be a match for marriage by cutting it down and cutting it away. It would go better with us, he says, if ours were that holiness which would lead us to abolish marriage and make us free of the lot of marriage.

PRAESTRUCTIM, by a way prepared and fortified beforehand. II, 1038, "That man might be reached by a way built in advance."

PRAESUMERE, to suppose, ὑπολαμβάνειν. I, 274, "Since you presume about our crimes from the confession of the name". I, 1317, "Wishing that it may persevere in us, yet not presuming it."

PRAESUMPTIO. II, 993, "When in this way too I shall have covered over the presumption of the opposite party". I, 1237, "Presumption on the dipping brings it in", i.e. the confidence of obtaining pardon through baptism.

PRAESUMPTORIE. II, 462, "For Peter too spoke out something presumptuously", i.e. with presumption over-trusting.

PRAETENDERE. II, 619, 620, n. (10), "And Judah encamps before Israel": read "Jerusalem", from Zechariah 14:14. Now "praetendere" is to stretch out before or over against, or even round about, as is explained in the next clause. II, 272, "I hold out another rule against him", i.e. I use another argument against him and unfold the rule of truth to him. II, 927, "We plead the necessities of aids". II, 80, "Tradition will be held out to you as its author."

PRAETER. II, 572, "Except of the heretics", i.e. other than of the heretics; Greek πλήν. The heretics claimed the spiritual kind for themselves. II, 169, "Except one God".

PRAETERESSE, to abstain, to renounce. I, 466, "Since we stand apart from the very things for which they are carried out", i.e. since, led by the conscience of our religion, we abstain from those very superstitions, or fury, lust, cruelty, for the sake of which the shows are carried out.

PRAETRACTATUS. II, 107, "And to settle from this very preliminary treatment".

PRAEVELLERE. II, 150, "What plucks from it more than martyrdoms?" If anywhere God tears men away from idolatry, what plucks more from idolatry, setting what is plucked straightway against it, than the martyrdoms of brave Christians?

PRAEVENIRE. II, 23, "He was beforehand in condemning". A Hellenism. II, 312, "Therefore I was beforehand in fleeing to Tarsus."

PRAEVENTO. II, 23, for which Latinius better reads "praeverto", and Rigault "praevenio": both are the Greeks' φθάνειν.

PRAEVERTERE, to place before, to prefer. II, 1015, as often in Plautus. II, 1028, "Who prefers the repentance of the sinner to his death."

PREMERE. II, 586, "He will have pressed the whole mass of his seed", i.e. will have threshed it.

PRESSUS. II, 1036, Purple is called "pressed" which more purely

and shines more purely, which has the colour of pressed and congealed blood, blackish in appearance. II, 59, More pressing testimonies.

PRINCIPALITAS, that which existed straight from the beginning: the schoolmen call it priority. II, 44, To the principality of truth. II, 668, You have the principality of the soul.

PRIORATUS, prōteion, the first parts, pre-eminence. II, 546, As minds roused over precedence usually are.

PRISTINUS. II, 970, Which not even that Pristinus of yours, a martyr not a Christian, had attained. Rigalt[ius] thinks one should read: pristinum vester, that is, formerly yours, just as at the beginning of the book Against Praxeas he said pristinum doctor. Indeed, very many of the things which Lucian related about Peregrinus fit this story, which Septimius tells. For he reports that this man too was for some time in repute and esteem among the Christians, and that on account of the discourses about Christ which he held through the towns of Syria he was arrested and sent to prison, and there was most diligently cared for by the charity and zeal of the Christians, meals of every kind being brought in, and soon was released from prison through the kindness of the governor. But afterwards, having been cast out of the Christian fellowship for certain offences, he went about various cities philosophizing not without glory, and finally at Athens, stirred by an insane desire of seeking a name, having called together a crowd, after he had made many words about contempt of death, he leapt onto a burning pyre and was seen no more. This martyr, whatever sort he was, Septimius says was a psychic, that is a catholic, not a Christian, because when brought to the tortures he had denied Christ. Lucian writes that his Peregrinus was thrown into prison because he worshipped Christ, "that great man who was impaled in Palestine"; that the Christians at once ran to him as brothers and brought him every kind of comfort, and even stayed with him in prison and spent the night there, the guards having been bribed.

PRO. II, 1044, The penalty was as for debauchery, that is, the same penalty for so shameful a degradation as for debauchery.

PROBARE. II, 191, When He willed Himself to be proved. Iren[aeus]: "when therefore He willed to show Himself." The Latin translator of Irenaeus renders: ostendere [to show].

PROBOLA, probolē. II, 162. Probolēn, that is, the putting forth of one thing from another. II, 163, This will be the probola of truth, that is, the true generation of the Son. II, 163, Valentinus distinguishes his probolae.

PROBUS. II, 1033, Upright from calmness, that is, upright by tranquillity, calm, so that no one could rightly complain of him. Latin[ius] wants: pronum.

PROCEDERE, is to attend the sacred rites, to go to the temple. I, 1294, If one has to go forth.

PROCLIVARE, to be inclined, to lean. II, 234, They have leaned more to the other.

PROCURARE. II, 576, To whom all heresies are administered, "for whom all heresies are managed," in forensic usage. II, 158, Because it is administered through so many thousands of powers, namely the monarchy. II, 961. Whom riches themselves serve, that is, wait upon. II. 277, But jealousy ministers to the freeing of man. II, 799, Under pretext of procuring, that is, of ministering to the emperors.

PRODICIA. I, 567, See what kind of informer you have suborned against us. He here calls prodicia the one whom in the Apology [he calls] index [informer].

PRODIGERE, I, 525, Has squandered to nothing, that is, even though they have lived in luxury and been prodigal in wasting and dissipating the body. Others [read] redegerit. I, 378. Almost all the ages of the Creator having now been spent, that is, carried on. II, 483 This age having been spent, that is, consumed. I, 1245. To be restored to the salvation that had been squandered, that is, shamefully poured away, cast off, utterly lost.

PRODUCERE, properly of metals, to draw out, to hammer out. I, 301, And silver metals beaten out into dishes. II, 609, By which He led them forth from the land of Egypt, for eduxit. II, 908. Religion has not brought [them] forward, that is, makes them come into the Church of God and join themselves to it. I, 614. And he brought [it] forward for this jest. Athletes and gladiators are properly said to be brought forward into the shows by the givers of the shows themselves, who put on the games.

PRODUX. II, 786, And the offshoot of a mutual union. He says produx, just as above tradux. Therefore he says that the unity drawn forth by mutual union is the produx of the mutual union, or rather that which springs apart from the joining together of both, when the things which had been closely joined are torn apart from each other.

PROFERRE, II, 163, Was the Word of God put forth, or not?

PROFESSIO, apographē, of traders who declare their goods. I, 494, How much is lost to the revenues through the fraud and falsehood of your declarations. II, 469, But his declaration is completed by the authority of another.

PROFESSOR. II, 469, No one is both declarant and witness for himself.

PROFLIGARE, to accomplish a great part of a thing II, 503,

Quanto opusculum profligatur breviter [by as much as the little work is briefly brought towards its end], that is, the nearer it is that this book should be completed and brought to its end. So Cicero, Tusculan Disputations V, 6: "The question has now been all but dispatched, and brought almost to its conclusion."

PROINDE, the same as perinde [just as, equally], as often in Cicero.

PROLATIO, continuation, duration. II, 24, "the whole prolongation of seeking and finding." II, 552, "It received the office of its own bringing-forth," that is, of procreation. II, 172. "That I bring in some probolē, that is, a bringing-forth of one thing out of another, some emission for sublimity and brightness."

PROMA, storeroom [Greek tameion]. II, 297, "you have filled your storerooms."

PROMULGARE, to make a thing public property and to bring it over into public use. I, 534, "who first made cherries from Pontus public to Italy."

PROMULSIS, a vessel for food, a platter. II, 1048, "a five-hundred promulsis," that is, a platter of five hundred pounds of silver.

PRONUS, with the dative. II, 234, "inclined neither to evil nor to good."

PROPE. II, 1033, "you would be near to denying the same," that is, you would come little short of denying the same.

PROPERABILIS. II, 722, "with hastening heat."

PROPERATUM, put out over-hastily, or unfinished and rough. II, 246. See Jerome, Commentary on Obadiah.

PROPRIE. II, 664, "nor because the spirit is properly [a thing of its own]," that is, apart from the soul and by itself.

PROPUDIOSUS, unchaste, shameless, II, 1042. "Lest they too should mutter something about your Caesars, equally shameful."

PROSAPIA. It means offspring or family. The old glossary: prosapies, "descent of a race". Prosapia, "nobility from ancestors, kinship."

PROSCRIBERE. II, 668, "Yet each one has posted up the face of the work and the front of the matter concerning the soul." II, 101, "the King of the Jews proscribed on the cross," that is, proclaimed by a placard set up by the governor of the province. II, 1008, "But it is uncertain to whom, because neither the person nor the cause is posted up."

PROSECARE, to offer to a god in sacrificing. I, 503, "Among the Gauls those of riper age are cut off [as offerings] to Mercury." I, 316, "Yet he gave orders, already at the end, for a cock to be offered to Aesculapius."

PROSPECTE, with the greatest foresight. I, 304, "Even what your fathers had decreed with foresight concerning your gods themselves"

PROSPECTUS. II, 98, "from the Apostle's foresight," that is, as the Apostle providently laid down.

PROSPER. II, 1030, "so prosperous in the times," a Tertullianic phrase, as also below: "notable for lusts."

PROSPEX I, 616, "an augur in all things, a foreseer in events," that is, provident, prudent.

PROSPICERE. I, 425, "If she foresaw that she was passing over to her avengers." The sense is: Cybele rightly passed over with her worship to the Romans, because she knew that her avengers would perhaps come forth from there. But how could she foresee so late a fortune of the time, she who could not discern a few days in the fate of Aurelius? II, 150, "by which she foresees it rather than by the passions," tois pathēmasi prooratai, by a Greek phrase.

PROSPICIAE. II, 580, "the prospiciae of them." Chacón reads prosicias; Festus: prosicium, what is cut off and thrown forward. The glossary: Prosiciae, "the first-fruits of the sacrifices," and elsewhere, prosiciae, "first-fruits [of spoils]."

PROSTARE. II, 709, "that a cheaper Helen had stood for sale under a placard in the last disgrace," that is, had been a prostitute in a brothel-arch or public stew, whose infamy a public placard declared by posting.

PROSTITUERE. I, 502, "to prostitute useless lamps at midday." Havercamp, with the other interpreters, says it is put strongly, for the slight light of lamps and torches is prostituted when it is set against the brightest rays of the midday sun. I would rather interpret it, however, as: to expose openly; II, 891, "either to be veiled or to be prostituted," that is, to be set up uncovered in public, and to go forward without a veil before the eyes of all. II, 912, "than to prostitute the whole face."

PROSTITUTIO. public setting up. I, 433, "under the public setting up of images."

PROTELARE. 409, "But it drew out six hundred thousand men," that is, it continued, prolonged, protracted the course of life and strength for six hundred thousand men. I, 1233. "And it will draw [him] on into the harbour of the divine clemency," that is, it will bring him on right to the harbour, however distant. I, 630, "so that it even draws out ignorance into an opportunity," that is, so great is the power of pleasures that it is unwilling that its man should be taught that shows are to be shunned by a Christian, for as long as an opportunity of watching is hoped for.

PROVOCARE. II, 88 "challenging it," namely the common use of utensils, to the distinction of rational and irrational [creatures]

that is, ordering that it be suitably and prudently divided into two kinds: these rational, whose making and use are joined with reason, those irrational, whose whole elaboration is beside and against reason itself.

PROXIME, at the nearest time, very recently. I, 372.

PSYCHICUS. II, 156, "And the handwriting remains with the Psychics." The Psychics are opposed to the Pneumatics, that is, the spiritual; just as he also opposes an animal faith to spiritual discipline, book On Fasting, chapter I. Now the Montanists or Cataphrygians were called "spiritual" by their own, because they claimed for themselves spiritual revelations and inspired prophecies; but those who denied that these singular prophecies and revelations were ordinary in the Church were called Psychics, from I Corinthians II. Tertullian, however, in a manner held a kind of middle way. For he acknowledged the Paraclete, that is, the ordinary spirit of singular prophecies and revelations, as a Montanist: he urged fasts severely, he enforced martyrdoms, forbidding flight in persecutions, and he condemned second marriages; but he kept away from the sacraments of the Montanists, and from those impious and more atrocious proclamations about Montanus and Prisca. Whence it came about that Augustine (book On Heresies, to Quodvultdeus) distinguished the Tertullianists or Tertullianists from the Montanists, who were also called Cataphrygians. II, 953, 954, "the outer and inner sausages of the Psychics." I, 532, "concerning which there is a question between us and the Psychics."

PTISSANA, ptisanē, barley stripped of its husk. The Greeks [took] barley steeped in water, and while it swelled, set out in the sun, then pounded it in a mortar with a wooden pestle until it had shed its husk and chaff. I, 532, "after the pattern of ptisan," that is, like ptisan.

PUBLICARE, to bring out into public. II, 112, "For she who is not made public among men is made public in the Lord."

PUBLICATIO. II, 892, "Every making public of a good virgin is a suffering of violation," that is, the uncovering of the head.

PULSARE. I, 391, "the same spirit knocks," that is, it filled the minds of the prophets with truthful [words], it drove them to tell things to come. II, 796, "salvation knocked at, though truth was not entered," that is, the Platonists, defenders of the immortality of souls, knocked at the door of salvation, but did not know the quality and manner of immortality, the truth not being entered. I, 609, "Then the philosophers are hard, when they knock at the doors of truth."

PULVIS. I, 1306, "And that very black powder." The black powder is what Greeks and Latins call calliblepharum, made from the burnt leaves of roses and palms, from ampelitis and other things, "by which the beginnings of the eyes are drawn out." Junius reads exodia, that is, the ends and outlines [of the eyes] are extended with pigment for the beauty of the face.

PUMEX. II, 1042, "with the pumice of the mirror," that is, with a pumiced mirror, very smooth and highly polished.

PUNIRE. I, 1270, "against every preparation for overthrowing or punishing the faith"; punishing the faith, that is, exercising and proving it by penalties and torments.

PURGARE. II, 427, "I prefer to clear it elsewhere," that is, to refute and remove: a metaphor from husbandry. I, 306, "that I may clear for myself a way to plainer things."

PURGATRIX. I, 1205, "he expiated himself with purging water."

PURUS. I, 700, "We sacrifice as God commanded, with pure prayer," without incense, without victim. So I, 1244, "to know food and drink pure," that is, to use bread and water only, without any other eatables, without seasonings. So Juvenal: "where kings keep festal sabbaths with bare foot," that is, with naked foot. Therefore "with pure prayer," that is, with prayer alone and unadorned, from a holy and innocent mind. The Gentiles offered to vain gods lifeless or brute things, incense or oxen; Christians offer to the true God a rational soul, speaking praises and thanks to God. This Athenagoras explains expressly in that embassy for the Christians to Antoninus and Commodus, citing also the words of Paul by which he describes the sacrifice: "a living sacrifice, holy, well-pleasing to God, our rational worship." Tertullian himself in the Apology: "I offer to God the best and greater victim, which He Himself commanded: prayer proceeding from chaste flesh, from an innocent soul, from the Holy Spirit." And in book IV, chapter 1, against Marcion, on that word of Malachi: "A clean oblation is offered to My name," namely simple prayer from a pure conscience. And in chapter 9 he says that a man ought to offer a gift to God at the temple, namely prayer and thanksgiving in the Church through Christ Jesus, the catholic priest of the Father. Minucius Felix, after he said: "We have no shrines and altars," adds: "An acceptable victim is a good spirit, and a pure mind, and an honest judgement. These are our sacrifices, these are the sacred rites of God"; that our Eucharists are performed with pure prayer, or with prayer alone, Justin bears witness in [the Dialogue] against Trypho the Jew. (These things are read in Rigault.) I, 1269. "Content with simple fodder and a pure drink of water."

PUSILLITAS, smallness. II, 210, "Whatever power to him,"

than littleness, is fitting, that is, rather or more than littleness: a very frequent Greek ellipsis.

PUTATIVUS, that which does not truly exist. II, 335, "Of a putative corporeality in Christ." II, 335, "To have attributed to Him a putative nativity," as though He had not been born truly and in actual fact. II, 754, "Who introduced a putative flesh of Christ."

PYCTES, πύκτης, a boxer. II, 134, "The boxer himself does not complain." II, 978, "Boxers grow strong on dry diets."

PYRIPHLEGETON, the fiery river of the underworld, where the punishment is οἰμωγὴ τῶν ἐπὶ τοῦ πυρὸς ὀπτωμένων, that is, "the wailing of those burning in the fire," as Lucian says in the Necyomantia. I, 520.

Q

QUA, because, inasmuch as. I, 441, "They know, qua men, who [gave them] also a soul," that is, because, or inasmuch as, they are men, they also know from whom they have received a soul. Or thus: they know who gave them a soul, by which soul, namely, they are men and differ from the brutes. I, 483, "If in any way the fruits of the trees there make the attempt," that is, if somehow, as aliqua in Virgil for "in some way."

QUAESTIO. II, 581, "In the questions of prepositions," that is, in a subtle discussion of prepositions; hence he expounds and demonstrates ex, per and the like in what follows. But the author treated that matter more fully in the book On the Prescription, chapter 49. II, 172, "If I do not settle this point by questions from the old Scripture." II, 187, "After Philip and the whole substance of that question." II, 307, "To love questions," that is, to apply oneself with all zeal to those holy questions of which Isaiah afterwards [says], "And come, let us reason together."

QUANTI, for quot ("how many"), as tanti for tot ("so many"). I, 266, 281, "For how many are preformed for evil." II, 179, "How many things I shall prescribe to you," that is, how many. II, 253, "How many worthless slaves insult the names of kings."

QUANTO. II, 219, "How much the less does he provide those to whom they may be ascribed," that is, how much more does he not prov[ide]. II, 626, "Whereas incredible," understand "more" II, 503. "By how much the little work is briefly brought towards its end," that is, the nearer it is that this book is completed and brought to its end.

QUANTUM, as regards, if you consider. I, 281, "As far as the interpretation goes." II, 232, "As far as a painter properly [is]," that is, inasmuch as.

QUATENUS, that is, because. II, 226, "Since here of bodies alone," etc. II, 176, "Since the Scriptures teach thus," that is, since, seeing that.

QUI. II, 236, "As some comeliness does," that is, some comeliness.

QUICQUID, for quidvis, quidlibet ("anything whatever"). II, 43, "Under this name he corrects anything whatever."

QUINIO. II, 656, "There is found also in the civil law a certain Greek woman who gave birth to a set of five children." "In the civil law," that is, in the books of the jurisconsults, which even the old grammarians are accustomed to cite thus. Pliny, Natural History book 7, chapter 3: "There is also found in the Peloponnese a woman who four times bore quintuplets, and the greater part of every birth of hers survived." Aristotle: "For she bore five at a time, and most of them were reared." For he does not mention the Peloponnese. But Strabo too, from the same Aristotle, tells it differently, in [book] 15; Gellius differently in [book] 10. Finally Aristotle himself records that he has spoken on the same matter in another place, which passage does not appear today. Gaius, book 1 of Fideicommissa, as is cited in law 3 On Doubtful Matters, and Julian, 1, 36, On Payments. They relate exactly the same of an Alexandrian woman as our Septimius here does of a Greek one.

QUINQUATRIA. I, 674, "What schoolmaster, without a table of the seven idols, will nevertheless keep the Quinquatria?" Quinquatria is the name for those festal days sacred to Minerva, on the first of which sacrifices were made to Minerva, on the three following there were shows, and on the fifth, finally, a purification. Ovid, Fasti 3:

One day lies between, and the rites of Minerva are held, / which have their name from five days joined together.

Now the first of these days was in the month of March, the fourteenth day before the Kalends of April; the last was called by the common name Tubilustria; all were thronged with gifts, which were called Minervalia, especially those which beginners and novices in every field presented to their masters. Ovid in the same place:

You too who drive off diseases by Phoebus' art, / bring a few gifts from your own store to the goddess; / nor do you, schoolmasters, a crowd mostly cheated of your fee, / despise her: she draws new pupils.

These indeed are the greater Quinquatria. On the lesser, see Varro, On the Latin Language book 5, and Festus. The sense is that there is no schoolmaster who does not have in his school, or classroom, a table of the seven idols, that is, of the seven planets, the Moon, Mars, Mercury and the rest, whence the names of the days of each week. Or if anyone should be found

without a table of this kind, that he will nonetheless attend the Quinquatria. But what the use of this table or register of seven days was among the schoolmasters is not worth inquiring into more carefully. Perhaps it was written out or indicated there what had to be handed on to the pupils, or given back by them, on each day. Juvenal, Satire VII:

Nothing leaps in the Arcadian youth, whose wretched head dire Hannibal fills for me every sixth day.

On that day, that is, the sum of the whole week was gathered up. On the seventh day, rest and leisure. Tertullian himself, To the Nations book I, chapter 13: "It is certainly you who have received the Sun into the register of seven days, and have chosen it before the other days as the day on which you withdraw from the bath or put it off till evening, or attend to leisure and dining."

QUISQUE, for quisquis. II, 611, "or whoever succeeded him in the inheritance of the kingdom."

QUO. II, 216. "Quo there also, through whom all things were, is revealed," that is, that. II, 522, "Wherefore not even here the Apostle," that is, for which reason. II, 518, "To what purpose now [do I need] what gods," that is, whither, for what.

QUOMODO, in whatever way, or in any way whatever. II, 471, "But in whatever way the Marcionites wish it to be believed."

R

RANUNCULUS. I, 659. "As if drops of honey from a poisoned little frog," that is, as if one should squeeze a honeycomb together with the lungs of a toad, for from it honey mixed with poison will drip, honey indeed but poisoned. Juvenal, Satire I:

..... who, about to hand her thirsting husband mellow Calenian, mixes toad's poison in it.

RAPERE. I, 266, "whom it seizes"; understand "evil", that is, those who follow evil and perverse things. I, 1203, "Since every underlying matter must take on the quality of that which overhangs it from above."

RATIO. I, 278. "A certain being of rival working," that is, a certain being laboriously rivalling. It is understood of the devil, who envies the Church of Christ. I, 526, "Which reason [has ordered] the universe," etc.; by "reason" is to be understood the wisdom of the supreme God. II, 122, "by way of torment," in the manner of torment. II, 143, "A sure reason has bidden us this too, in the manner of a jest," that is, reason itself compels and orders us to mock these dreams and trifles.

RATO. II, 710, "For to none is this life ratified unless all the things that prove it have been discharged," that is, no life is held ratified and entered into the accounts unless it has completed and accomplished all the things that pertain to the manner of passing one's life. Expressions of the law-courts.

REBELLARE. II, 480, "What peace from one not rebelled against?" that is, against whom no rebellion was committed.

RECAPITULARE, that is, to bring back to the beginning, or to review from the beginning. II, 512.

RECEPTUM. II, 141, "And at each storey of the heavens they have begun to be examined concerning what was received." Latinius wants de receptu; Rigault, however, de praecepto dispici, that is, to be inquired into and examined whether we have obeyed Christ's precept, whether we have been steadfast in confessing the name of Christ before the powers.

RECIDIVATUS. II, 796, "Certainly they have proclaimed a bodily restoration of the soul," that is, a restitution after a fall, II. 818. "which promise the restoration of the flesh." II, 837, "the restoration of the Jewish state." II, 697, "The Samian sophist is Plato's authority for the revolving restoration of souls."

RECIDIVUS, revived. II, 261, "They argue the faith of the returning year." II, 424, "Roused to the hope of eternal life by examples of recidiva," that is, of revived, renewed things. Servius explains recidiva as restored after a fall. So Virgil, "recidiva Pergama," Aeneid IV, 7 and 10. Pliny, with the physicians, called recurring fevers palindromous, rekindling. II, 810, "The whole creation is recidiva," that is, all created things are restored and renewed afresh. II, 690, "Recollection itself after forgetting is memory revived." II, 1022, "So adultery [is] renewed from of old."

RECIPROCARE. II, 335. "To bring all things back in Christ to the head, that is, to the beginning." II, 78, "How long shall we saw back and forth along this line?" See LINEA.

RECIPROCICORNIS, one that has horns bent back and twisted, helixokerōs, II, 1031.

RECOGITATUS. II, 466, "in the reflection of those women."

RECOGNOSCERE, to read carefully. I, 391, "While we suffer them, they are read; while we review them, they are proved," that is, all those things happen meanwhile, while we read these passages in passing; but when we read carefully, we see that the things foretold before are already proved by the outcome.

RECORPORARE, to transform into another body, or into another form. II, 804, "To re-embody into a sturdier material." II, 837, "And the capacity of the flesh to be re-embodied." II, 706, "For those also who are to be punished with labours and servitude will be re-embodied, of course, into asses and mules."

RECORPORATIO, II, 837.

RECTOR. II, 218, "I find the Word to be the arbiter of the ruler." The Dijon manuscript has "I find the Word to be the arbiter of the maker."

RECUPERATIO. II, 1022, "After the recovery and the re-formation." Here he says "recovery" for curing and healing, and above he called an uncleanness "irrecoverable".

RECUSARE, to abandon. II, 1037, "When with their scales the years too are cast off", others read "run back". II, 336, "Plainly you have refused the falsehood of the nativity", that is, you have refuted it by adducing reasons: a forensic word.

REDANIMARE. II, 811, "Let them be thought not to be re-animated, but to be re-formed."

REDANIMATIO, II, 837.

REDINVENIRE. II, 720, "Sophocles the tragedian found it again by dreaming."

REDIRE, to be dissolved. II, 247, "Liquids return by means of fires", that is, not even the liquids themselves are liquid there unless they are dissolved into liquid by fires brought to them; they are frozen, bound fast by the cold.

REFECTIO. II, 798, "When we most of all assert the remaking of the flesh [alone]", that is, the resurrection.

REFICERE, to be restored. II, 1047, "It easily governs itself, easily restores itself." II, 809, "And surely He Who made is able to remake."

REFRIGERARE. I, 704, "We bring refreshment to the needy", τοῖς πένησιν ἀναψύχομεν. A Hellenism. Varinus says that ἀναψύχω means "I bring back one who is fainting", or "I rekindle and restore": and so "refreshment" in very many places.

REFRIGERIUM. II, 708, "Through the eternal sentence of punishment as well as of refreshment."

REFRIGESCENTIA. II, 722, "But neither will I admit a cooling."

REFORMATUS. II, 563, "The guardian re-formation of the Aeons", that is, the reformation.

REFUGA. II, 1309, "The fugitive from the metal is changed": one who exempts himself from the common lot of metals, or, as Rigault would have it, as if, condemned to the mines, he had fled from there.

REGIO. II, 235, "From either region", that is, from the place or seat of each, namely of the good and of the evil.

REGULA. II, 26, "The rule of faith." Here and in other places he calls "rule" what we commonly call the Apostles' Creed; in Irenaeus, "the canon of the truth", "the body of the truth". II, 197, "The rule of truth." II, 157, "That this rule has run down from the beginning of the Gospel." II, 234, "Because the rule of the supreme great one, once laid down, forbids it", that is, with that rule set down, or the foundation laid, there cannot be two gods. II, 271, "I will bring them to rules", that is, I will bind into order and place the things that pertain to setting forth this question. II, 272, "I hold out another rule to him", that is, I use another argument against him, and set forth to him the rule of truth.

RELIGIO. I, 34, "Religion goes begging round the taverns." Pamelius understands this of the priests of Cybele, who demanded alms from door to door; Havercamp, however, of a public invitation to hire, and he cites the words in the book To the Nations, I, chapter 10: "Trade is proscribed by religion; sanctity begs for hire."

RELIQUATIO. II, 746, "There will be no arrears of times not appointed."

RELIQUATRIX. II, 710, "She who is in arrears for offences", that is, by the accounts a debtor for arrears. For those are "in arrears" who do not pay off in full and entire what they owe someone, but remain debtors for some part.

REMEABILIS. II, 705, 706, "Indeed, even quite recently they affirm it able to return into bodies too."

REMEDIARE, to relieve. II, 52, "We should remedy it by subtraction or addition or alteration." II, 447, "Therefore those remedied", that is, restored to health. I, 703, "They have been remedied either of demons or of illnesses."

REMISSA, remission. II, 403, "We have spoken of the remission of sins."

REMUNERARI, in the passive sense. I, 502, "They are rewarded with statues and salaries."

RENIDENTIA. II, 733, "And their smilings during sleep", that is, laughs. For renidere is also τὸ μειδιᾷν, "to smile", in the old Glossary.

RENUNTIARE, to withdraw from a place which one had unworthily occupied. I, 404, "It follows that it is renounced as false." II, 395, "And so this must at once be declared", that is, made plain. II, 103, "Being now about to pronounce on it more fully with the pen", that is, about to define and declare it in my written reply. II, 81, "By these examples, therefore, it will have been declared", that is, against and

from the opposing side it will have been announced. II, 638, For they say that for this reason too the soul must be declared incorporeal.

RENUNTIATIO. II, 754, "Its announcement will give the law to our resurrection", that is, a demonstration, a declaration made by stating. I, 638, "Our one renunciation against idolatry."

REPASTINARE, properly, to dig over again with the pastinum, or two-pronged iron tool of vine-dressers. II, 303, "So that the committing of an injury might be dug back by the fear of a requital that would meet it at once." I, 1326, "Not digging back the use of your riches or elegances." I, 1246, "And something two-cleft of iron or bronze for digging back the nails." II, 735, "Or that it should dig over its life after the manner of a vine" (that is, as the farmer does with a vine, renewing it with a fresh layer), "its age being renewed."

REPASTINATIO, a plucking out, a cutting back, which is opposed to propagation. II, 921, "Not without a principle of propagation at the beginning and of cutting back at the end."

REPERCUTERE, to use against an opponent his own argument, like a missile which, struck back from the shield, wounds the thrower and rebounds upon him. I, 488, "This, you say, rebounds also upon your God."

REPERTRIX. II, 394, "Nor does it bring joy to the Church, the finder."

REPUERASCERE. II, 544, "The Apostle too bids us become children again."

REPUTESCERE. II, 702, "Lest any embalming for burial should rot again." See CONDITIO.

RES. II, 1032, "Let the matter now be from elsewhere", [that is,] let arguments now be sought from elsewhere, let us pass to other arguments, taken from elsewhere.

RESCULPERE, II, 959, "For the first people too had carved anew the crime of the first man." Augustine on Psalm 6: "For while we turn, that is, by the change of our old life we carve the spirit anew." Rufinus on the same Psalm: "While we are turned, that is, while by the change of our old life we are carved anew."

RESERARE, to break and open. I, 308, "Who unbarred the bloody... mouths for judgement", that is, that bestial gape of a man like a wild beast, shut by the row of teeth as by a bar, broken apart by force and opened, so that particles of human flesh not yet sent down to the stomach might be detected in the mouth.

RESIGNARE, to open, to break open. I, 303, "On account of those unsealing the compartments of the wine-cellar." For they secured the cellars in which they stored wines and eatables not only with a bar but also with a seal. II, 782, "From earth, that is, flesh, not yet unsealed for generation." II, 378, "That Jonathan, the son of Saul, wiped out by entreaty the guilt of the unsealed fast." He calls the fast "unsealed" which was to be broken; for Jonathan had given occasion for violating the fast when he put honey to his mouth. II, 849, "Of the old testament to be unsealed, and of the new to be confirmed", that is, of the old to be explained, and of the new to be confirmed. For testaments were opened by unsealing, and were established by sealing.

RESONARE. II, 906, "Which resound publicly", when the signal is given by trumpet or bell, concerning the three more notable public hours.

RESPERGERE. II, 1001, "The stains of flesh besprinkled again after baptism", that is, sprinkled and stained again, namely with new defilements after the washing.

RESPONDERE. II, 233, "That formless and unwrought matter answers." An image or thing is said to "answer" in a mirror, meaning to be presented, represented, reflected, or rather to show itself to be seen from the opposite side. He denies therefore that matter "answers" in this adorned world, that is, shows a response and image of itself. II, 91, "And to answer to another lord after Christ", that is, by a new pledge supervening to bind oneself to render services to a lord who is other than Christ, and who thinks and commands otherwise than He.

RESPONSIO. II, 863, "For the soul is consecrated not by washing but by the answer." The author calls "answer" the pledge by which we ourselves in turn bind ourselves to the Lord Who pledges grace. The Apostle, from the nature of correlatives, calls it "the questioning of a good conscience", 1 Pet. 3.

RESUSCITARI, to rise, of the stars. II, 1033, "The well-ordered confusion of the stars sometimes casts something down, sometimes raises it up."

RETRACTARE, to refute. I, 280, "No one refutes it: is he not therefore good", etc., that is, no one refutes those speeches of accusers by saying: "See that not", etc. II, 549, "They will be no other than those which are reconsidered." II, 136, "Nor does anyone refute it." II, 403, "But we have not straightway retracted with this opinion for the rest", that is, we do not wish this opinion to be taken in this place concerning the other arguments. Retractare often means to treat diligently and to review. II, 231, "In what has gone before we have treated something again." I, 1253, "Who could treat at large of His goodness", that is, who could ever have said enough of His goodness. But in all the ancient copies it is read "who could keep hidden concerning His goodness", that is, who could hide or keep silence about His goodness

should consider with himself. I, 392, it is to carp: "Perhaps by this name its standing is being called in question." For Tertullian says that the sect is diligently inquired into for the sake of disparagement.

RETRACTATUS. II, 157, "Room must also be given to re-examinations," that is, to more careful examination and refutation. II, 248, "that heretics are to be refuted without a re-examination of their doctrines." II, 474, "As has also been proved in the re-examination of your gospel." II, 931, "in a general re-examination."

RETRO, formerly. II, 246, "It has been done by us formerly," pepoiētai hēmin. A Hellenism. I. 432, "who formerly hated," that is, who hated before this. So very often.

RETROSIOR, one who is further back, that is, older, more ancient. I. 387, "Yet the very latest of them are not found to be further back than your first wise men."

RHETORICARI. II, 301, "So the heretics provoke us to play the rhetorician too, as also to play the philosopher."

RISILOQUIUM. II, 1245, "When it rests with those who will mock it in laughing speech."

RIVALITAS. II, 988. "How many rivalries shall I defend." For most lovers defend their beloved from rivals by murder, the rivals being put out of the way by various kinds of death,

ROBORATUS. II, 691, "But how much stronger an outcome, to be refuted by women than to be approved?" Latinius, Rigault and others read ruboratior exitus, not roboratior. He calls a "more blushing outcome" an event from which more blushing and shame is struck into one.

ROMANITAS. II, 1040, "If Romanness is salvation to everyone," etc., that is, if to embrace Roman manners is useful and glorious for all peoples, why do you now go off to the Greeks through pursuits wholly dishonourable and useless?

ROMPHAEA, rhomphaia, a sword. II, 745, "Except that the sword, door-keeper of paradise, yields to none."

RUCTARE. I, 413, "who are cured by belching." Havercamp: curvantur [are bent]. Of the seers, who, when they have conceived the deity through sacrifices and the burnings of holocausts, are in the pains and odynai of childbirth: so they are bent over while the conceived spirit seeks to burst out through the throat. II, 815, "on whom some death has belched," that is, who, his soul seized by the swiftness of a poison, has breathed it out with a belch in the middle of drinking.

RUDIS. II, 222, "That is rough which is unfinished."

RUMA, and rumen, is the name for the breast in women, but in certain animals for the projecting part of the throat through which food sent down is brought back, as Servius says, or, as Nonius, the place in the belly where food is taken in and from which it is returned. Festus: "Rumen is the part of the neck by which food is swallowed." II, 880, "And by the rumae of birds?"

RUMPERE. I, 301, "or of those who still break the whips," on whose backs stand the fresh traces of scourges broken in the beating; whom Persius wittily calls "yesterday's Quirites", Satire III, 106.

RUNCARE. to pull up by the roots, to remove. II, 1035, "He set about weeding and clearing of brambles."

RUNCINA, a tool with which work was smoothed. I, 340.

RUPEX, uncultivated, rustic. II, 1041, "He among the boor." I, 404, "Not those who [made] men boorish and still wild." II, 635, "But what will so many and such great souls of boors and barbarians do."

RUSSATUS. II, 77, "And then red with the hope of his own blood." Soldiers' tunics were red, crimson tunics. This soldier, made a Christian, is said to be red, instead of with a red tunic, with the hope of his own blood, that is, with the hoped-for purple of martyrdom; "red military [tunics]" in Trebellius, and in Juvenal, "a red lizard".

RUSTARE, ruscum or ruscus are brambles and briars, whence ruscare or rustare, whence also rustariae, sickles made ready for rooting out briars. II, 1035, "He set about weeding and clearing of brambles"; others read ruspare, that is, to search.

S

SACERDOS. II, 1045. "a priest's platform," that is, a priestly platform. So I, 907, "a left-hand conscience," that is, a left hand that is conscious. II, 926, "through a priest ordained from monogamy, or even consecrated from virginity," that is, called to the priesthood from the number of the once-married, or from the number of unmarried virgins.

SACERDOTIUM. II, 1031, priests.

SACRAMENTUM, religion. I, 363, "And draw from here the whole order of our sacrament," that is, go forward to the knowledge of our religion. II, 623, "So also Jesus, on account of the sacrament of His name." I, 520, "Only from our sacraments." II. 32, "the one tradition of the same sacrament," that is, of the same gospel. II, 38, "a silent sacrament," that is, a more remote and secret sacred doctrine. II, 45, "on account of the diversity of the sacrament," that is, of the doctrine. II, 588, "I who have betrayed so great a sacrament, even by mocking it," that is, so great a mystery, so secret and hidden a doctrine. II. 594, "for the great sacrament of the name"; Irenaeus: "and that this is the great and hidden"

mystery. II, 157, the doctrine of the Trinity is called the sacrament of the oikonomia. II, 622, "who was being prepared into the images of this sacrament," that is, both so that he himself should be an image, and so that he should be reckoned among the types and images of Christ, of which there were very many from the law in the Old Testament. II, 835, "For this wood was then in a sacrament." II, 138, "Lest antiquity perhaps had its own sacrament," that is, lest anyone should think that martyrdoms were ordained in the Old Testament, not in the New; in the law, not in the gospel. Accordingly he speaks of the sacrament of martyrdom. II, 963, "But fasts will also merit from God the knowledge of sacraments," that is, skill in interpreting figures and sacred images, namely those set before one by God in sleep. Sacraments, then, are dreams sent by God. II, 964, "By what means the knowledge of sacraments might be obtained from God." II, 470, "the sacraments of these figures." II, 660, "And he both sees and hears sacraments," that is, parables, riddles, figures, mysteries, of the kind that are shown or suggested through dreams, by which the will of God is signified or disclosed. Irenaeus, book V, chapter 7, said in Latin "unutterable words", arrhēta rhēmata. II, 973, "It is the law of the sacrament," that is, it is the law of Christian communion that whatever belongs to our own should be ours. II. 261, "sacraments of a dry and burning nature," that is, signs or mysteries. II, 280, "Not even the very sacrament of his faith any longer," that is, baptism. I. 1197, "Happy sacrament of our water." II, 317, Christ is called "the sacrament of human salvation". II, 487, "Of what thing does he interpret it as the figure of a foreign sacrament?" that is, of a sacred sign given by a foreign god. II, 943, "by presbyters and deacons of the same sacrament," that is, the once-married. II, 823, "That this form of the sacrament," concerning the resurrection. I, 1268, "Love, the highest sacrament of faith." I, 405, "From its own conscience the same soul pronounces with the voice of the sacrament." Havercamp reads animae eadem exsacramenti: exsacramentum formed from exsecrare, so that the sense of the words is: The common people too, already untaught, constantly name Satan as a curse, the author of this kind, that is, of demons. After generis a stop is to be placed.

SACRIFICIUM. I. 1329, "Or a sacrifice is offered," that is, sacred prayers, by which the devout present themselves to God, as Clement of Alexandria sets out at length, Stromata VII, and Tertullian, Apology chapter 30, To Scapula chapter 2. I, 1303, "sacrifices without scruple." II. 927, "Your sacrifice will go up with free brow." See PURUS. II, 806, "For sacrifices pleasing to God too, I mean the afflictions of the soul, fasts, and late and dry meals, and the squalor that goes with this duty" I, 1182, "Most think that they should not intervene with the prayers of the sacrifices"; he speaks of fasts and the Eucharist, sacrifices which were celebrated chiefly with prayers.

SAECULARIS. II, 52, secular writings are opposed to the sacred Scriptures.

SAECULUM. "Who made the age a body of times." Zephyrus understands it of that uncertain age in which neither before nor after was distinguished, [now] brought into order and succession. Heraldus, however, prefers [to take it] of the world: for that is the body of times, from whose creation we number the age, years, months, days; beyond which we cannot distinguish the successions of times, but [there] is eternity itself, God Himself is found to be time and all things to Himself. Saeculum can also be taken simply for a body of a hundred years. II, 57, "now bound to the world." See OBSTRINGI. II. 197. "In short, to this day there is and lives a man in the world, and a heretic also in nature," that is, one whose doctrine is heretical in the argument concerning the world and nature, since he makes matter eternal after the Stoic manner. II, 898, "Let the world, God's rival, see to it, then," that is, this impious world, striving against God, or with nature as guide; Pamelius understands it of Christians; Le Prieur of the custom of the heathen, who cut off girls' hair. II. 932. "From that last end of the world"

SAEVUS. II, 70, the other god of Cerdo; Irenaeus renders it dikaion [just], that is, pressing the extreme of the law. For the extreme of law is the extreme of injury.

SALACITAS, lust. II, 593, "Through gluttony lechery passes."

SALTICUS. II, 137, "He is cut off by an insulting slaughter, as the fee of a dancing girl": a dancing girl, that is, a little dancer, named from salti [dancing].

SALTUS, of the incontinence of lust: I, 324, "Lust is the companion whose leaps are everywhere," etc.

SALUTIFICATOR, sōtēr, the maker of salvation, as in book V Against Marcion chapter 15, II, 778, "Nor is there one saviour, if there are two makers of salvation."

SAMIA, a kind of cakes which were held a delicacy. II. 326, "that you would ever bake flat-cakes and samiae"; others [read] psamia.

SANGUINANS. II, 408, "Because the law keeps one away from the touch of a woman flowing with blood," that is, haimorrhoousēs.

SAPERE.. II, 705, "So it also savours of a divine pronouncement."

SAPA. II, 326, "Yet not so as [to draw] grape-syrup from the rocks." Sapa (says Varro, book I On the Life of the Roman People, as he is quoted by Nonius)

they used to call what they had boiled down from must to half [its volume].

SAPIENTIA, the Christian religion, II, 1045, "When it first clothes this wisdom," that is, as soon as Christians have put on the pallium.

SAPIENTIALIS, II, 670, "the vital and wise degree, which they call hēgemonikon, that is, the ruling part."

SAPOR. II, 831, "not the substance itself, but the savour of the substance," by which the substance savours, in the active sense. So Against Marcion book II, chapter 19, "through the same savour of passion."

SARABARA, a loose garment in which the chief men of the Persians were clothed; Hesychius: "Sarabara, the garments about the shins." I, 1171; II, 1043.

SARMENTITII. Why Christians were so called, Tertullian himself explains, I, 531.

SATIARE. II, 124, "if it has sated the wound," that is, if the javelin, driven home, has penetrated into the wound.

SATURITAS. II, 962, "nor the adornment of satiety in sackcloth." He speaks of the adornment of satiety because from satiety comes gladness, and from gladness the care of more delicate adornment, which does not suit the roughness of ashes and the harshness of sackcloth.

SATURNALIA. II, 119, "Did Christ command such a peace to be bought from the soldiers through Saturnalitia?"; either Saturnalia should be written, or it should be said that Saturnalitia means the presents which Christians used to send, on the occasion of the Saturnalian festival, to the soldiers or officials of the proconsul or governor, so as to have them fairer and more lenient. The Saturnalia were days of presents and New Year's gifts. Hence that line of Martial, 4: "Sabellus has not had more profitable Saturnalia in ten years."

SCAMMA, among the Greeks is the name for the place of contest in which athletes meet, because it used to be surrounded by a ditch, from skaptein [to dig]. Hence Jerome's proverbial saying to Pammachius, "to go out of the scamma and the place of contest," for what is to digress from the subject, or to leap over the lines. I, 614, "And he brought them out to this arena."

SCANDALUM. II, 320, "before the stumbling-block of Marcion."

SCANTINIA, or the Scatinian law, carried by Scatinius, tribune of the plebs, against the soft and effeminate who practised unspeakable lust, that is, who either themselves submitted to what women undergo or did violence to boys; for whom it fixed a penalty of ten thousand sesterces; under which Caelius writes, letter 13, that his enemies were threatening him with an accusation. II, 947, "As that Uthinensian of yours did not even fear the Scantinian [law]."

SCAPULAE, are the lower parts of mountains, which are often torn away by torrents and run down along with them. II, 1033.

SCENA. II, 336, "He ought to have run through the play of the phantasm"; the sense: the christ of Marcion ought wholly to have served the stage and played out the drama he had taken up; if he bore a supposed flesh, he ought also to have had a supposed [death], for so he would have run through the play of the phantasm.

SCHOLA. I, 455, "schools of beasts"; shows and circuses in which there were cages, from which lions, bears and wild beasts of this kind, trained to tear men, were let out by the givers of the games, and men taught to fight it out with beasts. Among these shows, moreover, voices were sometimes heard aimed slantwise even at their own Caesars

SCIAPODES, Hesychius: "Sciapodes, those in Libya who have broad feet and make a shade for themselves with them in the heat." And Stephen of Byzantium: "Sciapodes, an Ethiopian nation, as Hecataeus [says] in the Description of Egypt." I, 570.

SCIBILIS. II, 511, "not knowable to all."

SCIDIUM. I, 621, "I will try them with cheap chips." Scidia are schidakes, broken pieces of wood, the faulty cuttings of felled trees. Vitruvius, book II, chapter 1: "They block up the gaps with chips and mud,"

SCINDERE. II, 363. "Between these he cleaves a great and complete difference," that is, as though cutting it apart he opens and lays it bare, as Cicero writes to Atticus, "to tear open his grief".

SCIRE, to be wise. I. 436, "And deservedly, if you know," that is, if you are wise; "so far as I know," that is, if I have any wit, if I remember rightly. I, 446, "Know from them," that is, learn, understand from them, whence you would be wise.

SCOBINA, a tool for a more polished finish. Glossary: kosmētorion, I, 340.

SCORTUM, II, 1042, "Now Omphale, marked out in the hide of Hercules, has portrayed," it is understood of the lion's skin, skutos.

SCRINIUM, the writing stored and kept in it. I. 381, "And meanwhile the sacred book-chest of a single prophet outlasts the ages."

SCRIPTURA. II 585, "For to us in the writings of this seed"; others read inscriptura, as one word, that is, engraphē, by which, namely, as he said above, we have been enrolled in the animal census. So the inscription of this seed is the rule laid down for the animal seed.

SCROBULUS. II, 903, "Or the little pits of the barbarians." One should read, as Salmasius advised, stropulos. A stropus, which is the same as stroppus or struppus in Festus, is, as the philosopher Alteius judges, a strophion, which priests have as a badge

on the head; some say it is a crown, or else that, in place of a crown, an ornament is placed on the head, such as a strophilum might be. Hence stropiola, or strophiola, and stropuli. Le Prieur prefers crobylos. The interpreter of Thucydides on book 1: "A krobylos is a kind of plaiting of the hair from either side, ending in a point." Hesychius: "Krobylos: the lock of boys' hair, or the knot of the braiding which is drawn up from the middle of the forehead to the crown of the head; so the orator Hegesippus; and the dengos was also called krobylos," and see CICADA.

SCROFA, a sow. II, 251: "He poured forth the swarm of divinity, as far as thirty offspring of aeons, like an aeoneian sow." Rigault emends: "of the Aeneian sow"; for he alludes to that sow of Aeneas, which, as it stands in Virgil, book 3 of the Aeneid,

A huge sow, found beneath the holm-oaks of the shore, / lay having brought forth a litter of thirty head.

Rigault reads thus also in Jerome's letter to the Galatians: "As many young as the Aeneian sow bore," where the common reading is "Aeonian".

SCRUPEUS, rocky. II, 1011: "The rocky school" is the cave of Chiron.

SCRUPULOSITAS. II, 39: "All these incitements to scrupulosity." II, 957: "To every scrupulosity concerning diet." II, 905: "Descending from straitness or scrupulosity," that is, from the fastidiousness of parents whom no one pleases.

SCRUPULOSUS. II, 1228: "God inflicted scrupulous wounds on the ears," from which scruples of gems might hang.

SCYTALOSAGITTIPELLIGER: an epithet of Hercules, because he carried a club, in Greek skytale, arrows, and a lion's skin. I, 1041.

SECTA, in a good sense, of the Christian religion. I, 501: "While he is charged on account of the good of this sect." II, 116: "Under the ancient redemption of head and sect." II, 1008: "In the very sect of the Apostle." He has used secta for manners. And so Justinian, towards the end of the title On Legacies, where he speaks of disgraceful legacies: "The secta of my times," he says, "does not allow a testament of this kind of disposition to be valid." So he speaks of the secta of the Apostle, which a little later [he calls] the nature and purpose of the Apostle, the form and rule of his teachings. So above, "from the form of Peter".

SECUNDATUS. II, 695: "If we give first place to the one, second place to the other"

SECUNDUM. I, 503: "Whom the philosophers reckon as demons next after the gods," that is, they esteem them in the place nearest to the gods; and so it is no wonder that demons are not put to flight by philosophers, since they are friends to them, inasmuch as they reckon them next after the gods.

SEDATIO. II, 441: "So that the sedatio of the law and the prophets was brought about by another power," eremesis, as if to say a setting in a seat of quiet and at rest.

SEMAXII: why Christians were so called Tertullian himself explains, I, 531.

SEMEL, ephapax, hapaxaplos, altogether, utterly. I, 328, and often.

SEMINALE, whatever is of seed and from seed. II, 361: "The Great Mother, the seed-produce reaped down into the earth."

SEMITRACTATUS. II, 103: "I carried off with me the half-treated matter."

SEMPER. II, 1029: "The ever-leading men of Africa." A Hellenism, as in Terence: "And the master's ever-mildness." Expressions of this kind are very frequent in Tertullian.

SENECTUS. II, 133: "After the old age of the stadium," that is, after the stadium, or the place assigned to contests, had already suffered a kind of old age, inasmuch as it had been very little frequented for many years.

SENESCERE. II, 1040: "The pursuits of the wrestling-school, growing old to their harm." They are so called either because, when they were almost falling into disuse, Severus revived them, or because boxers rarely grow old.

SENEX. I, 527: "Old boys," those who kept their boyhood virginity right up to old age.

SENTENTIA. II, 815: "Is it then to fix one's sentence even upon vessels and instruments," that is, to assert fearlessly and steadfastly.

SENTENTIALITER. II, 783: "Or because the Lord Himself pronounced by sentence and definitively."

SENTIRE. II, 276: "After so long an age He should have set His mind towards the salvation of man," that is, should have turned His mind to this design. I, 2139: "As far as you have set your mind towards the Lord," that is, have been devoted to the Lord. I, 1264: "If, when afflicted by loss, we have felt it impatiently."

SENSUS. II, 213: "Wisdom in sense." Pithou's book: "Sense and wisdom." Junius prefers "the senses of wisdom". II, 798: "It is indeed possible to be wise in the things of God even by common senses." Common senses are koinai ennoiai, that is, notions approved by the sense and consent of almost all.

SEPIA. II, 306: "But indeed these cuttlefish." He aptly compares the Marcionites to cuttlefish. For, as Pliny relates in book 9, chapter 29, cuttlefish, a kind of fish, when they perceive that they are being caught, pour out their ink, which serves them for blood, and in the darkened

water they are hidden. In the same way the Marcionites, when they perceive their own exposure, that is, when they are convicted of error, spew darkness over this blasphemy, and so hinder and turn aside the one convicting them, by alleging things that would darken and cloud over the goodness of the Creator.

SEPTENTRIONES, that constellation composed of seven stars which the Greeks called the Wagon and the Bear, II, 771.

SEQUESTRARE. II, 578, "He had deposited in the son, the demiurge", that is, he had kept it laid aside, a forensic word. II, 834, "Bodies treated with spices are deposited in burial, mausoleums and monuments." II, 848, "If rather for depositing faith in the future resurrection", that is, for confirming it with certainty, as by the good faith of a trustee. II, 669, "And in what lodgings in the body they are deposited", that is, in what seats each is kept. II, 759, "Where all hope is deposited."

SEQUESTRATORIUM, a place where money is deposited and received back. II, 872, "Because the earth is also a place of deposit for seeds."

SERICUM, a silken garment. II, 1042, "What sort of figure that Hercules was in the silk of Omphale." Richer reads "in theristro", that is, θερινὸν ἱμάτιον, a summer garment.

SI is often as it were "si", "ac", "si". I, 406, "If fruits, if crops." I, 438, or rather "whether": "Let it therefore first be established whether these can be imparted." II, 222. "Of course the question is whether the earth that was made existed." I, 467, "If perhaps", that is, if perhaps there is any injury, as it is thought to be. II, 156, "If otherwise", that is, but if it can in any respect be less eradicated now. II, 187, "If otherwise, believe at least on account of the works", that is, by whatever argument or manner; by whatever thing or cause.

SIBYNA, the author explains it as a kind of hunting spear, II, 361; Hesychius: σιβύνη, a weapon resembling a spear, and elsewhere ζηβύνη, javelins all of iron; and a little later, ζιβύνη, a javelin all of iron, or a lance, or a sword. Festus explains it as a kind of Illyrian missile like a hunting spear. Ennius: "They stand firm, stabbing with daggers and sibynae."

SICCARE. II, 577, "When it has dried, the mud remaining", that is, when it has been dried.

SIGAEUM is a promontory of the Troad; Achilles is believed to have been buried there.

SIGERIUS, a German by nation, chamberlain of Domitian, on the testimony of Dio, who, though endowed with the greatest favours by the Caesar, formed a conspiracy with Parthenius, Stephanus and others for the murder of Domitian, I, 457.

SIGILLARIUM, II, 563, a shop of figurines, as a quarter of Rome was called Sigillaria; τὰ ἀγαλματοπώλεια, the statuette-shops. Suetonius in Claudius, chap. 16, and Nero, chap. 28. II, 573, "And as if by the leading of a puppet-figure from outside", that is, it was moved to external actions by his inner leading, just as string-pulled and self-moving figurines are accustomed to be moved by hidden contrivance and mechanical force. II, 654, "As by a puppet-like motion stirring the surface from within", that is, by an inner motion, which is brought about by a certain contrivance and mechanical power.

SIGNACULUM. I, 392, "Concerning the very seal of the body." Minucius Felix: "Thus, in short, we are distinguished not by a mark on the body, as you think, but by the sign of innocence and modesty." II, 541, "The whole seal of the tongue", by which religious silence was commanded. I, 656, "Against which we swear renunciation in the seal of faith", that is, in baptism we solemnly profess by oath that we have renounced it and will constantly renounce it.

SIGNARE, to seal up, to conceal. I, 401, "The middle of the day was withdrawn, the sun sealing up its orb", that is, concealing and sealing up its light. Compare Job 9:7. II, 577, "Horus marking the furthest line." II, 122, "Through distrust of sealing up at once the beast's heel", where signare is to enclose as it were under a seal and to keep it shut. II, 282, "How will he have one in whom to mark his goodness", that is, to show it, on whom to confer his goodness. I, 1296, "When you sign your little bed, when you sign your little body", with the sign of the cross. II, 927, "Sealed by age", that is, she who by reason of her age is free of lusts, who will remain untouched.

SIGNIFICANTIA. II, 549, "Significations will be present along the margins of the pages." II, 304. "That I may touch nothing of the hidden significations of the law, namely the spiritual, etc." Rigault reads "of the signifying law". The hidden things of the signifying law, that is, the mysteries of the figurative law. He himself explains it shortly after: "namely spiritual and prophetic". II, 483, "But overshadowed by significations."

SILICERNIUM, a funeral banquet, served to old men. I, 347. See Donatus on Terence, Adelphi, page 299.

SILVA. II, 51, "By what right, in short, Marcion, do you cut down my wood?" that is, why do you rush into my possession? why do you put your sickle to my harvest? I, 286, "That whole old and overgrown forest of laws you lop and cut down with the new axes of imperial rescripts and edicts." I, 244. "That you may understand with how great an axe of censure he cuts down, uproots and stubs out the whole forest of lusts."

SIMPLICITAS. II, 545, "They scatter your simplicity by their own slaughter", that is, they distract into various thoughts your simple mind, which deals simply concerning the truth, cutting

their breasts, just as if they were at rest about doctrine, they would labour only, and above all, about penance. Rigaltius reads fatuam simplicitatem [foolish simplicity], in this sense: If you contend at close quarters, they will indeed be slain, but they will take pains that nothing else can be gathered from their slaughter except that they are foolishly simple; their highest care will be that they fall as the foolishly simple rather than as the wicked.

SIMPULUM, the vessel with which wine was poured out in sacrifices; it is also called simpuvium. I, 347. See Kipping, Antiquitates Romanae.

SINGILARIUM. See SIGILLARIUM.

SINGULARIS, μόνιος [solitary]. I, 313, "single Christians", that is, those alone who have neither mother nor sister, whether among the living or at hand. So Lactantius, Divine Institutes, book III, "God is single".

SINGULARITER. II, 914, "to think of the departure of singleness", that is, of your own departure, you who now live single and as survivor to your wife.

SIPARA. They are hanging veils, of girls, of theatres, I, 368.

SIPARIUM is the mime's curtain, which stood before the people while the acts of the plays were changed. II, 563, "but there is another buskined acting behind the curtain", that is, another scene of tragedy, another tragic act.

SITIRE. II, 809. "who perhaps still thirst to know God". Those thirst who do not yet know, and so are ignorant. II, 835, "nevertheless let them thirst for the interpretation of their own simplicity". II, 886, "you will be able to thirst for no doctrine". II, 723, "Adam drank down sleep before he thirsted for rest."

SOL. II, 338, "I believe, having first been anointed for the sun". He alludes to ἡλίωσις or insolation, by which, that is, the anointed were warmed, for drying and strengthening their limbs. Persius, Satire IV:

Or if, anointed, you idle and fix the sun upon your skin.

Junius prefers ad solium; see that entry.

SOLIDUM. I, 1275, "only that you may be able to take the whole, [take] this trust of my admonition". He alludes to the capacity to take the whole as between husband and wife, which was allowed only in certain cases under the Julian and Papian law. On this matter there stands among the fragments of Ulpian title XVI. III, 168: "and they think that the unmarried and the childless cannot take the whole under the testament of God." To take the whole is to be deemed worthy of equal [shares], which is the same as to be made sole heir and to enter on the whole of that inheritance, which under the Julian law did not happen to the unmarried: for the legacies became lapsed and went into the treasury. Hence the Julian law was called the lex caducaria [law of lapsed legacies].

SOLIUM. II, 158, "and so the Latins express solium itself in speech". The sense is that the name solium in this meaning is now gaining strength in Latin ears. For solium is indeed commonly said to come from sitting, but solium also comes from the fact that one is alone (solus), so that it is the seat of one alone, monarchy the condition or dignity of one alone. Of this kind is that saying in Festus: "solia are seats in which no more than one at a time can sit, and so those who have solisternia are said to spread the soliar", etc. II, 618, "I believe, having first been anointed for the bath (solium)". Solium, said from sitting, is a vessel in which people bathed sitting. See Suetonius, Augustus, chapter 82; Pliny, Natural History, book XXVI, chapter 19.

SOLOX, coarse wool, I, 1042, "the solox of an endromis"; Turnebus wants "the colour of an endromis".

SOLUM. "The flesh on the ground (in solo)": in solitude, in the sadness of desolation. Or: on the bare earth, on the bare flint.

SOPHISTA. II, 548, "Miltiades, the sophist of the churches", is so called because he was very able in disputing about any matters whatever and passages of Scripture. II, 963, "over the dream of the king of Babylon all the sophists are thrown into confusion". He calls sophists those who are elsewhere [called] wise men, interpreters of dreams, diviners.

SORDES. II, 806, "and the appendages of this office, filth", unkempt squalor, as once in sackcloth and ashes, on which see the book On Penance, chapter 9. II, 991, "the poison of lust clung everywhere, and the cast filth (so it is to be read, not sortes) not fit to be washed away, because not even the waters themselves had yet washed [it]". J. F. Gronovius, in his little book of Observations on the ecclesiastical writers, writes on this passage: "So Ursinus's manuscript was written, but nearer to it is what was formerly the common reading: lacteae sordes non habentes idoneae; from which we shall surely see that the form shaped by Scaliger's hand came: et luctae sordes non habenis doneae. But we understand this no more easily." Lactea [milky] cannot please, I do not say because of the ill sound (for there are many things that could be faulted on this score in Tertullian), but because that juice belongs to the fig, not to the leaves, whose likeness he uses. So too Jerome to Eustochium: "Increase and multiply; this decree is fulfilled after paradise, and nakedness, and the fig leaves, which herald the itch of marriage." I judge that it should be written: Inhaerebat usquequaque libidinis virus et caecae sordes, non ablui idoneae, "the poison of lust clung everywhere, and blind filth, not fit to be washed away", that is, hidden, internal, and, as he himself said, clinging. As the other says, "and is consumed by a blind fire". Water was not enough to wash these away, strong indeed to cleanse external filth, but itself also defiled by certain blind filth, before by the same Christ's

baptism [it] was cleansed. For they are mistaken who take the conjunction quod as a pronoun answering to virus. The sense, very often met in the Fathers, is that Christ's baptism sanctified the waters and, together with the Holy Spirit, made them fit to wash away those blind and secret stains of native sin. Optatus the African, book I: "But the flesh of Christ, when He went down into the Jordan and came up, ought not to have been called by you immersed. His flesh is found holier than the Jordan itself, so that by His descent He rather cleansed the water itself than was cleansed." Jerome to Marcella, that she should move to Bethlehem: "to see Lazarus come out bound in grave-bands, and the streams of the Jordan purer for the washing of the Lord." In the epitaph of Paula the mother: "and the waters polluted by the flood, and stained by the slaughter of the whole human race, the Lord washed with His baptism."

SOROR. II, 1031, "a sister city" is Utica, a colony of the Tyrians. II, 739, "he tears apart the concretion of sister substances".

SORS. II, 991, Et jactae sortes: read sordes; see that entry.

SPADO. II, 930, "among alien eunuchs", that is, among heretics, who bring forward marriages. Heretics are aliens and strangers to Catholics. He calls eunuchs the haters of marriage.

SPADONATUS. I, 1327, "and they assign themselves to eunuchry".

SPARSILE. II, 984, "such and so great their sparsilia". Pamelius brought forward this reading from the English manuscript, and Pithou noted that in the Reims manuscript spartilia is read; others futilia.

SPARTEOLI was the name of the soldiers who kept watch at Rome to ward off fires, and went round the quarters of the city. The name was given them either from the ropes, of which there was much use in putting out fires, or from a kind of footwear, or from the tunics of broom (spartum) with which they were clad. I, 474, "at the smoke of a Serapis supper the firemen will be roused".

SPATHA. I, 1332. Longer swords are called spathae, on Vegetius's testimony, from their likeness to the spatha, that is, the frond of palms.

SPATHALIUM is a woman's ornament, put together of various things on a flexible line, from σπαθᾶν. I, 1332.

SPECIATUM, εἰδοποιηθέν, formed into its own species. II, 233.

SPECIOSITAS. I, 1319, "but even the display of natural comeliness is to be blotted out".

SPECTUS, view, aspect, II, 410, "into the sight of a hundred thousand men". Pliny, Natural History, book II, chapter 54: "in this view the Tuscans divided the sky into sixteen parts".

SPECULUM. II, 996, "although all things may answer to the mirror", that is, to an image, an example, a parable.

SPECULATORIA. II, 76, "he loosed the most vexatious scout's [boot] from his feet". This relates to the military boot, and especially that of the soldier who had served among the scouts (speculatores); that service was very restless, vexatious and harsh, since it roamed about, running hither and thither, reconnoitring and reporting. He, then, made a Christian from a booted scout, loosed from his feet that most vexatious and most troublesome scout's boot, and at once began to stand on holy ground, that is, on the very spot to meet death bravely for the name of Christ, to lead a holy and innocent life, far unlike the scout's [life]: it mostly did the executioner's work at the tribune's nod.

SPELAEUM is the name of a place. Justin Martyr, Against Trypho: "and they call the place a cave, where they hand down that those who obey him are initiated." Porphyry relates in his Commentary on the Cave of the Nymphs, from Odyssey XII, that this cave was first dedicated by Zoroaster in the mountains of Persia, near springs. II, 102, "who, when he is initiated in the cave".

SPERARE, to fear. II, 1034, "whereby Campania may the more fear (speret) from its mountains". Virgil, Aeneid I: "fear (sperate) the gods". To trust. II, 1042, "which I expect was done at Omphale's with balsam or telinum". I, 1318, "it is more useful, then, if we expect that we can sin; for by expecting we shall fear." I, 1247, "or that they should expect the same for themselves from the day".

SPICULUM. II, 122, "a barbed dart", that is, hooked at the tip, which in wounding that row of knots binds fast, and from the vein (de venuta) pours its venom into the wound as it draws back.

SPIRITALIS. II, 931, "but with us, whom the acknowledgement of spiritual gifts causes rightly to be called spiritual".

SPIRITUS. II, 194, "but speech is built of breath (spiritu), and, if I may so put it, breath is the body of speech." II, 194, "thus, even if the Spirit of God could suffer anything in the Son". The author understands the divine nature of Christ; for at once there follows the denial of that supposition: "but it is enough that the Spirit of God suffered nothing in His own name." II, 892, "but when the spirit itself is violated in the virgin", that is, violence was done to the mind and purpose of the virgin, who by help of the veil was providing for her modesty and her sanctification in mind and body. II, 658, "John, having come to be in the Spirit of God". A Hellenism: Ἐν πνεύματι Θεοῦ γενόμενος.

SPONSIO is money fixed by depositing pledges, or money wagered on a gladiator's victory. I, 648, "now about

stirred up by wagers. See Turnebus, book 8, chapter 4, and 18, chapter 33.

SPORTULA. II, 342, "As a petty thief the dole-basket", that is, by stealthy fraud and under a false name, as thieves of the dole-baskets are wont to do in the vestibules of houses.

SPURCILOQUIUM. II, 800, "But as far as even foul speech is permitted", etc.

SPUTUM. I, 1323, "Or by building up on the necks bosses of spittle", that is, the studs and bubbles of the leather that was drawn over. So Scaliger reads and interprets; others [read] "of shields".

STABULUM, a lodging, a roof set up for dwelling and staying, I, 491.

STADIUM. II, 133. "After the old age of the stadium", that is, after the stadium, or place assigned for contests, had now suffered a certain old age, inasmuch as for many years it had been very little frequented. II, 81, "But I should not think that she walked about veiled in her husband's stadium"; by the name stadium he understands a hypaethra, that is, an open-air walk, which we also call a xystus; which was also usually planted with trees, for the sake of shade.

STATICULUM, II, 127, "And you shall break in pieces their staticula", τὰς στήλας, on which men or standing idols are set.

The sky is said to STAND in prolonged heat or frost, when it is not loosed into showers. I, 479, 480, "If the sky has stood still."

STATIO. II, 24, "Where is the station of believing?" The whole period is allegorical, taken from military matters. When you believe, he says, you have as it were fixed the stakes of your tent and of your station, so that they may not be moved further: you have arrived at the fruit of seeking, that is, that which you were searching out in seeking; this boundary, a ditch, God has commanded you, and you ought not to seek beyond it. For a station is where mortals are wont to stand together and to converse. I, 1183, "If the station takes its name from a military example." II, 732, "The station of the senses"; he understands the praecordia, περικάρδιον, the blood around the heart. II, 925, "After you were not continent in the second station", that is, in matrimony. II, 967, "Who commanded a station to the very elements." II, 954, "That we mostly prolong stations into the evening." II, 92, "Will anyone then keep stations for another rather than for Christ?" II, 966, "Likewise [they reject] our stations as unworthy, and some indeed as fixed even until late." II, 733, "Because Daniel too dried up in a station of three weeks in his food." I, 1181, "Likewise concerning the days of the stations." II, 971. "And interposing the half-fasts of the stations."

STATUS. II, 584, "According to the earthly state from Cain": he calls state the condition and habit of these.

STELLA. II, 977, "And they sigh for the authority of the star that delays." He means the star which Plautus calls vespergo, Ennius vesperus, Virgil hesperos. By authority, however, he means presence. For however hungry, they did not dare to touch any food before the rising of the evening star. II, 266, "To live by the very stars of the Creator", that is, to make their life depend on the motion of the stars.

STEMMA, the line of a family. II, 42, "The stemma of Apelles."

STERCELAE, women who tend or rock cradles. II, 554.

STIGMA. II, 903, "Or the stigmata of the Britons", that is, the varied and many-coloured paintings with which the Britanni or Britones at that time diversified their body and their very head. See Herodian, book 3.

STILLICIDIUM. II, 21, "Except a drop from a bucket", from Isa. 40:15; that is, except a very few called out of the innumerable crowd of nations or peoples.

STYLUS. II, 1035, "The pen is not wont [to go] further", that is, among you the pen is not wont to be extended beyond Ninus from the Assyrians. II, 52, "an adulterous pen", 198, "Twice a forger, both by branding-iron and by pen." II, 549, "No one is said to be so idle with the pen." II, 798, "This one too has from us the fullest pen concerning every state of the soul."

STIPENDIARI, to serve for pay or to receive pay. II, 338, 618, "Thereafter armed with rags and paid with butter", concerning the infants of the pontiff.

STIPARE. II, 906, "They pack the many-formed shoe", so that the shoe may not flap. And so that it might not flap, if ever shoes were looser than the measure of the feet, they were wont to pack it either with a twisted cord, or with any other suitable thing. He distinguishes the many-formed shoe from the uniform and plain one, which more modest women used. See Balduinus, On the Shoe, chapter 19.

STOMACHUS. II, 30, "So that one incurs an upsetting either of the stomach or of the brain": in the same sense he said in book 1 Against Marcion, chapter 14: "It is necessary that every change coming from innovation should enter into difference with those things of which it is made."

STRANGULABILIS. II, 703, "Able to be strangled even by the submersion of fish-ponds."

STRENA. I, 674, "Even New Year's gifts to be caught at."

STRICTURA. II, 905, "And this restriction of drink, moreover, is a portion of xerophagy", that is, by this restricted form of drink dry food also is signified.

STRINGERE. I, 527, "Or drawing thunderbolts from heaven", that is

drawing out, and so bringing a fiery sword, as it were, out of the clouds as from a scabbard. II, 501, "for hence he set out in full what he touched on (strinxit) in the first epistle", that is, grazed, or lightly indicated.

STRONGYLA, a statue on a shield, with the face shown together with the chest. II, 1041.

STROPHA, trickery, cunning, imposture. II, 334, "how much more worthily would necessity have supplied faith than a trick." I, 660, "not tricks, but simplicities". II, 698, "for he who devised such a trick".

STROPHIOLUM. II, 101, "why do you condemn your head to a chaplet or a dragon-collar?" The ancients, that is, used slighter crowns, calling them strophia; hence strophiola, as Pliny explains, Natural History, book XXI, chapter 2.

STROPULUS. See SCROBULUS.

STRUCTE. I, 1329, "of going out more built-up", that is, more equipped, with greater care of apparatus and of woman's adornment. I, 922, "more fully and more built-up".

STRUCTIO, equipment, I, 1251, "but with us reason is the equipment".

STRUERE, to equip, to adorn. II, 163, "but speech is built of breath". II, 902, 903, "built up by the experiences of all the affections". I, 1257, "what equipment would help towards sinning".

STRUES. II, 567, "into all this pile of the world", that is, structure.

STUPIDUS. II, 694, "that the one [was] numb to seed, the other untouched".

STUPORATUS. I, 1320, "all glory vain and stupefied", that is, dull, stolid. In which sense Catullus said: "such is that dolt of mine: he sees nothing, hears nothing."

STUPRUM, for adultery. II, 14, "guilty of debauchery", of David.

SUADERE. II, 547, "otherwise this heresy has been allowed to dye itself only so far". The verb suadere is carried over from the dyers' workshops of those who stain cloth: Festus: "the colour called suasum is that which comes from a smoky dripping on a white garment. Plautus: because you, shameless woman, have stained your little mantle with suasum. Nor are there lacking those who say that every colour made by dyeing is called suasum, because [the cloth] is, as it were, persuaded to pass from white into another." Hence suadere, to put on some colour without a vat or cauldron. To this heresy, says the author, it has been allowed only so far to dye itself, that is, to lay on itself only as much colour, and paint, and deceitful pigment, as public whores and prostitute harlots are used to. II, 1003, "dyeing the tears of all".

SUASORIA. II, 957, "and we know what the persuasive speeches for carnal advantages are like", that is, we know what kind of declamations the Psychics are wont to handle in urging carnal advantages. Among the rhetoricians two kinds of subject were handled, suasoriae and controversiae. Suasoriae, as lighter and demanding less judgement, are handed to boys as first exercises in speaking; controversiae, or judicial [speeches], are assigned to the stronger.

SUAVILUDIUS, one of the Christians who still took delight in the pleasures of the shows, or in the sweetness of the games. II, 652, "I lately heard a new defence from a certain lover of the games". II, 84, "but we have also dealt with this matter in Greek too, because of our game-lovers".

SUB divo. II, 1033: to be read as one word, subdivo. Subdivum, ὑπαίθριον, the open sky.

SUBARE, to desire too vehemently for lust's sake. I, 352, "now foully in heat towards a sister, at the mention of girlfriends long since not so much offended against", read: "not so much loved". Compare Homer, [Iliad] I, XIV. II, 314, 510, "I know Phryne too, the harlot, in heat for the ardour of Diogenes lying upon her". II, 951, "than she who [is] in heat". II, 1028, "who by being in heat", by rushing most shamefully into pleasures and desiring intercourse.

SUBJACERE, to be ready to hand. I, 363, "it lies ready to be understood".

SUBJICERE, to cheat. I, 363, "the ignorant are cheated and imposed upon", that is, they are beset on every side by the slanders thrown at them.

SUBLIMANS, intransitively. II, 574, "things rising up", ἀνωφερῆ, seeking things above.

SUBLIMIS. II, 1031, "a loftier people", the Roman. II, 1044, "or with a sidelong look", that is, with squinting eyes, or eyes looking askance.

SUBNERO, one who recalls Nero by a wicked life. II, 1042. He means Domitian. So Cicero, To Atticus, book X, letter I, Submarium.

SUBNIXUS, I, 1255, "we [speak] not only of men bound down in slavery", that is, either those who, pressed by slavery, strive and take pains to win their masters by their compliance, or those who are simply subject to slavery. I, 684, "so too Daniel, in other things subject to Darius".

SUBORNARI, to be furnished. II, 19, "heresies by philosophy

are furnished." I, 433, "tuned and furnished for every perversity of judging".

SUBREMANERE. II, 679, "from which not even at the end does he remain behind".

SUBSCRIBERE, to grant. I, 380, "it was granted to Ptolemy by the Jews". II, 903, "that the Holy Spirit could have granted some such thing rather to males, if He had granted it to women". II, 110, "He did not consent to their anxiety". II, 719, "what is it that you do not ascribe [to him] even good proofs of his own, and do paint on crimes?" II, 983, "to grant no pardon to stains of this kind".

SUBSIGNARE, to subscribe, to favour, to assent. II, 278, "if you are willing to pledge him your obedience". I, 1251, "so much do they subscribe to him".

SUBSIGNATIO. I, 1229, "should prefer [them] through the pledging of penance". The words are taken from law. For by the authorities of law estates are called subsignatae because they are bound to the treasury by the signatures of the contractors, and the lands entered in the census are sealed at the treasury and before the censor. In that sense Tertullian calls penance subsignata [pledged] by which a man has bound himself before God to the purpose of a holier life, the sacrament of dipping, that is, of baptism, being applied as a seal. For anteponeret Rigaltius reads ante componeret. God reconciles by His sacraments men who have deserved most ill, and bids them be in the number of His friends.

SUBSTANTIA. II, 1032, "from diverse substances and functions". There are four heads in all, as Aristotle teaches, which are observed by natural philosophers in each thing: οὐσία, δύναμις, ἔργα, πάθη [being, power, works, affections]. Of these the first two belong to the substance of the thing; the latter two are comprised under the name of functions. II, 187, "after Philip and the whole substance of that question". II, 130, "to love with all one's substance". II, 406, "they do not acknowledge the author of their substance". II, 393, "a man honourable on account of his substance will surely be dishonoured". II, 251, "which of them excels in substance and strength of kingdom". I, 1314, "the principal of such great interest", that is, the capital or principal, which the Greeks call οὐσία and κεφάλαιον and ἀρχαῖον. I, 1317, "the whole substance of faith". II, 951, "to rise again to the works of the flesh from the leisure of continence is a matter of the loins"; he had said before: "to marry again is a matter of strength". II, 808, "so that not the substance of the flesh but its act is dishonoured". II, 817, "having its own kind, the substance of solidity", that is, of solid being, which is opposed to accident. I, 661, "so rich a substance of crimes", of idolatry. II, 77, "rather I shall approach this local substance of the present case", that is, the one in which an express passage of Scripture is concerned, where this is forbidden. II, 82, "the substance is given you by God, the manner by the world", that is, the thing itself, the flowers themselves, from God, but the manner, the way of holding the flowers, from the world.

SUBSTANTIALITER. II, 550, οὐσιωδῶς, by reason of a common essence.

SUBSTANTIVUM, that which subsists. II, 214, "for they will have it that even the beginning itself, in which God made heaven and earth, was something as it were substantive and corporeal, which could be interpreted as matter." II, 703, "which brings about a diversity of substantive state".

SUBSTILLUM, Festus: weather before rain already almost wet, and after rain not quite dry, because it was already dripping or had not yet stopped. II, 1033, "and if any missiles with the showers, then drizzle and fair again."

SUBTEMEN. II, 1030, "and indeed in repute for zeal for the weft". Varro, On the Latin Language, book IV: "subtemen, because it goes under the warp". It is the inner part of the cloth, a covering, the inner layer, which lies under the warp. Junius, however, with Rhenanus, prefers subtegmen, that is, the inner cloth by which a garment is lined, for comfort and adornment and for the zeal of display.

SUBTER. I, 1274, "which the fire beneath awaits", that is, in the underworld and the places under the earth.

SUBVERBUSTI, slaves burnt with [the] spits. II, 1044, "the spit-burnt among the free-born".

SUCCEDERE. II, 543, "because from many, many things are to follow", that is, from abundance it is easy to bring about that some things follow others, and very many are substituted in turn. A Hellenism.

SUCCIDERE, of runaway slaves who, dragged back by their masters, throw themselves trembling at their knees. I, 454, "and yet, when caught, they are subdued and sink down to their condition". II, 557, "he sinks down into prayers". II, 1257, "and once he has sunk down to impatience". II, 709, "to have sunk down even to human form". Irenaeus: "so far as even to be enclosed in a human body". II, 84, "whence the apostle too says that it sank down unwilling to vanity", that is, succumbed, was made subject. II, 983, "lest they be forced to sink down to adultery and fornication".

SUCULAE are stars so called unskilfully, as Cicero attests in the book On the Nature of the Gods, chapter 85; they are otherwise called the Hyades, ὑάδες, from ὕειν, to rain.

SUDUM, dry. II, 1033, "then drizzle and fair again".

SUFFECTURA. II, 280, "the soul is in a manner the under-office (suffectura) of the spirit", that is, as placed beneath the spirit to support it. He says suffectura, just as in the contrary sense we say praefectura. So he assigns the suffectura to the soul, that we may understand that the praefectura is given to the spirit. So in the book On the Soul he said that the mind is the furnishing of the soul.

SUFFERENTIA, patience. II, 392, "by which He commended His forbearance above in the blessings"; he soon interprets the same also as kindness. I, 1158, "now by this saying we forewarn ourselves for forbearance".

SUFFICERE. II, 246, "supplied in copies", that is, sufficiently copied out.

SUFFRAGIUM. II, 76, "then the votes", that is, the matter is sent to the council and decided by votes, an entry is made in the public records, and the accused is handed over to the officers to carry out the sentence.

SUFFUNDERE, to make ashamed, to bring disgrace on. II, 891, "it belongs to so holy a man to be suffused", with shame or a modest blush.

SUFFUSUS. II, 716, "but from these years the sex is both more suffused and more clothed"; more suffused with shame and with the consciousness of shame.

SUGGESTUS, dress. II, 1045, "a priest of array", that is, of priestly array. I, 368: the suggestus of images are small shields or little bucklers hung round on the standards, so that there were many tiers, the higher by the lowering [of the others], as boarded stages and galleries are seen on towers; on them were painted the images of the emperors who had been consecrated and enrolled among the gods, [and of those] who were still reigning, as is clear from Lipsius's passage on the image of Vitellius. I, 379, "at the prompting of Demetrius of Phalerum", that is, by his urging and effort. II, 323, "with the prompting of him who [sic] give authority going before": suggestus, what before [was] patronage. II, 211, "plainly matter as a partner through the furnishing of substance", that is, an ornament or an addition of beauty. II, 225, "heaven and earth, having of course their own furnishings". II, 570, "and the fruit-bearing furnishing", that is, its adornment and train. II, 414, "it was fitting that the New Testament should be sealed in that array". II, 810, "until night too revives with its own furnishing": the furnishing of night is darkness, as that of day is light. II, 871, "for it too will receive furnishing and adornment". I, 687, "but now [we must] treat of the mere array and apparatus of honour", that is, of clothing.

SUGGILLARE is said properly of the face when, being struck, it is disfigured with livid marks; hence it also means to wound violently and disfigure someone's reputation. I, 284, "to bruise the injustice of the public hatred towards us", that is, not only to convict it, but to brand on it disgrace, a bruise and a weal, so that it may be a public spectacle. Junius prefers sigillandam. I, 473, "as you bruise the prodigal". II, 549, "if anywhere, however, the indignity has deserved to be bruised".

SUGGILATIO, insult. I, 376, "your justice is an affront to heaven". II, 21, "the whole discourse of that affront".

SUI, kinsfolk, relatives on the father's side, clansmen. I, 303, "that her own people killed a matron by starvation for having unsealed the compartments of the wine-cellar".

SUMMALE is opposed to portionale: that which embraces the whole. II, 227, 964.

SUPERARGUMENTARE. II, 234, "accordingly he would have argued further".

SUPERCILIUM: the eyebrows are at the bottom of the forehead above the eyes; then it is used for gloom and censorious severity, and likewise for disdain and pride. II, 221, "but you, with the brow of the head", etc. II, 254, "with a lofty brow they build up their stupidity".

SUPERFICIES. I, 364, "for that favour to have consecrated the likeness of a similar beast", of the ass's head. I, 513, "under a great surface of gravity".

SUPERFERRE. I, 1203, "or from that over which [He] was borne": the water over which the Spirit of God was borne.

SUPERGRESSUS, ὑπερβολή. II, 851, "through excess into excess", καθ' ὑπερβολὴν εἰς ὑπερβολήν.

SUPERNITAS. II, 550, "supernities of supernities and how great sublimities of sublimities". Irenaeus: "in invisible and unspeakable heights".

SUPERSAPERE. II, 677, "he says, then, that he is over-wise who is most wise in mind".

SUPERVECTARE. I, 1263, "Who from the beginning was borne above the waters".

SUPPARARE. II, 564, "should be supplied with longing for better things". Irenaeus: ὀρεχθῇ τῶν διαφερόντων, should desire those things which were better. II, 443, "that seed might be supplied to him by his brother and from his rib". II, 958, "and as it were a posthumous offspring was supplied". II, 700, "and it is not supplied to him at once".

SUPPARATURA, ἀντικατάστασις, replacement. II, 884, "nor will the supplying of the race be heavy to the limbs".

SUPPARUM, a linen garment of the thighs hanging down to the ankles. II, 1014.

SUPPLAUDERE. II, 1017, "John seems to applaud the opposite side in something or other".

SUPPLICAMENTUM, κόλασις, punishment, the penalty of sin. II, 112, "because fear has punishment, namely the fire of the lake".

SUPPLICIUM, a criminal. I, 312, "and punishments will have to be called divinities", that is, those criminals who suffer punishments are to be called gods, and are consecrated as gods at the moment they are punished.

SUPPURARE. II, 121, "from something small", that is, from a little and slender body, "the earth festers forth a great evil, the scorpion". These words seem not to be understood of the food of scorpions drawn from the earth, but are to be explained from the fact that scorpions are not only generated from one another but are also produced from rot, from rotted wood, and from earth too; whence the scholiast of Nicander on the Theriaca: "scorpions arise not only from one another, but also from rotted wood and from crabs."

SUSPECTUS, suspicious, suspecting, in an active sense. I, 401, "lest they should deceive the suspicious". II, 576, "at least suspecting some maker", that is, acting or moving in suspicion. I, 1320, "either to please one who suspects or one who does not desire it". I, 1270, "suspicious from the pain of an insult".

SUSPENDERE, to restrain, to check, to stop. I, 487, "when summer and winter hold back from rains". Zephyrus seems to have explained it rightly: the clear sky denies rains so long that summer is continued with winter. La Cerda explains: when it rains neither in summer nor in winter time; in which way a comma ought to be put in.

SUSPENSIO. I, 1158, 1159, "and the making present of the Lord's kingdom belongs to our suspense", that is, to the delay of our hope or expectation and of the Lord's kingdom; we wait anxiously for what we know to be in suspense.

SUSPIRIUM. II, 541, n. (2), 542, "so many longings of the gates", that is, all that which they had so long desired.

SUSTINERE. II, 223, "until then he was waiting to be seen", that is, he was expecting. II, 609, "if He has not yet come, He is to be waited for", that is, to be expected. II, 125, "let the Gospels wait a little while I set out their root, the law". II, 139, "for to endure to the end is nothing else than to suffer the end". I, 639, "they maintain [that] the Tutelinae [are named] from the protection (tutelis) of the crops", that is, they affirm and defend that they were called by those names from that origin. I, 645, "what then shall I say in conclusion of the dreadful place, which not even perjuries endure?" He means the Circus, as if perjurers could not endure the horror of that place, that is, were terrified by the horror of the place, and so went to the Capitol to perjure themselves. For the solemnities of the oath were performed in the Capitol, not in the Circus.

SUTRINA, a cobblers' workshop. II, 1046, "the Venetian cobbleries", in which Venetian hides were made ready for making shoes. For in the Venetian region there was a great abundance of cattle, from whose hides shoes were made.

SUUS. II, 138, "lest antiquity perhaps had its own sacrament", that is, proper and peculiar to antiquity, namely to the Jews, not to be shared also with the Christian birth.

SYMBOLA, a contribution, that is, whenever something is brought into the common stock by each. II, 562, "as sailors always exult at a shared feast".

SYMBOLUM. I, 1238, 1239, "but if He grants us by necessity the token of death". Rigaltius interprets it of sin; Latinius explains it more rightly of baptism, through which we die with Christ and are buried with [Him] (Rom. 6).

SYMPHON. II, 588, "in the symphon of the pleroma by an angel"; others, more rightly, in symphone, in this sense: in the symphon, that is, the bridal chamber, men are to suffer what belongs to brides.

SYMPLEGADES are two crags or rocks in the sea at the Thracian Bosphorus; they are called the Cyaneae or the Planctae, dangerous to those sailing. Strabo, book VII; Pomponius Mela, book II, chapter 7; Pliny, Natural History, book IV, chapter 12.

SYNAGOGA. II, 370, "from heaven straight to the synagogue, as the saying is", etc. The interpretation of this passage is twofold. The first is that the proverb be taken of Christ, Who came from heaven straight to the synagogue, and held nothing more urgent than to do the things to which He had been called (John 4). As the saying is: "do what we came for." The second is that it be understood of Marcion, which Latinus did.

Συζυγία, conjunction. II, 68.

Συμμισούμενον, that is, co-hateful. II, 374.

Συνταλαίπωρον, that is, a fellow-sufferer.

SYNTHESIS, a more elegant and finer garment. II, 1042, "a fine-woven synthesis", that is, a soft garment, delicate and transparent, as women's are wont to be. See Turnebus, Adversaria, book XXIII, chapter 19.

SYNTROPHUS, σύντροφος, one who is brought up together [with another]. II, 554.

SYRMA, the loose and flowing robe of tragic actors. II, 1036, "and looser than any trailing robe".

T

TABELLA. II, 906, "these are the earlier tablets of natural betrothal and marriage", by which nature binds a girl to betrothal and marriage. For betrothal agreements were for the most part entered on tablets. These tablets were sealed with the signet rings of those who had been present.

TABERNACULA, shops. II, 976, "the baths and the shops are shut until the ninth [hour]".

TABULAE was the name for the folds of a looser cloth, because they lay one upon another in the manner of a floor of boards. Ferrari, On Clothing. Hence tabulatus, which see. II, 1046, "now that the folds fail". II, 83, "you have that common law in the public [record] of the world, in the tablets of nature".

TABULATUS. II, 1031, "by a gathering of folds", that is, by a boss gathered from several folds, or gathered by a manifold folding.

TALIA, wrinkles and pleatings, like slits. II, 1046, "and from there draw it down into pleats". Others read tabulas, others tilias.

TAM. II, 187, "but the doctrine of Hermogenes [is] so new", namely, as those other heresies against which we are wont to make the prescription from their lateness. Junius prefers tantum.

TANGERE. I, 488, "we touch God": the gods were said to be touched when they were moved by vows and took the requests to heart.

TANTUM quod is the Greek πλὴν ὅσον, πλὴν ὅτι [except that]. I, 281, "a good man, Caius Seius, only that he is a Christian". II, 426, "but no one would have knocked late at the new god, only just dawning".

TANTUS, understand numerus. I, 262, "and they are as many as we too are marked out", that is, their multitude is as great as does not escape you. I, 281, "the good is not worth so much as the hatred of Christians", that is, they do not so much rejoice in a wife made chaste from an adulteress, a son made obedient from an undutiful one, a slave made faithful from a rogue, as they grieve, as at a loss, that they have gone over to this name, so that they would wish to bargain, even at their own cost, that it had not been done. I, 480, "so many, to a man", that is, so many Christians, etc. II, 255, "whom I should name through so many ages past".

TARDABILIS. II, 722, "with a sluggish stiffness".

TAUREA, a whip or very strong thong of ox-hide. I, 626, "others have walked about among the huntsmen's bull-whips with most enduring shoulders". Juvenal, Satire VI: "at once the bull-whip punishes the fault and crime of the curled hair."

TELINUM, an ointment named from Telos, one of the Sporades islands, which Callimachus called Agathussa. Pliny, Natural History, book XIII, chapter I. II, 1042, "which I expect was done at Omphale's with balsam or telinum".

TEMENUS. II, 1035: one of the descendants of Hercules, a Messenian, ruled the peoples of the Peloponnese. Others read qui a Temeno; others qui cum Timeno.

TEMERARIUM, made at random and without art, or from any material that comes to hand. I, 430, "makeshift altars of turf".

TEMPERARE. I, 276, "with you there is restraint only in the inquiry", that is, tortures are applied only for the inquiry, and cease at once when [the confession] has been wrung out.

TEMPESTIVITAS, from the Greek ὡραῖος τῷ κάλλει [ripe in beauty]. II, 330, 621.

TEMPORALITAS, the season of the year. II, 1031, "if besides any condition or rank or season clothes [a man]".

TENEBRAE. "a dog's darkness will have fallen", that is, the light is put out by a dog's movement, the lamp falling.

TENEBRICUS, black. II, 1045, "him, because of the different affectation of a dark garment".

TENEBROSUS, σκοτεινός. II, 318, 651. So Heraclitus is called, because of that excessive obscurity which he affected: "that dark Heraclitus".

TENERE. I, 648, "I hold [you to] the testimony of blindness", that is, I accuse [you] of blindness. II, 158, "we hold, they say, the monarchy", that is, we assert one God.

TENUS, a bond, a noose: "bands, bonds, diadems", Hesychius. II, 1638, "in the manner of the former rope, which the cord of lime-bast had joined".

TENUS. I, 483, "as far as the eyes": the sense is: if any trees by chance survive there, to the eyes of those who look they promise fruit, but that fruit, touched by the fingers of those who pick it, dissolves into ashes.

TERMINUS. II, 1005, "against the master's determination", that is, against the master's verdict and decision. For in Tertullian determinare is to judge, to pronounce, to define by judgement.

TERRIGENA. II, 299, "between water-born and earth-born animals", ὑδρογενῆ καὶ γηγενῆ τῶν ζώων.

TESTITRAHUS, one who seems to drag his testicles, because of their size. Vossius, Rhetoric, book IV. Others textitrahum, ἑλκεσίπεπλον [robe-trailing]. II, 1031. Others vestitrahum, or textitrahum.

TESTUDO. I, 624, "by closing up the tortoise". This reading is without doubt to be preferred to all the others. For these words are to be understood of the tortoise of shields, which was formed by closing up the shields. Livy, book XLIV: "in a square column

having been formed, with shields closed up over the force, the first standing, the second lower, the third and fourth more so, the last even resting on the knee, they made a tortoise sloping as the roofs of buildings are."

TETRAO, a kind of bird, which Pliny mentions, Natural History, book X, chapter 22; Athenaeus: "and those of the pheasants, which [they call] tetraones". II, 261, "a single little feather of a grouse".

TETRICUS. I, 1329, "but for you no reason for going out that is not grim", that is, not weighty, not serious, not holy.

THAMNUS, θάμνος, any fruit-bearing plant that grows up abundantly. II, 702, "I have been a bush and a fish". There are verses of Empedocles himself on this matter in Diogenes Laertius, but far more correct in Clement of Alexandria, Stromata 6, in this manner: "For already I have once been a boy and a girl, a bush and a bird, and a voiceless fish in the sea."

THENSA. II, 95, or rather Tensa, from tendere (stretching), as Asconius advises. It was, on Festus's authority, a silver car in which the emblems of the gods were carried into the Circus to the sacred couch at the circus games. I, 638.

THISTRI. I, 703, "like Cincius Severus, who at Thistrus". Junius reads Thustri or Thystri, a free town of inland Africa: Θυσδρός in Ptolemy, and perhaps Θυσδρίς; whence Thusdritanus in Pliny, book V of the Natural History, chapter 4, and book VII, chapter 4. Latinius restores Thysdri, from Sallust, Oppius and others. But in Pliny it is read without the aspirate. Cincius Severus, moreover, is without doubt the same who is also called Cingius Severus by Lampridius at the end of [the life of] Commodus. And perhaps this too had been the reason why he was handed over to death by Severus on the accusation of his enemies, as Spartianus records in [the life of] Severus.

THORI. I, 452, "to bring couches out into public": they are the banquet-couches and cushions of the gods.

THURARIUS, one who sells incense. I, 677, "unless someone will also turn a blind eye about the incense-seller".

TIBERIS. I, 455, "the Tiber too is witness". Gothofredus refers this to the Tiberian house, that is, the palace of the Caesars. But formerly the common people lived along the bank of the river, the more powerful occupied the hills. Since, then, he is speaking of the common people, he could do nothing more fitting than to name their place of dwelling.

TIBICINARE. II, 717, "nor that he himself is to be propped", that is, to be shored up with a prop and support; a metaphor from buildings.

TITULARE. II, 620, "he also entitled the magi with the name of Samaritans", that is, marked and called them by a title. II, 936, "even if you entitle yourself with digamy". II, 667, "who will not give the whole sum to the soul, by whose name mention of the whole man is entitled?"

TITULUS. II, 1015, "and above all peaks and titles", better tutulos. Tutuli were priestly caps, whence in Varro "priests wearing the tutulus". Turnebus, Adversaria XXVI, 10: "the tutulus was a mantle with which priests about to approach the sacred rites covered and protected their heads." I, 525, "or speaking of the title of the Pythian", he has in view that famous inscription at Delphi at the doors of Apollo: γνῶθι σεαυτόν [know thyself]. II, 965, "for abstinence from wine too has its titles [to honour]". II, 310, "or will the title of office delight". I, 1219, "as it were heaping up the title of Paul from his own", that is, as if he were adding something of his own to the titles and glory of Paul, which would be like a heap [on top]. II, 987, "nothing else in confirming such titles". He calls the heads of the divine law titles, and in the same sense above he spoke of "titles of condemnation". II, 939, "that each title of holiness might be checked off in the census of Christ". A metaphor is joined, drawn from accountants and from censors, who enter on their tablets the names and titles of those who make returns. See DISPUNGERE. II, 255, "which title shall we inscribe, of the two, for the god of Marcion?" To inscribe is to record something in the monuments of deeds done. Cicero: "to inscribe a eulogy on bronze, marble", etc. Pliny, on Pompey the Great, book VII, chapter 26, records the titles of victories and triumphs inscribed. To which Tertullian alludes, so that it means to honour or defame with a public surname, and to ennoble with a eulogy.

TONSURA. II, 700, "in truth plagues and famines and wars and the swallowing up of cities are to be reckoned as a remedy, as a shearing of the human race grown insolent". There is something similar in On the Pallium, chapter 2.

TORMENTUM. II, 1046, "we say nothing of shoes, the toga's own torment". Salmasius reads termentum togae, that is, that in which the toga ends: and the shoe is the end of the toga. He says "the toga's own" here because among the Romans neither was the toga put on without shoes nor shoes without the toga. II, 122, "a barbed dart at the tip, binding fast after the manner of an engine", that is, as was seen at that time in the scorpion, an engine of war. I, 1303, "alms without torment". A heathen husband of a Christian woman, when he had noticed that something of his goods was missing, perhaps taken by his wife for poor Christians, very often raged so much

that he should order the wife's slave to be tortured. But when both are Christians, then alms without torment.

TRADUCERE, to set out into the light, to open, to uncover. II, 45, Thus they will be more easily exposed. II, 156, Exposed thereafter, i.e. made manifest and refuted. II, 105, Or let him expose that they were men of his, i.e. let him show, demonstrate that they were men of the devil who, having deserted God, defected to the devil. II, 115, While I am unwilling to be exposed as what I am, having confessed that to be what I am unwilling to be exposed as, that is, a Christian. II, 671, If he is also proved His prophet by exposing the hidden things of the heart. II, 1028, That He might expose their thoughts. II, 647, Which alone exposes that most pernicious force, i.e. which Christian power alone drives demons away, compels them to depart, shakes them out of men, namely by adjuring them. I, 446, With exposure you shall not expose your neighbour. The Greek, Lev. 19: "With rebuke you shall rebuke your neighbour."

TRADUCTIO, illustration, demonstration, detection. II, 35, Lest their exposures likewise be admitted, i.e. sure proofs by which their lies are exposed and served up to be laughed at. II, 621, Threatening the exposure of each one's heart. Rigault explains it of the force of spiritual grace, which pierces each one's conscience through with the arrows of the divine precepts. II, 508, When they feel their own exposure, i.e. when they are charged with and convicted of error.

TRADUX. II, 32. From whom [they have borrowed] the layer-shoot of faith, i.e. the transfer of faith from one Church to another. For the Churches handed down the apostolic doctrine to one another, as it were from hand to hand. I, 1257, She makes him a layer-shoot of that which she had drawn from the Evil One. The sense: Satan had approached Eve alone, had breathed on her alone with a spirit infected with impatience. But she, impatient even of keeping silent, pours Satan's depraved suggestion over into her Adam. So she herself was the layer-shoot of sin into Adam, and thereby made him a co-propagator of that sin, that is, an agent and partner in transmitting the sin into the common stock. II, 661, But since everything thin and transparent is a rival of air, this will be the soul, in that it is breath, and a layer-shoot of spirit.

TRANSFIGURATIO. II, 191, Transfiguration is the destruction of the former [state].

TRANSFRETARE. I, 1227, And so they sail across the whole course of life without the rudder of reason.

TRANSFUNCTORIUM, which is also perfunctory: what is done with slight care and while doing something else, that is, when we do not care that something be done well, but only that it be done. II, 278, And the perfunctory precepts themselves.

TRANSITUS. II, 888, From the time they have made the passage of their age, i.e. have passed out of childhood.

TRANSCRIBERE, to transfer to another. II, 1036, How many estates transferred? II, 619, Before it had been transferred to Syrophoenicia.

TRIBUTUM. II, 336. Or by the tribute of blood, of the menses. I, 1252, The tributes of the whole race, i.e. the conception and nourishing of the foetus in the womb, and the very bringing forth of all living creatures.

TRICHEA. II, 565, rough. Junius reads trechea or trachea; Greek ἡ τρηχεῖα, τραχεῖα ("rough").

TRINITAS. II, 19. The trinity of man, namely the hylic or choic man, i.e. material and earthly; the psychic man, i.e. animal; and the spiritual man. So Valentinus held. II, 684, That the Valentinian trinity may be further cut down. II, 673, For behold, this whole trinity, namely of the parts or affections of the soul, the reasoning, the irascible and the concupiscent. The threefold function of the soul is indicated in the Gospel.

TRUCIDARE. II, 986, Whether chastity be slaughtered in bedchambers or in towers.

TRULLA, a hollow vessel in which the burden of the belly is deposited, under the privy seat. I, 344, Sometimes [made] into a chamber-pot out of a Minerva.

TUNICA. II, 1030. The Carthaginian tunic differed from the Roman in that the latter was sleeveless and shorter, the former sleeved and longer, Gellius, Attic Nights book VII, chapter 12.

TURBA. II, 545, From their crowd, i.e. from the crowd of the gentile gods, and by its example to persuade men of another throng of aeons or ages, as the Valentinians do.

TURPE. I, 517, Or is this more shameful? A shameful sacrifice: a bad man, because nothing ought to be offered to God unless it is perfect in its kind; below: When you slaughter whatever is half-dead, wasting and scabby.

TURPILOQUIUM, foul speech, II, 1014.

U

UBIQUE. II, 1035, Throughout everywhere of the world, "into the everywhere of the earth". Salmasius denies that it is an Atticism.

ULTIMARE, to be in the last part, to hasten to the end. II, 1032, When nevertheless the times of the fatherland were drawing to their end.

Umbo was the centre of the toga, and the artful knot of the converging folds, hence the navel of the toga. II, 1046, And let him assign the whole shaping, by the gathering of the umbo, to guardian clips.

UMBRA. II, 198, This first shadow, plainly without light, the worst of painters has coloured with those arguments: [a figure] drawn from the art of painting, which Hermogenes had practised. The first beginnings of painting, says Pliny, were the shadow of a man traced round with lines, which was called linear; the second [was done] in single colours and called monochrome. So the first was without any colour, so much so that it was the custom to write beside them whom it portrayed. Then the lines began to be coloured with ground potsherd. Equal to such painting in the art of building is ichnography, which is the shaping of the ground lying flat, a surface delineation, giving a sample of the work to come. It is explained of the obscurity of speech, of argument, of the thing demonstrated.

UNARE. II, 190, To divide them rather than to make them one. He uses the simple verb from which we say adunare and coadunare. Three Vatican manuscript codices read unire, but the former smells more of African phrasing.

UNDE, from wherever. II, 217, Although we could value them as brought forward barely. II, 221, From wherever He has it. II, 353, Than to produce the truth of the flesh from anywhere.

UNGERE. II, 122, And to the heel of one anointing the beast. Rigault's reading urgendi pleases more. To press the beast's heel is the same as to press the beast with the heel. He himself says shortly after: There let him dash the anathema on the scorpion in place of a sandal. II, 338, Anointed first, I believe, for the sun. He alludes to heliosis or sunning, by which, that is, the anointed were warmed so as to dry and firm their limbs. Persius, Satire IV.

Or if, anointed, you idle and fix the sun upon your skin.

Junius prefers ad solium ("for the bath-tub"); see that [entry].

UNGULA. II, 970, And against the horny claws. Among the tortures were claws, at first, as may be guessed from the word, cut from the beasts themselves, then of iron made in their shape; with these they scraped the sides of the wretched, or, as some have said, they "wrote" and "scored" them. Septimius therefore says that skin dry and horny from fasting will be steadier against torments of this kind.

UNIFORMIS. II, 661, Uniform, at least in the name of substance, i.e. endowed with one essential form and not with several; which Plato teaches in the Timaeus. This he afterwards calls natural substance.

UNITAS. II, 57, 58. Schism is unity itself, i.e. they most carefully display an appearance of unity; or, there are indeed schisms among the heretics, but we notice them less because of their common and most harmonious discord with us.

UNIVERSITAS, pleroma, II, 623, For the totality of spiritual proofs would not belong to any one of men. The world: II, 258, In short, if the universe is the Creator's.

URBANITAS. I, 404, He calls deceived by urbanity those ensnared by depraved teachings, chapter 17; [compare] "a soul formed in the schools, trained in the libraries, belching out a wisdom got in the academies and porticoes", On the Testimony of the Soul chapter I.

USURPARE. I, 1257, He began easily to be taken over by impatience for everything that had offended God. Properly those "take over" to whom the right of possession belongs. So impatience, as though already possessing the man, easily drew him to anything that would offend God.

USURPATIO. II, 750, In a certain taking-in-advance, i.e. in the infliction and anticipation of judicial penalties beforehand.

USUS. II, 564, It is the use of things, for what is [meant by] it is customary, it happens in practice. Hellenism: χρεία ἐστι ("there is need").

UT. II, 185, That we should thus speak of two divided, i.e. even if we should say that there are two. II, 193, Why hast Thou forsaken me? Greek ἵνα τί; a formula most frequent in Optatus the African.

UTENSILITAS. I, 1309, Whose usefulness has been so arranged.

UTHINENSIS, bishop of Uthina, which was a city of Africa, a colony of the Romans. He did not, it seems, acknowledge the new prophecy of Montanus. II, 947, That Uthinan of yours, of course.

UTILIS, that which is in use. II, 1039, But some useful to all everywhere, like this pallium.

V

VACARE. II, 1030, When there is leisure for it and it pleases, i.e. while it is allowed and one likes. II, 1041. Vacuerat for vacaverat. To be absent: II, 1047, The torment of the girdle is absent. I, 276, And if they are forestalled by confession, they will be idle, i.e. they will cease, the tortures, namely, will no longer be applied. II, 226, In hope let this example lapse as human. II, 229, From things existing,

they must come to be, not from things empty. I, 380, That the knowledge should not be idle, i.e. that they themselves might understand the sacred volumes. II, 22, It was idle towards us, i.e. it was empty, idle and useless. II, 968, Who weaken these things as being idle, i.e. as useless and of no value. II, 256, Concerning what is known the question is idle. II, 479, Therefore each was idle in Christ. II, 815, Although the difference of the things is absent from the example, i.e. although the example is most unlike, and in no part to be compared with this. II, 760, Because as a phantom it was empty with regard to the sense of them, i.e. it lacked the sense of them.

VACUUS. II, 654, Whence [could it belong to] an empty thing to drive solid things forward, i.e. to the soul, if it is incorporeal and empty, in Tertullian's sense.

VALENTIA, strength. II, 238, The strength of Him Who makes the earth. II, 619. And he will gather all the strength of the peoples.

VANITAS. I, 1246, And with the emptiness of the face from fasting. For from fasting the natural vigour of face and form fades away. He alludes to that [text] Matt. 6:16: they go about with a faded countenance

VANITIMUM, an ancient word, formed from vanus, for that which pertains to vanity and is situated in it. So aeditimus, maritimus, medioximus, finitimus. II, 224, n. (12).

VARIARE. II, 1031. The urn of worldly affairs has varied, i.e. the turns of things have changed. II, 538, Because they so vary from the father's sex, i.e. they so plainly vary in sex, as does the father.

VARIETAS, II, 610. Also the varieties of the Getulians, for what is "the various Getulians"; Pomponius Mela On the Situation of the World book I, chapter 4, The Getulians, a numerous and manifold nation.

VECTACULUM. I, 1202, He set beneath God a worthy carriage. Others [read] vectabulum; and perhaps better, from Gellius' Attic Nights book XX, chapter 1; and Nonius Marcellus IV, 321: Under the name of a failing carriage.

VECTARI. II, 670, Asclepiades too is carried along by that argument. II, 1002, With the Holy Spirit carrying you. Irenaeus [has] walking in the Holy Spirit; and the ancient copies of the Acts, "borne along in the Holy Spirit".

VECTIGAL. I, 381, A tributary liberty is commonly entered upon, i.e. the liberty which the Jews buy back with a tax, or yearly payment, so that they may freely assemble in their synagogues and for their worship.

VEDIUS POLLIO. One of his slaves had broken a crystal cup; Vedius ordered him to be seized, and he was to die by no common death: he was ordered to be thrown to the lampreys, huge ones, which he kept in a fishpond. Seneca On Anger book III, chapter 40; Pliny, Natural History book IX, chapter 23; II, 1048.

VELIFICARE, to set sail or make sail. II, 122, Its savagery sails on the south and the south-west wind, i.e. scorpions, the dread plague of Africa (as Pliny calls them, book V of the Natural History, chapter 7): so the south winds make this plague of Africa fly too, says Pliny, book XI; and that is, as Tertullian teaches, when the south and south-west wind is blowing.

VENDERE. I, 308, To sell crimes is to conceal them for a price received.

VENDITARI, to be for sale, to be held [so]. I, 512, 513, Plato is put up for sale to Dionysius for the belly's sake.

VENTER. II, 908, They are forced to cover their bellies by the downfall of their weakness. He says "bellies", as authors on law are wont, for wombs made pregnant by admitting a man. So "to cover the bellies" is to conceal pregnancies. I, 1274, Workmen of the belly, i.e. parasites.

VENTILARE. II, 1044, He fans out silk, i.e. he catches the wind in a loose and flowing silk garment, and walks with the silk billowing. II, 82. He wafted a scent into the nostrils.

VENTUS. II, 123. But most Christians to the wind, if it shall please. To the wind, that is, as the wind carries, with a favourable wind, as occasion may give and advise. If it shall please, namely Caesar, the proconsul, the governor, etc.

VERITAS. II, 295, The image will not be made equal to the truth in every respect. II, 795, Or contending that it is of no truth, i.e. contending that the flesh of Christ was not real. I, 1264, In the keeping of the Truth, i.e. in the keeping of Christ.

VERNACULUS. I, 388, Josephus is called a native writer, since, himself a Jew, he describes the origins of the Jews and their wars with the Romans, albeit in Greek. I, 421, the Trojan race is called native to Cybele; I, 454, And the very native populace of the seven hills. I, 1341, Among certain barbarians, because gold is native [there]. II, 757, a certain woman, native to the Church, i.e. a Christian.

VERRUCA. I, 1341, Than some hard and round wart of that shell. He calls the pearls of the shell warts, because the sound offspring of shells consist of a manifold skin, so that it may not improperly be thought a callus of the body, and therefore they are usually cleaned by experts. For thus they grow in the very flesh of the oyster, as measles commonly do in pork. See Athenaeus, book III, chapter 8, and Pliny.

VERSURA. To make and pay a versura is, having received money from one person, to repay another what was owed him. II, 1035,

It is the antistrophon or the antistrophe; others [read] he repays the loan by a set-off.

VERTERE. II, 906, They turn the hair, does not seem to mean the same as to curl the locks. The words, I, 1322, I see some even turning their hair with saffron, advise us to understand this, among the ancients, of hair changed and dyed. Herodian, On Antoninus, "and he put yellow locks on his head"; and in Clement of Alexandria, "making the hair yellow". Capitolinus in [the life of] Verus: He is said indeed to have taken such care of his golden hair. So great was the affectation of golden hair that Jerome admonishes Laeta: Do not redden the hair. II, 705, But the state of souls turns, in an intransitive sense.

VERTEX. I, 262, The summit of the city is the Capitol.

VERTIGINARE. II, 1037: what it is can be understood from Aristotle's words on the chameleon: "It turns its eye round in a circle, and shifts its gaze to all places."

VESICA. I, 521, There the bladder complains. Havercamp: At once there the bladder complains, i.e. their breast is as it were distended with winds and most violently tormented. To Havercamp it seems a proverb taken from little boys who can no longer bear the need to urinate, their bladder full of urine, and so, often fearing the rod, cry out. So they, on hearing the Christians' discourse on the resurrection of the dead, at once leave the lecture-hall, as if the need to urinate pressed them.

VESPERUGO, a bat, II, 703.

VESTICEPS. II, 746, A boy grown to puberty.

VESTIFICINA, a place where garments were made. II, 1039. But Rhenanus interprets [it]: clothiers or tailors.

VESTIRE. II, 1031, So too the sister city close by was clothing [itself]. II, 1031, And if anything besides condition or rank or season clothes, it is said intransitively; Turnebus wants vertit; Junius gestit, i.e. "longs for". II, 50, it is said of baptism, it clothes with the Holy Spirit.

VESTITUS. II, 716, But from these years the sex is both more flushed and more clothed, more clothed with the hair that grows on the body. See INVESTIS.

VETERNUS is a disease arising from cold humours that attack the brain, and taking away reason, commonly [called] lethargy. I, 1048, I spare no lethargies. A metaphor for vices.

VETUSTAS. II, 1022, But if after the washing away anything of it should revive into oldness, i.e. into the old man, into the heathen.

VIA. I, 653, 635. For they call "ways" the cross-passages of the belts around the circuit, and the divisions of the popular seats down the slope. See BALTEUS.

VIBRARE. I, 1196, They look up to heaven not idle of mouth, to move, quivering with their breath. A corrupt passage, perhaps to be restored thus: They look up to heaven with mouth not idle, sending forth their breath in their own manner, that is: the lowing of oxen, the bleating of sheep, the cries of wild beasts and birds are prayers to the Parent of all, Who provides for the lions as they seek their prey with their roaring, and feeds the young of the ravens, which call upon Him. Vibrare spiritum is to send forth the breath strongly, as animals do when they cry out and make a noise. Prudentius says of the Word, Apotheosis 49:

This is the Word which, breathed forth from the Father's kindly mouth,

Took a frail form from a virgin body.

VICES. I, 499, To allow the return of an injury is to repay an injury. II, 437, Who could not repay the return for that human whole. II, 551, In this manner of a seed. Irenaeus: "just as a seed".

VICTORIATUS. I, 907, a coin stamped with the image of Victory, about which Pliny, Natural History book XXXIII, chapter 3. It was worth two sesterces.

VIDERE. Let the shape see to it, i.e. the shape does not matter, contributes nothing to the point, whether the wood be in this way or that, the sign of the cross or of a rough stake, provided it is wood. II, 198, But let the person see to it, i.e. why do we linger over the person, what is the person to us, since my question is with the doctrine? II, 555, Let the solecism see to it. II, 898, Let the world, the rival of God, see to it, i.e. let this impious world, which strives against God, judge, nature at least being its guide.

VIDERI. I, 386. In which he is seen, i.e. is beheld, is perceived; lest anyone interpret it "is thought". II, 608, Nor if you come to be seen by me, i.e. to appear.

VIDUARE. II, 953, The priestesses of Ceres, even while their husbands live and consent, are widowed by a friendly separation. II, 680, Who bereave the mind of understanding even for a little time.

VIDUATUS. II, 902, I know plainly that somewhere a virgin not yet twenty years of age has been placed in the widowhood, "in widowhood", i.e. in the sacred ministry of widows; concerning which Acts VI and I Timothy V.

VIDUUS. I, 1204, "But they deceive themselves with widowed waters". Widowed, that is, of the angel and the Holy Spirit, and therefore barren. But upon our waters the Spirit comes from heaven, sanctifying them from Himself, and so, sanctified, they conceive the power of sanctifying: wherefore they also bring forth, namely Christian men, for eternal life.

VIGORARE. II, 984, "Things that weaken discipline rather than invigorate it".

VILLICUS, properly one who presides over the management of a country estate, a steward. II, 40, "Would the steward of God, the vicar of Christ, have neglected his duty?" He means Paul.

VILLUS is wool. II, 913, "They put either a tuft of wool or any thread on top of the head".

VINDICARE. I, 889, "And so it is claimed against the truth", i.e. it is asserted, in the forensic sense.

VIRGILIAE, or rather Vergiliae, the seven stars in the sign of the Bull, so called either because they rise in spring about the equinox, or because by their rising they give a sign of springtime, as Servius noted on book I of the Georgics; Cicero, On the Nature of the Gods book II, chapter 44; II, 772.

VIRGINARI. II, 907, "But they want to be virgined", i.e. they want to be held virgins.

VIRGO. I, 413, "Virgin Continence", through whom they remain virgins for ever; I, 413, "the Heavenly Virgin" is Juno. II, 549. "Of a virgin old age", i.e. of one who remained unmarried until old age. II, 960, "While the saliva is still virgin", i.e. when, our saliva being still untouched by food and drink, we are fasting. II, 782, "She was a virgin still †tender, not yet pressed by the act", etc.

VIRIAE, bracelets which women wore on their arms. II, 1042, "He took up the marks of the boxing-gloves with bracelets", i.e. in place of the boxing-gloves he put bracelets on his arms. Turnebus wants: "He took up the marks of the boxing-gloves with a bracelet."

VIRILIS. II, 542, "The image of the male member is uncovered". Junius thinks one should read membri viralis, so that it is from vira, i.e. woman, viralis being formed as virilis is from vir. For the male member belonged to the Orgia, the rites of Bacchus; but the viral or female one to the Eleusinia, the rites of Ceres.

VIRIOSUS. II, 570, "And confounded the things strong in use", i.e. of great strength, "strong", "mighty". II, 681, "And indeed will embrace it more vigorously".

VIRTUS, a miraculous gift. I, 378, "Their utterances, and likewise the powers which they put forth for faith in the Godhead", of the prophets; II, "So many powers", like the Greek dynamis. II, 619, "The power of the East", i.e. its strength.

VIS, I, 275, 276, "Lest any force lie hidden in secret", is understood of the devil.

VISCERATIO was a distribution of meat, which used to be made either at a solemn sacrifice or at the funeral of some distinguished person. I, 641, "As though they were enjoying some distribution of meat". II, 331.

VISUALITAS. II, 699, "For we too shall set against [these] the contrarieties of born and unborn, of sightedness and blindness."

VITIUM. II, 1034, "He dyed the sea with a new [thing] of vice", i.e. a new vice. Junius prefers "a name of vice". He means Charybdis,

which Tertullian calls a vice, since one may not sail past it without danger. I, 47, And the vice of a single aeon: earlier, in chapter 7, he called it an ektroma, a miscarriage.

VITRUM. I, 626, If glass is worth so much, how much a pearl, a proverb to signify a huge inequality and distance between things. Jerome to Laeta, 7: If glass is worth so much, why is a pearl not of greater price?

VIVICOMBURIUM. II, 648, but let him exhaust [them] by the gibbet and burning alive, by every device of cruelty. II, 706, Gibbets and burnings alive.

VOCATUS. II, 220, Likewise it also withdraws from the calling of that name.

VOLATICA. II, 1050, Who watches the volatica. Some interpret it of geometry, from vola (the palm), with which geometers measure out everything; Salmasius [interprets it] of soothsaying.

VOLATICUS. I, 1281, Temporal and fleeting desires. II, 1247, And all that for the fleeting joy of a single year.

VOLSELLA, an instrument for plucking out hairs. II, 1040, Tweezers so thievish from the chin.

VOLUNTAS. I, 1285. To undergo at the last the will of God, i.e. to receive judgement on the last day.

VOLUTARE. I, 1302, Together they pray, together they roll [on the ground]: so book III Against Marcion: To commend one's prayer with hands beating the breast and face rolling on the ground.

VORATRINA. I, 470, Nor for ungrateful gluttonies: they are gluttons, abandoned men, whirlpools and abysses of alms-money, who are ungrateful towards God and the Church and the individual brethren who are their benefactors, as towards others.

VOTIVUS, I, 315, He exposed [them] on votive crosses. Havercamp explains it thus: that Tiberius made votive crosses out of votive trees, on which those criminal priests hung handsomely, like offerings made by vow. Junius derives this name from the vows for safety which Augustus had made. See Suetonius, Augustus, chapter 97.

VULNERARE. I, 1252, The patience of the Lord was wounded in Malchus.

VULLINI, once the wealthiest people of the Etruscans, whose whole city was burned up by lightning, II, 1031.

X

XEROPHAGIA, xerophagy, the eating of dry foods. II, 935. That we also observe xerophagies. II, 960, And to them the xerophagy of the angelic bread was displeasing.

XYSTARCHES, the president of the xystus, or athletic stadium, who supplies everything that those about to compete need. I, 624, The Holy Spirit the master of the games.

XYSTICUS, proper to athletes. II, 1040, The refinements of the xystus. For athletes and wrestlers trained naked in the xysti and porticoes; and so their chief care was for the body and for elegance. II, 993, And the vanities of the xystus.

Z

Zona. II, 549, By a kind of wall of that fiery zone: he calls the ether the fiery zone.

NOTICE.

We judged that this old Catalogue of Tertullian's library should not be left out, chiefly on this account: that, published from the first recensions of Septimius and arranged by Jacob Pamelius, it passed thence entire into the more recent editions of Rigault and Priorius. The edition, then, which we began with a preliminary work of Pamelius, namely the Life of Tertullian, we are glad to close with an index of his; nor have we taken care to renew this last little appendix with any addition, although it is not in every point complete: for now and again the names of several of the authors whom Tertullian cites are missing, while a few perhaps are cited twice or are redundant. However that may be, we would have you receive this index from us just as the first editors presented it. The Index of Sacred Scripture is referred to the General Apparatus to be appended to this whole Patristic Library.

THE EDITORS.