Cyprianus, Liber de habitu virginum

<!-- Page head: Pamelius's Argumentum (italic, cols 439-440, above the text) is editors' matter but not a footnote; not set here. Footnotes are headed "STEPH. BALUZII NOTAE." --> (*) ‹anchor: title of the book› · call in col 439 Antea legebatur De disciplina et habitu Virginum. Coactus sum mutare propter auctoritatem veterum exemplarium, in primis vero Seguieriani, omnium antiquissimi, et quia eo modo librum istum citat sanctus Augustinus, lib. IV de Doctrina Christiana, cap. 21. De illo ita scribit Hieronymus in Epistola ad Eustochium de Custodia Virginitatis: Legas Tertullianum ad amicum philosophum et de Virginitate alios libellos et beati Cypriani volumen egregium. Idem in Epistola ad Demetriadem de Virginitate servanda: Certe et beatus Cyprianus egregium de Virginitate volumen edidit. Quae etiam reperiuntur in Epistola 79 Hildeberti. Hanc nostram mutationem in titulo istius libri confirmari dosse puto auctoritate Cassiani, qui libros quos edidit de Institutione Monachorum vocavit de Habitu Monachorum. Sic enim legitur in codice Corbeiensi: Incipit liber primus de Habitu Monachorum. Et in fine: De Habitu Monachorum liber primus explicit. Sic etiam in codice 782 bibliothecae Colbertinae. Immo in editione Antuerpiensi Christophori Plantini legitur in initio: Liber primus de Habitu Monachi. Exstat insignis liber sancti Joannis Chrysostomi de Virginitate.

Formerly the title read "On the Discipline and Dress of Virgins." I have been compelled to change it on the authority of the old copies, above all the Séguier manuscript, the most ancient of all, and because Saint Augustine cites this book in that form, De doctrina christiana, book IV, chapter 21. Jerome writes of it thus in his Letter to Eustochium on Keeping Virginity: "Read Tertullian to his philosopher friend, and other little books on virginity, and the excellent volume of the blessed Cyprian." The same in his Letter to Demetrias on Preserving Virginity: "Certainly the blessed Cyprian too published an excellent volume on virginity." These words are also found in Letter 79 of Hildebert. I think this change of ours in the title of this book can be confirmed by the authority of Cassian, who called the books he published on the Institutes of Monks "On the Dress of Monks." For so it reads in the Corbie manuscript: "Here begins the first book on the Dress of Monks." And at the end: "Here ends the first book on the Dress of Monks." So too in codex 782 of the Colbert library. Indeed, in the Antwerp edition of Christophe Plantin the opening reads: "First book on the Dress of the Monk." There is an outstanding book of Saint John Chrysostom on Virginity.

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THASCII CAECILII CYPRIANI EPISCOPI CARTHAGINENSIS ET MARTYRIS OPERUM PARS II. OPUSCULA.

OF THASCIUS CAECILIUS CYPRIAN, BISHOP OF CARTHAGE AND MARTYR, OF THE WORKS PART II. THE SHORTER WORKS.

LIBER DE HABITU VIRGINUM. LIBER DE LAPSIS. LIBER DE UNITATE ECCLESIAE. LIBER DE ORATIONE DOMINICA. AD DEMETRIANUM. DE IDOLORUM VANITATE. DE MORTALITATE. DE OPERE ET ELEEMOSYNIS DE BONO PATIENTIAE. DE ZELO ET LIVORE. AD FORTUNATUM, DE EXHORTATIONE MARTYRII. AD QUIRINUM, TESTIMONIA CONTRA JUDAEOS, LIBRI III.

The book on the dress of virgins. The book on the lapsed. The book on the unity of the Church. The book on the Lord's Prayer. To Demetrian. On the vanity of idols. On mortality. On works and alms. On the good of patience. On jealousy and envy. To Fortunatus, on exhortation to martyrdom. To Quirinus, testimonies against the Jews, three books.

LIBER DE HABITU VIRGINUM.

THE BOOK ON THE DRESS OF VIRGINS.

ARGUMENTUM. — Pontius in vita D. Cypriani paucis hujus libri argumentum complectitur: « Quis, inquit, virgines ad congruentem pudicitiae disciplinam et habitum sanctimonia dignum, velut fraenis quibusdam lectionis Dominicae coerceret? » Primum, ut paulo fusius argumentum explicem, disciplinae encomium celebrat, et ejus utilitatem Scripturis comprobat, deinde, gloriam, decus et merita virginitatis, et earum quae virginitatem suam Christo voverant et dicaverant prosecutus, continentiam non in sola carnis integritate, sed et in cultus et ornatus honore docet consistere: neque vero divitias superfluam cultus curam excusare apud eas quae jam saeculo renuntiaverant; quin potius, cum moderandum justo fine cultum praescribat nuptis foeminis Apostoli, multo id magis observare virginem oportere; etsi itaque locupletes sint, cogitare debere utendum quidem divitiis, sed ad bonas artes, ad illa quae praecepit Deus, expendendas nempe in pauperes. Post haec, ornamentorum ac vestium insignia prostitutis potius feminis convenire quam virginibus, docet ex Apoc.; ex Isaiae quoque III cap., quam Deum offendant tam varia, tam sumptuosa muliebria ornamenta deducit. Atque adeo, a superfluo ornatu ad fucorum diversa genera transitum faciens, non virginibus dumtaxat, sed et nuptis illa prorsus interdicit, utpote quae impune laturae non sint, quod facturam Dei reformare, transfigurare et adulterare nitantur. Porro etiam illa virginibus interdicit quae negligentia in usum venerant, tum nuptiis ne intersint, tum ut promiscuas balneas non adeant. Brevi denique epilogo, quid boni contineat continentiae virtus, quove malo careat, tribus, quod aiunt, verbis prosecutus, librum hoc epiphonemate concludit: « Durate fortiter, spiritaliter pergite, pervenite feliciter; tantum mementote tunc nostri cum incipiet in vobis virginitas honorari. » PAMELIUS.

ARGUMENT. — Pontius, in the Life of St Cyprian, sums up the argument of this book in a few words: "Who," he says, "would restrain virgins to the discipline befitting chastity and to a dress worthy of holiness, as it were with certain bridles of the Lord's teaching?" First, to set out the argument a little more fully, he celebrates the praise of discipline and proves its usefulness from the Scriptures; then, having treated of the glory, the honour and the merits of virginity, and of those women who had vowed and dedicated their virginity to Christ, he teaches that continence consists not in the integrity of the flesh alone but also in the seemliness of dress and adornment; and that riches do not excuse a superfluous care for dress among those who had already renounced the world; rather, since the Apostle [so printed: "Apostoli"] prescribes for married women that dress be kept within a just limit, much more ought a virgin to observe it; and so, even if they are wealthy, they ought to reflect that riches are indeed to be used, but for good purposes, for those things which God has commanded, namely to be spent on the poor. After this, he teaches from the Apocalypse that the finery of ornaments and garments befits prostituted women rather than virgins; and from the third chapter of Isaiah also he shows how much such varied and such costly womanly ornaments offend God. And further, passing from superfluous adornment to the various kinds of cosmetics, he forbids these altogether not to virgins only but to married women as well, inasmuch as they will not go unpunished for striving to remake, transfigure and adulterate the handiwork of God. Further, he also forbids virgins those things which had come into use through negligence: both that they attend weddings, and that they frequent the promiscuous baths. Finally, having set out in a brief epilogue, in three words, as they say, what good the virtue of continence holds and what evil it is free from, he closes the book with this exclamation: "Endure bravely, go on spiritually, arrive happily; only remember us then, when virginity shall begin to be honoured in you." PAMELIUS.

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(1) ‹anchor: I. Disciplina custos spei› · call in col 440

1.—Disciplina custos spei. T. Livius, lib. XXXIV Disciplina custos infirmitatis. Cyprianus in Epistola ad Donatum, pag. 2, Timor innocentiae custos. Cicero in Oratione in L. Calpurnium Pisonem: Vetus illa magistra pudoris et modestiae severitas censoria. Apuleius, lib. IX Metamorphoseon: Inimica fidei, hostis pudicitiae. Pulchra pudicitiae commendatio exstat apud Ludovicum Caelium Rhodiginum, lib. VII, cap. 27.

1.—"Discipline, the guardian of hope." Titus Livius, book XXXIV: "Discipline, the guardian of weakness." Cyprian in the Letter to Donatus, page 2: "Fear, the guardian of innocence." Cicero in the Oration against L. Calpurnius Piso: "That old censorial severity, the mistress of shame and modesty." Apuleius, Metamorphoses book IX: "Enemy of faith, foe of chastity." A fine commendation of chastity is found in Ludovicus Caelius Rhodiginus, book VII, chapter 27.

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Semper et ad promissa Ar. NC. 1. Bod. 2. Ebor. Lam. Var. 3. MR. 2.

"Always, and to the promises": Ar., NC 1, Bod. 2, Ebor., Lam., Var. 3, MR 2.

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Sanctus, dicens Ver.

"Holy, saying": Ver.

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De via Bod. 1.

"From the way": Bod. 1.

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Via justa Lam. Ebor. NC. 2. Corb. Thu.

"The just way": Lam., Ebor., NC 2, Corb., Thu.

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In brevi Vat. 2.

"In a short time": Vat. 2.

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Ut quid Vel. Innom. Voss. 1. Bod. 1. Thu. Foss.

"To what end" (ut quid): Vel., Innom., Voss. 1, Bod. 1, Thu., Foss.

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Retrorsum Pem. Bod. 4. Post se NC. 2.

"Backwards": Pem., Bod. 4. "Behind him": NC 2.

(printed under page 214) (II) ‹anchor: Scripturis sanctis› · lemma note at §II II.— Scripturis sanctis. In editione Erasmi et in iis quae postea secutae sunt additur consequenter tam veteribus quam novis, quam additionem Rigaltius ait esse superfluam. Sane non exstat in antiquis editionibus; idque verum esse annotat Pamelius, sed tamen monet codices manuscriptos eam habere. Ego vero testari possum me illam in tanto numero veterum exemplarium cum quibus opera sancti Cypriani contuli non reperisse nisi in uno recentiore sancti Victoris Parisiensis. Certe non exstat in Seguieriano neque in Epistola Pelagii II ad episcopos Istriae, ubi hoc fragmentum refertur. Editio profecto quae dicitur Gravii illam habet, sed minutiore charactere, et in margine notatur ea verba alibi non haberi, id est alibi quam in editione Erasmi, quae emersit ante illam quae dicitur Gravii. Lombertus, qui gallice vertit opera sancti Martyris, illam omisit in sua versione. Angli etiam expunxerunt.

II.— "In the holy Scriptures." In Erasmus's edition and in those that followed it, "both old and new" is added next; Rigault says the addition is superfluous. It certainly is not in the early editions; Pamelius notes that this is true, but warns that the manuscripts have it. I, however, can testify that among the great number of old copies with which I have collated the works of Saint Cyprian I found it only in one rather recent manuscript of Saint-Victor in Paris. It is certainly not in the Séguier manuscript, nor in the Letter of Pelagius II to the bishops of Istria, where this fragment is quoted. The edition called Gravius's does indeed have it, but in smaller type, and the margin notes that the words are not found elsewhere, that is, anywhere other than in Erasmus's edition, which appeared before the one called Gravius's. Lombert, who translated the holy Martyr's works into French, left it out of his version. The English editors also struck it out.

(Dei munera) ‹anchor: Dei munera› · lemma note Dei munera. Antea scriptum erat Christi munera. Quae sane lectio bona est. Verum quoniam editio Morelliana et omnes libri veteres quos ego vidi, duobus dumtaxat exceptis, legunt Dei munera, arbitratus sum cedendum esse auctoritati tot veterum exemplarium, praesertim cum infra in libro adversus Demetrianum, pag. 223, ita etiam scriptum sit. Et licet in libro de Unitate Ecclesiae, pag. 195, legatur Christi praemia, non inde colligi potest in isto loco retinendam esse vocem Christi, quamvis ea quoque lectio bona sit.

"The gifts of God." Formerly "the gifts of Christ" was printed, which is certainly a good reading. But since Morel's edition and all the old books I have seen, with only two exceptions, read "the gifts of God," I judged that I must yield to the authority of so many old copies, especially since it is written so below as well, in the book Against Demetrianus, page 223. And although "the rewards of Christ" is read in the book On the Unity of the Church, page 195, it cannot be inferred from that that the word "Christ" is to be kept in this place, though that reading too is good.

(Quibus nos) ‹anchor: Quibus nos› · lemma note Quibus nos. In tribus antiquis codicibus legitur quibus nos successimus. Sed verbum successimus, quod certe non est hujus loci, deest in omnibus aliis.

"Which we." In three old manuscripts one reads "to which we have succeeded." But the word "successimus," which certainly does not belong here, is missing in all the others.

(Clarificate) ‹anchor: Clarificate› · lemma note Clarificate. Ita septemdecim libri veteres, et mox clarificemus. Non monuissem me ita scripsisse, nisi alia lectio, quae habet glorificate et glorificemus, praevaluisset in omnibus editionibus, excepta Morelliana. Praetuli porro istam propter auctoritatem veterum exemplarium, et quia ita loqui amat sanctus Cyprianus.

"Make bright" (clarificate). So seventeen old books, and soon after "let us make bright." I would not have pointed out that I wrote it so, had not the other reading, which has "glorify" and "let us glorify," prevailed in all the editions except Morel's. I preferred this one because of the authority of the old copies, and because Saint Cyprian likes to speak this way.

(Mundo corpore) ‹anchor: Mundo corpore› · lemma note Mundo corpore. In libro Flori scriptum erat mundo pectore.

"With a clean body." In Florus's book "with a clean breast" was written.

(Demusque operam) ‹anchor: Demusque operam› · lemma note Demusque operam. Haec desunt in codice sancti Arnulphi.

"And let us take pains." These words are missing in the Saint-Arnoul manuscript.

(Tenorem) ‹anchor: Tenorem› · lemma note Tenorem. Ita emendavimus ex fide codicis Burgundici pro eo quod veteres editiones habent morem, tredecim libri nostri et quinque Anglicani timorem. Quo praejudicio freti Angli timorem posuerunt. Sed ego eam lectionem puto esse falsissimam, eam vero quam praefert codex Burgundicus verissimam. Confirmare illam videtur Plinius in Panegyrico, ubi loquens de uxore et sorore Trajani ait: Idem utrique propositum, idem vitae tenor. Cyprianus ipse, Ep. LXIV, ait: Teneant integri salutis suae perpetuum tenorem, uti nos emendavimus ope libri Fuxensis. Statius in Lacrymis Hetrusci, atque aevi sine labe tenor. Tacitus in (continues)

"Course." We have corrected it so on the authority of the Burgundian manuscript, where the old editions have "custom," and thirteen of our books and five English ones "fear." Relying on that precedent the English editors put "fear." But I think that reading utterly false, and the one the Burgundian manuscript offers entirely true. Pliny seems to confirm it in the Panegyric, where, speaking of Trajan's wife and sister, he says: "Both had the same purpose, the same course of life." Cyprian himself, Letter 64, says: "Let them keep, whole, the unbroken course of their salvation," as we have corrected it with the help of the Foix manuscript. Statius in the Tears of Etruscus: "and a course of life without stain." Tacitus in (continues)

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(h) ‹anchor: not visible› · call in col 442

Sic corripit Foss.

"Thus he rebukes": Foss.

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Salutaris Ar. NC. 1. Ebor. Lam. MR. sic ad Donatum.

"Saving" (salutaris): Ar., NC 1, Ebor., Lam., MR; so too in To Donatus.

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Ponit et dicit Foss. Quibus nos successibus Voss., 3.

"He lays down and says": Foss. "By which successes we": Voss. 3.

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Empti estis magno Bod. 2, 4. NC. 1. Voss. 1, 2. Pem. Lam. Ebor. Ver. MR.

"You were bought at a great price": Bod. 2, 4, NC 1, Voss. 1, 2, Pem., Lam., Ebor., Ver., MR.

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Glorificate Oxon.

"Glorify": Oxon.

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(m) ‹anchor: not visible› · call in col 442

Christi Domini nostri redempti Thu. Foss.

"Redeemed [by the blood] of Christ our Lord": Thu., Foss.

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(n) ‹anchor: not visible› · call in col 442

Hospitantis Bod. 4. Suscitantis Voss. 3.

"Of the one lodging": Bod. 4. "Of the one raising up": Voss. 3.

(Aversari) ‹anchor: Aversari› · lemma note (preceded by an unclear printed mark) Aversari. Codex sancti Arnulphi et Beccensis itemque editio Morellii habent adversari. Ita etiam Thuanus et Fossatensis, ut recte annotatum est in editione Anglicana.

"Aversari" (to turn away from). The manuscript of Saint-Arnoul and that of Bec, and likewise Morel's edition, have "adversari" (to oppose). So too the de Thou and Saint-Maur-des-Fossés manuscripts, as is rightly noted in the English edition.

(A via recta) ‹anchor: A via recta› · lemma note A via recta. In codice sancti Arnulphi scriptum est justa et supra lineam vel recta.

"From the right way." In the Saint-Arnoul manuscript "just" is written, and above the line "or right."

(Ad quid exponis) ‹anchor: Ad quid exponis› · lemma note Ad quid exponis. Idem codex et Beccensis Ut quid. Ita etiam editio Morelliana.

"To what end do you expose." The same manuscript and the Bec manuscript have "Ut quid." So too Morel's edition.

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(a) ‹anchor: not visible› · call in col 443

Non facitis venia Voss. 3.

"You do not make, by leave": Voss. 3.

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Hae sunt ecclesiastici germinis flores NC. 1. Lam. Ebor. Oxon.

"These are the flowers of the Church's growth": NC 1, Lam., Ebor., Oxon.

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Et per illos Pem.

"And through them": Pem.

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Addit gaudium matris Thu. Corb. Foss.

Adds "the joy of the mother": Thu., Corb., Foss.

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Potestates, extremi et minimi Ar.

"Powers, last and least": Ar.

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Conscii tale quid Bod. 2. Lam. Ebor. Ben. NC. 1.

"Conscious of some such thing": Bod. 2, Lam., Ebor., Ben., NC 1.

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(g) ‹anchor: sed quod› · call in col 443

Nec quod Voss. 1. Bod. 1, 2, 4. Thu. Corb. Nec quo MR. Quod Foss.

"Nor that": Voss. 1, Bod. 1, 2, 4, Thu., Corb. "Nor by which": MR. "That": Foss.

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(h) ‹anchor: ad sollicitudinem› · call in col 443

Sollicitudinem pertinet Ver.

"It pertains to solicitude": Ver.

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(i) ‹anchor: magis cauti› · call in col 443

Ex ultra nati Lin. Matris nati Man.

"Ex ultra nati": Lin. "Matris nati": Man.

(printed under page 215) (III) ‹anchor: Nunc nobis ad virgines› · lemma note at §III (preceded by an unclear printed mark) III.— Nunc nobis ad virgines. Refert hunc locum sanctus Augustinus lib. VI de Doctrina christiana, cap. 21.

III.— "Now [our address is] to the virgins." Saint Augustine quotes this passage in De doctrina christiana, book VI [as printed], chapter 21.

(Sanctimoniam) ‹anchor: Sanctimoniam› · lemma note Sanctimoniam. Codex sancti Arnulphi sanctimonium. Vide supra, pag. 407.

"Holiness" (sanctimoniam). The Saint-Arnoul manuscript has "sanctimonium." See above, page 407.

(Copiosa) ‹anchor: Copiosa› · lemma note Copiosa. Apud Augustinum gloriosa, in codice Floriacensi illic citato generosa. Sic etiam Morellius in veteri codice.

"Abundant." In Augustine, "glorious"; in the Fleury manuscript cited there, "noble." So too Morel in an old manuscript.

(printed under page 215) (IV) ‹anchor: Spadones› · lemma note at §IV IV.— Spadones. Vide annotationes Erasmi in caput XIX Matthaei.

IV.— "Eunuchs." See Erasmus's annotations on Matthew chapter 19.

(Angeli vocem) ‹anchor: Angeli vocem› · lemma note Angeli vocem. Duo libri veteres habent archangeli, novem evangelii. Sic etiam vidit Morellius in veteri codice.

"The voice of the angel." Two old books have "of the archangel," nine "of the gospel." Morel too saw it so in an old manuscript.

(printed under page 215) (V) ‹anchor: Continentia vero› · lemma note at §V V.— Continentia vero. Vide quae de continentia diximus supra, ad Epistolam LII, pag. 442.

V.— "But continence." See what we said about continence above, on Letter 52, page 442.

(Caelebs cogitat) ‹anchor: Caelebs cogitat› · lemma note Caelebs cogitat. Ita etiam lib. III Testimoniorum cap 32. At Hieronymus in Epistola ad Eustochium de Virginitate servanda aliter refert hunc locum ex quadam veteri versione hoc modo: Qui sine uxore est sollicitus est ea quae Domini sunt quomodo placeat Domino. Qui autem cum uxore est sollicitus est ea quae sunt hujus mundi quomodo placeat uxori. Divisa est mulier et virgo. Quae non est nupta cogitat quae sunt Domini, ut sit sancta corpore et spiritu. Verum idem Hieronymus in libro primo adversus Jovinianum im- (continues)

"The unmarried man thinks." So too in Testimonies book III, chapter 32. But Jerome, in the Letter to Eustochium on Preserving Virginity, quotes this passage differently, from some old version, thus: "He who is without a wife is anxious about the things of the Lord, how he may please the Lord. But he who is with a wife is anxious about the things of this world, how he may please his wife. The woman and the virgin are divided. She who is not married thinks of the things of the Lord, that she may be holy in body and spirit." But the same Jerome, in the first book Against Jovinian, (continues)

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Continentiam Dominus MR.

"The Lord … continence": MR.

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(k) ‹anchor: sublimiter praedicasse› · call in col 444

Paulo praedicante Bod. 4. Ver. Paulus quoque praedicat Voss., 3.

"With Paul preaching": Bod. 4, Ver. "Paul also preaches": Voss. 3.

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(l) ‹anchor: placere vellem› · call in col 444

Si hominibus placerem Lam. NC. 1. Voss. 1. Corb.

"If I pleased men": Lam., NC 1, Voss. 1, Corb.

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(m) ‹anchor: docet dicens› · call in col 444

Paulus et dicit Oxon.

"Paul, and he says": Oxon.

(Tenorem, continued) ‹anchor: Tenorem› · lemma note

(continued) Vita Agricolae: Idem praeturae tenor. Item Cyprianus Epist. XXV pag. 33 scripsit disciplinae tenor, Epist. LII, pag. 72, tenorem gloriae. Epist. LI, pag. 65, Epist. LXXVII, pag. 158, custodito fidei tenore. Arnobius, lib. II, Virtutum omnium servamus atque integramus tenorem. Lactantius, lib. V, cap. 9, Pietas in summo regulam tenens tenorem suum servat. Dido in Epistola ad Aeneam apud Ovidium: Durat in extremum vitaeque novissima nostri / Prosequitur fati qui fuit ante tenor. Sunt alia multa exempla istiusmodi apud eumdem Ovidium, Suetonium, Valerium Flaccum, Lucretium, Virgilium, et alios, a quibus referendis abstineo. Addam tamen locum Pontii diaconi in Vita Cypriani prout legitur in codice Bodleiano, concupiscentiam sanctimoniae tenore calcaret, pro eo quod editiones habent vigore.

(Minus sollicito) ‹anchor: Minus sollicito› · lemma note Minus sollicito. Codex Turonensis, minus caute et sollicito timore.

"With less anxious [fear]." The Tours manuscript: "less cautiously and with anxious fear."

(Teneatur) ‹anchor: Teneatur› · lemma note Teneatur. Post ista Pamelius adjecit ex Codice Camberonensi, quia scriptum est: Qui perseveraverit usque in finem hic salvus erit. At ego additamentum illud delevi, quia illud nuspiam inveni in codicibus antiquis cum quibus contuli opera sancti Martyris, et deest etiam in novem Anglicanis.

"Be held." After these words Pamelius added, from the Cambron manuscript, "because it is written: He who perseveres to the end will be saved." But I have deleted that addition, because I found it nowhere in the old manuscripts with which I collated the holy Martyr's works, and it is also missing in nine of the English ones.

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(a) ‹anchor: not visible› · call in col 445

Virginem videt Oxon. Videret Lin. Voss. 1. Lam. Ebor.

"Sees a virgin": Oxon. "Would see": Lin., Voss. 1, Lam., Ebor.

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(b) ‹anchor: concupiscentiae carnalis aspergis› · call in col 445

Carnis aspergis Bod. 4.

"Of the flesh you sprinkle": Bod. 4.

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(c) ‹anchor: not visible› · call in col 445

Proponere Ar. Lam. NC. 1. Ebor. Bod. 2. Ben.

"To set forth": Ar., Lam., NC 1, Ebor., Bod. 2, Ben.

(printed under page 216)

(d) ‹anchor: not visible› · call in col 445

Verbum Bod. 4. Foss.

"Word": Bod. 4, Foss.

(printed under page 216) (VI) ‹anchor: Cum integritatis› · lemma note at §VI VI.— Cum integritatis. Duo libri veteres, cum affectu integritatis. Alii tres, cum integritate candida sis et pudore.

VI.— "Though … of integrity." Two old books: "though with the desire of integrity." Three others: "though you are bright with integrity and modesty."

(Candidata) ‹anchor: Candidata› · lemma note Candidata. Ita editio Erasmi, cum antea legeretur candida. Quam lectionem ego deprehendi in undecim libris veteribus. Aliam reperi in editionibus Manutii et Morellii et in aliis octo codicibus. Tertullianus in libro II ad Uxorem dixit: Ipse Dei candidatus est timore. Et in libro de Baptismo: Agebatur itaque Baptismus poenitentiae quasi candidatus remissionis et sanctificationis in Christo subsecuturae.

"A candidate." So Erasmus's edition, where formerly "bright" (candida) was read. I found that reading in eleven old books. The other I found in the editions of Manutius and Morel and in eight further manuscripts. Tertullian said in book II To His Wife: "He himself is a candidate in the fear of God." And in the book On Baptism: "So the baptism of repentance was carried on as a candidate, as it were, for the remission and sanctification to follow in Christ."

(Sermo) ‹anchor: Sermo› · lemma note Sermo. Plerique libri veteres, ut frequenter alibi, habent verbum. Vide supra, pag. 465, et notas ad Epistolam LXXXI, pag. 521.

"Speech." Most old books, as often elsewhere, have "word." See above, page 465, and the notes on Letter 81, page 521.

(printed under page 216) (VII) ‹anchor: Possessione› · lemma note at §VII VII.— Possessione. Veteres editiones et decem libri veteres mansione.

VII.— "Possession." The old editions and ten old books: "dwelling."

(Contestans) ‹anchor: Contestans› · lemma note Contestans. Ita scriptum vidi in plerisque codicibus manuscriptis. Quidam tamen et veteres editiones praeferunt corroborans. Infra in libro de Lapsis, pag. 183, Dei servos coelesti voce corroborans.

"Solemnly charging." So I saw it written in most manuscripts. Some, however, and the old editions offer "strengthening." Below, in the book On the Lapsed, page 183: "strengthening the servants of God with a heavenly voice."

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(e) ‹anchor: not visible› · call in col 446

Nominis Christi NC. 1. Lam. Bod. 2. Ben.

"Of the name of Christ": NC 1, Lam., Bod. 2, Ben.

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(f) ‹anchor: not visible› · call in col 446

In saeculo et saeculo remansura Bod. 1. Accepta Lam. Ebor.

"In the world and to remain with the world": Bod. 1. "Received": Lam., Ebor.

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(g) ‹anchor: in mundo sunt› · call in col 446

Aut ea quae in mundo sunt Pem. Voss. 2.

"Or the things that are in the world": Pem., Voss. 2.

(Caelebs cogitat, continued) ‹anchor: Caelebs cogitat› · lemma note

(continued) probat hanc versionem et ait illam non esse apostolicae veritatis. Et tamen in libro adversus Helvidium referens eumdem locum ait: Quid oblatras, quid repugnas! Vas electionis loquitur, Divisa est, dicens, mulier et virgo. Eadem versione usum esse Tertullianum liquet ex libro ejus de Virginibus velandis.

(Sic et virgo) ‹anchor: Sic et virgo› · lemma note Sic et virgo. In codice sancti Arnulphi, in Beccensi, et in editione Morellii legitur: Sic et mulier et virgo innupta.

"So also the virgin." In the Saint-Arnoul manuscript, in the Bec manuscript and in Morel's edition one reads: "So also the woman and the unmarried virgin."

(Dubitet an virgo sit) ‹anchor: Dubitet an virgo sit› · lemma note Dubitet an virgo sit. In codice Gratianopolitano legitur, dubitet an nupta aut virgo sit. Tertullianus in libro de Virginibus velandis: Difficile mulier semel fit quae non timet fieri quaeque jam facta potest virginem mentiri sub Deo. Apud Dionem Cassium, lib. XXXVII, legimus Caesarem uxorem suam suspectam adulterii repudiasse, non quod crederet quae de ea ferebantur, sed quod diceret non posse se eam conjugem habere quae semel adulterii commissi suspecta haberetur, pudicae enim esse non modo ut ne quid peccet, sed ne suspicionem quidem ullam turpem de se praebeat.

"Should doubt whether she is a virgin." In the Grenoble manuscript one reads "should doubt whether she is married or a virgin." Tertullian in the book On the Veiling of Virgins: "Hardly does she once become a woman who does not fear to become one, and who, once become one, can feign virginity before God." In Dio Cassius, book XXXVII, we read that Caesar divorced his wife when she was suspected of adultery, not because he believed what was said of her, but because, he said, he could not have as wife a woman once held suspect of committing adultery; for it belongs to a chaste woman not only to do no wrong, but not even to give any shameful suspicion of herself.

(Parem) ‹anchor: Parem› · lemma note Parem. Codex Seguierianus, Talem te integritas.

"Equal." The Séguier manuscript: "Such [does] integrity [make] you."

(Non tantum corpore) ‹anchor: Non tantum corpore› · lemma note Non tantum corpore. Dissimulare non debeo decem et novem vetera exemplaria, et in eis Seguierianum, habere non solum corporaliter sed spiritaliter. Lectionem vulgatam non reperi nisi in antiquis editionibus et in duobus libris veteribus. Retinui tamen eam quia est elegantior, quamvis sciam in libro de Oratione Dominica, pag. 204, pro eo quod illic scriptum est magis spiritalis, quosdam veteres libros habere spiritalior.

"Not only in body." I must not conceal that nineteen old copies, the Séguier among them, have "not only bodily but spiritually." I found the common reading only in the early editions and in two old books. I have kept it, however, because it is more elegant, though I know that in the book On the Lord's Prayer, page 204, where "more spiritual" (magis spiritalis) is written, some old books have "spiritalior."

(Comi) ‹anchor: Comi› · lemma note Comi. Ita plerique libri veteres. Sic etiam apud Aldelmum in libro de Laude Virginitatis. Non displicet tamen alia lectio, comam nutrire. Infra, in hoc ipso libro, pag. 178, Quod ornari te putas, quod putas comi, impugnatio est ista divini operis.

"To be adorned" (comi). So most of the old books. So too in Aldhelm, in the book In Praise of Virginity. The other reading, "to grow the hair," is not displeasing, however. Below, in this very book, page 178: "That you think yourself adorned, that you think yourself dressed, is an assault on the divine work."

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(a) ‹anchor: not visible› · call in col 447

Manebit Thu.

"Will remain": Thu.

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(b) ‹anchor: not visible› · call in col 447

Divina omitt. Oxon. et Man. ex codd. Ver. Lam. Ebor. Lin. Voss. 2. Sectamur Ar. Lam. Lin. Bod. 1, 2.

"Divine" is omitted by Oxon., and by Manutius from the manuscripts Ver., Lam., Ebor., Lin., Voss. 2. "We pursue": Ar., Lam., Lin., Bod. 1, 2.

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(c) ‹anchor: not visible› · call in col 447

Officium Bod. 1, 3, 4.

"Duty": Bod. 1, 3, 4.

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(d) ‹anchor: not visible› · call in col 447

Respondebit Ar. Bod. 1, 2, 4. MR.

"Will answer": Ar., Bod. 1, 2, 4, MR.

(printed under page 217) (IX) ‹anchor: Si te sumptuosius› · lemma note at §IX (an unclear printed mark precedes the first quotation) IX.— Si te sumptuosius. Hieronymus in Epistola ad Laetam de Institutione filiae: Cave ne aures ejus perforas, ne cerussa et purpurisso consecrata Christo ora depingas, etc. Idem in Epistola ad Furiam de Viduitate servanda: Quid facit in facie Christianae purpurissus et cerussa? Vide in libro IV T. Livii historiam de virgine Vestali accusata propter cultum amoeniorem. In noctibus Fesulanis Matthaei Bossi exstat ejus exhortatio ad Bessarionem ne feminea ornamenta Bononiensibus restituantur. Vide etiam Epistolam VI ejusdem Matthaei.

IX.— "If [you adorn] yourself too expensively." Jerome in the Letter to Laeta on the Upbringing of her Daughter: "Take care not to pierce her ears, not to paint with white lead and rouge a face consecrated to Christ," etc. The same in the Letter to Furia on Keeping Widowhood: "What are rouge and white lead doing on a Christian woman's face?" See in Livy, book IV, the story of the Vestal virgin accused for her too elegant dress. In Matteo Bosso's Fiesole Nights there is his exhortation to Bessarion that women's ornaments not be restored to the people of Bologna. See also Letter 6 of the same Matteo.

(Oculos in te) ‹anchor: Oculos in te› · lemma note Oculos in te. Tertullianus in libro de Virginibus velandis: Ejusdem libidinis est videre et videri. Sulpitius Severus Dial. 2, cap. 12: Mulieris prima virtus est non videri. Valerius Maximus lib. IV, cap 5, tradit Spurinam excellentis pulchritudinis adolescentem, cum mira specie complurium feminarum illustrium sollicitaret oculos, oris decorem vulneribus confudisse quia nolebat formam suam esse irritamentum alienae libidinis. Idem, lib. VI, cap. 3, ait C. Sulpitium Gallum dimisisse uxorem quod eam capite aperto foris versatam cognoverat. Lex enim, inquit, tibi tantum meos praefinit oculos quibus formam tuam approbes. Ulterior tui conspectus superavacua irritatione accersitus in suspicione et crimine subhaereat necesse est.

"Eyes on you." Tertullian in the book On the Veiling of Virgins: "To see and to be seen belong to the same lust." Sulpicius Severus, Dialogue 2, chapter 12: "A woman's first virtue is not to be seen." Valerius Maximus, book IV, chapter 5, relates that Spurinna, a young man of outstanding beauty, since by his wonderful looks he drew the eyes of many noble women, marred the beauty of his face with wounds, because he did not want his good looks to be an incitement to another's lust. The same, book VI, chapter 3, says that Gaius Sulpicius Gallus put away his wife because he had learned she had gone about out of doors with her head uncovered. "For the law," he says, "assigns you my eyes alone, to whom you are to commend your beauty. Any further sight of you, invited by needless provocation, must stick fast in suspicion and guilt."

(Suspirandi fomenta) ‹anchor: Suspirandi fomenta› · lemma note Suspirandi fomenta. Mirum est quanta sit in hoc loco discrepantia in codicibus manuscriptis. Duo habent suspirandi, octo et editio Manutii sperandi, unus pereundi, item unus stipandi, alius stuprandi, alius denique peccandi. Apud Aldelmum in libro de Laude Virginitatis: spirandi, forte pro suspirandi. Tertullianus in libro de Cultu feminarum: Suspiria adolescentium post se trahat. Hieronymus in Epistola ad Eusthochium de Virginitate servanda: Hae sunt quae per publicum notabiliter incedunt et furtivis oculorum nutibus adolescentium greges post se trahunt. Idem in Epistola ad Geruntiam de Monogamia: Ne propositum viduae exquisitior cultus infamet. Ne oculorum nutibus et hilaritate vultus juvenum post se greges trahat.

"Fuel for sighing." It is remarkable how great the disagreement among the manuscripts is in this place. Two have "of sighing," eight and Manutius's edition "of hoping," one "of perishing," one likewise "of crowding," another "of debauching," another finally "of sinning." In Aldhelm, in the book In Praise of Virginity: "of breathing," perhaps for "of sighing." Tertullian in the book On Women's Dress: "Let her draw young men's sighs after her." Jerome in the Letter to Eustochium on Preserving Virginity: "These are the women who walk conspicuously in public and with stealthy nods of the eyes draw troops of young men after them." The same in the Letter to Geruntia on Monogamy: "Let no too refined dress bring the widow's resolve into ill repute. Let her not draw troops of young men after her by nods of the eyes and a cheerful face."

(Velut gladium) ‹anchor: Velut gladium› · lemma note Velut gladium. Tertullianus, lib. II de Cultu feminarum: Perit enim ille simul ut tuam formam concupierit, et facta es tu gladius illi. Vide Homiliam sancti Joannis Chrysostomi: Quod regulares feminae viris cohabitare non debeant.

"Like a sword." Tertullian, On Women's Dress, book II: "For he perishes as soon as he has desired your beauty, and you have become a sword to him." See Saint John Chrysostom's homily That Women under Rule Should Not Live with Men.

(printed under page 217) (X) ‹anchor: Non ementes› · lemma note at §X X.— Non ementes. Quamvis sciam hoc segmentum non exstare in prima Epistola Pauli ad Corinthios, ex qua sumptus est hic locus, quamvis sciam illud raro reperiri in antiquis codicibus operum sancti Cypriani, tamen addidi, quia illud inveni in Pithoeano, cui consentit Camberonensis a Pamelio laudatus, et quia (continues)

X.— "Not buying." Although I know that this clause does not stand in Paul's First Letter to the Corinthians, from which this passage is taken, and although I know it is seldom found in the old manuscripts of Saint Cyprian's works, I have nevertheless added it, because I found it in the Pithou manuscript, with which the Cambron manuscript cited by Pamelius agrees, and because (continues)

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(e) ‹anchor: not visible› · call in col 448

Dabitur Ben. MR.

"Will be given": Ben., MR.

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(f) ‹anchor: per maritum› · call in col 448

Maritos Voss. 1.

"Husbands": Voss. 1.

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(g) ‹anchor: mendacium culpae› · call in col 448

Mendacii culpa Bod. 1.

"The fault of a lie": Bod. 1.

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(h) ‹anchor: divitiarum jactatio› · call in col 448

Jactantia Thu.

"Boastfulness": Thu.

(Christus dixit) ‹anchor: Christus dixit› · lemma note Christus dixit. Ita omnes libri veteres, uno Thuano excepto, in quo legitur fecit. Ita etiam Erasmus. Melior est autem lectio veterum. Respicit enim istic Cyprianus ad verba Christi paulo ante descripta.

"Christ said." So all the old books except the de Thou manuscript alone, in which "made" is read. So too Erasmus. But the reading of the old books is better, for Cyprian has in view here the words of Christ quoted a little before.

(VIII) ‹anchor: Justo fine› · lemma note at §VIII VIII.— Justo fine. Codex Thurnus, justificatione. Ita etiam codex sancti Arnulphi.

VIII.— "Within a just limit." The de Thou manuscript ("Thurnus" as printed): "by justification." So too the Saint-Arnoul manuscript.

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(a) ‹anchor: not visible› · call in col 449

Utantur eo Ar. Lam. NC. 1. Ebor.

"Let them use it": Ar., Lam., NC 1, Ebor.

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(b) ‹anchor: not visible› · call in col 449

Ecclesiam suam Bod. 4.

"His Church": Bod. 4.

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(c) ‹anchor: not visible› · call in col 449

Donis Bod. 4.

"With gifts": Bod. 4.

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(d) ‹anchor: not visible› · call in col 449

Salutares et ad bonas artes Lam. Lin. Foss.

"Wholesome, and to good arts": Lam., Lin., Foss.

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(e) ‹anchor: injuriae saecularis immunes› · call in col 449

Immunes, nec judex ambiat nec quaesitor inquirat Vat. 1.

"Free, nor may the judge canvass nor the inquisitor search them out": Vat. 1.

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(f) ‹anchor: homini dedit› · call in col 449

Hominibus dedit Lin.

"Gave to men": Lin.

(printed under page 218) (XI) ‹anchor: Patrimonio tuo› · lemma note at §XI XI.— Patrimonio tuo. Pamelius et post eum Rigaltius posuerunt patrimonium tuum Deo foenera. Quam lectionem inveni in quatuor exemplaribus antiquis. Veteres editiones et undecim vetera exemplaria habent: Patrimonia tua Deo foenera. Lectionem autem quam ego retinui praeferunt duodecim libri veteres et editio Manutiana, itemque Anglicana.

XI.— "With your patrimony." Pamelius, and Rigault after him, printed "lend your patrimony to God." I found that reading in four old copies. The old editions and eleven old copies have "lend your patrimonies to God." The reading I have kept is offered by twelve old books and Manutius's edition, and likewise the English one.

(Amatoria cantanda) ‹anchor: Amatoria cantanda› · lemma note Amatoria cantanda. Seneca rhetor in praefatione Controversiarum: Cantandi saltandique nunc obscoena studia effeminatos tenent. Quintilianus: lib. I, cap. 2: Omne convivium obscoenis cantibus strepit, pudenda dictu spectantur. Concilium Veneticum, can. 11: Presbyteri, diaconi, atque subdiaconi nuptiarum evitent convivia, nec iis admisceantur ubi amatoria cantantur et turpia. Sic etiam in canone 37 concilii Agathensis; Burchardus, lib. II, cap. 134 hoc decretum synodi Agathensis refert ex dictis Augustini. Sic etiam Ivo Carnotensis, parte 6, cap. 209. At Gratianus recte ex concilio Agathensi. In concilio Trosleiano, cap. 11, prohibentur turpia cantica. Hieronymus, in Epistola ad Laetam de Institutione filiae: Turpia verba non intelligat, cantica mundi ignoret. Aelius Spartianus tradit Adrianum Imperatorem scripsisse cantica amatoria.

"Love songs to be sung." Seneca the rhetorician in the preface to the Controversiae: "Now obscene pursuits of singing and dancing hold the effeminate." Quintilian, book I, chapter 2: "Every banquet resounds with obscene songs; things shameful to mention are watched." The Council of Vannes, canon 11: "Priests, deacons and subdeacons are to avoid wedding banquets, and not to mix in where love songs and indecencies are sung." So also in canon 37 of the Council of Agde; Burchard, book II, chapter 134, gives this decree of the synod of Agde as from the sayings of Augustine. So too Ivo of Chartres, part 6, chapter 209. But Gratian rightly gives it from the Council of Agde. In the Council of Trosly, chapter 11, indecent songs are forbidden. Jerome in the Letter to Laeta on the Upbringing of her Daughter: "Let her not understand indecent words; let her not know the world's songs." Aelius Spartianus relates that the Emperor Hadrian wrote love songs.

(Ferrum ad culturam) ‹anchor: Ferrum ad culturam› · lemma note Ferrum ad culturam. Ovidius, lib. II. Tristium: Et latro et cautus praecingitur ense viator. / Ille sed insidias, hic sibi portat opem. Quintilianus, lib. II, cap. 16: Non fabricetur militi gladius. Potest uti eodem ferro latro. Tertullianus, in libro de Spectaculis: Ferrum Dei res est. Numquid tamen in hominis necem auctor ista providit?

"Iron for tillage." Ovid, Tristia book II: "Both the robber and the wary traveller gird on a sword; but the one carries it for ambush, the other for his own help." Quintilian, book II, chapter 16: "Let no sword be forged for the soldier: the robber can use the same iron." Tertullian in the book On the Spectacles: "Iron is a thing of God. Yet did its Author provide it for the killing of men?"

(printed under page 218) (XII) ‹anchor: Civitas meretrix› · lemma note at §XII XII.— Civitas meretrix. Nescio quid heic faciat vox civitas. Non enim agitur de civitate aliqua in Apocalypsi, sed de meretrice magna. Videtur igitur Cyprianus accepisse ex libro II Tertulliani de Cultu feminarum, ubi legitur: Illa civitas valida quae super montes septem et plurimas aquas praesidet. Idem civitatem etiam prostitutam vocat in libro de Resurrectione carnis. In capite primo Isaiae legitur: Quomodo facta est meretrix civitas fidelis. Hieronymus in Epistola ad Eustochium de Custodia Virginitatis: Ne fiat obsecro civitas meretrix fidelis Sion. Vide Estium in caput illud Apocalypsis.

XII.— "The harlot city." I do not know what the word "city" is doing here. For the Apocalypse is not speaking of any city, but of the great harlot. Cyprian seems, then, to have taken it from Tertullian's On Women's Dress, book II, where one reads: "That mighty city which rules over seven hills and many waters." The same author also calls it the prostituted city in the book On the Resurrection of the Flesh. In the first chapter of Isaiah one reads: "How has the faithful city become a harlot." Jerome in the Letter to Eustochium on Keeping Virginity: "Let not, I pray, the faithful city Sion become a harlot." See Estius on that chapter of the Apocalypse.

(Ornamenta meretricum) ‹anchor: Ornamenta meretricum› · lemma note Ornamenta meretricum. Vide Nicolai Abrami notas ad Orationem Ciceronis pro M. Caelio, pag. 491, et commentarium Joannis Bourdelotii ad Petronium, pag. 277.

"The ornaments of harlots." See Nicolas Abram's notes on Cicero's Oration for M. Caelius, page 491, and Jean Bourdelot's commentary on Petronius, page 277.

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(g) ‹anchor: non sunt idcirco› · call in col 450

Idcirco omitt. Lam. Ebor. NC. 1. Bod. 1, 2.

"Therefore" is omitted by Lam., Ebor., NC 1, Bod. 1, 2.

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(h) ‹anchor: not visible› · call in col 450

Et patrimonio Thu.

"And with the patrimony": Thu.

(printed under page 218)

(i) ‹anchor: pallio purpureo› · call in col 450

Pallium purpureum Lin. NC. 1. Pem. Ver. Neap. Thu. Corb.

"A purple mantle": Lin., NC 1, Pem., Ver., Neap., Thu., Corb.

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(j) ‹anchor: et immunditiae› · call in col 450

Omnia immunditiae Ver.

"All things of uncleanness": Ver.

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(k) ‹anchor: Fugiant› · call in col 450

Fugiant, fugiant Ver.

"Let them flee, let them flee": Ver.

(Non ementes, continued) ‹anchor: Non ementes› · lemma note

(continued) Cyprianus, lib. III. Testimoniorum cap. 11, eumdem locum describens etiam hoc segmentum refert. Ego enim, ut antea dixi, in emendandis sancti Martyris operibus non quaero quid reperiatur in codicibus sacrorum Bibliorum, sed quid Cyprianus scripserit. Videtur autem ille voluisse sensum facere integrum cum ista addidit.

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(XIII) ‹anchor: Veste corruptas› · lemma note at §XIII XIII.— Veste corruptas. Ita omnes veteres libri et editiones. Et tamen Erasmus putabat vocem corruptas esse male positam, et conjecerat legendum esse comptas. Paulo post Cyprianus dicet, hinc corruptas esse virgines et mox corruptae turpitudinem foeditatemque meruerunt.

XIII.— "Corrupted by dress." So all the old books and editions. And yet Erasmus thought the word "corrupted" was out of place, and had conjectured that "adorned" should be read. A little later Cyprian will say "that virgins are corrupted by this," and soon after "corrupted, they have earned shame and foulness."

(Saeculi delicias) ‹anchor: Saeculi delicias› · lemma note Saeculi delicias. Quatuor libri nostri et unus Anglicanus habent divitias.

"The delights of the world." Four of our books and one English one have "riches."

(Lunulas) ‹anchor: Lunulas› · lemma note Lunulas. Etiam masculi lunulas gestabant, non sane in capite, sed in calceis, ut docet Plutarchus in quaestionibus Romanis. Nos quoque in juventute nostra portavimus lunulas in calceis. Vide Ludovicum Caelium Rhodiginum, lib. XI, cap. 28.

"Little crescents." Men too wore little crescents, not indeed on the head but on their shoes, as Plutarch shows in the Roman Questions. We too in our youth wore crescents on our shoes. See Ludovicus Caelius Rhodiginus, book XI, chapter 28.

(Discriminalia) ‹anchor: Discriminalia› · lemma note Discriminalia. Hieronymus in Apologia Adversus Rufinum: Linguam veriloquam discriminali acu confodiebat. In Apologia Apuleii capilli discriminandi. Ovidius, lib. III de Arte amandi: Longa probat facies capitis discrimina puri. Quaerit Plutarchus in libro de Quaestionibus Romanis cur Romani nuptarum comam discriminant hastae cuspide. Vide lexicon Martinii et glossarium Latinum Cangii.

"Hair-partings" (hairpins for parting). Jerome in the Apology against Rufinus: "She pierced the truth-telling tongue with a parting-pin." In Apuleius's Apology, "hair to be parted." Ovid, Art of Love book III: "A long face suits a plain parting of the hair." Plutarch asks in the book of Roman Questions why the Romans part brides' hair with the point of a spear. See Martinius's lexicon and Du Cange's Latin glossary.

(Armillas) ‹anchor: Armillas› · lemma note Armillas. Hieronymus in Epistola ad Eustochium de Acceptis ab ea munusculis: Armillae sunt brachiorum. Sic etiam Diodorus Siculus, lib. V, agens de Gallis Tertullianus, lib. I de Cultu feminarum: Circulos ex auro, quibus brachia arctantur. Idem Hieronymus, in Epistola ad Demetriadem de Virginitate servanda, Astrictas habent manicas. Vide Cotelerii notas ad librum primum Constitutionum Apostolicarum, cap. 3.

"Bracelets." Jerome in the Letter to Eustochium on the Little Gifts Received from Her: "Bracelets belong to the arms." So too Diodorus Siculus, book V, treating of the Gauls[;] Tertullian, On Women's Dress book I: "Rings of gold by which the arms are bound." The same Jerome, in the Letter to Demetrias on Preserving Virginity: "They have tight sleeves." See Cotelier's notes on the first book of the Apostolic Constitutions, chapter 3.

(Botronatum) ‹anchor: Botronatum› · lemma note Botronatum. Si Cyprianus reddidisset verba Isaiae secundum ordinem quem tenent in libro Isaiae, facile hinc esset intelligere quid significet hoc vocabulum. Verum alia versione, ut apparet, usus est, aut verborum ordinem turbavit. Vide Salmasium in exercitationibus Plinianis, pag. 763, et in notis ad scriptores Historiae Augustae, pag. 339, et lexicon Martinii. Vide Etiam etymologicum Vossii in verbo botrus.

"Botronatum" (a cluster-shaped ornament). Had Cyprian given Isaiah's words in the order they have in the book of Isaiah, it would be easy to understand from it what this word means. But he used another version, it appears, or disturbed the order of the words. See Saumaise in the Plinian Exercises, page 763, and in the notes on the writers of the Augustan History, page 339, and Martinius's lexicon. See also Vossius's Etymologicon under the word "botrus."

(Dextralia) ‹anchor: Dextralia› · lemma note Dextralia. Numerorum cap. XXXI, annulos et dextraria ac muraenulas. Lucifer Calaritanus in libro de Non parcendo delinquentibus in Deum: Debemus vereri regni tui diadema, inaurem etiam et dextrocherium. Ubi Joannes Tilius episcopus Meldensis, cui debemus primam editionem operum Luciferi, dixit dextrocherium sibi videri esse dictionem ex Latino et Graeco compositam pro ornamento quodam in manu dextra. Vide Salmasium ad scriptores Historiae Augustae, pag. 251, et lexicon Martinii et glossarium Latinum Cangii. Vide etiam Ludovicum Caelium Rhodiginum, lib. V, cap. 13.

"Right-arm bands." Numbers chapter 31: "rings and right-arm bands and little chains." Lucifer of Cagliari in the book On Not Sparing Those Who Sin against God: "We ought to revere your royal diadem, your earring too and your armlet (dextrocherium)." On which Jean du Tillet, bishop of Meaux, to whom we owe the first edition of Lucifer's works, said that "dextrocherium" seemed to him a word compounded of Latin and Greek, for an ornament worn on the right hand. See Saumaise on the writers of the Augustan History, page 251, and Martinius's lexicon and Du Cange's Latin glossary. See also Ludovicus Caelius Rhodiginus, book V, chapter 13.

(Inaures) ‹anchor: Inaures› · lemma note Inaures. Infra, in hoc ipso libro, pag. 177, An vulnera inferri auribus Deus voluit. Et iterum infra, pag. 179, Non inferantur auribus vulnera. Tertullianus, lib. II de Cultu feminarum: Scrupulosa Deus auribus vulnera intulit, et tanti habuit vexationem operis sui et cruciatus infantiae innocentis tunc primum dolentis ut ex illis ad ferrum nati corporis cicatricibus grana nescio quae penderent. Hieronymus, in Epistola ad Laetam de Institutione filiae: Cave ne aures ejus perfores. Idem in Epithaphio Marcellae: Auribus perforatis rubri maris pretiosissima grana suspendere. Plinius, lib. XII, cap. 1. Ad haec excogitata sunt aurium vulnera, nimirum quoniam parum est collo crinibusque gestari nisi ingererentur etiam corpori. Gregorius Nazianzenus in Carmine ad Olympiadem eam monet ne aurium ornatum ponat in margaritis. Vide Diodorum Siculum, lib. V, ubi agit de Panchalia.

"Earrings." Below, in this very book, page 177: "Did God will that wounds be inflicted on the ears?" And again below, page 179: "Let no wounds be inflicted on the ears." Tertullian, On Women's Dress book II: "God inflicted fussy wounds on the ears, and made so much of the torment of His own work and the agony of innocent infancy, then first feeling pain, that from those scars of a body born for the iron some sort of beads might hang!" Jerome in the Letter to Laeta on the Upbringing of her Daughter: "Take care not to pierce her ears." The same in the Epitaph of Marcella: "To hang the most precious pearls of the Red Sea from pierced ears." Pliny, book XII, chapter 1: "For these, wounds in the ears were devised, because, forsooth, it is too little to wear them on neck and hair unless they were thrust into the body as well." Gregory of Nazianzus, in the Poem to Olympias, warns her not to set the adornment of her ears in pearls. See Diodorus Siculus, book V, where he treats of Panchaia ("Panchalia" as printed).

(printed under page 219) (XIV) ‹anchor: Colorare lanas› · lemma note at §XIV XIV.— Colorare lanas. Tertullianus, in libro primo de Cultu feminarum: Medicamenta ex fuco quibus lanae colorantur. Virgilius, Ecloga IV: Nec varios discet mentiri lana colores. Horatius lib. III, od. 3. Neque amissos colores / Lana refert medicata fuco. Hieronymus in Epistola ad Laetam de Institutione filiae: Lanarum conchylia quis in pristinum candorem revocet?

XIV.— "To colour wool." Tertullian, in the first book On Women's Dress: "Dyes from rouge by which wool is coloured." Virgil, Eclogue IV: "Nor will wool learn to counterfeit varied colours." Horace, Odes book III, ode 5 [printed "od. 3."]: "Nor does wool, once steeped in dye, regain its lost colours." Jerome in the Letter to Laeta on the Upbringing of her Daughter: "Who could bring the purple-dyed wools back to their first whiteness?"

(Lapillis) ‹anchor: Lapillis› · lemma note (preceded by an unclear printed mark) Lapillis. Quamvis codices antiqui et editiones ita habeant, ego puto scribendum esse capillis. Solebant antiqui miscere auri ramenta cum capillis ut magis flavi apparerent. Quippe flavus color, ut liquet etiam ex testimonio Virgilii in libro IV Aeneidos, in pretio erat ad pulchritudinem oris et capitis. Docet illud Julius Capitolinus in Vero: Dicitur sane tantam habuisse curam flaventium capillorum ut capiti auri ramenta resperqeret quo magis coma illuminata flavesceret. Idem in Commodo: Fuit forma quidem corporis justa, capite semper fucato et auri ramentis illuminato. Trebellius Pollio in Gallieno: Crinibus suis auri scobem aspersit. Auctor Epistolae ad Demetriadem editae inter opera Hieronymi: Haec est illis per dies singulos cura praecipua, implicare auro crinem et ardentes concharum lapides capitis honorem facere. Martianus Ca- (continues)

"With little stones." Although the old manuscripts and editions have it so, I think "with hair" should be written. The ancients used to mix gold dust into the hair to make it look more golden. For a golden colour, as is clear also from Virgil's witness in Aeneid book IV, was prized for the beauty of the face and head. Julius Capitolinus shows this in his Verus: "He is said to have taken such care of his golden hair that he sprinkled gold dust on his head so that his hair, lit up, might shine more golden." The same in his Commodus: "His bodily form was indeed well proportioned, his head always dyed and lit up with gold dust." Trebellius Pollio in his Gallienus: "He sprinkled gold filings on his hair." The author of the Letter to Demetrias published among Jerome's works: "This is their chief care day by day: to braid their hair with gold and to make the glowing stones of shells the glory of the head." Martianus Ca- (continues)

(printed under page 219)

LECTIONES VARIANTES.

VARIANT READINGS.

a A Domino Voss. 3.

a "From the Lord" Voss. 3.

b Processerunt alta cervice Neap. Foss. Incesserunt Pen.

b "They went forth with high neck" Neap., Foss. "They walked" Pen.

c Calvitiam habebunt Pem. Voss. 1

c "They shall have baldness" Pem., Voss. 1.

d Exaltatae, inquit, ceciderunt Veron.

d "The exalted," he says, "have fallen" Veron.

e Serico et purpura Vat. 3. Foss.

e "In silk and purple" Vat. 3, Foss.

f Aliis fuerit Foss. exitium Voss. 1.

f "Has been to others" Foss.; "destruction" Voss. 1.

g Tui Foss.

g "Of you" Foss.

STEPH. BALUZII NOTAE.

NOTES OF ÉTIENNE BALUZE.

XIII. — Veste corruptas. Ita omnes veteres libri et editiones. Et tamen Erasmus putabat vocem corruptas esse male positam, et conjecerat legendum esse comptas. Paulo post Cyprianus dicet, hinc corruptas esse virgines et mox corruptae turpitudinem foeditatemque meruerunt.

XIII. — "Corrupted by dress." So all the old books and editions. And yet Erasmus thought the word corruptas was wrongly placed, and had conjectured that comptas ("adorned") should be read. A little later Cyprian will say, "hence that the virgins are corrupted", and soon after, "being corrupted, they have earned shame and foulness".

Saeculi delicias. Quatuor libri nostri et unus Anglicanus habent divitias.

"The delights of the world." Four of our books and one English one have divitias ("riches").

Lunulas. Etiam masculi lunulas gestabant, non sane in capite, sed in calceis, ut docet Plutarchus in quaestionibus Romanis. Nos quoque in juventute nostra portavimus lunulas in calceis. Vide Ludovicum Caelium Rhodiginum, lib. xi, cap. 28.

"Little moons." Men too wore little moons, not indeed on the head but on their shoes, as Plutarch teaches in the Roman Questions. We too in our youth wore little moons on our shoes. See Ludovicus Caelius Rhodiginus, book 11, chapter 28.

Discriminalia. Hieronymus in Apologia Adversus Rufinum: Linguam veriloquam discriminali acu confodiebat. In Apologia Apuleii capilli discriminandi. Ovidius, lib. iii de Arte amandi:

"Hair-partings." Jerome in the Apology against Rufinus: "She pierced the truth-speaking tongue with a parting-pin." In the Apology of Apuleius, "of hair to be parted". Ovid, book 3 of the Art of Love:

Longa probat facies capitis discrimina puri.

A long face favours partings of the head left plain.

Quaerit Plutarchus in libro de Quaestionibus Romanis cur Romani nuptarum comam discriminant hastae cuspide. Vide lexicon Martinii et glossarium Latinum Cangii.

Plutarch asks in his book of Roman Questions why the Romans part the hair of brides with the point of a spear. See the lexicon of Martinius and the Latin glossary of Du Cange.

Armillas. Hieronymus in Epistola ad Eustochium de Acceptis ab ea munusculis: Armillae sunt brachiorum. Sic etiam Diodorus Siculus, lib. v, agens de Gallis Tertullianus, lib. i de Cultu feminarum: Circulos ex auro, quibus brachia arctantur. Idem Hieronymus, in Epistola ad Demetriadem de Virginitate servanda, Astrictas habent manicas. Vide Cotelerii notas ad librum primum Constitutionum Apostolicarum, cap. 3.

"Bracelets." Jerome in the Letter to Eustochium on the little gifts received from her: "Armillae belong to the arms." So too Diodorus Siculus, book 5, treating of the Gauls. Tertullian, book 1 On the Apparel of Women: "Circlets of gold, by which the arms are bound." Jerome again, in the Letter to Demetrias on keeping virginity: "They have tight sleeves." See Cotelier's notes on the first book of the Apostolic Constitutions, chapter 3.

Botronatum. Si Cyprianus reddidisset verba Isaiae secundum ordinem quem tenent in libro Isaiae, facile hinc esset intelligere quid significet hoc vocabulum. Verum alia versione, ut apparet, usus est, aut verborum ordinem turbavit. Vide Salmasium in exercitationibus Plinianis, pag. 763, et in notis ad scriptores Historiae Augustae, pag. 339, et lexicon Martinii. Vide Etiam etymologicum Vossii in verbo botrus.

"Cluster-ornament." Had Cyprian rendered the words of Isaiah in the order they hold in the book of Isaiah, it would be easy to understand from this what the word means. But he used another version, as it appears, or else disturbed the order of the words. See Salmasius in the Plinian Exercises, page 763, and in his notes on the writers of the Augustan History, page 339, and the lexicon of Martinius. See also the Etymologicon of Vossius under the word botrus.

Dextralia. Numerorum cap. xxxi, annulos et dextraria ac muraenulas. Lucifer Calaritanus in libro de Non parcendo delinquentibus in Deum: Debemus vereri regni tui diadema, inaurem etiam et dextrocherium. Ubi Joannes Tilius episcopus Meldensis, cui debemus primam editionem operum Luciferi, dixit dextrocherium sibi videri esse dictionem ex Latino et Graeco compositam pro ornamento quodam in manu dextra. Vide Salmasium ad scriptores Historiae Augustae, pag. 251, et lexicon Martinii et glossarium Latinum Cangii. Vide etiam Ludovicum Caelium Rhodiginum, lib. v, cap. 13.

"Right-hand bracelets." Numbers, chapter 31: "rings and right-hand bracelets and necklaces." Lucifer of Cagliari in the book On not sparing those who offend against God: "We ought to revere the diadem of your kingdom, the earring too and the right-hand bracelet." Where Jean du Tillet, bishop of Meaux, to whom we owe the first edition of Lucifer's works, said that dextrocherium seemed to him a word compounded of Latin and Greek for some ornament on the right hand. See Salmasius on the writers of the Augustan History, page 251, and the lexicon of Martinius and the Latin glossary of Du Cange. See also Ludovicus Caelius Rhodiginus, book 5, chapter 13.

Inaures. Infra, in hoc ipso libro, pag. 177, An vulnera inferri auribus Deus voluit. Et iterum infra, pag. 179, Non inferantur auribus vulnera. Tertullianus, lib. ii de Cultu feminarum: Scrupulosa Deus auribus vulnera intulit, et tanti habuit vexationem operis sui et cruciatus infantiae innocentis tunc primum dolentis ut ex illis ad ferrum nati corporis cicatricibus grana nescio quae penderent. Hieronymus, in Epistola ad Laetam de Institutione filiae: Cave ne aures ejus perfores. Idem in Epithaphio Marcellae: Auribus perforatis rubri maris pretiosissima grana suspendere. Plinius, lib. xii, cap. 1. Ad haec excogitata sunt aurium vulnera, nimirum quoniam parum est collo crinibusque gestari nisi ingererentur etiam corpori. Gregorius Nazianzenus in Carmine ad Olympiadem eam monet ne aurium ornatum ponat in margaritis. Vide Diodorum Siculum, lib. v, ubi agit de Panchalia.

"Earrings." Below, in this very book, page 177: "Or did God will that wounds be dealt to the ears?" And again below, page 179: "Let no wounds be dealt to the ears." Tertullian, book 2 On the Apparel of Women: "God inflicted painful wounds on the ears, and set such store by the torment of His own work and the torture of innocent infancy, then first feeling pain, that from those scars of a body born for the iron there might hang some grains or other." Jerome, in the Letter to Laeta on the bringing-up of her daughter: "Take care not to pierce her ears." The same in the Epitaph of Marcella: "To hang the most precious grains of the Red Sea from pierced ears." Pliny, book 12, chapter 1: "For these, wounds in the ears were devised, since, forsooth, it is too little for them to be worn on the neck and the hair unless they were thrust into the body as well." Gregory Nazianzen, in the Poem to Olympias, warns her not to set the adornment of her ears in pearls. See Diodorus Siculus, book 5, where he treats of Panchaia.

XIV. — Colorare lanas. Tertullianus, in libro primo de Cultu feminarum: Medicamenta ex fuco quibus lanae colorantur. Virgilius, Ecloga iv:

XIV. — "To colour wool." Tertullian, in the first book On the Apparel of Women: "Drugs of dye with which wools are coloured." Virgil, Eclogue 4:

Nec varios discet mentiri lana colores.

Nor shall wool learn to counterfeit its varied colours.

Horatius lib. iii, od. 3.

Horace, book 3, ode 5 [printed "od. 3."]:

Neque amissos colores Lana refert medicata fuco.

Nor does wool, once steeped in dye, regain its lost colours.

Hieronymus in Epistola ad Laetam de Institutione filiae: Lanarum conchylia quis in pristinum candorem revocet?

Jerome in the Letter to Laeta on the bringing-up of her daughter: "Who could recall the purple of wools to its former whiteness?"

Lapillis. Quamvis codices antiqui et editiones ita habeant, ego puto scribendum esse capillis. Solebant antiqui miscere auri ramenta cum capillis ut magis flavi apparerent. Quippe flavus color, ut liquet etiam ex testimonio Virgilii in libro iv Aeneidos, in pretio erat ad pulchritudinem oris et capitis. Docet illud Julius Capitolinus in Vero: Dicitur sane tantam habuisse curam flaventium capillorum ut capiti auri ramenta respergeret quo magis coma illuminata flavesceret. Idem in Commodo: Fuit forma quidem corporis justa, capite semper fucato et auri ramentis illuminato. Trebellius Pollio in Gallieno: Crinibus suis auri scobem aspersit. Auctor Epistolae ad Demetriadem editae inter opera Hieronymi: Haec est illis per dies singulos cura praecipua, implicare auro crinem et ardentes concharum lapides capitis honorem facere. Martianus Ca-

"Stones." Although the ancient manuscripts and the editions so read, I think capillis ("hair") should be written. The ancients were wont to mix gold filings with their hair so that it might look the more golden. For a golden colour, as is clear also from the testimony of Virgil in the fourth book of the Aeneid, was prized for the beauty of the face and head. Julius Capitolinus shows this in his Verus: "He is said indeed to have taken such care of his golden hair that he sprinkled gold filings on his head, so that the hair, lit up, might shine the more golden." The same in his Commodus: "His bodily form was well proportioned, his head always dyed and lit up with gold filings." Trebellius Pollio in his Gallienus: "He sprinkled gold dust on his hair." The author of the Letter to Demetrias published among the works of Jerome: "This is their chief care day by day, to entwine their hair with gold and to make the glowing stones of shells the head's honour." Martianus Ca-

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(Lapillis, continued) ‹anchor: Lapillis› · lemma note

(continued) [... top of column cut in image ...] lib. III Amorum, Eleg. 12: Virginei crines auro gemmaque premuntur. Ibidem, eleg. 14: Nec tamen ater erat, nec erat color aureus illis. / Sed quamvis neuter, mixtus uterque color. Item in Epistola Cydippes ad Acontium: Ipse dedit gemmas digitis et crinibus aurum. Virgilius, l. IV Aeneidos: Fronde premit crinem fingens atque implicat auro. Tibullus, lib. I, Eleg. 10: Auro ne pollue formam. Plinius, lib. III, cap. 1: Virorum crinibus aurum implexum. Seneca Medea: Gemmarum nitor distinguit aurum quo solent cingi comae. Idem Hercule Oeteo: Quid nudus auro crinis et gemma jacet. Prudentius in Hamartigenia; Aureolisque riget coma texta catenis. Apud Apuleium, lib. V Metamorphoseon, Venus irrita adversus filium ait: Tunc injuriae meae litatum crediderim cum comas ejus, quas istis manibus meis subinde aurea nitore perstrinxi, deraserim. Et libro decimo: Adest luculentus puer nudus, flavis crinibus usquequaque conspicuus, et inter comas ejus aureae pinnulae cognatione simili sociatae prominebant. Vide Bordelotii notas ad Petronium, pag. 241. Post edita a nobis opera Cypriani, post emendationem hujus loci a me tentatam, inveni tandem veram lectionem in veteri et optimo codice monasterii Beccensis, in quo diserte scriptum est capillis. Itaque emendatio certa est. Illam porro posuissem in contextu hujus operis Cyprianici, si codicem Beccensem, qui sero venit in manus meas, habuissem eo tempore quo locus iste cudebatur a typographo. Alia fraude, ut in capite primo libri sui secundi ait Valerius Maximus, utebantur mulieres Romanae, quae, quo formam suam concinniorem efficerent, summa cum diligentia capillos cinere rutilabant. Sosipater Charisius, lib. I: Muliebre ministerium cinerarius dicitur. Nam Cato in originibus, Mulieres, inquit, nostrae capillum cinere ungitabant ut rutilus esset crinis. Concilium Eliberitanum, canone 67: Prohibendum est ne qua fidelis vel caticumina aut comatos aut viros cinerarios habeant. Haec synodi verba refero uti scripta sunt in tribus antiquissimis et optimis codicibus manuscriptis et in editione Garsiae Loaisae. Quod ideo annoto quia Ferdinandus de Mendoza hanc lectionem sibi non probari ait quia ratio et reliqui codices manuscripti congruunt cum editione vulgata, in qua scriptum est comicos aut viros scenicos. Vide quae [... top of next column cut in image ...] [-]sum posse conjecturam ut emendetur locus Juvenalis ex Satyra in qua depingit pravos mores Messalinae, quam ait nudam papillis auratis constitisse in lupanari. Pro quo facile crederem legendum esse capillis. Non video enim quid dicere voluisset Juvenalis, si scripsisset papillas fuisse auratas. Quid enim facit aurum in papillis ad libidinem? Conjecturam porro illam adjuvari posse puto ex eo quod Juvenalis paulo ante dixit illam nigrum flavo crinem abscondisse galere. Recte enim flavus color convenit cum auro, ut ostendunt loca veterum relata supra. Et Ovidius, lib. XV. Metamorphoseon dixit capillos auro similes, id est flavos. (Baluz. emendavit capillis, parum caute ac sensu prorsus invito. GOLDHORN.)

(Absconderes) ‹anchor: Absconderes› · lemma note Absconderes. Tres libri veteres habent absconderet. Sic etiam Morellius.

"You would hide." Three old books have "he would hide." So too Morel.

(Circumducto nigrore) ‹anchor: Circumducto nigrore› · lemma note (an unclear printed mark stands within the Tertullian quotation) Circumducto nigrore. Codex sancti Albini, circumducto nigrore pulveris. Tertullianus, in libro I de Cultu feminarum: Illum ipsum nigrum pulverem quo oculorum exordia producuntur. Apud Commodianum, Instructione 60, legitur, Oculos fuligine relinitis.

"With blackness drawn round." The Saint-Aubin manuscript: "with the blackness of powder drawn round." Tertullian, in book I On Women's Dress: "That very black powder with which the edges of the eyes are drawn out." In Commodian, Instruction 60, one reads: "You smear your eyes with soot."

(Genas mendacio) ‹anchor: Genas mendacio› · lemma note Genas mendacio. Origenes, homilia I in Canticum canticorum: Pulchritudo quippe mulierum in genis dicitur esse quam plurimum. Plinius, lib. XI, cap. 37, loquens de genis: Pudoris haec sedes. Ibi maxime ostenditur rubor. Ovidius, in libro de Medicamine faciei: Nec cerusa tibi nec nitri spuma rubentis / Desit.... Seneca, lib. V, Controv. 6: Muliebrem vestem sumpsit, capillos in feminae habitum composuit, oculos puellari lenocinio circumdedit, coloravit genas. Apuleius in Apologia sua dixit purpurissatas genas. Commodianus, Instruct. 59: Nec non et inducis malis medicamina falsa, et Instruct. 60: Malas medicatis quodam superducto rubore. Hodie nihil vulgatius. Id vero ab Italis ad nos pervenisse adnotatum est in Thesauro linguae Latinae; ubi legitur purpurissimo olim usas fuisse mulieres ad labra et genas tingendas, quemadmodum hodie plerumque apud Italos fieri videmus.

"Cheeks with a lie." Origen, Homily I on the Song of Songs: "For women's beauty is said to lie very largely in the cheeks." Pliny, book XI, chapter 37, speaking of the cheeks: "This is the seat of modesty. There above all the blush is shown." Ovid, in the book On Face Cosmetics: "Let neither white lead nor the foam of red nitre be lacking to you...." Seneca, Controversiae book V, 6: "He put on a woman's dress, arranged his hair in a woman's style, ringed his eyes with girlish allure, coloured his cheeks." Apuleius in his Apology spoke of "rouged cheeks." Commodian, Instruction 59: "You also lay false cosmetics on your cheeks"; and Instruction 60: "You doctor your cheeks with a redness laid over them." Today nothing is more common. That it came to us from the Italians is noted in the Thesaurus of the Latin Language, where one reads that women once used rouge ("purpurissimo" as printed) to tint lips and cheeks, as we see done mostly among the Italians today.

(Corruptelae impugnatione) ‹anchor: Corruptelae impugnatione› · lemma note Corruptelae impugnatione. Erasmus mallet impigmatione, unde pigmenta dicta videntur, ut ille ait. Sed ego impigmationem alibi non legi.

"By the assault of corruption." Erasmus would prefer "impigmatione" (painting), from which "pigments" seem to be named, as he says. But I have not read "impigmatio" anywhere else.

(printed under page 220) (XV) ‹anchor: Plastica adulterari› · lemma note at §XV XV.— Plastica adulterari. Tertullianus, lib. II de Cultu feminarum: Displicet nimirum illis plastica Dei. Et paulo ante dixerat: Nam etsi accusandus decor non est ut felicitas corporis, ut divinae plasticae accessio. Et in libro de Spectaculis: Plasticam Dei supergressa.

XV.— "To adulterate the moulding." Tertullian, On Women's Dress book II: "No doubt God's moulding displeases them." And a little before he had said: "For even if beauty is not to be blamed, as the good fortune of the body, as an addition to the divine moulding." And in the book On the Spectacles: "Having gone beyond God's moulding."

(Flavo colore) ‹anchor: Flavo colore› · lemma note Flavo colore. Juvenalis Satira 6: (continues)

"With golden colour." Juvenal, Satire 6: (continues)

(printed under page 220)

LECTIONES VARIANTES. a Pondere, tamen Neap. Bod. 2.

a "By weight, yet" (pondere, tamen), Neap., Bod. 2.

b Praevaricatores NC. 2.

b "Transgressors" (praevaricatores), NC. 2.

c Adulteris Ver. Corb.

c "Adulterous" (adulteris), Ver., Corb.

d Facturam ejus et plasma adulterare nullo modo debeant Ar. Lam. NC. 1 Voss. 1.

d "That they ought in no way to adulterate His workmanship and moulding" (facturam ejus et plasma adulterare nullo modo debeant), Ar., Lam., NC. 1, Voss. 1.

e Vel rubore deest in MR.

e "Or with red" (vel rubore) is wanting in MR.

STEPH. BALUZII NOTAE. pella, lib. I: Juno quoque expurgatioris auri splendente vena addiderat crinibus sociale vinculum. Idem paulo post ait Phoebum vocari auricomum. Nam solis augustum caput, inquit, radiis perfusum circumactumque flammantibus velut auratam caesariem rutili verticis imitatur. Hinc apud Tacitum, lib. IV Histor., Crinis rutilatus. Virgilius, lib. XI Aeneidos, pro crinali auro. Ovidius, lib. III Amorum, Eleg. 12: Virginei crines auro gemmaque premuntur. Ibidem, eleg. 14: Nec tamen ater erat, nec erat color aureus illis. Sed quamvis neuter, mixtus uterque color. Item in Epistola Cydippes ad Acontium: Ipse dedit gemmas digitis et crinibus aurum. Virgilius, l. IV Aeneidos: Fronde premit crinem fingens atque implicat auro. Tibullus, lib. I, Eleg. 10: Auro ne pollue formam. Plinius, lib. III, cap. 1: Virorum crinibus aurum implexum. Seneca Medea: Gemmarum nitor distinguit aurum quo solent cingi comae. Idem Hercule Oeteo: Quid nudus auro crinis et gemma jacet. Prudentius in Hamartigenia; Aureolisque riget coma texta catenis. Apud Apuleium, lib. V Metamorphoseon, Venus irrita adversus filium ait: Tunc injuriae meae litatum crediderim cum comas ejus, quas istis manibus meis subinde aurea nitore perstrinxi, deraserim. Et libro decimo: Adest luculentus puer nudus, flavis crinibus usquequaque conspicuus, et inter comas ejus aureae pinnulae cognatione simili sociatae prominebant. Vide Bordelotii notas ad Petronium, pag. 241.

[Ca]pella, book I: "Juno too had added to the hair, as a bond of union, a gleaming vein of the more refined gold." The same says a little after that Phoebus is called golden-haired: "For the august head of the sun," he says, "suffused and encircled with flaming rays, imitates as it were the gilded locks of a ruddy crown." Hence in Tacitus, book IV of the Histories, "hair reddened". Virgil, book XI of the Aeneid, "for a gold hair-band". Ovid, book III of the Amores, Elegy 12:

Post edita a nobis opera Cypriani, post emendationem hujus loci a me tentatam, inveni tandem veram lectionem in veteri et optimo codice monasterii Beccensis, in quo diserte scriptum est capillis. Itaque emendatio certa est. Illam porro posuissem in contextu hujus operis Cyprianici, si codicem Beccensem, qui sero venit in manus meas, habuissem eo tempore quo locus iste cudebatur a typographo.

After the works of Cyprian had been published by us, after the emendation of this passage attempted by me, I found at length the true reading in an old and excellent codex of the monastery of Bec, in which capillis is expressly written. The emendation is therefore certain. I would moreover have placed it in the text of this work of Cyprian, if I had had the codex of Bec, which came late into my hands, at the time when this passage was being struck off by the printer.

Alia fraude, ut in capite primo libri sui secundi ait Valerius Maximus, utebantur mulieres Romanae, quae, quo formam suam concinniorem efficerent, summa cum diligentia capillos cinere rutilabant. Sosipater Charisius, lib. I: Muliebre ministerium cinerarius dicitur. Nam Cato in originibus, Mulieres, inquit, nostrae capillum cinere ungitabant ut rutilus esset crinis. Concilium Eliberitanum, canone 67: Prohibendum est ne qua fidelis vel caticumina aut comatos aut viros cinerarios habeant. Haec synodi verba refero uti scripta sunt in tribus antiquissimis et optimis codicibus manuscriptis et in editione Garsiae Loaisae. Quod ideo annoto quia Ferdinandus de Mendoza hanc lectionem sibi non probari ait quia ratio et reliqui codices manuscripti congruunt cum editione vulgata, in qua scriptum est comicos aut viros scenicos. Vide quae Joannes Ludovicus de la Cerda notavit ad librum secundum Tertulliani ad Uxorem, pag. 642. Contra in capite II Threnorum Hieremiae legimus filias Sion squalidas et desolatas conspersisse cinere capita sua, nimirum ut dedecorarent formam suam, et sic ostenderent miserabilem statum suum.

Another artifice, as Valerius Maximus says in the first chapter of his second book, was used by Roman women, who, to make their beauty more elegant, reddened their hair with ash with the utmost diligence. Sosipater Charisius, book I: "A women's attendant is called a cinerarius. For Cato in the Origines says, 'Our women used to anoint their hair with ash so that the hair might be ruddy.'" The Council of Elvira, canon 67: "It is to be forbidden that any woman of the faithful or catechumen keep either long-haired men or hair-dressers (cinerarios)." These words of the synod I report as they are written in three very ancient and excellent manuscript codices and in the edition of García Loaysa. I note this for the reason that Fernando de Mendoza says this reading does not commend itself to him, because reason and the remaining manuscript codices agree with the common edition, in which is written "comic actors or stage players". See what Juan Luis de la Cerda has noted on the second book of Tertullian To his Wife, p. 642. On the other hand, in chapter II of the Lamentations of Jeremiah we read that the daughters of Sion, squalid and desolate, sprinkled their heads with ash, namely that they might disfigure their beauty and so show their wretched state.

Ex his quae annotavi de capillis auro mixtis puto sumi posse conjecturam ut emendetur locus Juvenalis ex Satyra in qua depingit pravos mores Messalinae, quam ait nudam papillis auratis constitisse in lupanari. Pro quo facile crederem legendum esse capillis. Non video enim quid dicere voluisset Juvenalis, si scripsisset papillas fuisse auratas. Quid enim facit aurum in papillis ad libidinem? Conjecturam porro illam adjuvari posse puto ex eo quod Juvenalis paulo ante dixit illam nigrum flavo crinem abscondisse galere. Recte enim flavus color convenit cum auro, ut ostendunt loca veterum relata supra. Et Ovidius, lib. XV Metamorphoseon dixit capillos auro similes, id est flavos. (Baluz. emendavit capillis, parum caute ac sensu prorsus invito. GOLDHORN.)

From what I have noted on hair mixed with gold, I think a conjecture can be drawn for emending the passage of Juvenal from the Satire in which he depicts the depraved ways of Messalina, who, he says, stood naked in the brothel with gilded nipples (papillis). In place of this I would readily believe one should read capillis, "hair". For I do not see what Juvenal would have meant, had he written that the nipples were gilded. For what does gold on the nipples do for lust? Further, I think that conjecture can be supported from the fact that Juvenal said a little before that she hid her black hair under a yellow wig. For a yellow colour rightly agrees with gold, as the passages of the ancients cited above show. And Ovid, book XV of the Metamorphoses, called hair like gold, that is, yellow. (Baluze emended to capillis, with little caution and quite against the sense. GOLDHORN.)

Absconderes. Tres libri veteres habent absconderet. Sic etiam Morellius.

Absconderes ("you should hide"). Three old books have absconderet ("it should hide"). So too Morel.

Circumducto nigrore. Codex sancti Albini, circumducto nigrore pulveris. Tertullianus, in libro I de Cultu feminarum: Illum ipsum nigrum pulverem quo oculorum 529 exordia producuntur. Apud Commodianum, Instructione 60, legitur, Oculos fuligine relinitis.

Circumducto nigrore ("with blackness drawn round"). The codex of Saint-Aubin: circumducto nigrore pulveris, "with a blackness of powder drawn round". Tertullian, in book I On the Apparel of Women: "that very black powder with which the edges of the eyes are drawn out". In Commodian, Instruction 60, one reads: "You smear your eyes with soot."

Genas mendacio. Origenes, homilia I in Canticum canticorum: Pulchritudo quippe mulierum in genis dicitur esse quam plurimum. Plinius, lib. XI, cap. 37, loquens de genis: Pudoris haec sedes. Ibi maxime ostenditur rubor. Ovidius, in libro de Medicamine faciei: Nec cerusa tibi nec nitri spuma rubentis Desit.... Seneca, lib. V, Controv. 6: Muliebrem vestem sumpsit, capillos in feminae habitum composuit, oculos puellari lenocinio circumdedit, coloravit genas. Apuleius in Apologia sua dixit purpurissatas genas. Commodianus, Instruct. 59: Nec non et inducis malis medicamina falsa, et Instruct. 60: Malas medicatis quodam superducto rubore. Hodie nihil vulgatius. Id vero ab Italis ad nos pervenisse adnotatum est in Thesauro linguae Latinae; ubi legitur purpurissimo olim usas fuisse mulieres ad labra et genas tingendas, quemadmodum hodie plerumque apud Italos fieri videmus.

Genas mendacio ("the cheeks with the lie"). Origen, homily I on the Song of Songs: "For the beauty of women is said to lie chiefly in the cheeks." Pliny, book XI, chapter 37, speaking of the cheeks: "This is the seat of modesty. There the blush is most shown." Ovid, in the book On Cosmetics for the Face:

Corruptelae impugnatione. Erasmus mallet impigmatione, unde pigmenta dicta videntur, ut ille ait. Sed ego impigmationem alibi non legi.

Corruptelae impugnatione ("by the assault of corruption"). Erasmus would prefer impigmatione ("by painting-on"), "whence pigments seem to have been named", as he says. But I have not read impigmatio elsewhere.

XV. — Plastica adulterari. Tertullianus, lib. II de Cultu feminarum: Displicet nimirum illis plastica Dei. Et paulo ante dixerat: Nam etsi accusandus decor non est ut felicitas corporis, ut divinae plasticae accessio. Et in libro de Spectaculis: Plasticam Dei supergressa.

XV. — Plastica adulterari ("the moulding be adulterated"). Tertullian, book II On the Apparel of Women: "The moulding of God, no doubt, displeases them." And a little before he had said: "For even if comeliness is not to be accused, as being a felicity of the body, as an addition to the divine moulding." And in the book On the Shows: "having gone beyond the moulding of God".

Flavo colore. Juvenalis Satira 6:

Flavo colore ("with yellow colour"). Juvenal, Satire 6:

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(a) ‹anchor: not visible› · call in col 455

Cum dicat Deus Lin.

"Since God says": Lin.

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(b) ‹anchor: not visible› · call in col 455

Quod additur et mutatur Ar. Neap. Bod. 4.

"What is added and changed": Ar., Neap., Bod. 4.

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(c) ‹anchor: not visible› · call in col 455

Impugnatio veritatis NC. 1. Pem.

"An assault on truth": NC 1, Pem.

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(d) ‹anchor: not visible› · call in col 455

Azyma Ver. Neap.

"Unleavened bread": Ver., Neap.

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(e) ‹anchor: festa celebremus› · call in col 455

Itaque epulemur Voss. 3.

"Therefore let us feast": Voss. 3.

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(f) ‹anchor: colorum adulteriis› · call in col 455

Coloribus adulteriis Bod. 2.

"With adulterous colours": Bod. 2.

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(g) ‹anchor: medicaminum fucis› · call in col 455

Medicaminum succis Lam. Bod. 1. Adulterinis delet Oxon.

"With the juices of cosmetics": Lam., Bod. 1. Oxon. deletes "adulterous."

(printed under page 221) (XVI) ‹anchor: Capillos flammeos› · lemma note at §XVI XVI.— Capillos flammeos. Tertullianus ibidem, male ac pessime sibi auspicantur flammeo capite. Vide lib. III Observationum Cuperi, cap. 14.

XVI.— "Flame-coloured hair." Tertullian in the same place: "they augur ill, and worst, for themselves with a flame-coloured head." See Cuper's Observations book III, chapter 14.

(Capilli erant albi) ‹anchor: Capilli erant albi› · lemma note Capilli erant albi. Passio sanctarum Perpetuae et Felicitatis: Et vidimus in eodem loco sedentem quasi hominem canum niveos habentem capillos.

"His hair was white." The Passion of Saints Perpetua and Felicity: "And we saw seated in that place what seemed a grey-haired man with snow-white hair."

(XVII) ‹anchor: Te non recognoscat› · lemma note at §XVII XVII.— Te non recognoscat. Julius Firmicus in libro de Errore profanarum religionum: Cum cohors vestra ad tribunal judicantis Dei accesserit, nihil vobiscum afferetis quod Deus qui vos fecit agnoscat. Hieronymus in Epistola ad Furiam de viduitate servanda: Qua fiducia erigit ad coelum vultus quos conditor non agnoscit. Apud Victorem Vitensem lib. V, cap. 9, extat objurgatio Murittae diaconi Carthaginiensis ad Elpidoforum olim christianum, cui fuerat delegatum membra confessorum Christi suppliciis grassantibus laniare. Ad illum ergo ait inter caetera Muritta Deum non agniturum illum, cum venerit dies extremus, et dicturum: Non conspicio vultum signaculi mei, characterem non video Trinitatis. Imperator Constantinus in titulo Codicis Theodosiani de Poenis: Si quis in ludum fuerit vel in metallum pro criminum deprehensorum qualitate damnatus, minime in ejus facie scribetur, dum et in manibus et in suris possit poena damnationis una scriptione comprehendi, quo facies, quae ad similitudinem pulchritudinis coelestis est figurata, minime maculetur.

XVII.— "May not recognize you." Julius Firmicus in the book On the Error of Profane Religions: "When your band comes before the tribunal of God the judge, you will bring nothing with you that God who made you may recognize." Jerome in the Letter to Furia on Keeping Widowhood: "With what confidence does she lift to heaven a face its Maker does not recognize?" In Victor of Vita, book V, chapter 9, there is the rebuke of Muritta, deacon of Carthage, to Elpidophorus, once a Christian, who had been charged with tearing the limbs of Christ's confessors as the tortures raged. Among other things Muritta tells him that when the last day comes God will not recognize him, and will say: "I do not see the face of my seal; I do not see the mark of the Trinity." The Emperor Constantine, in the title of the Theodosian Code on Penalties: "If anyone has been condemned to the gladiatorial school or to the mines according to the nature of the crimes proved against him, let nothing be written on his face, since the penalty of his condemnation can be set down in a single inscription on his hands and calves, so that the face, which is fashioned in the likeness of heavenly beauty, may not be defiled."

(Depictos oculos) ‹anchor: Depictos oculos› · lemma note Depictos oculos. Plinius lib. XI, cap. 37: Palpebrae in genis homini utrinque. Mulieribus etiam infectae quodam modo. Tanta est dedecoris affectatio ut tingantur oculi quoque. Hieronymus in Epistola ad Furiam de Viduitate servanda ait: Nec orbes, id est oculos, stibio fuliginatos.

"Painted eyes." Pliny, book XI, chapter 37: "Man has eyelids on both cheeks. In women they are even dyed, after a fashion; so great is the affectation of what is unseemly that even the eyes are tinted." Jerome in the Letter to Furia on Keeping Widowhood says: "Nor orbs, that is eyes, blackened with antimony."

(Metuenda) ‹anchor: Metuenda› · lemma note Metuenda. Erasmus monuit alibi legi meditanda quam lectionem ego reperi in libro Fuxensi.

"To be feared." Erasmus pointed out that elsewhere "to be pondered" is read, a reading I found in the Foix book.

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(h) ‹anchor: not visible› · call in col 456

Proh nefas! in caput Bod. 1.

"O wickedness! on the head": Bod. 1.

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(i) ‹anchor: morbidas pecudes› · call in col 456

Pecudes deest in NC. 2.

"Cattle" is missing in NC 2.

(Flavo colore, continued) ‹anchor: Flavo colore› · lemma note

(continued) flavo crinem abscondente galero. Dio Chrysostomus Orat. 21, ait Achillis comam fuisse flavam. Apuleius lib. II de Asino aureo; rubor temperatus, flavum et inaffectatum capillitium. Idem lib. V: Per istos cinnameos et undique pendulos crines tuos. Ovidius, lib. III, de Arte amandi: Femina canitiem germanis inficit herbis, / Et melior vero quaeritur arte color.

(Opus Dei est) ‹anchor: Opus Dei est› · lemma note Opus Dei est. Imitatus est magistrum suum Cyprianus. Tertullianus enim in libro II, de cultu feminarum ait: Quod nascitur opus Dei est. Ergo quod fingitur diaboli negotium est.

"It is God's work." Cyprian has imitated his master. For Tertullian says in book II On Women's Dress: "What is born is God's work. Therefore what is counterfeited is the devil's business."

(Manus Deo inferunt) ‹anchor: Manus Deo inferunt› · lemma note Manus Deo inferunt. Tertullianus ibidem: Ille indubitate hujusmodi ingenia concinnavit ut in vobis pareat manus vos quodam modo Deo inferre.

"They lay hands on God." Tertullian in the same place: "He beyond doubt contrived devices of this kind, that in your persons it might appear that you in a manner lay hands on God."

(Si quis pingendi) ‹anchor: Si quis pingendi› · lemma note Si quis pingendi. Citat hunc locum sanctus Augustinus lib. IV de Doctrina christiana, cap. 21.

"If any [painter]." Saint Augustine cites this passage in De doctrina christiana book IV, chapter 21.

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(XVIII) ‹anchor: Nubentibus interesse› · lemma note at §XVIII (an unclear printed mark stands after "congruere") XVIII.— Nubentibus interesse. Damnat virgines christianas quae nuptiis intererant, ubi sane multa etiam in conventibus honestioribus fiunt quae non videntur congruere professis virginitatem. Nam fescennina quae cantabantur in nuptiis maximam licentiam et lasciviam exhibebant. Ista fortiter in hoc loco exequitur sanctus Martyr. Hieronymus in Epistola ad Demetriadem de Virginitate servanda: Stridor Punicae linguae procacia tibi fescennina cantabit. Sed de fescenninis vide Muretum ad Catullum. Immo sanctus Gregorius Nazianzenus hortatur Olympiadem, quae maritata erat, ne ad nuptiale convivium eat, ubi et perpotatur et denique infacetis facetiis indulgetur. Omne enim convivium, ut lib. I, cap. 2, ait Quintilianus, obscoenis cantibus strepit, pudenda dictu spectantur. Et Prudentius in Hamartigenia dixit: Convivale calentis carmen nequitiae.

XVIII.— "To attend weddings." He condemns Christian virgins who used to attend weddings, where indeed, even in more respectable gatherings, many things are done that do not seem fitting for those who have professed virginity. For the Fescennine verses sung at weddings displayed the greatest licence and wantonness. The holy Martyr pursues this vigorously in this place. Jerome in the Letter to Demetrias on Preserving Virginity: "The shrill Punic tongue will sing you shameless Fescennines." But on the Fescennines see Muret on Catullus. Indeed Saint Gregory of Nazianzus urges Olympias, who was married, not to go to a wedding feast, where there is hard drinking and, in the end, indulgence in witless witticisms. For, as Quintilian says, book I, chapter 2, every banquet resounds with obscene songs; things shameful to mention are watched. And Prudentius in the Hamartigenia spoke of "the banquet song of heated wickedness."

(In illa lascivientium) ‹anchor: In illa lascivientium› · lemma note In illa lascivientium. Ita habent undecim libri veteres et editio Manutii. Non displicet tamen lectio veterum editionum, in quibus scriptum est, inter illam lascivientem libertatem. Habetur autem illa in quinque libris veteribus. Codex Beccensis habet, in illa libertate convivantium. Lascivam licentiam dixit Horatius lib. I, Od. 19.

"In that [licence] of the wanton." So eleven old books and Manutius's edition. But the reading of the old editions is not displeasing, in which is written "amid that wanton freedom." It is found in five old books. The Bec manuscript has "in that freedom of the banqueters." Horace, book I, Ode 19, spoke of "wanton licence."

(Ad audaciam sponsus) ‹anchor: Ad audaciam sponsus› · lemma note Ad audaciam sponsus. Hildebertus, Epist. 36: Nesciunt virgines quid ex maritali licentia muliebris sustineat infirmitas. Descriptio licentiae maritalis exstat in veteri epigrammate quod exstat inter notas Salmasii ad Scriptores historiae augustae, pag. 285.

"The bridegroom to boldness." Hildebert, Letter 36: "Virgins do not know what a woman's weakness endures from a husband's licence." A description of a husband's licence is found in an old epigram given among Saumaise's notes on the writers of the Augustan History, page 285.

(Quando pudica) ‹anchor: Quando pudica› · lemma note Quando pudica. Hic locus in exemplaribus manuscriptis et in vulgatis editionibus diverso modo legitur. Etenim nonnulla eorum habent quomodo pudica quae venerat impudica discedit. Alia contrario sensu, quando impudicior quae venerat impudica discedit. Ego praefero priorem lectionem, eam etiam ob causam quod Cyprianus in simili argumento scribit ad Donatum pag. 4: Quae pudica fortasse ad spectaculum matrona processerat de spectaculo revertitur impudica. Sic Martialis lib. I, Epigr. 30, loquens de Levina casta et ad balneas adultera ait: Penelope venit, abit Helena. Alia Rigaltio mens fuit. Nam tametsi in contextu posuerit lectionem, quam ego praefero, in observationibus suis eam magis probat, quae habet impudicior quae venerat, pudica discedit. Hieronymus in Epistola ad Salvinam de servanda Viduitate: Tenera res in feminis fama pudicitiae est. In Epistola Oeonis ad Paridem apud Ovidium: Nulla reparabilis arte / Laesa pudicitia est. Deperit illa semel. Quid enim, inquit Lucretia apud T. Livium, salvi est mulieri amissa pudicitia? Seneca Hippolyto: Mens impudicam facere non casus solet.

"When chaste." This passage is read in different ways in the manuscripts and the common editions. Some of them have "how she who had come chaste goes away unchaste." Others, with the contrary sense, "when she who had come more unchaste goes away unchaste." I prefer the former reading, also for the reason that Cyprian, on a like subject, writes to Donatus, page 4: "The matron who had perhaps gone to the show chaste returns from the show unchaste." So Martial, book I, Epigram 30, speaking of Laevina, chaste, and an adulteress at the baths, says: "She came a Penelope, she leaves a Helen." Rigault thought otherwise. For although he put in the text the reading I prefer, in his observations he approves rather the one that has "she who had come more unchaste goes away chaste." Jerome in the Letter to Salvina on Keeping Widowhood: "In women the reputation for chastity is a tender thing." In Oenone's Letter to Paris in Ovid ("Oeonis" as printed): "Chastity once wounded is mended by no art; it is lost once for all." "For what is safe for a woman," says Lucretia in Livy, "when her chastity is lost?" Seneca, Hippolytus: "It is the mind, not the mishap, that makes a woman unchaste."

(printed under page 222) (XIX) ‹anchor: Promiscuas balneas› · lemma note at §XIX XIX.— Promiscuas balneas. Olim feminas lavari cum viris signum esse adulterae putabant, ut videre est apud Quintilianum lib. V, cap. 9. Hieronymus in Epistola ad Laetam de Institutione filiae: Mihi omnino in adulta virgine lavacra displicent, quae se ipsam debet erubescere et nudam videri non posse. Et paulo post ait illam e contrario balnearum fomentis sopitos ignes suscitare. Balnearum enim calor, ut idem scribit in Epistola ad Furiam de Viduitate servanda, novum adolescentulae sanguinem incendit. Idem in Epistola ad Rusticum monacum: Balnearum fomenta non quaerat qui calorem sanguinis jejuniorum cupit frigore extinguere. Aelius Spartianus tradit Adrianum Imperatorem lavacra pro sexibus separavisse. Et Julus Capitolinus scribit M. Antoninum philosophum lavacra mista submovisse. Aelius vero Lampridius docet Alexandrum Severum balnea mista Romae exhiberi prohibuisse, et eunuchos nihil in palatio curare voluisse nisi balneas feminarum Concilium Laodicenum canone 30: Quod non oporteat sacris officiis deditos aut clericos aut continentes vel omnem laicum christianum lavacra cum mulieribus celebrare, quia haec apud gentes reprehensio prima est. Recte profecto. Nam, ut ait Ovidius in libro III de Arte amandi: Celant furtivos balnea multa jocos; ubi puto legendum mista. Vide Patavii animadversiones ad Epiphanium in haeresi 30, quae est Ebionitarum, Cotelerium in notis ad Constitutiones apostolicas pag. 131, editionis parisiensis, et Beveregium in annotationibus ad canonem 77 Trullanum.

XIX.— "Mixed baths." Formerly it was held that a woman's bathing with men was the mark of an adulteress, as may be seen in Quintilian, book V, chapter 9. Jerome in the Letter to Laeta on the Upbringing of her Daughter: "For my part I wholly disapprove of baths for a grown virgin, who ought to blush at herself and be unable to bear seeing herself naked." And a little after he says that, on the contrary, she stirs up slumbering fires by the warm comforts of the baths. For the heat of the baths, as the same writes in the Letter to Furia on Keeping Widowhood, inflames a young girl's fresh blood. The same in the Letter to Rusticus the monk: "Let him not seek the warm comforts of the baths who wishes to quench the heat of the blood by the cold of fasting." Aelius Spartianus relates that the Emperor Hadrian separated the baths by sex. And Julius Capitolinus ("Julus" as printed) writes that Marcus Antoninus the philosopher did away with mixed baths. And Aelius Lampridius shows that Alexander Severus forbade mixed baths to be offered at Rome, and would have the eunuchs in the palace have charge of nothing but the women's baths. The Council of Laodicea, canon 30: "That those devoted to sacred offices, or clerics, or ascetics, or any Christian layman ought not to frequent baths with women, since among the heathen this is the first reproach." Rightly indeed. For, as Ovid says in Art of Love book III: "Many baths hide stolen sport," where I think "mixed" should be read. See Petau's remarks on Epiphanius, heresy 30, that of the Ebionites; Cotelier in his notes on the Apostolic Constitutions, page 131 of the Paris edition; and Beveridge in his annotations on canon 77 of the Council in Trullo.

(Verecundia exuitur) ‹anchor: Verecundia exuitur› · lemma note Verecundia exuitur. Herodotus lib. I: Mulier exuta tunica verecundiam exuit. Hieronymus lib. I. adversus Jovinianum? Scribit Herodotus quod mulier cum veste deponit et verecundiam. Rufinus lib. I. in Oseam: A vultu suo verecundiam, quae solet obscoenitati impedimentum esse, depulerat. Plinius lib. XXXV, cap. 10 mentionem facit novae nuptae verecundia notabilis. Justinus lib. XIV tradit Olympiadem matrem Alexandri M, (continues)

"Modesty is stripped off." Herodotus, book I: "A woman who takes off her tunic takes off her modesty." Jerome, Against Jovinian book I[:] "Herodotus writes that a woman puts off her modesty with her clothes." Rufinus, on Hosea book I: "She had driven from her face the modesty that is usually a hindrance to obscenity." Pliny, book XXXV, chapter 10, mentions a new bride remarkable for her modesty. Justin, book XIV, relates that Olympias, mother of Alexander the Great, (continues)

(printed under page 222)

LECTIONES VARIANTES.

VARIANT READINGS.

a Donum Voss. 1.

a 'Gift': Vossianus 1.

b Vitamus Oxon ex 4 codd. Incesta Lam.

b 'We shun': the Oxford edition, from 4 manuscripts. 'Unchaste': Lambeth.

c Quod non licet,... quod non decet Voss. 1. Bod. 2.

c 'What is not lawful, ... what is not seemly': Vossianus 1, Bodleian 2.

d Quis illis,... quibus Lin. Bod. 4.

d 'What [place is there] for them, ... whose': Lincoln, Bodleian 4.

e Voluntaria Thu.

e 'Voluntary': Thuaneus.

f Sordida ista Pem. Voss. 2.

f 'That filthy [defence]': Pembroke, Vossianus 2.

g Theatra Voss. 1. Vetus Innom.

g 'Theatres': Vossianus 1, the old unnamed [manuscript].

STEPH. BALUZII NOTAE.

NOTES OF ÉTIENNE BALUZE.

XVIII. — Nubentibus interesse. Damnat virgines christianas quae nuptiis intererant, ubi sane multa etiam in conventibus honestioribus fiunt quae non videntur congruere professis virginitatem. Nam fescennina quae cantabantur in nuptiis maximam licentiam et lasciviam exhibebant. Ista fortiter in hoc loco exequitur sanctus Martyr. Hieronymus in Epistola ad Demetriadem de Virginitate servanda: Stridor Punicae linguae procacia tibi fescennina cantabit. Sed de fescenninis vide Muretum ad Catullum. Immo sanctus Gregorius Nazianzenus hortatur Olympiadem, quae maritata erat, ne ad nuptiale convivium eat, ubi et perpotatur et denique infacetis facetiis indulgetur. Omne enim convivium, ut lib. I, cap. 2, ait Quintilianus, obscoenis cantibus strepit, pudenda dictu spectantur. Et Prudentius in Hamartigenia dixit: Convivale calentis carmen nequitiae.

XVIII. — 'To be present at weddings.' He condemns Christian virgins who were present at weddings, where indeed many things take place, even in the more respectable gatherings, which do not seem fitting for those who have professed virginity. For the Fescennine verses which were sung at weddings displayed the greatest licence and wantonness. These the holy Martyr pursues vigorously in this place. Jerome, in the Letter to Demetrias on the Keeping of Virginity: 'The shrill noise of the Punic tongue will sing you wanton Fescennines.' But on the Fescennines see Muret on Catullus. Indeed, Saint Gregory Nazianzen urges Olympias, who was married, not to go to a wedding banquet, where there is both hard drinking and, in short, an indulgence in witless witticisms. For every banquet, as Quintilian says (book I, chapter 2), resounds with obscene songs, and things shameful to speak of are watched. And Prudentius said in the Hamartigenia: 'the banquet-song of heated wickedness'.

In illa lascivientium. Ita habent undecim libri veteres et editio Manutii. Non displicet tamen lectio veterum editionum, in quibus scriptum est, inter illam lascivientem libertatem. Habetur autem illa in quinque libris veteribus. Codex Beccensis habet, in illa libertate convivantium. Lascivam licentiam dixit Horatius lib. I, Od. 19.

'In that [licence] of the wanton.' So read eleven old books and the edition of Manutius. Yet the reading of the old editions, in which it is written 'amid that wanton licence', is not displeasing. It is found, moreover, in five old books. The Bec manuscript has 'in that licence of the banqueters'. Horace spoke of 'wanton licence', book I, Ode 19.

Ad audaciam sponsus. Hildebertus, Epist. 36: Nesciunt virgines quid ex maritali licentia muliebris sustineat infirmitas. Descriptio licentiae maritalis exstat in veteri epigrammate quod exstat inter notas Salmasii ad Scriptores historiae augustae, pag. 285.

'The bridegroom to boldness.' Hildebert, Letter 36: 'Virgins do not know what womanly weakness endures from marital licence.' A description of marital licence is extant in an old epigram which is found among the notes of Salmasius on the Writers of the Augustan History, page 285.

Quando pudica. Hic locus in exemplaribus manuscriptis et in vulgatis editionibus diverso modo legitur. Etenim nonnulla eorum habent quomodo pudica quae venerat impudica discedit. Alia contrario sensu, quando impudicior quae venerat impudica discedit. Ego praefero priorem lectionem, eam etiam ob causam quod Cyprianus in simili argumento scribit ad Donatum pag. 4: Quae pudica fortasse ad spectaculum matrona processerat de spectaculo revertitur impudica. Sic Martialis lib. I, Epigr. 30, loquens de Levina casta et ad balneas adultera ait: Penelope venit, abit Helena. Alia Rigaltio mens fuit. Nam tametsi in contextu posuerit lectionem, quam ego praefero, in observationibus suis eam magis probat, quae habet impudicior quae venerat, pudica discedit. Hieronymus in Epistola ad Salvinam de servanda Viduitate: Tenera res in feminis fama pudicitiae est. In Epistola Oeonis ad Paridem apud Ovidium:

'When, chaste.' This passage is read in different ways in the manuscript copies and in the common editions. For some of them have 'how she who had come chaste departs unchaste'; others, in the contrary sense, 'when she who had come more unchaste departs unchaste'. I prefer the former reading, for this reason also, that Cyprian, on a similar subject, writes to Donatus, page 4: 'The matron who had perhaps gone forth chaste to the show returns from the show unchaste.' So Martial, book I, Epigram 30, speaking of Levina, chaste, and an adulteress at the baths, says: 'She came a Penelope, she leaves a Helen.' Rigault was of another mind. For although he has put in the text the reading which I prefer, in his observations he rather approves the one which has 'she who had come more unchaste departs chaste'. Jerome, in the Letter to Salvina on the Keeping of Widowhood: 'A tender thing in women is the repute of chastity.' In the Letter of Oenone [printed 'Oeonis'] to Paris in Ovid:

Nulla reparabilis arte Laesa pudicitia est. Deperit illa semel.

'By no art can wounded chastity be repaired. It perishes once for all.'

Quid enim, inquit Lucretia apud T. Livium, salvi est mulieri amissa pudicitia? Seneca Hippolyto: Mens impudicam facere non casus solet.

'For what,' says Lucretia in Titus Livius, 'is left sound to a woman when her chastity is lost?' Seneca in the Hippolytus: 'It is the mind, not mischance, that is wont to make a woman unchaste.'

XIX. — Promiscuas balneas. Olim feminas lavari cum viris signum esse adulterae putabant, ut videre est apud Quintilianum lib. V, cap. 9. Hieronymus in Epistola ad Laetam de Institutione filiae: Mihi omnino in adulta virgine lavacra displicent, quae se ipsam debet erubescere et nudam videri non posse. Et paulo post ait illam e contrario balnearum fomentis sopitos ignes suscitare. Balnearum enim calor, ut idem scribit in Epistola ad Furiam de Viduitate servanda, novum adolescentulae sanguinem incendit. Idem in Epistola ad Rusticum monacum: Balnearum fomenta non quaerat qui calorem sanguinis jejuniorum cupit frigore extinguere. Aelius Spartianus tradit Adrianum Imperatorem lavacra pro sexibus separavisse. Et Julus Capitolinus scribit M. Antoninum philosophum lavacra mista submovisse. Aelius vero Lampridius docet Alexandrum Severum balnea mista Romae exhiberi prohibuisse, et eunuchos nihil in palatio curare voluisse nisi balneas feminarum Concilium Laodicenum canone 30: Quod non oporteat sacris officiis deditos aut clericos aut continentes vel omnem laicum christianum lavacra cum mulieribus celebrare, quia haec apud gentes reprehensio prima est. Recte profecto. Nam, ut ait Ovidius in libro III de Arte amandi: Celant furtivos balnea multa jocos; ubi puto legendum mista. Vide Patavii animadversiones ad Epiphanium in haeresi 30, quae est Ebionitarum, Cotelerium in notis ad Constitutiones apostolicas pag. 131, editionis parisiensis, et Beveregium in annotationibus ad canonem 77 Trullanum.

XIX. — 'Mixed baths.' Of old they held it a mark of an adulteress for women to bathe with men, as may be seen in Quintilian, book V, chapter 9. Jerome, in the Letter to Laeta on the Upbringing of a Daughter: 'For my part I wholly disapprove of baths for a grown virgin, who ought to blush at herself and be unable to look upon herself naked.' And a little after he says that, on the contrary, the warm fomentations of the baths rekindle fires that had been lulled to sleep. For the heat of the baths, as the same writer says in the Letter to Furia on the Keeping of Widowhood, inflames the fresh blood of a young girl. The same, in the Letter to Rusticus the monk: 'Let him not seek the warm fomentations of the baths who desires to quench the heat of the blood by the chill of fasting.' Aelius Spartianus relates that the Emperor Hadrian separated the baths by sex. And Julius [printed 'Julus'] Capitolinus writes that Marcus Antoninus the philosopher did away with mixed baths. Aelius Lampridius, again, records that Alexander Severus forbade mixed baths to be provided at Rome, and that he would have the eunuchs in the palace attend to nothing but the women's baths. The Council of Laodicea, canon 30: 'That those devoted to the sacred offices, or clerics, or ascetics, or any Christian layman whatever, ought not to bathe together with women, because this is the first reproach among the heathen.' Rightly indeed. For, as Ovid says in the third book of the Art of Love: 'Many baths conceal stolen sport'; where I think we should read 'mixed'. See Petau's observations on Epiphanius, on heresy 30, which is that of the Ebionites; Cotelier in his notes on the Apostolic Constitutions, page 131 of the Paris edition; and Beveridge in his annotations on canon 77 of the Council in Trullo.

Verecundia exuitur. Herodotus lib. I: Mulier exuta tunica verecundiam exuit. Hieronymus lib. I. adversus Jovinianum? Scribit Herodotus quod mulier cum veste deponit et verecundiam. Rufinus lib. I. in Oseam: A vultu suo verecundiam, quae solet obscoenitati impedimentum esse, depulerat. Plinius lib. XXXV, cap. 10 mentionem facit novae nuptae verecundia notabilis. Justinus lib. XIV tradit Olympiadem matrem Alexandri M,

'Modesty is put off.' Herodotus, book I: 'A woman who has put off her tunic has put off her modesty.' Jerome, book I against Jovinian: 'Herodotus writes that a woman lays aside her modesty too together with her garment.' Rufinus, book I on Hosea: 'She had driven from her countenance the modesty which is wont to be a hindrance to obscenity.' Pliny, book XXXV, chapter 10, makes mention of a new bride remarkable for her modesty. Justin, book XIV, relates that Olympias, the mother of Alexander the Great,

<!-- note: page-foot apparatus of the page carrying cols 457–458 (both columns' foot). Set: LECTIONES VARIANTES a–g complete (a–d under col 457, e–g under col 458; e, f, g overlap what Q1 set in n458 and agree with it), then STEPH. BALUZII NOTAE: XVIII (Nubentibus interesse; In illa lascivientium; Ad audaciam sponsus; Quando pudica, which runs from the left foot column to the right foot column at 'pu-|dicitiae') and XIX (Promiscuas balneas; Verecundia exuitur). The Verecundia note runs over into the next page's apparatus, breaking after 'Alexandri M,'; only what stands here is set. Dropped the old-edition page number 340 printed after 'congruere'. As printed: 'Oeonis' (for Oenonis), 'Julus' (for Julius), 'monacum', 'mista', the missing full stop after 'feminarum', and the '?' after 'Jovinianum'. Read as 'Scribit' and 'impudica' where the print is damaged ('Scrtbit' and 'impᴀdica' on the scan). Ligatures normalised to ae/oe. Existing n457/n458 files were not opened, under the read-only-the-images instruction. -->

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(printed under page 222)

(e) ‹anchor: not visible› · call not seen in col 458 (probably col 457)

Voluntaria Thu.

"Voluntary": Thu.

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(f) ‹anchor: ista defensio› · call in col 458

Sordida ista Pem. Voss. 2.

"That sordid [defence]": Pem., Voss. 2.

(printed under page 222)

(g) ‹anchor: Theatro sunt foediora› · call in col 458

Theatra Voss. 1. Vetus Innom.

"Theatres": Voss. 1, Vetus Innom.

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(c) ‹anchor: not visible› · call in col 459

In vos pudica Impress. fere omnes. Debet in vos Oxon.

"Chaste towards you": nearly all the printed editions. "Ought towards you": Oxon.

(printed under page 223)

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Temulenta Ver.

"Drunken": Ver.

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(printed under page 223) (XX) ‹anchor: Expugnator› · lemma note at §XX XX.— Expugnator. Veteres editiones et quinque libri veteres habent expugnatus. Quae lectio potest esse bona. Ego tamen aliam praefero, tum quia habetur in editionibus Manutii et Morellii et in duodecim antiquis codicibus, tum etiam quia infra in libro de lapsis legitur pag. 184: Hostem nunc et expugnatorem domesticum non haberent.

XX.— "Assailant." The old editions and five old books have "assailed." That reading may be good. I prefer the other, however, both because it is found in the editions of Manutius and Morel and in twelve old manuscripts, and because below, in the book On the Lapsed, page 184, one reads: "They would not now have an enemy and assailant within their own house."

(Viduae antequam nuptae) ‹anchor: Viduae antequam nuptae› · lemma note Viduae antequam nuptae. Hieronymus in Epistola ad Eustochium de servanda Virginitate; Videas plerasque viduas antequam nuptas infelicem conscientiam mentita tantum veste protegere. In Apologia Apuleii: Fortasse adhuc vidua antequam nupta domi sedisset. Ovidius lib. II, Fastorum, viduae cessate puellae.

"Widows before they are brides." Jerome in the Letter to Eustochium on Preserving Virginity: "You may see many, widows before they are married, cover an unhappy conscience with nothing but a lying dress." In Apuleius's Apology: "Perhaps she would still have sat at home, a widow before she was a bride." Ovid, Fasti book II: "Unwed girls, wait."

(printed under page 223) (XXI) ‹anchor: Timentem› · lemma note at §XXI XXI.— Timentem. Hanc lectionem praeferunt omnes fere veteres libri et editiones. Pamelius posuit docentem; quam lectionem ego reperi in sex codicibus antiquis, in quorum uno primo scriptum fuit timentem, sed postea id deletum est ut scriberetur docentem. Alii numero viginti habent timentem. Ait ergo Cyprianus timere se pro virginibus Deo dicatis, si non observaverint vitam proposito suo congruentem; adeoque illas admonet ut in incoepto perseverent.

XXI.— "Fearing." Almost all the old books and editions offer this reading. Pamelius printed "teaching"; I found that reading in six old manuscripts, in one of which "fearing" was first written, but was afterwards deleted so that "teaching" could be written. Others, twenty in number, have "fearing." Cyprian says, then, that he fears for the virgins dedicated to God, if they do not keep a life in keeping with their resolve; and so he warns them to persevere in what they have begun.

(Quae virgo es) ‹anchor: Quae virgo es› · lemma note Quae virgo es. Postea sequitur in editione Erasmi, ex qua aliae acceperunt, quae Deo servis. At ego, cum istud non invenerim nisi in uno veteri libro, desit autem in omnibus aliis, id est viginti, in primis vero in Seguieriano, existimavi non esse Cypriani et additum fuisse a quodam studioso, fortassis in margine, per speciem interpretationis. Itaque expunxi.

"You who are a virgin." In Erasmus's edition, from which the others took it, there follows "who serve God." But since I found this in only one old book, and it is missing in all the others, that is twenty, and above all in the Séguier manuscript, I judged it not to be Cyprian's but to have been added by some student, perhaps in the margin, by way of explanation. So I struck it out.

(Cum centeno) ‹anchor: Cum centeno› · lemma note Cum centeno. Retinui hanc lectionem, quia extat in omnibus antiquis codicibus, etiam in Seguieriano, et (continues)

"With the hundredfold." I have kept this reading because it stands in all the old manuscripts, the Séguier included, and (continues)

(printed under page 223)

LECTIONES VARIANTES.

VARIANT READINGS.

a Caeditur Neap. Ponitur Vat. 1, 2, 3.

a Caeditur ("is cut down"): Naples MS. Ponitur ("is laid aside"): Vatican MSS 1, 2, 3.

b Me deest in Oxon.

b Me ("me") is wanting in the Oxford MS.

e Ejusdem virtutis et animi Voss. 2.

e Ejusdem virtutis et animi ("of the same virtue and spirit"): Vossius MS 2.

f Addit Lin. Parem se integritas praestat in omnibus, nec bonum virginitatis cultus infamet.

f The Lincoln MS adds: "Let integrity show itself equal in all things, and let not adornment bring the good of virginity into ill repute."

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(g) ‹anchor: not visible› · call in col 460

Arctus Bod. 2.

"Tight": Bod. 2.

(Verecundia exuitur, continued) ‹anchor: Verecundia exuitur› · lemma note

(continued) expirantem capillis et veste crura contexisse ne quid posset in corpore ejus indecorum videri. Et Q. Curtius lib. V ait feminarum Babyloniae convivia ineuntium in principio fuisse modestum habitum, deinde summa quaeque amicula exuisse paulatimque pudorem profanasse, ad ultimum ima corporum. Qua de re vide Ludovicum Caelium Rhodiginum lib. V, cap. 11. A. Gellius lib. XV, cap. 10 scribit ex Plutarcho Milesios virgines Milesias quae sine ulla evidenti causa vitam suspendio amitterent, decrevisse ut quae corporibus suspensis demortuae forent, eae omnes nudae cum eodem laqueo quo essent praecinctae efferrentur, et post id decretum virgines voluntariam mortem non petisse pudore solo deterritas tam inhonesti funeris. Claudam notas istas insigni loco Valerii Maximi, qui lib. IV. cap. 5 ait verecundiam esse parentem omnis honesti consilii, tutelam solemnium officiorum, magistram innocentiae, eamque omni tempore favorabilem prae se ferre vultum. Idem lib. VI, cap. 1 pudicitiam ait esse virorum pariter ac feminarum praecipuum firmamentum. At non solum in feminis vituperabatur nuditas, sed etiam in viris. Narrat enim Massurius Sabinus apud A. Gellium lib. X, cap. 15 flaminem dialem non potuisse tunicam intimam exuere nisi in locis tectis, ne sub coelo tamquam in oculis Jovis nudus esset.

(Pudor ponitur) ‹anchor: Pudor ponitur› · lemma note (an unclear printed mark stands after "contra") Pudor ponitur. Quamvis ita scriptum sit in omnibus fere libris manuscriptis et in editionibus, mallem tamen scriptum fuisse caeditur, uti legitur in uno codice Remigiano et in Beccensi, et uti se legisse in veteribus aliquot libris testantur Morellius et Pamelius. Nam paulo post istic video scriptum, honor continentiae ac pudor caeditur. Hanc lectionem confirmare videtur etiam codex Camberonensis apud Pamelium. Itemque alius Neapolitanus in margine exemplaris mei Manutianae editionis notatus, in quibus scriptum erat laeditur. Et tamen, quamquam ea vera sint, non sum ausus mutare contra tot veterum codicum et editionum auctoritatem. Gregorius Nazianzenus in carmine ad Olympiadem ait pudoris jacturam flagitiorum omnium certissimam esse parentem.

"Modesty is laid aside." Although it is so written in almost all the manuscripts and in the editions, I would rather it had been written "is struck down," as one reads in a Saint-Remi manuscript and in the Bec manuscript, and as Morel and Pamelius testify they read in some old books. For a little further on I see written there, "the honour of continence and modesty is struck down." The Cambron manuscript cited by Pamelius seems to confirm this reading too, and likewise another, a Naples manuscript noted in the margin of my copy of Manutius's edition, in which "is wounded" was written. And yet, though this is so, I have not dared to change it against the authority of so many old manuscripts and editions. Gregory of Nazianzus, in the Poem to Olympias, says the loss of modesty is the surest parent of all shameful deeds.

(Denotanda) ‹anchor: Denotanda› · lemma note Denotanda. Id est denudanda. Vide notas ad Epistolam LXIII, pag. 477.

"To be marked." That is, to be laid bare. See the notes on Letter 63, page 477.

(Contrectanda) ‹anchor: Contrectanda› · lemma note Contrectanda. Dissimulandum non est conspectanda scriptum esse in uno libro vetere, laudato in margine editionis Lugdunensis anni 1544, in quo descriptae sunt variae lectiones ex pluribus antiquis codicibus manuscriptis.

"To be handled." It must not be concealed that "to be gazed at" is written in one old book, cited in the margin of the Lyons edition of 1544, in which variant readings from several old manuscripts are set down.

(Verecunda sis) ‹anchor: Verecunda sis› · lemma note Verecunda sis. Codex Burgundicus, verecunda sit virginitas inter viros.

"Be modest." The Burgundian manuscript: "let virginity be modest among men."

(printed under page 223)

<!-- Two layers: LECTIONES VARIANTES, then STEPH. BALUZII NOTAE (lemma notes, no call letters). The foot images are cropped at the top; variants (a)–(c) are read from the column image (c461_2), (d) from both. The right column's variants are cut off at the image edge after their first letters: (e), called in col 461, is set from this file's editors' prose layer (only "Cu…" seen by Q2b); (f) and (g) are called in col 462. -->

(a) ‹anchor: martyres› · call in col 461

Martyrem Oxon. Martyras Thu. Corb.

"Martyrem" (martyr): Oxon. "Martyras" (martyrs): Thu., Corb.

(b) ‹anchor: gratiam› · call in col 461

Ad gratiam Bod. 1, 2. Thu. Foss. Corb. MR.

"Ad gratiam" (for grace): Bod. 1, 2, Thu., Foss., Corb., MR.

(c) ‹anchor: perseveranti› · call in col 461

Perseverantibus Bod. 1.

"Perseverantibus" (to those who persevere): Bod. 1.

(d) ‹anchor: Servate› · call in col 461

Servate quod debetis Foss.

"Keep what you owe": Foss.

(e) ‹anchor: tristitia› · call in col 461

Cum tristitia Ver.

"Cum tristitia" (with sorrow): Ver.

(printed under page 224)

(Cum centeno, continued) ‹anchor: Cum centeno› · lemma note (an unclear printed mark stands before "Epistola")

(continued) in editionibus quae Manutianam antecesserunt. Prudentius in Carmine de sancta Agnete ait: Cingit coronis interea Deus / Frontem duabus martyris innubae. / Unam decemplex edita septies / Merces perenni lumine conficit. / Centenus extat fructus in altera. In codice Pithoeano et in Veronensi legitur istic: Primus cum centesimo. Hieronymus in Epistola ad Eustochium de servanda Virginitate: Centesimus et sexagesimus fructus de uno sunt semine castitatis. Joannes Saresberiensis lib. VIII, Policratici cap. 11: Non tamen quod conjugali detraham castitati, sed centesimum aut sexagesimum fructum, licet de radice tricesimi oriatur, minime arbitror tricesimo comparandum.

(Sexagenarius) ‹anchor: Sexagenarius› · lemma note Sexagenarius. Prudentius l. II adversus Symmachum: Sunt et virginibus pulcherrima praemia nostris. Et mox: Hic decies seni rediguntur in horrea fructus.

"The sixtyfold." Prudentius, Against Symmachus book II: "Our virgins too have the fairest rewards." And soon after: "Here fruits sixty times over are gathered into the barns."

(Cogitatio) ‹anchor: Cogitatio› · lemma note Cogitatio. Ita omnes fere libri veteres. Duo tamen habent colluctatio. In Veronensi scriptum primo fuit colluctatio, sed supra lineam scriptum est cogitatio.

"Thought." So almost all the old books. Two, however, have "struggle." In the Verona manuscript "struggle" was written first, but "thought" is written above the line.

(XXII) ‹anchor: Non nubunt› · lemma note at §XXII XXII.— Non nubunt. Codex Fuxensis, non nubent neque nubentur. Seguierianus et unus alius vetus non nubuntur tantum. Nubendi vocabulum saepe reperitur in obscoenis, ut post Lipsium annotavit vir doctissimus Joannes Seldenus lib. V, cap, 4 de jure naturali et gentium, et nos quoque alibi monuimus. Et ita videtur etiam sensisse Servius grammaticus in secundum Aeneidos: Innuptae, quae nunquam nubit. Nam virgo potest et nubere. Tertullianus lib. IV, adversus Marcionem: Manente matrimonio nubere adulterium est. Idem in Apologetico agens de Incarnatione Christi ait Dei Filium nullam de impudicitia habere matrem, etiam quam videbatur habere non nupserat. Ubi manifestum est vocem nupserat positam esse pro coitione mulieris cum viro. Alioqui falsum esset quod ait Tertullianus, cum certum sit Mariam matrem Christi ductam fuisse a Josepho, nuptam fuisse Josepho, uxorem ejus fuisse, et propterea Christum existimatum filium fabri, quia filius ejus mulieris erat quae fabri uxor erat, quia filius est quem nuptiae demonstrant. Hinc in scholiis sancti Cyrilli de Incarnatione Domini cap. 25 legitur: Natus est enim ex virgine, et solus habet matrem innuptam, id est virginem, quae non congressa erat cum marito. Nam et Rufinus lib. I, cap. 6 Hist. eccles., innuptam dixit pro virgine. Pro quo Hieronymus in initio libri adversus Helvidium dixit Mariam fuisse matrem antequam nuptam, quia nimirum conceperat ex Spiritu sancto antequam ex sponsa fieret uxor Josephi. Et sanctus Ambrosius in Epistola de Bonoso episcopo accusato in synodo Capuensi quod diceret Mariam virginem habuisse plures liberos: Neque enim elegisset Dominus Jesus nasci per virginem, si eam judicasset tam incontinentem fore ut illud genitale dominici corporis, illam aulam regis aeterni concubitus humani semine coinquinasset. Caeterum, ut id quoque obiter dicam, Rigaltius arbitratus est hunc locum ex Apologetico Tertulliani sic scribendum esse ut dicatur Christum nullam de pudicitia habere matrem, quia videbat Latinum Latinium et Pamelium ita legisse in quibusdam vetustis exemplaribus. Ego contra puto retinendam esse lectionem vulgatam, quae vetustissimorum et optimorum codicum auctoritate nititur, ut sensus sit Christi matrem nullam impudicitiae labem, non quidem obscoenae attrectationis injuriam, ut Rufini verbis utar, passam esse, quippe quae numquam cum marito exercuerit conjugale commercium, sive, ut loquar cum Lactantio, nunquam per voluptatis illecebras copulata est cum marito. Vide Erasmi annotationes in hunc locum Matthaei.

XXII.— "They do not marry." The Foix manuscript: "they will not marry nor be given in marriage." The Séguier manuscript and one other old one: only "they are not given in marriage." The word for marrying is often found in an obscene sense, as the most learned John Selden noted after Lipsius, De jure naturali et gentium book V, chapter 4, and as we too have pointed out elsewhere. And the grammarian Servius seems to have taken it so too, on the second book of the Aeneid: "Unwed: she who never marries (nubit). For a virgin can also marry." Tertullian, Against Marcion book IV: "To marry while a marriage still stands is adultery." The same, in the Apology, treating of Christ's Incarnation, says that the Son of God has no mother from unchastity; "even the one He seemed to have had not married." Where it is plain that the word "had married" is used for a woman's intercourse with a man. Otherwise what Tertullian says would be false, since it is certain that Mary the mother of Christ was taken by Joseph, was married to Joseph, was his wife, and that Christ was therefore thought the carpenter's son, because He was the son of the woman who was the carpenter's wife, because He is the son whom the marriage displays. Hence in the scholia of Saint Cyril on the Incarnation of the Lord, chapter 25, one reads: "For He was born of a virgin, and He alone has an unwed mother, that is a virgin, who had not come together with a husband." For Rufinus too, Ecclesiastical History book I, chapter 6, said "unwed" for "virgin." For which Jerome, at the beginning of the book Against Helvidius, said that Mary was a mother before she was a wife, since she had conceived by the Holy Spirit before she became Joseph's wife from his betrothed. And Saint Ambrose, in the Letter on Bonosus, a bishop accused at the synod of Capua of saying that the Virgin Mary had several children: "For the Lord Jesus would not have chosen to be born of a virgin had He judged that she would be so incontinent as to defile with the seed of human intercourse that birthplace of the Lord's body, that hall of the eternal King." For the rest, to say this too in passing, Rigault judged that this passage of Tertullian's Apology should be written so as to say that Christ has no mother "from chastity" [i.e. de pudicitia], because he saw that Latino Latini and Pamelius had read it so in some old copies. I, on the contrary, think the common reading should be kept, which rests on the authority of the oldest and best manuscripts, the sense being that Christ's mother suffered no stain of unchastity, not even "the injury of an obscene touch," to use Rufinus's words, since she never had conjugal relations with a husband, or, to speak with Lactantius, was never joined to a husband through the allurements of pleasure. See Erasmus's annotations on this passage of Matthew.

(Jam vos esse coepistis) ‹anchor: Jam vos esse coepistis› · lemma note Jam vos esse coepistis. Hieronymus in expositione psalmi XLIV, ad Principiam: Sexus devoratur a virgine. Christum portat in pectore. Jam possidet quod futura est. Idem in Epistola ad Eustochium de Custodia virginitatis: Gaude soror, gaude filia, gaude mi virgo, quia quod aliae simulant tu vere esse coepisti.

"You have already begun to be." Jerome, in the exposition of Psalm 44, to Principia: "Sex is swallowed up by the virgin. She bears Christ in her breast. She already possesses what she is to be." The same in the Letter to Eustochium on Keeping Virginity: "Rejoice, sister; rejoice, daughter; rejoice, my virgin: for what others pretend, you have truly begun to be."

(Gratiam) ‹anchor: Gratiam› · lemma note Gratiam. Hanc lectionem praeferunt omnes fere libri veteres et veteres editiones. Manutius maluit gloriam. Hinc acceperunt posteriores editiones. Ego tot veterum exemplarium et editionum contra scribentium auctoritatem contemnere non audeo. Si quis tamen mavult gloriam, judicio suo fruatur.

"Grace." Almost all the old books and the old editions offer this reading. Manutius preferred "glory." The later editions took it from him. I do not dare to disregard the authority of so many old copies and editions that write otherwise. But if anyone prefers "glory," let him enjoy his own judgement.

(Castae perseveratis et virgines) ‹anchor: Castae perseveratis et virgines› · lemma note Castae perseveratis et virgines. Hieronymus in Epistola ad Eustochium de Custodia virginitatis: Et quia maritorum expertae sunt dominatum, castae vocantur et nonnae. Quid sint nonnae quaere in glossario Latino Cangii.

"You persevere chaste and virgins." Jerome in the Letter to Eustochium on Keeping Virginity: "And because they have known the rule of husbands, they are called chaste women and nuns." For what "nonnae" are, look in Du Cange's Latin glossary.

(printed under page 224)

LECTIONES VARIANTES.

VARIANT READINGS.

a Martyrem Oxon. Martyras Thu. Corb.

a "Martyrem" (martyr, acc. sing.), Oxon. "Martyras" (martyrs), Thu., Corb.

b Ad gratiam Bod. 1, 2. Thu. Foss. Corb. MR.

b "Ad gratiam" (for grace), Bod. 1, 2, Thu., Foss., Corb., MR.

c Perseverantibus Bod. 1.

c "Perseverantibus" (to those who persevere), Bod. 1.

e Cum tristitia Ver.

e "Cum tristitia" (with sorrow), Ver.

f Dominus, Dominus Deus vester. Bod. 1, 3, 4.

f For "Dominus", "Dominus Deus vester" (the Lord your God), Bod. 1, 3, 4.

g Nec ad terrena Bod. 2.

g "Nec ad terrena" (nor to earthly things), Bod. 2.

STEPH. BALUZII NOTAE.

NOTES OF STEPHEN BALUZE.

in editionibus quae Manutianam antecesserunt. Prudentius in Carmine de sancta Agnete ait: Cingit coronis interea Deus Frontem duabus martyris innubae. Unam decemplex edita septies Merces perenni lumine conficit. Centenus extat fructus in altera.

in the editions that preceded Manutius's. Prudentius, in his poem on Saint Agnes, says:

In codice Pithoeano et in Veronensi legitur istic: Primus cum centesimo. Hieronymus in ⁵³⁸ Epistola ad Eustochium de servanda Virginitate: Centesimus et sexagesimus fructus de uno sunt semine castitatis. Joannes Saresberiensis lib. VIII, Policratici cap. 11: Non tamen quod conjugali detraham castitati, sed centesimum aut sexagesimum fructum, licet de radice tricesimi oriatur, minime arbitror tricesimo comparandum.

In the Pithou manuscript and in the Verona one there is read here: "The first with the hundredfold." Jerome, in the Letter to Eustochium on the keeping of virginity: "The hundredfold and the sixtyfold fruit are of one seed, that of chastity." John of Salisbury, Policraticus book VIII, chapter 11: "Not that I would detract from conjugal chastity; but the hundredfold or sixtyfold fruit, although it springs from the root of the thirtyfold, I by no means think comparable to the thirtyfold."

Sexagenarius. Prudentius l. II adversus Symmachum: Sunt et virginibus pulcherrima praemia nostris. Et mox: Hic decies seni rediguntur in horrea fructus.

"Sixtyfold." Prudentius, book II against Symmachus:

Cogitatio. Ita omnes fere libri veteres. Duo tamen habent colluctatio. In Veronensi scriptum primo fuit colluctatio, sed supra lineam scriptum est cogitatio.

"Cogitatio" (thought). So nearly all the old books. Two, however, have "colluctatio" (struggle). In the Verona manuscript "colluctatio" was written first, but "cogitatio" is written above the line.

XXII.—Non nubunt. Codex Fuxensis, non nubent neque nubentur. Seguierianus et unus alius vetus non nubuntur tantum. Nubendi vocabulum saepe reperitur in obscoenis, ut post Lipsium annotavit vir doctissimus Joannes Seldenus lib. V, cap, 4 de jure naturali et gentium, et nos quoque alibi monuimus. Et ita videtur etiam sensisse Servius grammaticus in secundum Aeneidos: Innuptae, quae nunquam nubit. Nam virgo potest et nubere. Tertullianus lib. IV, adversus Marcionem: Manente matrimonio nubere adulterium est. Idem in Apologetico agens de Incarnatione Christi ait Dei Filium nullam de impudicitia habere matrem, etiam quam videbatur habere non nupserat. Ubi manifestum est vocem nupserat positam esse pro coitione mulieris cum viro. Alioqui falsum esset quod ait Tertullianus, cum certum sit Mariam matrem Christi ductam fuisse a Josepho, nuptam fuisse Josepho, uxorem ejus fuisse, et propterea Christum existimatum filium fabri, quia filius ejus mulieris erat quae fabri uxor erat, quia filius est quem nuptiae demonstrant. Hinc in scholiis sancti Cyrilli de Incarnatione Domini cap. 25 legitur: Natus est enim ex virgine, et solus habet matrem innuptam, id est virginem, quae non congressa erat cum marito. Nam et Rufinus lib. I, cap. 6 Hist. eccles., innuptam dixit pro virgine. Pro quo Hieronymus in initio libri adversus Helvidium dixit Mariam fuisse matrem antequam nuptam, quia nimirum conceperat ex Spiritu sancto antequam ex sponsa fieret uxor Josephi. Et sanctus Ambrosius in Epistola de Bonoso episcopo accusato in synodo Capuensi quod diceret Mariam virginem habuisse plures liberos: Neque enim elegisset Dominus Jesus nasci per virginem, si eam judicasset tam incontinentem fore ut illud genitale dominici corporis, illam aulam regis aeterni concubitus humani semine coinquinasset. Caeterum, ut id quoque obiter dicam, Rigaltius arbitratus est hunc locum ex Apologetico Tertulliani sic scribendum esse ut dicatur Christum nullam de pudicitia habere matrem, quia videbat Latinum Latinium et Pamelium ita legisse in quibusdam vetustis exemplaribus. Ego contra puto retinendam esse lectionem vulgatam, quae vetustissimorum et optimorum codicum auctoritate nititur, ut sensus sit Christi matrem nullam impudicitiae labem, non quidem obscoenae attrectationis injuriam, ut Rufini verbis utar, passam esse, quippe quae numquam cum marito exercuerit conjugale commercium, sive, ut loquar cum Lactantio, nunquam per voluptatis illecebras copulata est cum marito. Vide Erasmi annotationes in hunc locum Matthaei.

XXII.—"They marry not." The Foix manuscript has "they shall not marry nor be given in marriage." The Séguier manuscript and one other old one have only "they are not given in marriage". The word for marrying is often found in an obscene sense, as that most learned man John Selden noted after Lipsius, in book V, chapter 4, of his De jure naturali et gentium, and as we too have pointed out elsewhere. And so Servius the grammarian also seems to have understood it, on the second book of the Aeneid: "Unwed: she who never marries. For a virgin can also marry." Tertullian, book IV against Marcion: "To marry while a marriage still stands is adultery." The same writer in the Apology, treating of the Incarnation of Christ, says that the Son of God has no mother by unchastity, "even she whom He seemed to have had not married." Where it is plain that the word "nupserat" is put for the coming together of a woman with a man. Otherwise what Tertullian says would be false, since it is certain that Mary the mother of Christ was taken by Joseph, was married to Joseph, was his wife, and that for this reason Christ was reckoned the carpenter's son, because He was the son of that woman who was the carpenter's wife, since a son is he whom the marriage declares. Hence in the scholia of Saint Cyril on the Incarnation of the Lord, chapter 25, we read: "For He was born of a virgin, and He alone has an unwedded mother, that is, a virgin, who had not come together with a husband." For Rufinus too, in book I, chapter 6, of the Ecclesiastical History, said "unwedded" for "virgin". In place of which Jerome, at the beginning of his book against Helvidius, said that Mary was a mother before she was wedded, because, that is, she had conceived of the Holy Spirit before she became Joseph's wife from his betrothed. And Saint Ambrose, in the Letter on Bonosus, the bishop accused in the synod of Capua of saying that the Virgin Mary had borne several children: "For the Lord Jesus would not have chosen to be born of a virgin had He judged that she would be so incontinent as to defile with the seed of human intercourse that birthplace of the Lord's body, that hall of the eternal King." For the rest, to say this too in passing, Rigault judged that this passage of Tertullian's Apology should be written so as to say that Christ has no mother "by chastity", because he saw that Latinus Latinius and Pamelius had so read it in certain ancient copies. I, on the contrary, think the common reading should be retained, which rests on the authority of the oldest and best manuscripts, so that the sense is that the mother of Christ suffered no stain of unchastity, not even, to use Rufinus's words, the injury of an obscene touch, since she never had conjugal intercourse with a husband; or, to speak with Lactantius, was never joined with a husband through the allurements of pleasure. See Erasmus's annotations on this passage of Matthew.

Jam vos esse coepistis. Hieronymus in expositione psalmi XLIV, ad Principiam: Sexus devoratur a virgine. Christum portat in pectore. Jam possidet quod futura est. Idem in Epistola ad Eustochium de Custodia virginitatis: Gaude soror, gaude filia, gaude mi virgo, quia quod aliae simulant tu vere esse coepisti.

"You have already begun to be." Jerome, in the exposition of Psalm XLIV, to Principia: "Sex is swallowed up by the virgin. She carries Christ in her breast. She already possesses what she is to be." The same, in the Letter to Eustochium on the keeping of virginity: "Rejoice, sister; rejoice, daughter; rejoice, my virgin, because what others feign you have truly begun to be."

Gratiam. Hanc lectionem praeferunt omnes fere libri veteres et veteres editiones. Manutius maluit gloriam. Hinc acceperunt posteriores editiones. Ego tot veterum exemplarium et editionum contra scribentium auctoritatem contemnere non audeo. Si quis tamen mavult gloriam, judicio suo fruatur.

"Gratiam" (grace). Nearly all the old books and the old editions present this reading. Manutius preferred "gloriam" (glory). From him the later editions took it. I do not dare to despise the authority of so many old copies and editions that write otherwise. If anyone, however, prefers "gloriam", let him enjoy his own judgement.

Castae perseveratis et virgines. Hieronymus in Epistola ad Eustochium de Custodia virginitatis: Et quia maritorum expertae sunt dominatum, castae vocantur et nonnae. Quid sint nonnae quaere in glossario Latino Cangii.

"You persevere chaste and virgins." Jerome, in the Letter to Eustochium on the keeping of virginity: "And because they have experienced the dominion of husbands, they are called chaste women and nonnae." For what nonnae are, look in Du Cange's Latin glossary.

<!-- note: col. 461 (page 461/462) carries no editors' prose in the column; the text columns hold only Cyprian's text (cols 461–462, end of §21 to §22). Set here, per the task, the page-foot apparatus: Lectiones variantes a, b, c, e, f, g (d, "Servate quod debetis Foss.", omitted as instructed) and all of Baluze's notes printed at the foot of this page. The first Baluze note begins mid-sentence ("in editionibus quae Manutianam antecesserunt…"), continued from the previous page; its opening is not on this page. The superscript "538" in the Jerome citation is printed as a marginal reference figure and is kept as printed. The Bodley numerals in variant f read "1, 3, 4" (the middle figure is slightly unclear and could be 2). The notes files were not consulted (instructions forbade other reads), so all Baluze notes on the page are set; de-duplicate against the notes files if they already hold some. Ligatures æ/œ rendered ae/oe. --> <!-- Q2b 2026-10-21: Footnotes layer completed with variants (a)–(c) and (e) and the (d) anchor; He for Christ and God in the Footnotes English; "cap, 4" set as printed in the editors' prose layer; "thou hast" (to a virgin) changed to "you have". This editors' prose layer duplicates the page-foot apparatus that the unit rules leave to pass 2's notes; de-duplication left to the editorial pass. -->

<!-- Last page of De habitu virginum. Two layers: LECTIONES VARIANTES (a–e), then STEPH. BALUZII NOTAE. Below a rule, the page also begins LIBER DE LAPSIS: Pamelius's Argumentum (italic, editors' matter, not a footnote; not set) and the first of Baluze's notes on De lapsis, set at the end of this file. Column of each variant call is assigned by the side of the variants block it is printed on; the call for (d) may stand in col 463 ("ad promenda" with a superscript), so its column is uncertain. -->

(printed under page 225)

(a) ‹anchor: not visible› · call in col 463

Esset Oxon. ex omnibus mss. Est Impr.

"Would be": Oxon., from all the manuscripts. "Is": the printed editions.

(printed under page 225)

(b) ‹anchor: not visible› · call in col 463

Copiosa Ar. Copia foecunditatis Bod. 1, 2. Ver. Voss. 1.

"Abundant": Ar. "Abundance of fruitfulness": Bod. 1, 2, Ver., Voss. 1.

(printed under page 225)

(d) ‹anchor: ad promenda (call letter unclear)› · call in col 463 or 464 (uncertain)

Promerenda MR.

"To be earned": MR.

(printed under page 225)

<!-- QA Q1: on the page, the call (c) stands in col 463 ("ad gloriam remanserunt"), and the call (d) in n463 also stands in col 463 ("ad promenda mandata"); (e) stands in col 464, which this file's text sits under col 463 in reading order. The Baluze notes XXIII.— Habitationes and Ad divinum lavacrum have their anchors in col 463. -->

(c) ‹anchor: ad gloriam remanserunt› · call in col 463

Ad gloriam deest in Ar. MR.

"To glory" is missing in Ar., MR.

(printed under page 225)

(e) ‹anchor: secundus homo de coelo› · call in col 464

Secundus de coelo Thu. Foss. Corb.

"The second, from heaven": Thu., Foss., Corb.

(XXIII) ‹anchor: Habitationes› · lemma note at §XXIII XXIII.— Habitationes. Codex Fuxensis mansiones. Quod fortasse melius est. Nam in capite XIV, Evangelii secundum Joannem, ad quod istic respicit Cyprianus, legitur in editione vulgata: In domo patris mei mansiones multae sunt. Sed heic meminisse oportet Cyprianum alia versione usum esse quam ea qua nos utimur.

XXIII.— "Dwellings." The Foix manuscript: "mansions." Which is perhaps better. For in chapter 14 of the Gospel according to John, which Cyprian has in view here, one reads in the Vulgate: "In my Father's house there are many mansions." But here one must remember that Cyprian used a different version from the one we use.

(Ad divinum lavacrum) ‹anchor: Ad divinum lavacrum› · lemma note (an unclear printed mark stands after "Quid") Ad divinum lavacrum. Ita posui secutus fidem unius libri mei veteris. Atque ea lectio mihi videtur optima. Nam alia est admodum intricata, quae ita habet: Omnes quidem qui ad divinum munus et patrium Baptismi sanctificatione perveniunt. Quid enim heic facit vox patrium? Et tamen illa habetur in codice Seguieriano et in sex aliis. Alii septem et veteres editiones praeferunt patrimonium, Beccensis patriam. Sed nullum horum vocabulorum congruit huic loco, mea quidem sententia. Si quis tamen horum alterutrum retinere voluerit. non repugno.

"To the divine washing." I have put it so, following the authority of one old book of mine. And that reading seems to me the best. For the other is quite tangled, which reads: "All indeed who come to the divine and fatherly gift by the sanctification of baptism." For what is the word "fatherly" doing here? And yet it is found in the Séguier manuscript and six others. Seven others and the old editions offer "patrimony," the Bec manuscript "fatherland." But none of these words suits this place, in my opinion at least. If anyone, however, wishes to keep one or the other of them, I do not object.

(Quomodo portavimus) ‹anchor: Quomodo portavimus› · lemma note Quomodo portavimus. Refert hanc postremam libri istius partem sanctus Augustinus lib. IV de Doctrina christiana cap. 21.

"As we have borne." Saint Augustine quotes this last part of the book in De doctrina christiana book IV, chapter 21.

(XXIV) ‹anchor: Minores natu praebete› · lemma note at §XXIV XXIV.— Minores natu praebete. Post ista Pamelius, cui praeiverat editio quae dicitur Gravii, adjecit ex codice Affligeniensi et ex Coloniensi, majoribus ministerium; idque optime quadrare ait. Ego non disputo an optime quadret. Illud tantum aio, me ideo expunxisse haec duo vocabula, quia illa non inveni in antiquis editionibus, neque in ullo eorum veterum exemplarium quibus usus sum, id est viginti septem.

XXIV.— "You younger ones, offer." After these words Pamelius, preceded by the edition called Gravius's, added from the Affligem manuscript and the Cologne manuscript "service to the elder," and says it fits perfectly. I do not dispute whether it fits perfectly. I say only that I struck out these two words because I did not find them in the early editions, nor in any of the old copies I have used, that is twenty-seven.

(Virginitas honorari) ‹anchor: Virginitas honorari› · lemma note Virginitas honorari. Id est, cum in vobis Dominus martyrium coeperit honorare, ut scriptum est in libro de Laude martyrii, pag. 352, quando ignes aut cruces, ut ait in hoc ipso libro de Habitu virginum, pag. 175, sanctus Martyr, aut ferrum vel bestias patiemini ut coronam martyrii accipiatis. Prudentius in Carmine de sancto Fructuoso episcopo Tarraconensi: Carcer christicolis gradus coronae est. Hieronymus in Quaestione XI ad Hedibiam: Triumphus Dei est passio martyrum et pro Christi nomine cruoris effusio et inter tormenta laetitia. Virginitas igitur incipit honorari cum virgo christiana incipit pati pro nomine Christi. Cyprianus in libro de Unitate Ecclesiae, pag. 201: Confessio exordium gloriae est, non meritum jam coronae, nec perficit laudem, sed initiat dignitatem, et Epist. LXXVII, ad Martyres, pag. 159: Fustibus caesi prius graviter et afflicti per ejusmodi poenas initiastis confessionis vestrae gloriosa primordia. Inde illa querela Secundae virginis et martyris, quae cum videret Rufinam sororem suam flagellari, clamavit ad judicem: Cur sororem meam gloria afficis, me vero ejus gloriae non pateris esse participem? Celerinus in Epistola ad Lucianum, pag. 29: Sic coronet te cujus nomen confessus es.

"Virginity to be honoured." That is, when the Lord has begun to honour martyrdom in you, as is written in the book In Praise of Martyrdom, page 352; when you suffer fire or crosses, as the holy Martyr says in this very book On the Dress of Virgins, page 175, or the sword or the beasts, to receive the crown of martyrdom. Prudentius in the Hymn on Saint Fructuosus, bishop of Tarragona: "For worshippers of Christ, prison is a step to the crown." Jerome in Question 11 to Hedibia: "The triumph of God is the passion of the martyrs, the shedding of blood for Christ's name, and joy amid torments." Virginity, then, begins to be honoured when a Christian virgin begins to suffer for the name of Christ. Cyprian in the book On the Unity of the Church, page 201: "Confession is the beginning of glory, not yet the earning of the crown; it does not complete the praise, but begins the dignity"; and Letter 77, To the Martyrs, page 159: "First cruelly beaten with clubs and afflicted, you began by punishments of that kind the glorious first steps of your confession." Hence the complaint of Secunda, virgin and martyr, who, seeing her sister Rufina scourged, cried out to the judge: "Why do you bestow glory on my sister, but do not allow me to share her glory?" Celerinus in the Letter to Lucianus, page 29: "So may he crown you whose name you have confessed."

(De lapsis) ‹anchor: title, LIBER DE LAPSIS› · title note, col 463 DE LAPSIS.— Libri istius, ut ab aliis jam observatum est, mentionem facit ipse Cyprianus Epist. LI pag. 66, et Pontius diaconus in vita ejus, tum etiam sanctus Augustinus et sanctus Fulgentius in locis infra notatis. Addunt aliqui Eusebium Caesariensem, sed falso. Decepit eos indiligentia. Cum enim Rufi- (continues)

ON THE LAPSED.— As others have already observed, Cyprian himself mentions this book in Letter 51, page 66, and the deacon Pontius in his Life; so too Saint Augustine and Saint Fulgentius in the places noted below. Some add Eusebius of Caesarea, but wrongly. Carelessness misled them. For since Rufi- (continues)

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