Commodiani Instructiones adversus gentium deos pro christiana disciplina, per litteras versuum primas

<!-- This page's foot is a COMMENTARIUS keyed by lemma (no call letters); each entry is set under its lemma. --> (lemma 1) ‹Per litteras versuum primas› · title, col 201 PER LITTERAS VERSUUM PRIMAS. Eugenius episcopus Toletanus cujus opuscula Jacobus Sirmondus edidit, epitaphia duo scripsit per litteras versuum primas et ultimas. GALLAND.

BY THE FIRST LETTERS OF THE LINES. Eugenius, bishop of Toledo, whose short works Jacques Sirmond edited, wrote two epitaphs by the first and last letters of the lines. GALLANDI.

(lemma 2) ‹Respectumque bonum› · line 2, col 201 Respectumque bonum. Septuaginta interpretes Respectum, dicunt ἐπισκοπὴν visitationem; divinae scilicet gratiae aut ultionis; benedictionis in vitam aeternam; maledictionis in gehennam. Bonum respectum pollicetur Sapientia Salomonis justis et sanctis, eap. 3. Et in tempore erit respectus illorum: Καὶ ἐν καιρῷ ἐπισκοπῆς αὐτῶν ἐκλαμψοῦσι. RIG.

"And the good visitation (respectum)." The Seventy translators call "respectus" ἐπισκοπή, a visitation: that is, of divine grace or of vengeance; of blessing unto eternal life, of cursing unto Gehenna. The Wisdom of Solomon promises a good visitation to the just and holy, chapter 3: "And in time there shall be their visitation": "And in the time of their visitation they shall shine forth." RIGAULT.

(lemma 3) ‹Legendo de lege› · line 6, col 202 Legendo de lege. Legem hic et alibi passim appellat libros utriusque testamenti. RIG. — Ita quoque Minucius in Etav. cap. VII. Specta de libris. Ad quem locum observat Davisius, hanc loquendi rationem scriptoribus Africanis, et praesertim Tertulliano, esse familiarem. Sic ipsemet Commodianus infra Instr. XLVII. v. 745. Fideles admoneo fratres de odio tollant. DAVIS.

"By reading from the Law." Here and passim elsewhere he calls the books of both Testaments "the Law." RIGAULT. — So too Minucius in the Octavius (printed "Etav."), chapter 7: "Look from the books" (specta de libris). On which place Davies observes that this manner of speaking is familiar to African writers, and especially to Tertullian. So Commodian himself below, Instruction 47, line 745: "I admonish the faithful brethren to take away from hatred" (de odio tollant). DAVIES.

(lemma 4) ‹Doleo pro civica turba! Inscia quod perdit› · lines 7–8, col 202 Doleo pro civica turba! Inscia quod perdit. Magis placet interpunctio quam exhibet Dodwellus in Dissert. de Commodiani aetat. § IX. Doleo pro civica turba. Dolet nimirum, inquit, pro suae conditionis hominibus, erroris antiqui sociis. Sic Instr. XXII, v. 277. Heu doleo, cives, sic vos hebetari de mundo. Neque aliter Davisius, qui mox pro perdit rectius Perit legendum censet. DAVIS.

"I grieve for the crowd of my fellow citizens! Unknowing that it is lost." The punctuation that Dodwell gives in his Dissertation on the Age of Commodian, § 9, is preferable: "I grieve for the crowd of my fellow citizens." He grieves, that is, he says, for men of his own condition, his companions in the old error. So Instruction 22, line 277: "Alas, I grieve, citizens, that you are so dulled by the world." Nor does Davies think otherwise; he judges that just after, for "perdit," "perit" ("it perishes") should more rightly be read. DAVIES.

(lemma 5) ‹Ignaros instruo verum› · line 9, col 202 Ignaros instruo verum. Atque hinc titulus operi, Instructiones, christianae videlicet pietatis. Habemus etiam sub eodem Instructionum titulo, Eucherii episcopi Lugdunensis duos ad Salonium libros, saeculo Theodosii junioris. RIG.

"I instruct the ignorant in the truth." And hence the title of the work, Instructions, namely in Christian piety. Under the same title of Instructions we also have two books of Eucherius, bishop of Lyons, addressed to Salonius, in the age of Theodosius the Younger. RIGAULT.

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<!-- This page's foot is the COMMENTARIUS keyed by lemma (no call letters); each entry is set under its lemma. --> (lemma 1) ‹Morientes deos orabant› · col 203 Morientes deos orabant, Baluzius in notis ad Cyprianum de idolor. vanit. ex codice ms. S. Albini Andegavensis legit defunctos deos orabant. Quae quidem lectio confirmari videtur ex instr. XX, v. 262. Adoratis enim stulti malo leto defunctos.

"They prayed to dying gods": Baluze, in his notes to Cyprian's On the Vanity of Idols, reads from a manuscript of Saint-Aubin of Angers "they prayed to dead gods." This reading indeed seems confirmed by Instruction 20, line 262: "For you fools worship men dead by an evil death."

(lemma 2) ‹De resurrectione quoque docetur› · col 203 De resurrectione quoque docetur. In lege Domini docetur de resurrectione corporum; docetur etiam de spe vitae rursum vivendae in aevo. Atque hinc jam auctor incipit dogma suum Millenariae felicitatis adstruere. RIG. —De resurrectione docetur in ipsa. Lege. Opinioni suae stabiliendae nonnulla quidem Geneseos loca torquebant Chiliastae; sed quibusdam etiam prophetarum ῥήσεσιν et Apocalypsi Joannis praecipue nitebantur. Vide Justini M. Dialogum cum Triphone, p. 239; Irenaeum, l. V, capp. XXX et seqq., et Tertullianum contra Marcion., l. III, c. 24. DAVIS.

"It is taught also of the resurrection." In the Law of the Lord one is taught of the resurrection of bodies; one is taught also of the hope of a life to be lived again in the age. And from here the author now begins to build up his doctrine of the millenarian happiness. RIGAULT. — "It is taught of the resurrection in it": read so. To establish their opinion the Chiliasts wrested some passages of Genesis; but they leaned also on certain sayings of the prophets, and above all on the Apocalypse of John. See Justin Martyr's Dialogue with Trypho (printed "Triphone"), p. 239; Irenaeus, book 5, chapters 30 and following; and Tertullian, Against Marcion, book 3, chapter 24. DAVIES.

(lemma 3) ‹Et spe fortunatum› · col 203 Et spe fortunatum. Tertullianus in hanc sententiam librum scripserat. De spe fidelium: et hunc librum habuit olim in suo Tertulliani codice Agobardus episcopus Lugdunensis, sicut indicice declaratur, exemplaris antiqui quod in bibliotheca regia servatur. RIG.

"And blessed in hope." Tertullian had written a book to this effect, On the Hope of the Faithful; and Agobard, bishop of Lyons, once had this book in his codex of Tertullian, as is shown by the index (printed "indicice") of the old copy kept in the royal library. RIGAULT.

(lemma 4) ‹Rursum in aevo vivendi› · col 203 Rursum in aevo vivendi. In aevo, in orbe terrae, in hoc mundo. RIG.

"Of living again in the age." "In the age": on the face of the earth, in this world. RIGAULT.

(lemma 5) ‹Cultura daemonum› · col 203 CULTURA DAEMONUM. Quae narrantur haec Instructione de Angelis apostatis sive desertoribus, unde nati gigantes, ac de gigantibus daemones auctores simulacrorum et idolatriae, peculiaria fere sunt Comodiano. Etsi nolim insitiari, quae sunt hac de re a veteribus Christianis tradita, originem traxisse de libro Enoch apocrypho; unde aliquid tamen Paulus ipse citavit. Sed tam varia super hisce ac diversa quisque commentus est, et sic omnes ab auctore suo, et abs se invicem, dissentiunt, ut quid traditionis instar poni oporteat, valde sit incertum; praeter hoc unum: valde esse temerarium mortali, de rebus divinis aliquid asserere, ultra quod est ab ipso domino nostro proditum. RIG.

THE WORSHIP OF DEMONS. What is told in this Instruction of the apostate or deserting angels, from whom the giants were born, and of the demons sprung from the giants, the authors of images and idolatry, is almost peculiar to Commodian (printed "Comodiano"). Yet I would not deny (printed "insitiari") that what the ancient Christians handed down on this matter took its origin from the apocryphal book of Enoch, from which, however, Paul himself quoted something. But each has devised such various and differing things about these matters, and all so disagree with their source and with one another, that it is very uncertain what ought to be set down as tradition; except this one thing: that it is very rash for a mortal to assert anything about divine things beyond what has been delivered by our Lord himself. RIGAULT.

(lemma 6) ‹Cum Deus omnipotens exornaret mundi naturam› · col 203 Cum Deus omnipotens exornaret mundi naturam. κόσμον κοσμήσας, stellis angelis. κοσμον. Graeci nomine ornamenti appellavere: eum et nos a perfecta absolutaque elegantia, Mundum Plinius initio libri secundi. RIG. — Mundi naturam. Ipsum mundum. Infra instruct. VII, v. 89, § 2.

"When God almighty was adorning the nature of the world": having adorned the cosmos with stars and angels. "Kosmos": "the Greeks called it by the name of ornament, and we, from its perfect and finished elegance, 'mundus'," Pliny at the beginning of his second book. RIGAULT. — "The nature of the world": the world itself. Below, Instruction 7, line 89, § 2.

(lemma 7) ‹Visitari voluit terram ab Angelis› · cols 203–204 Visitari voluit terram ab Angelis. Moses non dixit angelos, sed filios Dei, de quibus observavimus aliquid ad instruct. XXXVI. RIG.

"He willed the earth to be visited by angels." Moses did not say "angels" but "sons of God"; of whom we have observed something at Instruction 36. RIGAULT.

(lemma 8) ‹Legitima cujus spreverunt› · col 204 Legitima cujus spreverunt. Mandata, leges.

"Whose ordinances they despised": his commandments, his laws.

(lemma 9) ‹Tanta fuit forma feminarum› · col 204 Tanta fuit forma feminarum. Justinus, Athenagoras, Tertullianus, Cyprianus, Lactantius, Sulpicius, Severus et alii, consimilia tradiderunt ex ille apocrypho Enoch: cujus verba ipsa Jos. Scaliger edidit notis ad Graeca Eusebianae chronologiae, ubi de Egregoris. RIG.— Ex male intellecto Geneseos, cap. VI, 2, nata est haec sententia. Josephus, Antiq. Jud., l. I, c. III, num. 1: Πολλοὶ γὰρ ἄγγελοι Θεοῦ γυναιξὶ συμμιγέντες, ὑβριστὰς ἐγέννησαν παῖδας. Sic item auctor Testament. Patriarch. in Testam. Rubenis c. V. Aliorum scriptorum locos indicavit Pamelius ad Tertulliani Paradox. 1. DAVIS.

"So great was the beauty of the women." Justin, Athenagoras, Tertullian, Cyprian, Lactantius, Sulpicius, Severus and others handed down very similar things from that (printed "ille") apocryphal Enoch, whose very words Joseph Scaliger published in his notes on the Greek of Eusebius's chronology, where he treats of the Egregori (the Watchers). RIGAULT. — This opinion was born of a misunderstanding of Genesis 6:2. Josephus, Jewish Antiquities, book 1, chapter 3, number 1: "For many angels of God, having mingled with women, begot insolent sons." So too the author of the Testaments of the Patriarchs, in the Testament of Reuben, chapter 5. Pamelius pointed out the passages of other writers at Tertullian's Paradox 1. DAVIES.

(lemma 10) ‹Caelo redire› · col 204 Coelo redire. In coelum. VIRGILIUS, Aeneid. XI, 191. It coelo clamor, virumque clangorque tubarum. Sic coelo receptus apud Phaedrum, l. IV. Fab. XI, 3. Vid. Thom. Munckerum ad Hygini Fab. XV. DAVIS.

"To return to heaven" (coelo): into heaven. Virgil, Aeneid 11.191: "Up to heaven goes the shout of men and the blare of trumpets." So "received into heaven" (coelo receptus) in Phaedrus, book 4, fable 11, line 3. See Thomas Muncker on Hyginus, fable 15. DAVIES.

(lemma 11) ‹Ab ipsis in terra artes› · col 204 Ab ipsis in terra artes. Hanc opinionem ex pseudenocho sumpserunt veteres. Tertullianus de Cultu femin., l. I, c. 2, hanc in rem plura suppeditabit. Vide et l. II, c. 10. DAVIS.

"From them the arts on earth." The ancients took this opinion from the pseudo-Enoch. Tertullian, On the Apparel of Women, book 1, chapter 2, will supply more on this matter. See also book 2, chapter 10. DAVIES.

(lemma 12) ‹Non censuit illos recipi› · col 204 Non censuit illos recipi. Lactantius, l. II, c. XVI. « Tum in coelum ob peccata quibus se immerserant, non recepti, ceciderunt in terram. » RIG.

"He did not judge that they be received." Lactantius, book 2, chapter 16: "Then, not received into heaven because of the sins in which they had plunged themselves, they fell to the earth." RIGAULT.

(lemma 13) ‹Subvertunt corpora multa› · col 204 Subvertunt corpora multa. Quod fieri creditur in caducariis, epilepticis. August., l. de Beata vita, p. 215: Isti homines caducarii sunt: quo nomine vulgo apud nos vocantur, quos comitialis morbus subvertit. Observavimus ad illud Tertulliani ad Scapulam, cum a daemone praecipitaretur. ID.

"They overthrow many bodies." Which is believed to happen in the "caducarii," the epileptics. Augustine, On the Happy Life, p. 215: "Those men are caducarii: the name by which those whom the falling sickness throws down are commonly called among us." We have remarked on it at that passage of Tertullian To Scapula, "when he was being hurled down by a demon." THE SAME (RIGAULT).

(lemma 14) ‹Quando senescit› · col 204 Quando senescit. Leg. quomodo (vel. quo modo) senescit. Non enim quaerit Commodianus, quo tempore senescat ille qui deus habitus est, Saturnus. DAVISIUS.

"When does he grow old." Read "how" (quomodo, or quo modo) "does he grow old." For Commodian is not asking at what time he grows old who was held to be a god, Saturn. DAVIES.

(lemma 15) ‹Cur natos ille vorabat› · col 204 Cur natos ille vorabat. Nota est fabula, Saturnum filios suos vorasse quum audisset a filio se regno esse pellendum, et uxorem, nato Jove, lapidem pro infante obtulisse voraci. Servius ad lib. XIII, Aeneid. RIGAL.

"Why did he devour his sons." The fable is well known: that Saturn devoured his sons when he had heard that he would be driven from his kingdom by a son, and that his wife, when Jupiter was born, offered the devourer a stone in place of the infant. Servius on Aeneid book 13 (so printed). RIGAULT.

(lemma 16) ‹Lapidem pro filio sorpsit› · col 204 Lapidem pro filio sorpsit. Et lapidem omnino torminalem. RIG.

"He swallowed a stone instead of his son." And a stone fit to give him the colic indeed. RIGAULT.

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<!-- This page's foot is the COMMENTARIUS keyed by lemma (no call letters); each entry is set under its lemma. --> (lemma 1) ‹Sceptra fecerat faber illi Pyracmon› · col 205 Sceptra fecerat faber illi Pyracmon. Unus e Cyclopibus. Virgilius, Aeneid. VIII, v. 424: Ferrum exercebant magno Cyclopes in antro Brontesque, Steropesque et nudus membra Pyracmon. At aliter Hesiodus. Theolog., v. 140. Cui consonat Apollodorus, Bibl., l. I, c. I, § 2. DAVIS.

"The smith Pyracmon had made him a sceptre." One of the Cyclopes. Virgil, Aeneid 8.424: "The Cyclopes were working iron in the vast cave, Brontes and Steropes and Pyracmon, bare of limb." But Hesiod otherwise, Theogony, line 140; with whom Apollodorus agrees, Library, book 1, chapter 1, § 2. DAVIES.

(lemma 2) ‹Non Jovis ille› · col 205 Non Jovis ille. Sic instruct. seq.: Jovis tonat; et saepe deinceps usurpavit Jovis in primo casu: quod est etiam ab auctoribus multo etiam antiquioribus factitatum. RIG.

"That one is not Jove (Jovis)." So in the following Instruction: "Jovis thunders"; and thereafter he often used "Jovis" in the first case (the nominative): which was done also by authors much older still. RIGAULT.

(lemma 3) ‹De fulmine ipsius Jovis› · col 205 DE FULMINE IPSIUS JOVIS. Hoc tantum in apographo. At in acrostichide addidit Commodianus, audite; ridendo scilicet: nam toto poematio docet, Jovem non esse deum, non tonare, non audiri tonantem. RIG.

ON THE THUNDERBOLT OF JOVE HIMSELF. Only this is in the transcript. But in the acrostic Commodian added "hear ye," in mockery, of course: for in the whole little poem he teaches that Jove is not a god, does not thunder, is not heard thundering. RIGAULT.

(lemma 4) ‹Et si parvulitas sic sensit› · col 205 Et si parvulitas sic sensit. Parvulos intra annum vigesimum quintum d ci Cujatius observavit, ad l. 2. de fundis patrim. quae est Constantini, et ad l. 1. de fugit. col. quae est Gratiani. Ea vero intra tempora vixit Commodianus, et saeculi sui sermone usus est; quo etiam sermone utitur vetus interpres S. Scripturae. RIG.

"And if childhood (parvulitas) so thought." Cujas observed that those under their twenty-fifth year are called "parvuli," at law 2, On Patrimonial Estates, which is Constantine's, and at law 1, On Runaway Colonists, which is Gratian's. Commodian lived within those times and used the speech of his age; the same speech the old translator of Holy Scripture also uses. RIGAULT.

(lemma 5) ‹Cur annis ducentis› · col 205 Cur annis ducentis. Annos ducentos a Christi saeculo numerat, trecensis adhuc currentibus. RIG.

"Why for two hundred years." He counts two hundred years from the age of Christ, the three-hundredth (printed "trecensis") still running. RIGAULT.

(lemma 6) ‹Versa in maturam infantia› · col 205 Versa in maturam infantia. Vetus versio Pauli, I, ad Cor., cap. XIII, 11. Cum essem parvulus, sapiebam ut parvulus, quando autem factus sum vir, evacuavi quae erant parvuli. Appollonius apud Philostr., lib. 1, cap, XIII, pag. 23. μειράκιον ὢν ἐζήτησα, νῦν δὲ οὐ χρὴ ζητεῖν, ἀλλὰ διδάσκειν, ἃ εὕρηκα. RIG.

"Infancy turned to maturity." The old version of Paul, 1 Corinthians 13:11: "When I was a little one, I was wise as a little one; but when I became a man, I put away the things of a little one." Apollonius (printed "Appollonius") in Philostratus, book 1, chapter 13, page 23: "As a youth I sought; now I must not seek, but teach what I have found." RIGAULT.

(lemma 7) ‹Tonitruare tu credis› · col 205 Tonitruare tu credis. Glossae veteres: Tonitruum, tonitru. βροντή. Aliae mss. βροντή, Tonitruum. βροντῶ, Tonitruo. βρονταῖος, Tonitrualis. Legendum tonitrualis. Lucret., lib. 1: Neve ruant coeli tonitralia templa superne. RIG.

"You believe he thunders." The old glossaries: "tonitruum, tonitru: βροντή (thunder)." Other manuscripts: "βροντή, tonitruum; βροντῶ, tonitruo (I thunder); βρονταῖος, tonitrualis (thundering)." Read "tonitrualis." Lucretius, book 1: "Nor the thundering temples of the sky fall from above." RIGAULT.

(lemma 8) ‹Lacte caprino› · col 205 Lacte caprino. Amaltheam alii capram, alii caprae dominam statuunt. Vide sis Ovidii Fast. V. 113. Lactantium lib. I. Divin. Instit. cap. XXI. et Hyginum Poet. Astron. lib. II. cap. XIII. DAVIS.

"With goat's milk." Some make Amalthea the goat, others the goat's mistress. See, if you please, Ovid, Fasti 5.113; Lactantius, Divine Institutes, book 1, chapter 21; and Hyginus, Poetic Astronomy, book 2, chapter 13. DAVIES.

(lemma 9) ‹Ganymedis amatori› · cols 205–206 Ganymedis amatori. In apographo legitur erme, et superscriptum, medis Festus. Catamitum, pro Ganymede dixerunt, qui fuit Jovis concubinus. RIG.

"To the lover of Ganymede." In the transcript is read "erme," with "medis" written above. Festus: "They said Catamitus for Ganymede, who was Jove's concubine." RIGAULT.

(lemma 10) ‹Alcmenes amator› · col 206 Alcmenes amator. Ita editio Rigaltii paris., an. 1661, quam sequitur witembergensis, an. 1705. At Davisius in sua cantabrigiensi, ann. 1712. Ganymedis amator. Insinuante fortasse Rigaltio, qui hanc lectionem in nota expressit.

"Lover of Alcmena." So Rigault's Paris edition of 1661, which the Wittenberg edition of 1705 follows. But Davies, in his Cambridge edition of 1712, has "lover of Ganymede," at the suggestion perhaps of Rigault, who set out this reading in a note.

(lemma 11) ‹Et dicitis esse caelestes› · col 206 Et dicitis esse coelestes. Nam et in coelum dicitur raptus ab aquila Ganymedes. Videatur opusculum Eusebii, IV, edit. Sirm. pag. 198, 199. RIG. Lapsus est Rigaltius V. C. Non enim de Ganymede nunc agit Commodianus, sed omnes gentium deos perstringit. DAVIS.

"And you say they are heavenly." For Ganymede too is said to have been carried up into heaven by an eagle. See the fourth little work of Eusebius, Sirmond's edition, pages 198–199. RIGAULT. That distinguished man Rigault has slipped. For Commodian is not dealing here with Ganymede, but censures all the gods of the nations. DAVIES.

(lemma 12) ‹De Septizonio› · col 206 DE SEPTIZONIO. Septizonium dixere et septemzonium, et septizodium, omnem septenarium ordinem. Moles alias aliis superstructas; giganteos contextus. Septizonium Severi. Am. Marcel., XV: Septizonium operis ambitiosi nymphaeum. Jos. Scaliger Animad. in Euseb., chron., p. 209. GALL.

ON THE SEPTIZONIUM. They called "septizonium," also "septemzonium" and "septizodium," any sevenfold order: masses built one upon another, gigantic structures. The Septizonium of Severus. Ammianus Marcellinus, 15: "the Septizonium, a nymphaeum of ostentatious workmanship." Joseph Scaliger, Animadversions on Eusebius's Chronicle, p. 209. GALLANDI.

(lemma 13) ‹Expulsus a Jove› · col 206 Expulsus a Jove. In apographo legitur: Effugit expulsus a Jove. Abundat verbum effugit, itaque dempto, constat versus et acrostichis. Nam ille expulsus a Jove, aut Jovis in stella credatur. Jovis, in primo casu, ut Instr. V. —non Jovis ille. RIG.

"Driven out by Jove." In the transcript is read: "He fled, driven out by Jove." The word "effugit" is superfluous; so with it removed, both line and acrostic stand. "For he, driven out by Jove, or let him be believed to be in Jove's star." "Jovis" in the first case, as in Instruction 5: "That one is not Jove." RIGAULT.

(lemma 14) ‹Poli qui sidera tractavit, solique sator› · col 206 Poli qui sidera tractavit, solique sator. Sic emendandum videtur, ut Jovem derideat, soli conditorem sicut et poli; qui neque solum, neque polum condiderit. GALL.

"Who handled the stars of the sky, and sower of the soil." So it seems it should be emended, so that he mocks Jove as founder of the soil as well as of the sky, who founded neither soil nor sky. GALLANDI.

(lemma 15) ‹Venerem almam amavit› · col 206 Venerem almam amavit. Sic emendavimus, quod est in apographo, avem mortalem amavit. Mendose: nec ad rem faceret historia Ledae in cycnum conversae. At Jovialis in Venerem lasciviae plena sunt poetarum figmenta. RIG.

"He loved kindly Venus." So we have emended what is in the transcript, "he loved a mortal bird." Faulty; nor would the story of Leda turned into a swan be to the point. But the fictions of the poets are full of Jove's lewdness towards Venus. RIGAULT.

(lemma 16) ‹Ipsis sideribus› · col 206 Ipsis sideribus. In ipso coelo. RIG.

"Among the very stars": in heaven itself. RIGAULT.

(lemma 17) ‹Aut Mars cum ipsa deprensus› · col 206 Aut Mars cum ipsa deprensus. Martem notat in Venere deprensum. Cum ipsa. Venere quae est in coelo, et in numero quidem stellarum. Hinc vero firmatur conjectura proxime allata. RIG.

"Or Mars caught with her." He marks Mars caught in the act with Venus. "With her": with the Venus who is in heaven, and indeed among the number of the stars. Hence the conjecture just offered is confirmed. RIGAULT.

(lemma 18) ‹Zelo maritali› · col 206 Zelo maritali. Junonigenae Vulcani. Ovid., IV. Fast.

"With a husband's jealousy": that of Juno-born Vulcan. Ovid, Fasti 4.

(lemma 19) ‹Qui putatis Majos ab astris› · col 206 Qui putatis Majos ab astris. In apographo legitur (continues)

"You who think the Magi from the stars." In the transcript is read (continues)

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(continued) marhos; et sic ubique constanter, ubi tamen haud dubie legendum est Maios, hoc est Maia genitos, Atlantis filia. RIG.

(lemma 2) ‹Obsceni, curiosi› · col 207 Obsceni, curiosi. Interdum quidem curiositas in vitio ponitur, sed nihil ad rem facit quam tractat Commodianus. Obsceni, furiosi legendum omnino. DAVIS.

"Obscene, curious." Sometimes indeed curiosity is counted a vice, but it has nothing to do with the matter Commodian treats. "Obscene, frenzied" (furiosi) should certainly be read. DAVIES.

(lemma 3) ‹Et filios totidem mortales› · col 207 Et filios totidem mortales. Hoc est consimiliter mortales. RIG.

"And sons likewise mortal." That is, mortal in the same way. RIGAULT.

(lemma 4) ‹Et denique vadunt in piscibus› · col 207 Et denique vadunt in piscibus. Etenim qui bis sena Zodiaci sigilla complectuntur versiculi vulgares, sic desinunt,—Caper, amphora, pisces. Pergit Commodianus ridendo: Coque probabis. Antecedit enim Aquarius: probabis; experieris, non esse deos, et coquina ipsa probabit. RIG.

"And at last they go into the Fishes." For the common little verses that take in the twice six signs of the Zodiac end thus: "the Goat, the Jar, the Fishes." Commodian goes on mocking: "and cook them, and you will prove it." For Aquarius comes before; "you will prove": you will find by trial that they are not gods, and the kitchen itself will prove it. RIGAULT.

(lemma 5) ‹Licet sint praesentanea nobis› · col 207 Licet sint praesentanea nobis. Astra praesentanea dicit solem et lunam, quae apprime omnium astrorum sentiuntur a nobis: quae sunt efficacissima, validissima et spectatissima. Sic divi praesentes, Virgilio, apud quem et Nisus ad Lunam: Tu dea, tu praesens nostro succurrere labori. Aeneid., IX, 404.

"Though they be present to us." By "present stars" he means the sun and moon, which of all the stars are felt by us most especially: which are most efficacious, most powerful and most conspicuous. So "present gods" in Virgil, in whom also Nisus says to the Moon: "You, goddess, you, present, succour our toil." Aeneid 9.404.

(lemma 6) ‹Erratis quod ego prius putatis oranda› · col 207 Erratis quod ego prius putatis oranda. Excidit vocula sensui prorsus necessaria. Leg. erratis, quod, ut ego prius, putatis oranda. DAVIS.

"You err, that I before, you think they must be prayed to." A little word quite necessary to the sense has fallen out. Read: "You err in thinking, as I did before, that they must be prayed to." DAVIES.

(lemma 7) ‹Nihil de vita promittunt› · col 207 Nihil de vita promittunt. Vita immortali, aeterna. RIG.

"They promise nothing of life": of immortal, eternal life. RIGAULT.

(lemma 8) ‹Promittunt› · col 207 Promittunt. Horatius: Quae medicorum, promittunt medici. Juvenalis: Oculos medico nil promittente relictos. RIG.

"They promise." Horace: "What belongs to physicians, physicians promise." Juvenal: "Eyes given up, the physician promising nothing." RIGAULT.

(lemma 9) ‹Cum saraballo› · cols 207–208 Cum saraballo. Hieronymus in Danielem: Aquila, inquit, et Theodotio saraballa dixerunt, et non, ut corrupte legitur, sarabara. Hesychius: τὰ περὶ τὰς κνημιδὰς ἐνδύματα. Tertullianus lib. de Pallio, ubi de Alexandro: In captiva sarabara decessit. Idem ad Martyras: Deus scilicet non audiat penulatos, qui tres sanctos in fornace Babylonii regis orantes cum sarabaris et tiaris suis exaudivit. Versio latina vetus Danielis, III, 94, habet saraballa: graeca tamen retinet σαραβάρα. Isidorus, Orig. XIX citat ex Publio: Ut quid ergo in ventre tuo Parthi sarabara suspenderunt? Hieronymus in Dan. latine vertit, braccas: quae versio verior videtur et aptior ad mentem Publii, Tertulliani et Commodiani. RIG.

"With the saraballum." Jerome on Daniel: "Aquila and Theodotion," he says, "said saraballa, and not, as is corruptly read, sarabara." Hesychius: "garments about the shins." Tertullian in the book On the Pallium, of Alexander: "He went down into the captive's sarabara." The same, To the Martyrs: "God, forsooth, would not hear men in cloaks, who heard the three saints praying in the Babylonian king's furnace with their sarabara and tiaras." The old Latin version of Daniel 3:94 has "saraballa"; the Greek, however, keeps σαραβάρα. Isidore, Origins 19, quotes from Publius: "Why then have the Parthians hung sarabara on your belly?" Jerome on Daniel renders it in Latin "breeches": which rendering seems truer and fitter to the mind of Publius, Tertullian and Commodian. RIGAULT.

(lemma 10) ‹Deos pictos in axe› · col 208 Deos pictos in axe. Axis hoc loco ponitur eo sensu quo Virgilius dixit, Aen. IV, 481: Ubi maximus Atlas Axem humero torquet stellis ardentibus aptum. In axe, in coelo. Nam axis ἀνάστρος. SER. A Commodiani mente procul aberravit doctissimus Rigaltius. Axis enim hoc in loco non coelum, sed asserem denotat. Festus in voce: Tabula sectilis axis appellatur. Aulus Gellius Noct. Att. lib. II, cap. XII. In legibus Solonis illis antiquissimis, quae Athenis axibus ligneis incisae sunt. DAVIS.

"Gods painted on the axis (axe)." "Axis" is used here in the sense in which Virgil said, Aeneid 4.481: "where mightiest Atlas turns on his shoulder the axis studded with blazing stars." "On the axis": in heaven. For the axis is starless. SERVIUS. The most learned Rigault has strayed far from Commodian's meaning. For "axis" here denotes not heaven but a board. Festus under the word: "A sawn plank is called axis." Aulus Gellius, Attic Nights, book 2, chapter 12: "In those most ancient laws of Solon, which were carved at Athens on wooden boards." DAVIES.

(lemma 11) ‹Si vivere nescis› · col 208 Si vivere nescis. Hoc est, si non sapis ad Christum, vitae auctorem aeternae. RIG.

"If you know not how to live." That is, if you have no understanding towards Christ, the author of eternal life. RIGAULT.

(lemma 12) ‹Cum bestiis perge morari› · col 208 Cum bestiis perge morari. Alludit ad bestias et ζῴδια, quae in Zodiaco pingi solent; ariete, tauro, leone.

"Go on and dwell with the beasts." He alludes to the beasts and figures that are usually painted in the Zodiac: ram, bull, lion.

(lemma 13) ‹Trojanis non ipse cum Apolline› · col 208 Trojanis non ipse cum Apolline. Vid. Servium ad illud Virg., Aeneid., II, 610: Neptunus muros, magnoque emota tridenti Fundamenta quatit.

"Did he not himself, with Apollo, for the Trojans." See Servius on that line of Virgil, Aeneid 2.610: "Neptune shakes the walls and the foundations upheaved by his great trident."

(lemma 14) ‹Non cyclopem genuit monstrum› · col 208 Non cyclopem genuit monstrum. Polyphemum intelligit. Vid. Homeri Odyss., α, 70. Adi et Hyginum Fab. CXXV, ac Servium ad Aen. III, 678. Nonnulli tamen auctores hunc cyclopem aliis parentibus ortum tradunt. Vid. V. C. Jos. Barnesium ad Euripidis Cyclop. v, 644. DAVIS.

"Did he not beget the monster Cyclops." He means Polyphemus. See Homer, Odyssey 1.70. Consult also Hyginus, fable 125, and Servius on Aeneid 3.678. Some authors, however, record that this Cyclops was born of other parents. See that distinguished man Joshua Barnes on Euripides' Cyclops, line 644. DAVIES.

(lemma 15) ‹Apollinem facitis cytharoedum› · col 208 Apollinem facitis cytharoedum. Eusebius, IV, opuscul. a Sirmondo editor., pag. 199: Nonne et citharista ille honestus? Primo quidem cur citharistas deos ponamus? etc.

"You make Apollo a harper." Eusebius, the fourth of the little works edited by Sirmond, page 199: "Is not that harper respectable too? First, indeed, why should we set down harpers as gods?" etc.

(lemma 16) ‹Officio vervecis› · col 208 Officio vervecis. Officio haruspicis, qui exta vervecis inspexisset. RIG.

"By the office of the wether." By the office of a soothsayer who had inspected a wether's entrails. RIGAULT.

(lemma 17) ‹Bicordem› · col 208 Bicordem. Vafram, versutam. Bicordem vocat, (continues)

"Double-hearted": crafty, cunning. He calls her double-hearted, (continues)

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(continued) quae duplici corde fuit, fefellitque amatorem suum. Uno corde promisit amplexus suos Apollini, ut ab eo disceret artem divinandi: altero corde perfida fuit; postquam didicit, negavit quod promiserat. Bicors, ambiguo corde, Hesychius Διψυχία, ἀκορία. Commodianus dixisset, bicordia, et in epistolis Barnabae et Clementis, διψύχος, διγνώμος, διγνώσσος. RIG.

(lemma 2) ‹Terruit hunc virgo specie› · col 209 Terruit hunc virgo specie. Leg. Torruit. RIG.

"The maiden terrified him with her beauty." Read "scorched" (torruit). RIGAULT.

(lemma 3) ‹Illa prior quae debuerat› · col 209 Illa prior quae debuerat. A quo tam efficacem scientiam percipere cupiebat. RIG.

"She first, who had owed." From whom she desired to receive so effective a knowledge. RIGAULT.

(lemma 4) ‹Nec potuit consequi cursu› · col 209 Nec potuit consequi cursu. Julius Firmicus: « Sed ex isto mulierum corruptarum grege una puella amatorem deum et vitavit et vicit. Daphnem enim divinans deus et futura praedicens, nec invenire potuit nec stuprare. » Euseb. qui supra: « O injuriam! Virgo ob pudicitiam fugit: deus autem qui dicitur, ob amorem libidinis insequitur, et non comprehendit, etc. » Et paulo post: « Sed forte quaedam poeta facilis et inconsiderate loquens mentitus de diis est talia, et non est insecutus virginem citharista, etc. »

"Nor could he overtake her in the race." Julius Firmicus: "But out of that herd of corrupted women one girl both escaped and overcame the god who loved her. For the god who divines and foretells the future could neither find Daphne nor defile her." Eusebius, as above: "O outrage! The virgin flees for her chastity; but he who is called a god pursues her for love of lust, and does not catch her," etc. And a little after: "But perhaps some poet, speaking easily and thoughtlessly, lied such things about the gods, and the harper did not pursue the virgin," etc.

(lemma 5) ‹Nam victu tristi fuerunt› · col 209 Nam victu tristi fuerunt. In apographo legitur bizo, depravatum ex victu. RIG.

"For they were of grim fare (victu)." In the transcript is read "bizo," corrupted from "victu." RIGAULT.

(lemma 6) ‹Tristi› · col 209 Tristi. Diro, misero, crudo, sive crudeli. RIG.

"Grim": dire, wretched, raw, or cruel. RIGAULT.

(lemma 7) ‹Admeti pecora quoque› · col 209 Admeti pecora quoque. Baluzius in notis ad Cyprianum de idolor vanit., monet in ms. Commodiani exemplari S. Albini andegavensis scriptum esse a primitia pro Admeti. DAVIS.

"Admetus's flocks too." Baluze, in his notes to Cyprian's On the Vanity of Idols, points out that in the manuscript copy of Commodian at Saint-Aubin of Angers "a primitia" is written for "Admeti." DAVIES.

(lemma 8) ‹Liberum patrem certe bis genitum› · col 209 Liberum patrem certe bis genitum. Consimilem fabulam narrat Julius Hyginus, Astron. CLXVII: « Liber, Jovis et Proserpinae filius, a Titanis est distractus, cujus cor contritum, Jovis Semelae dedit in potionem. Ex eo praegnans cum esset facta Juno, in Beroen nutricem Semelae se commutavit, et ait: Alumna, pete a Jove, ut sic ad te veniat quemadmodum ad Junonem, ut scias quae voluptas est cum deo concumbere. Illa autem instigata petit a Jove, et fulmine est icta; ex cujus utero Jovis Liberum exuit, et Nyso dedit nutriendum, unde Dionysius est appellatus, et Bimater est dictus. » Idem num. CLXXIX. Non. Dionysiacor. VIII, initio. RIG.

"Father Liber, surely twice born." Julius Hyginus tells a very similar fable, Astronomy (so printed) 167: "Liber, son of Jupiter and Proserpina, was torn apart by the Titans; Jupiter gave his heart, crushed, to Semele to drink. When she had become pregnant by it, Juno changed herself into Beroe, Semele's nurse, and said: 'Foster-child, ask of Jupiter that he come to you as he comes to Juno, so that you may know what pleasure it is to lie with a god.' And she, so urged, asked it of Jupiter, and was struck by the thunderbolt; from her womb Jupiter took Liber and gave him to Nysus to rear, whence he was called Dionysius and was named Bimater (twice-mothered)." The same, number 179. Nonnus, Dionysiaca 8, at the beginning. RIGAULT.

(lemma 9) ‹Jovis altera Maia› · col 209 Jovis altera Maia. Jovis hic primo casu, ut supra Glossae Isidori. Maia, medica, obstetrix. RIG.

"Jove another Maia." "Jovis" here in the first case, as above. The Glossaries of Isidore: "Maia: physician, midwife." RIGAULT.

(lemma 10) ‹Ex Jove Proserpina primum› · col 209 Ex Jove Proserpina primum. Absorpta est vocula. Leg. ex Jove et Proserpina primum. DAVIS.

"From Jove Proserpina first." A little word has been swallowed up. Read "from Jove and Proserpina first." DAVIES.

(lemma 11) ‹Ex eo bis natus Dionysus› · cols 209–210 Ex eo bis natus Dionysus. Haec poetica nominis origo. Aliam tradidit Philostratus, Vit. Apoll. II. Νυσίος γὰρ ὁ διονυσίος ἀπὸ τῆς ἐν ἰνδόις νυσῆς. Arsaces, Armeniae rex pardalm sacravit elogio: REX ARSACES DEO NYSAEO Stephanus: Λεγται καὶ νυκεκ. Hoc igitur ex Philostrato colligere est, Nysam esse veluti femur Caucasi: hanc vero partem fuisse consitam vite, Baccho, Dionysio; atque inde fabulam Jovis gestantis in femore, ἐν μηρῷ Bacchum. Mensores agrorum; ut vertices et supercilia montium, sic etiam femur et suram et crepidinem, et corrigiam et pedem dixere Undae et poetae Dionysum femori Jovis insertum. RIG,

"From him Dionysus twice born." This is the poets' origin of the name. Philostratus, Life of Apollonius 2, gives another: "For Dionysius is 'the Nysian,' from Nysa among the Indians." Arsaces, king of Armenia, consecrated a leopard (printed "pardalm") with the inscription: KING ARSACES TO THE NYSAEAN GOD. Stephanus: "He is also called [a corrupt word, printed "νυκεκ"]." This then is to be gathered from Philostratus: that Nysa is as it were the thigh of the Caucasus, and that this part was planted with the vine for Bacchus, Dionysius; and thence the fable of Jove carrying Bacchus in his thigh, "in the thigh." The land-surveyors: as they speak of the tops and brows of mountains, so too they spoke of the thigh and the calf and the base, the strap and the foot; hence (printed "Undae") the poets too had Dionysus sewn into Jove's thigh. RIGAULT.

(lemma 12) ‹Aut periculones› · col 210 Aut periculones. Glossae veteres, Ριψοκίνδυνος, periculosus. Alii dixere, parabolum et parabolanum Paulus ad Phipp. παραβολευσάμενος τῇ ψυχῇ Versio latina vetus Ms. parabolatus de anima sua. RIG.

"Or risk-takers." The old glossaries: "reckless of danger: periculosus." Others said "parabolus" and "parabolanus." Paul to the Philippians (printed "Phipp."): "having hazarded his life"; an old Latin manuscript version: "having gambled with his life." RIGAULT.

(lemma 13) ‹Mimnermonisque sutores› · col 210 Mimnermonisque sutores. Sic legitur in apographo, Fortean scripserat Commodianus, Mimnermomerique sutores. γελωτοποιοὶ ῥαψῳδοί qui ex Mimnermi et Homeri carminibus in alium sensum consutis et concinnatis risum captabant in theatris. Videndus Athenaeus lib. XIII. pag, 620. ubi de hilarodis et hilarotragoedis RIG.

"And stitchers of Mimnermus." So it is read in the transcript. Perhaps (printed "Fortean") Commodian had written "stitchers of Mimnermus and Homer": jesting rhapsodes, who in the theatres sought laughter from the poems of Mimnermus and Homer stitched and patched into another sense. See Athenaeus, book 13, page 620, where he treats of the hilarodes and hilarotragedians. RIGAULT.

(lemma 14) ‹Simile viventes› · col 210 Simile viventes. Ut supra, hac ipsa Instr. bacchantur qualia. Juvenalis, bacchanalia vivunt. Aut simile adverbialiter dixit, unde simillime. RIG.

"Living alike." As above, in this very Instruction: "they revel like." Juvenal: "they live bacchanals." Or he used "simile" as an adverb, whence "simillime." RIGAULT.

(lemma 15) ‹Vino permotati› · col 210 Vino permotati. Motantur bene poti, perpotati. Motari, frequenter motari, Frequenter moveri; saltare Hor. Ut festis matrona moveri jussa diebus. RIG.

"Thoroughly moved by wine." Those well drunk, sodden with drink, are "motated." "Motari": to be moved often, frequently set in motion; to dance. Horace: "As a matron bidden to move (dance) on feast days." RIGAULT.

(lemma 16) ‹Primus quod expresserat ille› · col 210 Primus quod expresserat ille. Bacchus in India primus vini usum monstrasse dicitur. Unde et vitisator, et vitium repertor. GALL.

"Because he first had pressed it out." Bacchus is said to have been the first to show the use of wine in India. Hence he is also "vine-planter" and "discoverer of vines." GALLANDI.

(lemma 17) ‹Ludrico suo› · col 210 Ludrico suo. Ludis, orgiis trietericis. RIG.

"With his sport": with games, the triennial orgies. RIGAULT.

(lemma 18) ‹Invictus› · col 210 Invictus. Historiam Agdestis hujusce invicti, qui fuit magnae matris filius, Agdi petrae, in Phrygiae finibus, inauditae per omnia vastitatis nepos, narrat ex Thimotheo Theologo Arnobius lib. V. adversus Gentes, ad eamque historiam Commodianus noster respexit, nec aliunde petenda est huic instructioni lux. Valde autem abludit Timotheus ab iis, quae de eodem Adgesti referuntur in Achaicis Pausaniae pag. 223. RIG.—Invictus de petra natus, Deus invictus, perpetuum Solis est epitheton: ideoque non Agdestis, sed Mithras denotatur. Vide sis Inscript. Gruteri. pag. 33. seq. Et omnia sane quae de INVICTO tradit Commodianus, Mithrae tribuunt veteres. Hic enim de petra natus ferebatur, Hieronimus in Jovinianum lib. I col. 149. edit. BB. Narrant et gentium fabulae MITRAM et Erichthonium, vel in LAPIDE vel in terra, de solo estu libidinis esse generatos. Etiam fur censebatur: unde βουκλόπος dictus est Porphyrio. περὶ τῶν νυμφῶν ἄντρου, pag. 292. DAVIS.

"The Unconquered." The story of this Agdestis the Unconquered, who was son of the Great Mother, grandson of the rock Agdus in the borders of Phrygia, of a monstrousness in all things unheard of, Arnobius tells from Timotheus (printed "Thimotheo") the theologian, Against the Nations, book 5; and our Commodian had that story in view; no light for this Instruction is to be sought elsewhere. But Timotheus differs greatly from what is reported of the same Agdestis (printed "Adgesti") in Pausanias's Achaica, page 223. RIGAULT. — "The Unconquered, born of a rock": "god unconquered" is a standing epithet of the Sun; and so not Agdestis but Mithras is meant. See, if you please, Gruter's Inscriptions, page 33 and following. And indeed everything Commodian relates of the UNCONQUERED the ancients ascribe to Mithras. For he was reported born of a rock: Jerome (printed "Hieronimus") Against Jovinian, book 1, column 149 of the Benedictine edition: "The fables of the nations too tell that MITHRAS and Erichthonius were begotten, either in a STONE or in the earth, from the mere heat of lust." He was also counted a thief: hence he is called "cattle-thief" by Porphyry, On the Cave of the Nymphs, page 292. DAVIES.

(lemma 19) ‹Invictus de petra natus› · col 210 Invictus de petra natus. Arnobius (lib. V. sub init.): « Huic robur invictum, et ferocitas animi (continues)

"The Unconquered, born of a rock." Arnobius (book 5, near the beginning): "To him invincible strength, and ferocity of spirit (continues)

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(continued) fuerat intractabilis, insana et furialis libido et ex utroque sexu; vi rapta divastare, disperdere; ire immanitas quo animi duxerat; non deos curare, non homines, nec praeter se quidquam potentius credere, etc. » Invictus autem deus etiam dictus est Mithras, quo nomine solem appellant Persae: quod in antiquis inscriptionibus passim legitur. Quin et confundi aliquando videntur Agdestia cum Mithriacis, praesertim Christianorum scriptis: et Mithram virum fuisse abactorem boum tradidit Julius Firmicus lib, de Errore prof. relig. unde et statuis dixit: Indignam sequi torquentem cornua Mithran. Quod Adgesti Commodianus imputat. RIG,

(lemma 2) ‹Nunc ego retro vos de istis date priorem› · col 211 Nunc ego retro vos de istis date priorem. In apographo: Nunc ergo reticeo. Unde hanc a quibusdam video confici scripturam, Nunc ergo reticeo quam arbitramur minime ad Commodiani mentem facere. Nam hoc sibi vult: Dicitis invictum de petra natum: date igitur, hoc est narrate de istis, Invicto et Petra, unde genus et originem traxerint. Etenim qui retro fuisse arguetur eorum parens aut creator, is haud dubie fuit prior, superior, major. Deinde ex historia Thimothei sive Arnobii subjicit: Vicit petra deum; cui Commodianus reponit: Si petra deum vicit quaerendus est creator illius petrae, unde prognatus est deus ille vester Invictus. RIG.

"Now I, back: you, of these, give me the prior one." In the transcript: "Now therefore I keep silence." Whence I see some make up this reading, "Now therefore I keep silence," which we think does not at all suit Commodian's meaning. For this is what he means: You say the Unconquered was born of a rock; give, then, that is, tell of these two, the Unconquered and the Rock, whence they drew their race and origin. For whoever shall be shown to have been before them, their parent or creator, was without doubt prior, superior, greater. Then from the story of Timotheus, or of Arnobius, he adds: "The rock overcame the god"; to which Commodian replies: If the rock overcame the god, the creator of that rock must be sought, from which that Unconquered god of yours was sprung. RIGAULT.

(lemma 3) ‹Vicit petra deum› · col 211 Vicit petra deum. Arnobius (Lib. V. sub init.), ubi de lapidibus in orbem vacuum a Deucalione et Pyrrha jactatis: « Ex quibus, inquit, cum caeteris et haec, magna quae dicitur, informata est Mater atque animata divinitus. Hanc in vertice ipso petrae datam quieti et somno, quam incestis Jupiter cupiditabus appetivit, sed cum obluctatus diu, id quod sibi promiserat obtinere nequisset, voluptatem in lapidem fudit victus, etc. » En Juppiter a petra victus. RIG.

"The rock overcame the god." Arnobius (book 5, near the beginning), on the stones thrown by Deucalion and Pyrrha into the empty world: "From these," he says, "with the rest this one too, who is called the Great Mother, was shaped and given life by the gods. Her, laid down to rest and sleep on the very top of a rock, Jupiter sought with incestuous desires (printed "cupiditabus"); but when after long struggling he could not obtain what he had promised himself, overcome, he poured out his lust upon the stone," etc. Behold Jupiter overcome by a rock. RIGAULT.

(lemma 4) ‹Insuper et furem adhuc depingitis esse› · col 211 Insuper et furem adhuc depingitis esse. Sic Inst. LIII. Et proprium satellem dedicat esse. Et proxima instr. Seq. de Silvano: Silvanus unde deus iterum apparuit esse. RIG.

"Moreover you paint him as being a thief besides." So Instruction 53: "and he dedicates himself to be his own attendant." And the next Instruction, on Silvanus: "Whence Silvanus appeared again to be a god." RIGAULT.

(lemma 5) ‹Cum si deus esset, unquam› · col 211 Cum si deus esset, unquam. Est qui malit: Cum si deus esset utique non furto vivebat. Sed haec particula, utique, rursus occurret versu proxime seq. RIG.

"When, if he were a god, ever." There is one who would prefer: "When, if he were a god, he surely would not have lived by theft." But this particle, "surely," will occur again in the very next line. RIGAULT.

(lemma 6) ‹Monstrivora natura› · col 211 Monstrivora natura. placet emendatio. Monstruosa. Leonino vultu. RIG.

"Monster-devouring nature." The emendation is approved: "monstrous." With a lion's face. RIGAULT.

(lemma 7) ‹Vertebatque boves alienos› · col 211 Vertebatque boves alienos. Itaque Invictus iste, sicut et Mithras, praedones abigei, indignata sequi torquentes cornua, quod supra notavimus ex Statio. Et confirmat Luctatius ad Theb. I. Julius Firmicus: Virum vero abactorem boum colentes, sacra ejus ad ignis naturam transferunt. RIG.

"And he drove off other men's cattle." So this Unconquered, like Mithras, was a robber and cattle-thief, twisting the horns of beasts that disdained to follow, as we noted above from Statius. And Lutatius confirms it on the Thebaid, book 1. Julius Firmicus: "Worshipping a man who was a driver-off of cattle, they transfer his rites to the nature of fire." RIGAULT.

(lemma 8) ‹In antris› · cols 211–212 In antris. In antra. Vide infra Instruct. XXIV, vers, 326 327; Arnobius, lib. II. pag. 6. edit. Plantin: qui veram IN ORBE religionem induxit. Iterum pag. 68: Alii vero perpetuas (esse dicunt animas) nec IN NATURA posse degenerare MORTALI, Haec loca corruperunt critici recentiores. Plura similium locutionum exempla congessit Thomas Munckerus vir diligentissimus ad Hygini Fab. L. 92. DAVIS.

"In caves": that is, into caves. See below, Instruction 24, lines 326–327; Arnobius, book 2, page 6 of the Plantin edition: "who brought true religion IN (into) THE WORLD." Again, page 68: "But others (say souls are) everlasting, and cannot degenerate IN (into) MORTAL NATURE." The more recent critics have corrupted these passages. Thomas Muncker, a most diligent man, gathered more examples of like expressions, on Hyginus, Fables, "L. 92" (so printed). DAVIES.

(lemma 9) ‹Silvanus› · col 212 Silvanus. Glossae veteres: Silvanus, Pan, Θεὸς ὑγαῖος Syrinx, fistula. Unde commenti sunt Syrengem puellam amatam Pani. Servius ad III. Georg. Pan, rusticum numen. RIG.

"Silvanus." The old glossaries: "Silvanus: Pan, god of the woods" (the Greek epithet printed "ὑγαῖος," apparently for ὑλαῖος). "Syrinx: a pipe." Hence they invented the girl Syrinx (printed "Syrengem"), loved by Pan. Servius on Georgics 3: "Pan, a rustic deity." RIGAULT.

(lemma 10) ‹Venalem emisti dominum› · col 212 Venalem emisti dominum. Commodianus scripsisse videtur. Venalem emisti deum. Sic. Instr. XVI: Et qui fabricantur deos tibi nuncupas esse. RIG.

"You have bought a lord who was for sale." Commodian seems to have written: "You have bought a god who was for sale." So Instruction 16: "and you declare that things which are fabricated are gods to you." RIGAULT.

(lemma 11) ‹Cum empseris illi› · col 212 Cum empseris illi. Nempe fistulam: absque illa esse non haberetur deus RIG.

"Since you have bought for him." That is, the pipe: without it he would not be held to be a god. RIGAULT.

(lemma 12) ‹Non te pudet, stulte tales adorare tabellas› · col 212 Non te pudet, stulte tales adorare tabellas. Non te etiam pudeat, alias. quamvis concinniores adorare fabellas, sive tabellas? RIG.

"Are you not ashamed, fool, to worship such pictures?" Are you not ashamed, besides, to worship others, however neater, fables or pictures? RIGAULT.

(lemma 13) ‹Qui post mortem vivere diat› · col 212 Qui post mortem vivere diat. Quid si Commodianus scripserit, duat? archaice, pro dederit, ut fuat pro fuerit, et apud Festum duit dederit, Glossae veteres: Duit, δοίη Duint, δοῖεν, δώσωσιν. In apographo, pro emendatatione ponitur, post mortem vivere docet. RIG.— Procul dubio leg. vivere DICIT. Sic infra Instr. XXI. 272. Justitiam legis quaere magis: illa salutis Auxilium portat, et fieri dicit aeternum. Sed et ipse litterarum ductus emendationem nostram stabilit et confirmat. DAVIS. — Mihi magis probatur emendatio Regaltii. Neque enim Davisii conjectura firmatur ex v. 272, Inst. XXI. Lex quidem dicit: at deus vivere DAT. Minus vero placet quod hic reponit Vonkius, vivere sciat in Leet. Lat. lib. I. cap. IX. pag. 74.

"Who gives (printed "diat") to live after death." What if Commodian wrote "duat," archaically for "dederit," as "fuat" for "fuerit," and in Festus "duit" for "dederit"? The old glossaries: "duit: may he give; duint: may they give; they shall give." In the transcript, by way of emendation (printed "emendatatione"), is set "he teaches to live after death." RIGAULT. — Without doubt read "vivere DICIT" ("he tells of living"). So below, Instruction 21, line 272: "Seek rather the justice of the law: it brings the help of salvation, and says one is made eternal." And the very shape of the letters establishes and confirms our emendation. DAVIES. — Rigault's (printed "Regaltii") emendation pleases me more. For Davies's conjecture is not confirmed from line 272, Instruction 21. The law indeed "says"; but God "GIVES" to live. Still less pleasing is what Vonck sets here, "vivere sciat," in his Lectiones Latinae (printed "Leet. Lat."), book 1, chapter 9, page 74.

(lemma 14) ‹Qui sunt biothanati facti› · col 212 Qui sunt biothdnati facti. Biothanatos dicit, idololatras, qui peracto vitae suae curriculo praecipitantur in mortem aeternam: at Christiani, de morte ad vitam vocantur immortalem. Huc non pertinent, quae apud Tertullianum de aoris et biothanatis, sive biaiothanatis, lib. de Anima. RIG.

"Who have become biothanati" (printed "biothdnati"). He calls the idolaters "biothanati," who, the course of their life run, are hurled headlong into eternal death; but Christians are called from death to immortal life. What is in Tertullian, On the Soul, about the untimely dead and the biothanati, or "biaeothanati" (those dead by violence), does not belong here. RIGAULT.

(lemma 15) ‹Monstrum Aventius montis› · col 212 Monstrum Aventius montis. Cacum significat. Ovidius fast. I, 551. Caecus Aventinae timor atque infamia silvae. Virgilio Aen. VIII, 267, semiferus nominatur. Vid. Livium lib. I, VII et Dionysium Halic. l. IV, cap. XXXIX. DAVIS.

"The monster of the Aventine hill." He means Cacus. Ovid, Fasti 1.551: "Cacus, the terror and shame of the Aventine wood." In Virgil, Aeneid 8.267, he is called "half-beast." See Livy, book 1, chapter 7, and Dionysius of Halicarnassus, book 4, chapter 39. DAVIES.

(lemma 16) ‹Rustica mens hominum› · col 212 Rustica mens hominum. In apographo legitur; rustica gens hominum. RIGALT. — Non erat cur. ms. lectionem v. gens hominum repudiaret Regaltius: nam sana prorsus est sincera. Noster supra instr. XI. v. 147. Fallit vos GENS HOMINUM. Ovidius. Amor, lib. II. Eleg. XIV. 10. Gens hominum vitio deperitura fuit. Sic etiam Tertullianus in Apolog cap. XXVI. DAVIS.

"The rustic mind of men." In the transcript is read: "the rustic race of men." RIGAULT. — There was no reason for Rigault to reject the manuscript reading, "race of men": for it is quite sound and genuine. Our author above, Instruction 11, line 147: "The RACE OF MEN deceives you." Ovid, Amores, book 2, elegy 14, line 10: "The race of men would have perished by that vice." So also Tertullian in the Apology, chapter 26. DAVIES.

(lemma 17) ‹Absenti Tonanti› · col 212 Absenti Tonanti. Hoc est, mortuo Jovi.

"To the absent Thunderer." That is, to the dead Jove.

(lemma 18) ‹Voverunt hostias› · col 212 Voverunt hostias. In historiae fidem peccat Commodianus. Non eum Aborigines, sed Hercules ipse Jovi mactavit hostiam. Vide Ovid. Fast, I. 579. Et Dionysium. Halic. lib. cap. 39. DAVIS.

"They vowed victims." Commodian sins against historical truth. Not the Aborigines, but Hercules himself sacrificed the victim to Jove. See Ovid, Fasti 1.579, and Dionysius of Halicarnassus, book [number not printed], chapter 39. DAVIES.

(lemma 19) ‹Et dicitis fata genesis› · col 212 Et dicitis fata genesis. γενέσεις, geneses, genituras. RIG.

"And you speak of the fates of nativity." "Geneseis": nativities, horoscopes. RIGAULT.

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<!-- This page's foot is the COMMENTARIUS keyed by lemma (no call letters); each entry is set under its lemma. --> <!-- CROP WARNING: both foot images begin mid-note with their top line cut by the image edge; the left column's opening lines are read from the column images c213_1/c213_2 (Q2a); any lines above the right image's edge are not set here. --> (lemma 0) ‹Dominos tibi nuncupas esse› · col 213 Dominos tibi nuncupas esse. Sic instr. LIII. Et proprium satellem dedicat esse. RIG.

"You call them your lords." So Instruction 53: "and he dedicates himself to be his own attendant." RIGAULT.

(lemma 1) ‹Fariam› · col 213 Fariam. In apographo legitur, furiam. Et inter deas censet Arnobius, Lavernam, Bellonam, Discordias, Furias. Hanc vero caelestem, alii Lunam, alii Atargatin, sive Astarten, alii deam Syriam nuncupant. RIG. — Fariam una Caelestem Virgines. Apographi lectio non est deserenda, si modo locus commode distinguatur. Scrib. Furiam, una Caelestem, virgines. Sic apud Gruterum CCCXVIII p. 4. sacerdoti COELESTIS incomparabili. Tertullianus Apol. cap. XII. ad bestias impellimur: certe quas libero et Cybele et COELESTI applicatis. Vide et cap. XXIV. ac Th. Reinesium ad primae Classis Inscript. XXIX. DAVIS.

"Faria." In the transcript is read "furiam." And Arnobius reckons among the goddesses Laverna, Bellona, the Discords, the Furies. This Heavenly One some call the Moon, others Atargatis, or Astarte; others name her the Syrian goddess. RIGAULT. — "Faria (so printed), together, the Heavenly One, virgins." The transcript's reading should not be abandoned, if only the passage is suitably punctuated. Write: "a Fury; together, the Heavenly One; virgins." So in Gruter 318, p. 4: "to the incomparable priest of the HEAVENLY ONE." Tertullian, Apology, chapter 12: "we are driven to the beasts: surely those you set beside Liber and Cybele and the HEAVENLY ONE." See also chapter 24, and Th. Reinesius on the Inscriptions of the first Class, 29. DAVIES.

(lemma 2) ‹Cui conjuges vestrae delumbant› · col 213 Cui conjuges vestrae delumbant. Luxu lasciviaque fractae lumborum crispitudine fluctuant. Idcirco Percius lasciva carmina lumbos intrare dixit. Hinc etiam delumbati et elumbes. RIG.

"For whom your wives sway their loins." Broken with luxury and wantonness, they undulate with a quivering of the loins. That is why Persius (printed "Percius") said wanton songs "enter the loins." Hence also "delumbati" and "elumbes" (loinless, enervated). RIGAULT.

(lemma 3) ‹Quae nec numerantur adhuc› · col 213 Quae nec numerantur adhuc: Plinius Hist. nat. lib. II. « Et numina in iisdem innumerabilia invenimus: inferis quoque in genera descriptos, morbisque, et multis etiam pestibus, dum esse placata trepido metu cupimus. »— In collo feruntur. Ut solent amuleta, περίαπτα vel potius, succollantur. Itaque mox dicet: exportari magis in ultimas terras deberent. RIG.

"Which are not yet even counted." Pliny, Natural History, book 2: "And we find innumerable divinities among them: even the gods of the underworld sorted into kinds, and diseases, and many plagues too, while in trembling fear we long to have them appeased." — "They are carried on the neck." As amulets are usually worn, or rather they are shouldered. So he will soon say: "they ought rather to be carried off to the ends of the earth." RIGAULT.

(lemma 4) ‹Extricare suam dum quaerunt vitam› · col 213 Extricare suam dum quaerunt vitam. Sic Horat: Ser. I. Sat. III. Mercedem aut nummos unde unde extricat. Glossae veteres: Extricare, ἐκποδίσαι, expedi, ἐκπλέξον. Bibaculus, de Valerio Catone: Omnes solvere posse quaestiones, unum difficile expedire nomen.

"While they seek to scrape out their living." So Horace, Sermones 1, Satire 3: "he scrapes together his fee or his coins from wherever he can." The old glossaries: "extricare: to get clear; expedi: disentangle." Bibaculus, on Valerius Cato: "He can solve all questions; one thing is hard: to clear his debt." [no signature printed]

(lemma 5) ‹Subornant aliis esse sub mysteria falsum› · col 213 Subornant aliis esse sub mysteria falsum. Hoc est, fraudibus et imposturis sic illudunt oculis vulgi, ut falsitas mysterio tecta et adumbrata non deprehendatur. Ex eo genere impostorum Galli Matris Magnae, Romanis, Sangarium fluvium ponte transgressis, occurrere cum insignibus suis, inquit Livius lib. XXVIII. cap. XIX. Vaticinantes fanatico carmine, deam Romanis vim belli et victoriam dare. Ita vero scripsisse Livium: vim belli et victoriam date, non ut in omnibus editis legitur: viam belli apparet ex Polybio: Φασκόντες προσαγγέλλειν τὴν θεὸν νίκην καὶ κράτος. Insignia impostorum dicit Livius, quae Polibius. προστηθίδια καὶ τυπούς. RIGALT. — Sensus quem fingit Rigaltius, ex hisce verbis exsculpi non potest, fortean legendum: Subornant aliis esse sub mysteria sacrum. Seu falso persuadent aliis sanctum aliquid et divinum mysterium subesse. DAVIS.

"They suborn others to think a falsehood lies under the mysteries." That is, by frauds and impostures they so mock the eyes of the crowd that falsehood covered and shadowed by a mystery is not detected. Of that kind of impostors were the Galli of the Great Mother who, Livy says, book 28 (so printed), chapter 19, met the Romans with their insignia when they had crossed the river Sangarius by a bridge, "prophesying in a frenzied chant that the goddess was giving the Romans the strength of war and victory." That Livy wrote thus, "vim belli et victoriam date" ("give strength of war and victory"), and not, as is read in all the printed editions, "viam belli" ("the way of war"), is clear from Polybius: "saying they announced from the goddess victory and might." What Livy calls the impostors' insignia, Polybius (printed "Polibius") calls "breast-ornaments and figures." RIGAULT. — The sense Rigault devises cannot be carved out of these words; perhaps read: "They suborn others to think something sacred lies under the mysteries," that is, they falsely persuade others that something holy and a divine mystery lies beneath. DAVIES.

(lemma 6, continued) ‹[lemma above the image edge]› · col 214

(continued) [lines above the right image's edge not visible] … las: Agite, ite ad alta Gallae Cybeles nemora simul. Simul ite, Dindymenae dominae vaga pecora. Martialis, XI, 82: Spado Dindymus. RIG.

(lemma 7) ‹Aut cum dorsa sua allidunt› · col 214 Aut cum dorsa sua allidunt. Circa istorum nebulonum praestigias variant scriptores. Lucianus, lib. de Dea Syria, τέμνονταί τε τοὺς πηχεάς, καὶ τοῖσι νωτοῖσι πρὸς ἀλλήλους τυπτόνται. Apuleius, lib. VIII: « Brachiis suis humero tenus renudatis, attolentes immanes gladios ac secures, evantes exsiliunt; incitante tibiae cantu lymphaticum tripudium. » Et paulo post: « Ad postremum ancipiti ferro quod gerebant, brachia sua dissecant. » Et post alia quaedam: « Arrepto flagro... indidem sese multinodis commulcant ictibus mira contra plagarum dolores praesumptione communiti. » RIG.

"Or when they dash their backs." Writers vary on the trickeries of these rascals. Lucian, in the book On the Syrian Goddess: "they cut their forearms and strike one another on the back." Apuleius, book 8: "Baring their arms to the shoulder, lifting huge swords and axes, they leap forth crying 'Euhoe,' the piping of the flute stirring them to a frenzied dance." And a little after: "At last with the two-edged iron they carried they cut their arms." And after some other things: "Seizing a scourge … they belabour themselves with knotted blows, fortified against the pain of the strokes by a wonderful presumption." RIGAULT.

(lemma 8) ‹Dorsa sua allidunt spurca bipenne› · col 214 Dorsa sua allidunt spurca bipenne. In apographo; parca bipenne. Commodianus aliquid hic propudiose obsceni Galli cinaedis exprobrare videtur. Glossae veteres: ἰσχίον, Dossum, Lumbi, Glos. aliae, ὀσφύες, ἰσχία. Apuleius: « Cerneres profectu gladiorum, ictuque flagrorum, solum spurcitia sanguinis effeminati madescere, etc. » RIG.

"They dash their backs with a filthy two-edged axe." In the transcript: "a sparing axe." Commodian seems here to reproach the obscene Gallus with something shamefully catamite. The old glossaries: "ischion (hip): dossum, loins." Other glossaries: "loins, hips." Apuleius: "You would see the ground grow wet with the filth of effeminate blood from the thrust of the swords and the blow of the scourges," etc. RIGAULT.

(lemma 9) ‹Cum doctrina sua servant› · col 214 Cum doctrina sua servant. Hoc est: nequidquam doctrina sua servant, neque item cruore suo sanant. RIG.

"When they save by their teaching." That is: in vain do they save by their teaching, nor likewise do they heal by their blood. RIGAULT.

(lemma 10) ‹Stipem ut tollant, ingenia talia quaerunt› · col 214 Stipem ut tollant, ingenia talia quaerunt. Supra eadem Instr. dixit: Dum vitam suam extricare quaerunt. Talia vero jam aevo suo agyrtarum ingenia fuisse testatur auctor libri de morbo sacro, qui vulgo fertur, Hippocratis: Ἄνθρωποι βίου δεόμενοι πολλὰ καὶ παντοία τεχνέονται καὶ ποικιλλούσιν. RIG.

"That they may pick up alms, they seek such devices." Above, in the same Instruction, he said: "while they seek to scrape out their living." That such were the devices of mendicant priests already in his own age is attested by the author of the book On the Sacred Disease, commonly ascribed to Hippocrates: "Men in need of a living contrive and embroider many and various things." RIGAULT.

(lemma 11) ‹Ingenia talia quaerunt› · col 214 Ingenia talia quaerunt. Sic apud Tertullianum: ingenium decoris: ingenia poenarum: ingenia artium, etc. RIG.

"They seek such devices." So in Tertullian: "a device of comeliness; devices of punishments; devices of the arts," etc. RIGAULT.

(lemma 12) ‹Obumbrant populum› · col 214 Obumbrant populum. Fallunt, objecta nube et umbra, fraudibus. RIG.

"They overshadow the people." They deceive with frauds, putting a cloud and shadow in the way. RIGAULT.

(lemma 13) ‹De vetustate processit› · col 214 De vetustate processit. Ovidius IV, Fast.: Pro magno teste vetustas Creditur, acceptam prace movere fidem. GALL.

"It came down from antiquity." Ovid, Fasti 4: "Antiquity is believed as a great witness; be slow (printed "prace" for parce) to disturb received belief." GALLANDI.

(lemma 14) ‹Vaticinanti credatur prodenti falsa› · col 214 Vaticinanti credatur prodenti falsa. Forte haec transposita fuere: falsa prodenti. RIG.

"Let him who prophesies be believed, revealing false things." Perhaps these words were transposed: "to one revealing false things." RIGAULT.

(lemma 15) ‹Majestas autem illorum nulla locuta est› · col 214 Majestas autem illorum nulla locuta est. Hoc de simulacris gentium Commodianus, ex oraculo Psalmi CXIII: Os habent et non loquentur. Majestas illorum, (continues)

"But no majesty of theirs has spoken." This Commodian says of the images of the nations, from the oracle of Psalm 113: "They have a mouth and will not speak." "Their majesty," (continues)

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(continued) nempe simulacrorum de quibus est Instructionis titulus, nulla locuta est, hoc est, nihil locuta est: nulla fudit oracula. RIG.

(lemma 2) ‹De Ammudate› · col 215 DE AMMUDATE. Gratulabor monstranti alium scriptorem, qui hujusce numinis mentionem fecerit. Terminatio Persicam vocem indicat; ut sunt, Mithridates, Orondates, Tiridates, Meherdates. Et est apud Procopium in Persicis ἀμμούδιος, ager haud ignobilis, δαρὰς μετρὸν εἴκοσι σταδίων ἀπεχών, ubi castra Persarum adversus Romanos. Et apud Hesychium, Datis, nomen imperatoris Persae: sed haec quam sunt inania, si non aliunde confirmentur? RIG.

ON AMMUDATES. I shall thank anyone who shows me another writer who has mentioned this divinity. The ending points to a Persian word, as in Mithridates, Orondates, Tiridates, Meherdates. And in Procopius's Persian War there is Ammodios, a field of some note, "about twenty stades distant from Dara," where the Persians camped against the Romans. And in Hesychius, "Datis," the name of a Persian general: but how empty these things are, unless confirmed from elsewhere! RIGAULT.

(lemma 3) ‹Nemesiacis› · col 215 NEMESIACIS. De Gallis Cybeles, Idaeis, Bellonariis, Isiacis et Nemesiacis etiam scripta Gentium profanarum confuse disserunt. Nemesiacum describit Apuleius Mil. VIII: « Insit vaticinatione clamosa, conficto mendacio, semetipsum incessere atque criminari, quasi contra fas sanctae religionis designasset aliquid, et insuper justas poenas noxii facinoris ipse de suis manibus exposcere. Arrepto denique flagro, etc., » quae supra de Dindymariis observavimus, ad Instr. XVII Ubi de fragore quo luxurias ineunt, et furias fingunt: qui fragor et furor etiam Nemesiacorum fuit, ut videre est in estis Apuleianis: « Ab ingressu primo statim absonis ululatibus constrepentes fanatice pervolant, etc. » Propterea Nemesin Catullus deam vehementem esse dixit, epigrammate ad Licinum: Ne poenas Nemesis reposcat a te. Est vehemens dea, laedere hanc caveto. Babrius, apud Suidam: Παρῆν δ' ἡ νεμέσις, ἥ τ' ἀδίκ' ἐποπτεύει. Et alia hujusmodi ibidem in hanc sententiam de scriptoribus antiquis citata. Ammianus Marcellinus lib. XIV: « Haec, et hujusmodi quidem innumerabilia ultrix facinorum impiorum, bonorumque praemiatrix operatur Adrastia; quam vocabulo duplici etiam Nemesin appellamus, etc. » Hanc denique Apul., lib. de Mundo, Necessitatem esse dicit ultionis ineffugibilem. RIG.

TO THE NEMESIACI. Even the writings of the profane nations treat confusedly of the Galli of Cybele, the Idaei, the Bellonarii, the Isiaci and the Nemesiaci. Apuleius describes a Nemesiacus, Milesian Tales (the Metamorphoses) 8: "He sets about (printed "Insit") in a clamorous prophecy, with a lie made up, to attack and accuse himself, as though he had planned something against the law of holy religion, and moreover to demand of his own hands the just penalties for the guilty deed. Then, seizing a scourge," etc., which we noted above about the Dindymarii at Instruction 17, where he speaks of the din with which they enter on their excesses and feign frenzies: which din and frenzy belonged also to the Nemesiaci, as may be seen in these (printed "estis") passages of Apuleius: "From their very first entrance, shrieking with discordant howls, they fly about fanatically," etc. That is why Catullus called Nemesis a vehement goddess, in the epigram to Licinus: "Lest Nemesis demand penalties of you. She is a vehement goddess; beware of offending her." Babrius, in the Suda: "And Nemesis was present, who watches over unjust deeds." And other such passages from ancient writers are quoted there to this effect. Ammianus Marcellinus, book 14: "These things, and indeed countless others of the kind, Adrastia works, avenger of impious deeds and rewarder of good ones; whom by a second name we also call Nemesis," etc. Finally Apuleius, in the book On the World, says she is the inescapable Necessity of vengeance. RIGAULT.

(lemma 4) ‹Non ignominium est› · col 215 Non ignominium est. Isidorus lib. IV, cap. ult., ubi de poenis, quae sunt legibus constitutae, Ignominium et infamium. RIG.

"Is it not a disgrace (ignominium)." Isidore, book 4, last chapter, on the penalties established by law: "ignominium and infamium." RIGAULT.

(lemma 5) ‹Sibi viscera pascit› · cols 215–216 Sibi viscera pascit. Apuleius: Morsibus suos incursant musculos, brachia dissecant. RIG. — Omnino lapsus est Rigaltius. Vult enim Commodianus, Nemesiacum dum severe agit, seu flagris et gladio corpus lacerat, victum sibi quaerere. Hinc Instr. XVII, v. 213: Dum furias fingere quaerunt, Aut cum dorsa sua allidunt spurca bipenne. .. Obumbrant populum simplicem, perituri ui credant. Apuleius, Metam., lib. VIII, pag. 173: « Ubi tandem fatigati vel certe suo laniatu satiati, pausam carnificinae dedere; STIPES aereas, immo vero et argenteas, multis certatim offerentibus, sinu recepere patulo, etc. » DAVIS.

"He feeds his own vitals." Apuleius: "They attack their own muscles with bites, they cut their arms." RIGAULT. — Rigault has slipped entirely. For Commodian means that the Nemesiacus, while he acts severely, that is, tears his body with scourges and sword, is seeking his living. Hence Instruction 17, line 213: "While they seek to feign frenzies, or when they dash their backs with a filthy axe … they overshadow the simple people, that the doomed may believe" (printed "ui"). Apuleius, Metamorphoses, book 8, page 173: "When at last, wearied or at least sated with their self-laceration, they made a pause in their butchery, they took into their open lap the coins of bronze, nay of silver too, which many offered them in rivalry," etc. DAVIES.

(lemma 6) ‹Incopriat cives› · col 216 Incopriat cives. Conviciis, opprobriis conspurcat, et quasi stercore conspergit. Glos. Isidori a Vulcanio editae: Scurra, qui incopriatur. Scurrula, qui incopriat. Scurras dictos fuisse Graeco vocabulo κοπρίας, jam pridem ex Dione et Svetonio viri eruditissimi docuere. Suidas; κοπρίας ἀνὴρ ὡς ἀπὸ δημοῦ, λέγει δὲ τὸν κοπρολόγον. In apographo legitur incopiat. RIG.

"He bedungs the citizens." He befouls them with abuse and insults, and as it were bespatters them with dung. The Glossaries of Isidore edited by Vulcanius: "Scurra: one who is bedunged. Scurrula: one who bedungs." That buffoons were called by the Greek word "koprias," most learned men long ago showed from Dio and Suetonius. Suda: "koprias: a man, as of the people; it means the dung-gatherer." In the transcript is read "incopiat." RIGAULT.

(lemma 7) ‹Vertitur a se rotans› · col 216 Vertitur a se rotans. Planus ille artificio ligni decussatim bifurci rotat sese, ut imperita plebecula correptum a numine existimet, caducaria passione, subita ruina, vertigine ut ratione divina, axe divino circumactum. At nasuti rident impostorem, et inclamant: Quaere peregrinum, et, Tollat te qui non norit. RIG.

"He turns, whirling of himself." That vagabond trickster whirls himself by the device of a cross-forked stick, so that the ignorant rabble thinks him seized by a divinity, by the falling sickness, by a sudden collapse, a dizziness as if by divine reason, spun round on a divine axis. But the sharp-nosed laugh at the impostor and cry out: "Look for a stranger," and "Let someone who doesn't know you pick you up." RIGAULT.

(lemma 8) ‹Cum ligno bifurci› · col 216 Cum ligno bifurci. Agrimensores terminum dixere bifurcium, ungulam bifurcam. RIG.

"With a two-forked stick." The land-surveyors called a boundary-mark "bifurcium," a cloven hoof. RIGAULT.

(lemma 9) ‹Titanas vobis Tutanos› · col 216 Titanas vobis Tutanos. « Titanas Mauri pro regibus colunt. » Arnob., lib. I.

"Titans for you, Tutani." "The Moors worship Titans in place of kings." Arnobius, book 1.

(lemma 10) ‹Immites, tacitos sub culmine vestro rogatis. Tot lares› · col 216 Immites, tacitos sub culmine vestro rogatis. Tot lares. Exempla an ms.: Aut mutas, tacitas; a quo nimium recessit Rigaltius. Forsan leg. Ita MUTAE TACITAE sub culmine vestro rogatis. Tot lares: nam Lares, Mutae deae filii. Lactantius Div. Inst. I, 20. Hanc (Mutam) esse dicunt, ex qua sint nati Lares. Vide sis Ovid., Fast., II, 572, 583, seqq. Statim vero legendum aediculae: quod Latini sermonis ratio demonstrat. DAVIS.

"The pitiless, the silent, you entreat under your roof. So many Lares." The copies, or the manuscript: "Or the mute, the silent ones"; from which Rigault departed too far. Perhaps read: "So you entreat the MUTE, SILENT goddess under your roof. So many Lares": for the Lares are sons of the goddess Muta. Lactantius, Divine Institutes 1.20: "They say she (Muta) is the one from whom the Lares were born." See, if you please, Ovid, Fasti 2.572, 583 and following. Just after, read "aediculae" (shrines): which the rule of Latin speech shows. DAVIES.

(lemma 11) ‹Solveritis eos magis› · col 216 Solveritis eos magis. Utilius aeramina illa conflata, et colliquefacta dissolveritis, unde fiant urceoli, pelves, sartago, patellae. Juvenalis, sat. X, 64. RIG.

"You would rather melt them down." More usefully would you melt down those bronzes, cast and liquefied, to make little pitchers, basins, a frying-pan, dishes. Juvenal, Satire 10.64. RIGAULT.

(lemma 12) ‹Montes et deos dicitis› · col 216 Montes et deos dicitis. In apographo legitur, Monte ses deos dicitis, quod accedere videtur ad deos Mon (continues)

"You call mountains also gods." In the transcript is read "Monte ses deos dicitis," which seems to come close to "the gods Mon[…]" (continues)

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<!-- This page's foot is the COMMENTARIUS keyed by lemma (no call letters); each entry is set under its lemma. --> (lemma 1, continued) ‹Montes et deos dicitis› · col 217

(continued) tenses: quorum mentio sit inscrip. quadam apud Gruterum pag. XXI, 3, ubi legimus ex deorum Montensium praecepto positam fuisse aram Jovi Fulgeratori. Nihilominus tamen scribendum hic esse arbitramur, Montes et deos dicitis; ut Montesiani Commodiano sint, qui numina quaedam in Montibus esse crederent. Ideoque ait: dominentur in auro Obscurati malo; avaritiem damnans eorum, qui felicitatis humanae summam ponebant in nummis et auri congerie: quod est malorum omnium irritamentum. Isti, inquit, dii dominentur in auro obscurati malo; quasi describat deos illos Manes Metallorum custodes sub obscuris et intimis montium cavis, invidentes mortalibus, nimium cupidis thesaurorum: qui nempe dii si forte prosint suffodientibus montium latebras avariis, prosunt inviti, tanquam nolentes, et aliena mente; hoc est, animo prorsus alieno sic juvantes, ut dici non debeant dedisse, quod nisi rapina non tollitur: nimirum expugnatione ac ruina non montis, multo igne, aceto multo suffossi ruptique. Plinius, Hist. nat. XXXIII, principio libri: « Persequimur omnes telluris fibras, videmusque excavatos montes, mirantes dehiscere aliquando, aut intremiscere illam: ceu vero non hoc etiam exemplum indignationis sacrae parentis exprimi possit. Imus in viscera ejus, et in sede Manium opes quaerimus. Illa nos ad inferos agunt, quae occultavit atque demersit. Utinamque posset e vita in totum abdicari aurum; sacra fames, ut celeberrimi auctores dixere, proscissum conviciis ab optimis quibusque, et ad perniciem vitae repertum. » Et cap. IV. « Opem vicerit gigantum. Et paulo post: Relinquuntur itaque fornices crebri montibus sustinendis. Occursant silices: hos igni et aceto rumpunt. » Et post alia quaedam: « Manes trahuntur ad homines, ut vitium importent. » RIG.

(lemma 2) ‹Nam quod in vanis sequeris, per tempora gaudet› · col 217 Nam quod in vanis sequeris, per tempora gaudet. Leg. Nam quod INANES sequeris, per tempora GAUDES. Commodianus Instr. II, v. 12: Nolite, inquit, adorare deos inanes, Lactantius Div. Inst., II, 1. Gestio enim convictis INANIBUS (alii codd. MANIBUS) —singularis Dei adserere majestatem. DAVIS.

"For because you follow among vain things, it rejoices through the times." Read: "For because you follow EMPTY gods, you REJOICE through the times." Commodian, Instruction 2, line 12: "Do not," he says, "worship empty gods." Lactantius, Divine Institutes 2.1: "For I long, the EMPTY gods (other manuscripts: the MANES) being refuted, to assert the majesty of the one God." DAVIES.

(lemma 3) ‹Manus inspicit alter› · cols 217–218 Manus inspicit alter. Legendum crediderim: Balantum cruore fuso, manes elicit alter. Nam bestiarum sanguinem mortuis evocandis adhibebant, ut patet ex Homero Odys. A. 36, et Isidoro Origin., lib. VIII, cap. IX, ne plures memorem. Immo nonnunquam humano cruore non abstinebant. Vide Janum Broukhusium ad Tibulli l. I. Eleg. II, 45. DAVIS.

"Another inspects hands." I would think it should read: "With the blood of bleating sheep poured out, another calls up the Manes." For they used the blood of beasts to call up the dead, as is plain from Homer, Odyssey 11 (book Λ, printed "A"), line 36, and Isidore, Origins, book 8, chapter 9, to mention no more. Indeed sometimes they did not refrain from human blood. See Jan Broukhusius on Tibullus, book 1, elegy 2, line 45. DAVIES.

(lemma 4) ‹Tot duces et reges ubi sunt consulti de vita› · col 218 Tot duces et reges ubi sunt consulti de vita. Hujusce artis astronomicae professor Julius Firmicus lib. II, cap. ultimo, per adulationis aulicae prudentiam disciplinae suae praevaricator esse maluit, quam periclitari quid etiam circa regnum sive imperatorum geneseis valeret. « Cave, inquit, ne quando de statu reipublicae, vel de vita Romani imperatoris aliquid interroganti respondeas. Non enim oportet, nec licet, ut de statu reipublicae aliquid nefaria curiositate discamus. Sed nec aliquis Mathematicus verum aliquid de fato imperatoris definire potuit. Solus enim imperator stellarum non subjacet cursibus: et solus est, in cujus fato stellae decernendi non habent potestatem, etc. » RIG.

"When so many generals and kings have consulted about their life." Julius Firmicus, a professor of this astronomical art, book 2, last chapter, through the prudence of courtly flattery preferred to be a traitor to his own discipline rather than put to the test what it could do concerning the nativities of rulers or emperors. "Beware," he says, "ever to answer anyone who asks something about the state of the commonwealth or the life of the Roman emperor. For it is not fitting, nor lawful, that we should learn anything about the state of the commonwealth by wicked curiosity. Nor indeed has any astrologer been able to determine anything true about the emperor's fate. For the emperor alone is not subject to the courses of the stars; and he alone is the one over whose fate the stars have no power of decreeing," etc. RIGAULT.

(lemma 5) ‹Portenta sua scisse› · col 218 Portenta sua scisse. Quibus de se aliquid significatur ac praemonstratur. Glossae veteres: Portendit, σημαίνει διὰ τέρας.

"To have known their own portents." By which something about them is signified and shown beforehand. The old glossaries: "portendit: signifies by a portent." [no signature printed]

(lemma 6) ‹Daemonas in mundo vagari› · col 218 Daemonas in mundo vagari. Baluzius ad Cyprianum de Idolor. vanit. pag. 571. edit. Paris. 1726. testatur, in veteri codice S. Albini Andegavensis legi daemones in mundo vagi. Ita ipsemet Commodianus Instr. III. v. 36: Unde modo vagi subvertunt corpora multa.

"That demons wander in the world." Baluze, on Cyprian's On the Vanity of Idols, page 571 of the Paris edition of 1726, attests that in an old codex of Saint-Aubin of Angers is read "demons wandering in the world." So Commodian himself, Instruction 3, line 36: "Whence now, wandering, they overthrow many bodies." [no signature printed]

(lemma 7) ‹In duas intrastis vias› · col 218 In duas intrastis vias. De duabus viis multa collegerunt H. Menardus et J. B. Cotelerius ad Barnabae epist. c. XVIII. In sequentibus leg. CONDISCITE rectam. DAVIS.

"You have entered on two ways." On the two ways H. Ménard and J. B. Cotelier gathered much at the Epistle of Barnabas, chapter 18. In what follows read "LEARN the right one." DAVIES.

(lemma 8) ‹Et quasi communis› · col 218 Et quasi communis. Ambiguum est in apographo, communis legi debeat, an comis. Communem animum et levem. dixit. Terentius. RIG.

"And as if affable (communis)." It is doubtful in the transcript whether "communis" or "comis" should be read. Terence spoke of "an affable and easy mind." RIGAULT.

(lemma 9) ‹Barbaro de more› · col 218 Barbaro de more. Barbaros mores nuncupat, ritus ac religiones Gentium minime Christianarum, saeculi ritus, non Ecclesiae. RIG.

"After a barbarous custom." He calls barbarous customs the rites and religions of the nations that are by no means Christian, the rites of the world, not of the Church. RIGAULT.

(lemma 10) ‹Ipse tibi hymnificas› · col 218 Ipse tibi hymnificas. In apographo legitur, hymnificis quasi alludat Commodianus ad hinnitum jumenti. Et Graeca phrasi dixerit, Ipse tibi hinnificas incinere. Ipse tamen Instructione LX. dicet chorum hymnificatum, pro Ecclesia quae delectari solet hymnis et laudibus Dei ac Domini nostri. Latina versio Esaiae, X, 30: Hinni voce tua filia Gallim. RIG.

"You hymn to yourself." In the transcript is read "hymnificis," as though Commodian were alluding to the neighing of a beast of burden, and had said in a Greek turn of phrase, "You yourself neigh, singing to yourself." Yet he himself, in Instruction 60, will say "a hymn-singing choir," for the Church, which is wont to delight in hymns and praises of God and our Lord. The Latin version of Isaiah 10:30: "Neigh with your voice, daughter of Gallim." RIGAULT.

(lemma 11) ‹Exiguus tua in domo› · col 218 Exiguus tua in domo. Domi tuae exilis et praeparcus.

"Mean in your own house": meagre and very stingy at home.

(lemma 12) ‹Paratus ad epulas› · col 218 Paratus ad epulas. Potentiorum: etiam ubi apponuntur idolothyta. RIG.

"Ready for feasts": those of the more powerful, even where things offered to idols are set out. RIGAULT.

(lemma 13) ‹Et refugiscere praecepta› · col 218 Et refugiscere praecepta. Christi Domini, sive disciplinae Ecclesiasticae, et christianae caritatis agapas. RIG.

"And to shrink from the precepts": of Christ the Lord, or of the Church's discipline, and the love-feasts of Christian charity. RIGAULT.

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<!-- This page's foot is the COMMENTARIUS keyed by lemma (no call letters); each entry is set under its lemma. --> (lemma 1) ‹In supplicem prodis dei› · col 219 In supplicem prodis dei. Hoc est, Christo supplicas, adgeniculatus simulacro Jovis. RIG.

"You come out as a suppliant of the god." That is, you supplicate Christ, kneeling before an image of Jove. RIGAULT.

(lemma 2) ‹Sub aspectu tyranni› · col 219 Sub aspectu tyranni. Tyrannum dicit. Caesarem non Christianum: simulacrum Jovis, diabolum. RIG.

"Under the eye of the tyrant." By "tyrant" he means a Caesar who is not a Christian; the image of Jove; the devil. RIGAULT.

(lemma 3) ‹Nudatus a Lege› · col 219 Nudatus a Lege. Viduus operibus indictis lege Christiana. RIG.

"Stripped of the Law." Bereft of the works enjoined by the Christian law. RIGAULT.

(lemma 4) ‹Praecedis› · col 219 Praecedis. Praecessisse dicuntur Christiani, qui sunt in ecclesiae pace dimissi ad Dominum. RIG. Leg. procedis. DAVIS.

"You go before." Christians are said to have "gone before" who have been sent forth to the Lord in the peace of the Church. RIGAULT. Read "procedis" ("you go forth"). DAVIES.

(lemma 5) ‹Quid in syn. decuris ad Pharisaeos› · col 219 Quid in syn. decuris ad Pharisaeos. In apographo legitur: decurris saepe bifarios. RIG.

"Why do you run down into the synagogue to the Pharisees." In the transcript is read: "you often run down two ways." RIGAULT.

(lemma 6) ‹Duceris in loco maligno› · col 219 Duceris in loco maligno. Ad male Christianum: duceris, inquit, in loco maligno. Ad vere Christianum: duceris in loco benigno. Extra hosce duos ordines sanctus Ephrem Syrus, aevo Commodiani proximus, ab Hieronymo, libro de Scriptoribus Ecclesiasticis, laudatus, alium non esse medium ordinem docet. Deinde ait: « Loquor autem de altero quidem superno, altero vero inferno, inter quos medians est varietas differentiae retributionum. » Idem paulo post: Effugere gehennam, hoc ipsum est regnum coelorum ingredi: quemadmodum et eo excidere, est gehennam introire. » Haec sunt a Gerardo Vossio de Graecis nondum editis Latine versa; atque ut ipse Vossius editione sua censuit, neutiquam Purgatorio praejudicant. Tertullianus ad Animam: « Affirmamus te manere post vitae dispunctionem, et expectare diem judicii, proque meritis aut cruciatui destinari aut refrigerio: utroque sempiterno. » RIG.

"You are led into an evil place." To the bad Christian he says, "you are led into an evil place"; to the true Christian, "you are led into a kindly place." Saint Ephrem the Syrian, nearest to Commodian's age, praised by Jerome in his book On Ecclesiastical Writers, teaches that beyond these two orders there is no other, middle order. Then he says: "I speak of the one above and the other below, between which lies the diversity of the difference of recompenses." The same a little after: "To escape Gehenna is this very thing, to enter the kingdom of heaven; just as to fall from that is to enter Gehenna." These were translated into Latin by Gerard Vossius from the Greek not yet published; and, as Vossius himself judged in his edition, they in no way prejudge Purgatory. Tertullian, To the Soul: "We affirm that you remain after the closing of life, and await the day of judgement, and according to your deserts are destined either to torment or to refreshment: both everlasting." RIGAULT.

(lemma 7) ‹Quibus haeret amoenitas illa› · col 219 Quibus haeret amoenitas illa. Amoenitatem intelligit Millenariorum. RIG.

"To whom that delight clings." He means the delight of the Millenarians. RIGAULT.

(lemma 8) ‹In vos sine corpore poena› · col 219 In vos sine corpore poena. Ignis aeternus, qui etiam animas torret, exutas corpore. RIG.

"Upon you, a punishment without the body." The eternal fire, which scorches even souls stripped of the body. RIGAULT.

(lemma 9) ‹Suscitat in fratrem clamare› · cols 219–220 Suscitat in fratrem clamare. Per fratrem, intelligit fidelem, Christianum. Suscitat in fratrem clamare, hoc est, advocare fratris auxilium, sicuti faciebat dives ille purpuratus clamans ad Lazarum, ut intingueret extremum digiti sui in aquam. Lucae, XVI. 24. RIG.

"Stirs him to cry out to his brother." By "brother" he means a believer, a Christian. "Stirs him to cry out to his brother": that is, to call for a brother's help, as that rich man in purple did, crying to Lazarus to dip the tip of his finger in water. Luke 16:24. RIGAULT.

(lemma 10) ‹Tortoris ordo› · col 220 Tortoris ordo. Tentatoris, diaboli, exprobantis damnato causam suae damnationis; ut hanc etiam adjiciat damnati suplicio contumeliam. RIG.

"The torturer's order." That of the tempter, the devil, reproaching the damned man with the cause of his damnation, so as to add this insult too to the punishment (printed "suplicio") of the damned. RIGAULT.

(lemma 11) ‹Ingredere jam nunc toties invitatus› · col 220 Ingredere jam nunc toties invitatus. Instructione XXXIII: Intrate stabiles Silvestri ad praesepe pastoris RIG.

"Enter now at last, invited so often." Instruction 33: "Enter, steadfast ones, to the manger of the woodland shepherd." RIGAULT.

(lemma 12) ‹Tempus totidemque paratum› · col 220 Tempus totidemque paratum. Totidem pro etiam, consimiliter, ut supra. RIG.

"And the time likewise prepared." "Totidem" for "also," "in like manner," as above. RIGAULT.

(lemma 13) ‹Est Dei lex prima› · col 220 Est Dei lex prima. Vetus testamentum prae se tulit umbras et sacramenta sive mysteria Novi. RIG.

"The first law is God's." The Old Testament bore before it the shadows and sacraments, or mysteries, of the New. RIGAULT.

(lemma 14) ‹Nec minae ex ipso› · col 220 Nec minae ex ipso. Deo, scilicet. Nam te salvum fieri vult Deus. Ideoque posita lege monstravit tibi viam salutis: quam si pravitate tua derelinquas, jam ipsa tibi via comminatur exitium. RIG.

"Nor are threats from him": from God, that is. For God wills you to be saved. And so by setting down the law he showed you the way of salvation; and if you forsake it by your perversity, the way itself now threatens you with ruin. RIGAULT.

(lemma 15) ‹Obstupe jam factus› · col 220 Obstupe jam factus. Varro in libris de Re rust. dixit: Excande me fecerunt, et Consue quoque faciunt et Perferue ita fit. Ennius autem dixerat—Saxo cere comminuunt brum. RIG.

"Made now astound." Varro in his books On Agriculture said: "they made me glow" (excande … fecerunt), and "they also make … accustom" (consue … faciunt), and "it thus becomes boil-through" (perferue … fit). And Ennius had said: "With a stone they break the brain" (saxo cere comminuunt brum, with the word split). RIGAULT.

(lemma 16) ‹Vincetur reus› · col 220 Vincetur reus. Convincetur.

"The accused will be overcome": will be convicted.

(lemma 17) ‹In morte secunda› · col 220 In morte secunda. Post corporis mortem, anima mortis aeternae poenis addicta. Apoc., II: Qui vicerit, non laedetur a morte secunda. Tertullianus libro de Fuga in persec. In stagno sulphuris et ignis, quod est mors secunda. RIG.

"In the second death." After the death of the body, the soul given over to the pains of eternal death. Apocalypse 2: "He who conquers shall not be hurt by the second death." Tertullian, in the book On Flight in Persecution: "In the lake of sulphur and fire, which is the second death." RIGAULT.

(lemma 18) ‹Disciplinae caelestis› · col 220 Disciplinae coelestis. Divinae, Christianae. RIG.

"Of the heavenly discipline": divine, Christian. RIGAULT.

(lemma 19) ‹Non illa te reddunt hominem fuisse def.› · col 220 Non illa te reddunt hominem fuisse def. Cogitatio mortis non te reddit tibi? non te revocat ad temetipsum? ad mentem sanam? Fortean vero legendum, Terrebunt. Non te illa terrebit cogitatio, adfore tempus, vel intra paucos dies futurum te in flatu hominis defuncti, cujus anima corripietur a daemone crucianda? RIG.

"Do not those things render you a man who has died." Does not the thought of death restore you to yourself? Does it not call you back to yourself, to a sound mind? But perhaps one should read "terrebunt" ("will they not terrify"). Will not that thought terrify you, that the time will come, or within a few days you will be in the state (printed "flatu") of a dead man, whose soul will be seized by a demon to be tormented? RIGAULT.

(lemma 20) ‹Seu leves invadit› · col 220 Seu leves invadit. Omnino scribendum, seu LEVIS invadit, morbus scilicet. DAVIS.

"Or it attacks the light ones." Certainly one should write "or, being LIGHT, it attacks," that is, the disease. DAVIES.

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<!-- This page's foot is the COMMENTARIUS keyed by lemma (no call letters); each entry is set under its lemma. --> (lemma 1) ‹Dupliciter certe si languis› · col 221 Dupliciter certe si languis. Si langues, si languore aliquo diuturno consumeris; atque ut supra dixit si longo morbo teneris. Unde illud: Genus esse misericordiae, cito occidi. RIG.

"Doubly, surely, if you languish." If you languish, if you are wasted by some long sickness; and, as he said above, "if you are held by a long disease." Whence that saying: "It is a kind of mercy to be killed quickly." RIGAULT.

(lemma 2) ‹Vitrea vita› · col 221 Vitrea vita. Quod de fortuna dixit vetus scriptor, hoc de vita humana verissime dicatur: Vita nostra vitrea est: tunc quam splendent, frangitur. RIG.

"A life of glass." What an old writer said of fortune may most truly be said of human life: "Our life is of glass: just when it shines, it is broken." RIGAULT.

(lemma 3) ‹Laetitios dies› · col 221 Laetitios dies. Laetitiae, Laetificos, Laetos. Valde mihi suspecta est istius vocabuli, formatura, nec pronuntiari quidquam potest, nisi inspecto codice antiquo. Vetus Interpres Latinus Epistolae, quae dicitur Barnabae, εὐφροσύνην vertit laetationem. In edit. Paris. prave legitur: legationes. RIG.

"Joyous days" (laetitios): of joy, gladdening, glad. The formation of this word is very suspect to me, and nothing can be pronounced without inspecting an old codex. The old Latin translator of the Epistle called Barnabas's rendered "euphrosyne" (gladness) as "laetatio." In the Paris edition it is wrongly read "legationes." RIGAULT.

(lemma 4) ‹Ille negavit› · col 221 Ille negavit. Etenim respondit; nescio. Negavit scire se, quod certissime sciebat; nam ipse recens adhuc erat a fratris nece; atque hoc mentitus Deo in quem non cadit ignorantia, impudentissime negavit Deum; et sacrilego mendacio, Dei scientiam suffurari, et quasi occidere conatus est: optavit eripi Deo divinitatem, τὸ θεῖον. RIG.

"He denied." For he answered, "I do not know." He denied knowing what he most certainly knew; for he was still fresh from his brother's murder; and by lying thus to God, to whom ignorance cannot belong, he most shamelessly denied God; and by a sacrilegious lie he tried to filch away God's knowledge, and as it were to kill it: he wished God to be robbed of his divinity, "the divine." RIGAULT.

(lemma 5) ‹Et cum revoc. saeculum› · col 221 Et cum revoc. saeculum. Repugnans adversus legem Christi, revocasti saeculum, revocasti diabolum, cui renuntiaveras. RIG.

"And when you called back the world." Fighting against the law of Christ, you called back the world, you called back the devil, whom you had renounced. RIGAULT.

(lemma 6) ‹Non permoreris Deo› · col 221 NON PERMORERIS DEO. Non sic moreris, ut vel mortuus, effugias Dei manus: ut jam in defunctum Deus non habeat quid faciat. RIG.

YOU DO NOT DIE OUT OF GOD'S REACH. You do not so die that, even dead, you escape the hands of God; so that God would then have nothing he could do to the dead. RIGAULT.

(lemma 7) ‹Vinceris insipiens› · col 222 Vinceris insipiens. Etiam invitus insipientiae teneris. RIG.

"You are overcome, fool." Even against your will you are held by folly. RIGAULT.

(lemma 8) ‹Legitima cujus clamant› · col 222 Legitima cujus clamant. Legitima dicit leges et mandata Christi: disciplina ex fide custodita. RIG.

"Whose ordinances cry out." By "ordinances" he means the laws and commandments of Christ: the discipline kept out of faith. RIGAULT.

(lemma 9) ‹Valere defunctos› · col 222 Valere defunctos. Vocatos scilicet ad vitam aeternam.

"That the dead are well": called, that is, to eternal life.

(lemma 10) ‹Extinctum in fatis› · col 222 Extinctum in fatis. Extinctionem; mortem. DAVIS.

"Extinguished in death": extinction, death. DAVIES.

(lemma 11) ‹Oblivitos esse mortuos› · col 222 Oblivitos esse mortuos. Oblivioni tradita esse, quae defunctus quisque gessit olim, dum viveret in corpore.

"That the dead are forgotten": that what each dead man once did, while he lived in the body, has been given over to oblivion.

(lemma 12) ‹Exuere stulte qui putas› · col 222 Exuere stulte qui putas. Qui te per mortem sic exui putas, ut jam sis nullus, nec amplius tui supersit quidquam.

"Fool, who think you are stripped away." You who think you are so stripped away by death that you are now nothing, and nothing more of you survives.

(lemma 13) ‹Optandum noscas› · col 222 Optandum noscas. Illum videlicet Deum Patrem ac Dominum nostrum. RIGALTIUS.

"Know him who is to be longed for": namely God the Father and our Lord. RIGAULT.

(lemma 14) ‹Reconditur illa› · col 222 Reconditur illa. Sepulcro.

"That is laid away": in the tomb.

(lemma 15) ‹Tu› · col 222 Tu. Anima tua; principalissima pars tui. RIG.

"You": your soul, the most principal part of you. RIGAULT.

(lemma 16) ‹Horsum› · col 222 Horsum. Horsum se capessit. ID.

"Hither": it betakes itself hither. THE SAME (RIGAULT).

(lemma 17) ‹Non poterunt aequari› · col 222 Non poterunt aequari. Divinis.

"They will not be able to be made equal": to divine things.

(lemma 18) ‹Cura de actu› · col 222 Cura de actu. Supra dixit: De gesto priore.

"Care about conduct." Above he said: "about the former deed."

(lemma 19) ‹Excruciant poenis diros› · col 222 Excruciant poenis diros. Sic de ipso Christo, Instruct. 36, per crucem dirus. Glossae veteres: Dirus θεοχόλωτος, δεινὸς Diritas, Δεινότης. Alia. Glossae: δεινὸς, Malitiosus, iniquus, saevus, trux, acerbus, atrox.

"They torment the dire with punishments." So of Christ himself, Instruction 36: "dire through the cross." The old glossaries: "dirus: god-hated, terrible; diritas: terribleness." Other glossaries: "deinos: malicious, unjust, savage, fierce, bitter, atrocious." [no signature printed]

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(continued) δεινοποιῷ, acerbo, inacerbo. Et alibi: Θεοχολώτος deiratus, ms. deo iratus. Et apud Festum: Dirus dei ira natus. Juvenalis, dis ille iratis genitus. RIG.

(lemma 2) ‹Te qui nesciente protulit› · col 223 Te qui nesciente protulit. Leg. Te qui nescientem protulit. DAVIS.

"Who brought you forth, unknowing." Read: "who brought you forth when you knew nothing" (nescientem). DAVIES.

(lemma 3) ‹In aureo saeclo› · col 223 In aureo saeclo. In aurea Jerusalem: illo scilicet millenario inoffensae felicitatis curriculo. RIG.

"In the golden age." In the golden Jerusalem: that is, in that thousand-year course of unbroken happiness. RIGAULT.

(lemma 4) ‹In Dei secreto› · col 223 In Dei secreto. Supra dixit: Sic habet abyssus noster de Dei secreto. RIG.

"In the secret of God." Above he said: "So our abyss holds from the secret of God." RIGAULT.

(lemma 5) ‹Lugia sunt semper› · col 223 Lugia sunt semper. Fletus et stridor dentium. RIG.

"There is mourning (lugia) for ever": weeping and gnashing of teeth. RIGAULT.

(lemma 6) ‹Pauper, εὕρηκα, clamat› · col 223 Pauper, εὕρηκα, clamat. In apographo: Vixit et extinxit pauper Ebrea clamor. Emendatio praeclara Vixit, et extinxi. Pauper εὕρηκα clamat. Ait Commodianus versu praecedenti: Heu miseri! fugiant longius mediocres a vobis: divitibus, scilicet. Deinde divitem inducit obloquentem in funere pauperis, quasi dum viveret importuni, ac nimium instantis: abegi tandem magnam a me molestiam: Vixit putidus ille Lazarus. Extinxi miserum. Tum de pauperis anima corpore exuta, et jam in coelum assumpta. Pauper, inquit Commodianus, ευρηκα clamat; quod est: Inveni quod optaveram, quod petieram a Domino: Teneo viam qua itur in coelum. Sic autem in ipsa lapidatione Stephanus: Video coelos apertos, etc. RIG.

"The poor man cries, 'I have found it!'" In the transcript: "Vixit et extinxit pauper Ebrea clamor." A splendid emendation: "He lived, and I snuffed him out. The poor man cries, 'Eureka.'" Commodian says in the preceding line: "Alas, wretches! let the humble flee far from you": from the rich, that is. Then he brings in the rich man railing at the poor man's funeral, as at one who while he lived was importunate and too pressing: "At last I have driven a great nuisance away from me: that stinking Lazarus lived; I snuffed the wretch out." Then of the poor man's soul, stripped of the body and now taken up into heaven: "The poor man," says Commodian, "cries 'Eureka'"; that is: "I have found what I longed for, what I had asked of the Lord: I hold the way by which one goes into heaven." So Stephen in his very stoning: "I see the heavens opened," etc. RIGAULT.

(lemma 7) ‹Furiis Charybdis› · col 223 Furiis Charybdis. Angelis satanae in inferni voragine, ubi non est substantia, sed inenatabile profundum. RIG.

"To the Furies of Charybdis." To the angels of Satan in the whirlpool of hell, where there is no ground to stand on, but a depth one cannot swim out of. RIGAULT.

(lemma 8) ‹Operasti› · cols 223–224 Operasti. Hoc est, operatus est. Ἀχαϊκῶς, vel si mavis barbare. Simili licentia dixit instr. XXXI, v. 466: Intuite dicta Salomonis. Iterum instr. XXXIX, v. 481: Bacchent aulica semper. DAVIS.

"You have worked" (operasti, active). That is, "operatus est" (deponent). In the Achaean manner, or, if you prefer, barbarously. With like licence he said, Instruction 31, line 466: "Look upon (intuite) the sayings of Solomon." Again Instruction 39, line 481: "Let the courtiers ever revel (bacchent)." DAVIES.

(lemma 9) ‹Observa nunc sterilis› · col 224 Observa nunc sterilis. De sterilibus christianis dicetur Instr. LV. RIG.

"Take heed now, barren one." Of barren Christians it will be said in Instruction 55. RIGAULT.

(lemma 10) ‹Benefacitis? Adsum› · col 224 Benefacitis? Adsum. Hoc ex persona Dei misericordiam offerentis, et resipiscenti gratiam atque auxilium praesentissimum suggerentis, seipsum videlicet omnimodae felilicitatis auctorem. RIG.

"Do you do good? I am here." This in the person of God offering mercy, and supplying to the repentant grace and most present help: himself, namely, the author of every kind of happiness (printed "felilicitatis"). RIGAULT.

(lemma 11) ‹Dona quam et xenia corrumpunt judices› · col 224 Dona quam et xenia corrumpunt judices. Respicit, uti quidem credo, ad Eccle., III, 16. In quem locum sic Hieronymus, t. V, p. 10, edit. Victor.: « Manifestus sensus est, sed nubilo interpretationis obvolvitur. Sub sole, inquit, isto veritatem et judicium exquisivi: et vidi etiam inter judicum ipsa subsellia, non veritatem valere, sed munera. » Vide psal. LXXXI, 2. DAVIS.

"Gifts and presents corrupt judges." He has in view, I believe, Ecclesiastes 3:16. On which place Jerome, volume 5, page 10 of the Victorius edition: "The sense is plain, but it is wrapped in a cloud of interpretation. Under this sun, he says, I sought truth and judgement; and I saw that even among the very benches of the judges it was not truth that prevailed, but gifts." See Psalm 81:2. DAVIES.

(lemma 12) ‹Victoriam tollit iniquae› · col 224 Victoriam tollit iniquae. In apographo legitur, victoria tollit iniquam. RIG.

"Takes victory for the unjust woman." In the transcript is read: "victory takes the unjust one." RIGAULT.

(lemma 13) ‹Blasphemium tollit Salomon› · col 224 Blasphemium tollit Salomon. Sic in apographo legitur, ut supra, ignominium et infamium, instr. XIX. ID.

"Solomon takes away the blasphemy (blasphemium)." So it is read in the transcript, as above "ignominium" and "infamium," Instruction 19. THE SAME (RIGAULT).

(lemma 14) ‹Deus est venter› · col 224 Deus est venter. In animo habuit Commodianus Philipp., III, 19. DAVIS.

"Their god is the belly." Commodian had Philippians 3:19 in mind. DAVIES.

(lemma 15) ‹Judex esto novus› · col 224 Judex esto novus. Novum magistratum adeptus.

"Be you a new judge": having obtained a new magistracy.

(lemma 16) ‹De cujus praestantia› · col 224 De cujus praestantia. Dei, qui tanta tibi tam liberali manu praestat. RIG.

"Of whose bounty": God's, who supplies so much to you with so liberal a hand. RIGAULT.

(lemma 17) ‹Cruciarium Domini› · col 224 Cruciarium Domini. Sic legitur in apographo: Cruciatum Domini, crucem Christi, Christum crucifixum. Τὸν μέγαν ἐκεῖνον τὸν ἐν τῇ Παλαιστίνῃ ἀνασκολοπισθέντα. Pro cruciario, Graeci dixere Martyrium: quo nomine (continues)

"The Lord's cross (cruciarium)." So it is read in the transcript: the Lord's crucifixion, the cross of Christ, Christ crucified. "That great man who was impaled in Palestine." For "cruciarium" the Greeks said "Martyrium": by which name (continues)

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<!-- This page's foot is the COMMENTARIUS keyed by lemma (no call letters); each entry is set under its lemma. --> <!-- CROP WARNING: both foot images begin mid-note with their top line cut by the image edge; the left column's opening lines are read from the column image c225_2 (Q2a); the right column's opening lines (lemmas 5 and 6, cut off in the foot image) are read from the column image c226_2 (Q5b). --> (lemma 1, continued) ‹Cruciarium Domini› · col 225

(continued) vocitatam fuisse basilicam, a Constantino Caesare magnifice excultam, narrat Eucherius episcopus lugdunensis libello de Urbis Hierosolymitanae situ. Ex eo vero in Vaticana libello doctissimus Jac. Sirmondus observavit alteram quoque basilicam ejusdem Constantini erectam fuisse, appellatamque proprio nomine: Anastasin. Hanc certe latini scriptores eo jure nuncupaverint resurrectionem, quo jure graeci crucem dixere martyrium, basilicae illius nomen, cujus praecipue mentionem fecit Eucherius. Porro vocabulum illud, ἀναστάσιν, pro ipsa fidelium resurrectione, Commodianus noster ad sua latina transtulit, instr. XLIII. Nemo tamen idcirco basilicae quoque nomen fuisse negaverit. Sed nummum sub Constantino cusum, cujus pars anterior exhibet viri, absque nomine ullo, vultum; posterior vero, templi inter duos milites structuram: Christi Domini effigiem praeferre, non alio magis argumento probabitur, quam quod Christus ipse dixerit, destructurum se templum hoc, se ipsum demonstrans, et triduo post reparaturum; hoc est, se quoque ipsum resurrecturum, significans. Absque illo certe significatu, adversus eos qui forte vultum illum esse negaverint Christi, multo levioribus aget conjecturis, qui contradicet. Jam si veram illic esse Christi effigiem, perque annos trecentos servatam fuisse archetypi fidem credimus, cur tamdiu premitur res tanto studio cultuque christianis omnibus conspicienda? cur autem apud illos tamdiu latuit, qui tum formosum sibi depingi Christum volunt? Etenim Sirmondus qui nummum vidit, hoc tantum ait, faciem esse vividam et gravem. Austeram alicubi dixi, ut sic quam minime derogarem traditionibus patrum, primo illo Christi saeculo proximorum, quibus nec pudori fuit neque fraudi, neque item odio, Τὸ δυσειδές, τὸ ἀειδές, τὸ εὐτελὲς καὶ τὴν ὄψιν αἰσχρήν. RIG.

(lemma 2) ‹Tempera te Christo› · col 225 Tempera te Christo. Obtempera Christo: Compone vitam tuam ad Christi leges, secundum mandata Christi. RIG.

"Temper yourself to Christ." Obey Christ: order your life by the laws of Christ, according to Christ's commandments. RIGAULT.

(lemma 3) ‹Gentilibus› · col 225 GENTILIBUS. Omnibus quidem; sed iis praesertim, qui adhuc per Italiam passim et Romae saeviebant in christianos, aut Christi nomen sive disciplinam oderant ac deridebant. RIG.

TO THE GENTILES. To all, indeed; but especially to those who still raged against the Christians here and there through Italy and at Rome, or hated and mocked the name or discipline of Christ. RIGAULT.

(lemma 4) ‹Domini figuram sumite vestri› · col 225 Domini figuram sumite vestri. Induite Christum Dominum. Paul. ad Rom., XIII, 14, et ad Galat., III, 27: In baptismo Christum induistis. Sumite figuram, characterem Christi. Hoc est: Servate mandata et praecepta. Ipse Christus. Matth., XI, 29: Discite a me, quia mitis sum et humilis corde. Unde subjungit Commodianus: Tollite corda fera. RIG.

"Take on the figure of your Lord." Put on Christ the Lord. Paul, Romans 13:14, and Galatians 3:27: "In baptism you have put on Christ." Take on the figure, the character, of Christ. That is: keep the commandments and precepts. Christ Himself, Matthew 11:29: "Learn of Me, for I am meek and humble of heart." Whence Commodian adds: "Lift up your fierce hearts." RIGAULT.

(lemma 5) ‹Tollite corda sursum› · col 226 Tollite corda sursum. Alludit ad solemnem formulam, Sursum corda. RIG.

"Lift up your hearts on high." He alludes to the solemn formula, "Sursum corda" (Lift up your hearts). RIGAULT.

(lemma 6) ‹Intrate stabiles› · col 226 Intrate stabiles. In apographo: Intrate stabilis silvestri ad praesaepia tauri. In promptu fuit emendatio: intrate sylvestri ad praesepe pastoris. Quae verba ad Ecclesiae romanae praestantiam faciunt non mediocriter. RIG. Nimium profecto recessisse videtur Rigaltius ab apographi lectione, quae ipso teste sic se habet: Intrate stabilis silvestri ad praesepia tauri. Sirmondus apud Fabricium in Delect. argument., p. 229, legebat: Intrate stabiles vestra ad praesepia tauri. Quae magis placet quam Dodwelliana: Intrate stabula silvestres ad praesepia tauri. Davisius tamen Dodwello accedit; qui quidem pluribus suam hujus loci emendationem tuetur in dissertatione de Commodiani aetate §§ 6 et 9.

"Enter, steadfast." In the transcript: "Enter, steadfast one, to the manger of the woodland bull." The emendation was ready to hand: "Enter to the manger of the woodland (or: of Silvester the) shepherd." These words tell not a little for the pre-eminence of the Roman Church. RIGAULT. Rigault seems to have departed much too far from the transcript's reading, which by his own testimony runs thus: "Enter, steadfast one, to the manger of the woodland bull." Sirmond, in Fabricius's Delectus argumentorum, p. 229, read: "Enter, steadfast ones, to your bull's manger." Which pleases more than Dodwell's: "Enter the stalls, you of the woods, to the bull's manger." Davies, however, sides with Dodwell, who defends his emendation of this place at length in the dissertation On the Age of Commodian, §§ 6 and 9.

(lemma 7) ‹Sub regia tecta› · col 226 Sub regia tecta. In Ecclesia Christi. Sub rege Christo. RIG.

"Under the royal roof." In the Church of Christ. Under Christ the King. RIGAULT.

(lemma 8) ‹Refugite sub antro› · col 226 Refugite sub antro. In cryptis Ecclesiae christianae. Et fortean alludit ad illud temporis, quo Silvester, ad montem Soractem cum suis clericis delituisse creditur. RIG.

"Flee into the cave." Into the crypts of the Christian Church. And perhaps he alludes to the time when Silvester is believed to have hidden with his clergy on Mount Soracte. RIGAULT.

(lemma 9) ‹Crassis satiari siliquis› · col 226 Crassis satiari siliquis. Horatius epistolar. II. Ep. I, vivit siliquis et pane secundo. RIG.

"To be filled with coarse husks." Horace, Epistles 2, epistle 1: "he lives on pods and second-grade bread." RIGAULT.

(lemma 10) ‹Domatur utilis equa› · col 226 Domatur utilis equa. Hoc exemplo Philostratus narrat Apollonii fratrem a fratre suo juniore fuisse correctum. κἀκεῖνον μὲν ὥσπερ οἱ καταψῶντες τοὺς δυσηνιούς τε καὶ μὴ εὐαγωγοὺς τῶν ἵππων ἐς πεῖτω ἤγαγε καὶ μετερρύθμισε τῶν ἁμαρτημάτων, etc., lib. I, c. 10.

"The mare is tamed and made useful." By this example Philostratus tells how Apollonius's brother was corrected by his younger brother: "And him, like those who stroke horses that are hard to rein and not easily led, he brought to obedience (printed "πεῖτω," for πειθώ) and reformed him from his faults," etc., book 1, chapter 10. [no signature printed]

(lemma 11) ‹Intra sub arma› · col 226 Intra sub arma. In castris christianorum: fias miles Christi: in Ecclesia Christi. RIG. — Haec locutio non potest id denotare, quod vult Rigaltius. Locus mihi videtur corruptus, quem levi mutatione sic emendarim: Tu te ipsa doma sapiens, et intra sub antro. Gentiles tamquam bestias alloquitur, quae ex silvis in antra sunt compellendae. Supra instr. XXXIII, v. 496. In silva lupi sunt; ideo refugite sub antro. DAVIS.

"Enter under arms." Into the camp of the Christians: become a soldier of Christ: in the Church of Christ. RIGAULT. — This expression cannot mean what Rigault wants. The passage seems to me corrupt, and I would emend it by a slight change thus: "Tame yourself, being wise, and enter into the cave." He addresses the Gentiles as beasts that must be driven out of the woods into caves. Above, Instruction 33, line 496: "In the wood are wolves; therefore flee into the cave." DAVIES.

(lemma 12) ‹Bestius› · col 226 Bestius. De bestia fecit masculinum bestius. RIG.— Leg. Sed sic, quasi bestius, erras: ut res ipsa docet. DAVIS.

"A beast" (bestius). From "bestia" he made a masculine, "bestius." RIGAULT. — Read: "But so, like a beast, you go astray," as the matter itself shows. DAVIES.

(lemma 13) ‹Aurea praefata› · col 226 Aurea praefata. Hic etiam fabulam ingerit Millenariorum, sive aureae et gemmatae Jeruealem. RIG.

"The golden things foretold." Here too he thrusts in the fable of the Millenarians, or of the golden and jewelled Jerusalem (printed "Jeruealem"). RIGAULT.

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<!-- This page's foot is the COMMENTARIUS keyed by lemma (no call letters); each entry is set under its lemma. The left image's right edge clips the ends of col 227's lines; they are completed from the overlap visible at the left edge of the right image. --> (lemma 1) ‹De ligno vitae et mortis› · col 227 DE LIGNO VITAE ET MORTIS. In hac instructione non servatur acrostichis, sed series litterarum alphabeti. Sic et infra instr. LX, ubi tamen deest littera X.

ON THE TREE OF LIFE AND OF DEATH. In this Instruction the acrostic is not kept, but the series of the letters of the alphabet. So also below, Instruction 60, where however the letter X is missing.

(lemma 2) ‹Adam protolapsus› · col 227 Adam protolapsus. Alludit ad protoplastum. RIG.

"Adam the first-fallen." He alludes to "first-formed" (protoplastus). RIGAULT.

(lemma 3) ‹Belias tentator› · col 227 Belias tentator. Diabolus, bestia pro serpens. Sic instr. LIII: Tu tibi praeterea in beliam parcare noli. RIG.— In testamentis patriarcharum, sibyllinis oraculis et aliis multis veterum scriptis, diabolus Βελίαρ, ut Commodianus belias, dicitur. Sed utraque scribendi ratio prorsus est vitiosa. Verum nomen est belial. Vide Usserium ad c. 11, Epistolae ad Philippenses Ignatio adscriptae. DAVIS.

"Belias the tempter." The devil; "beast" for "serpent." So Instruction 53: "Moreover, do not spare yourself against the beast (beliam)." RIGAULT. — In the Testaments of the Patriarchs, the Sibylline Oracles and many other writings of the ancients the devil is called Beliar, as by Commodian "Belias." But both spellings are wholly faulty. The true name is Belial. See Ussher on chapter 11 of the Epistle to the Philippians ascribed to Ignatius. DAVIES.

(lemma 4) ‹Dux nati nativitatis› · col 227 Dux nati nativitatis. Otiosa jacet vox media, sensumque turbat. Leg. Dux nativitatis: hoc est, qui primus omnium natus fuit, seu protoplastus. DAVIS.

"Leader of the born, of nativity." The middle word lies idle and disturbs the sense. Read "leader of nativity": that is, he who was born first of all, or the first-formed. DAVIES.

(lemma 5) ‹Cavete nunc vitalia poma credentes› · col 227 Cavete nunc vitalia poma credentes. Superiore versu Christum significans dixerat Commodianus: In ligno pendet vita ferens poma, praecepta; cur ergo jam monet, ut poma vitalia caveamus? Omnino leg.: Capite nunc vitalia poma credentes. Sic mox v. 533: Nunc extende manum, et sume de ligno vitali. DAVIS.

"Beware now, believers, of the life-giving fruits." In the line before, meaning Christ, Commodian had said: "On the tree hangs Life, bearing fruits, the precepts"; why then does he now warn us to beware of the life-giving fruits? Certainly read: "Take now, believers, the life-giving fruits." So just after, line 533: "Now stretch out your hand, and take from the tree of life." DAVIES.

(lemma 6) ‹Lege primordi› · col 227 Lege primordi. Legem primordialem dixit Tertullianus, lib. adv. Jud., c. 2. RIG.

"By the law of the beginning." Tertullian spoke of "the primordial law," Against the Jews, chapter 2. RIGAULT.

(lemma 7) ‹Optima lex Domini sequens› · col 227 Optima lex Domini sequens. Lex secunda: Novum Testamentum, Evangelium. RIG.

"The Lord's best law, the following one." The second law: the New Testament, the Gospel. RIGAULT.

(lemma 8) ‹Reddite vos legi secundae› · col 227 Reddite vos legi secundae. Sic supra, instr. XXVI. Non illa te reddunt. RIG.

"Give yourselves back to the second law." So above, Instruction 26: "Do not those things render you." RIGAULT.

(lemma 9) ‹Daemonum fata› · col 227 Daemonum fata. Oracula idolorum, idololatrarum praestigias. RIG. — Fata quidem, oracula denotare monet Servius ad Aeneid., v. 703. Sed de responsis deorum non agit Commodianus. Meo periculo lege: Templorum culturas daemonum fana vitate. DAVIS.

"The fates of the demons." The oracles of the idols, the trickeries of the idolaters. RIGAULT. — Servius indeed notes, on Aeneid [book] 5, line 703 (so printed), that "fata" denotes oracles. But Commodian is not dealing with the responses of the gods. At my own risk read: "Shun the worship of temples, the shrines of demons." DAVIES.

(lemma 10) ‹Xanta Dei lex est› · col 227 Xanta Dei lex est. Sancta. Sic Xantones, Santones. Elias Vinetus ad Ausonii epist. XI. RIG.

"God's law is holy" (xanta): "sancta." So "Xantones" for "Santones." Élie Vinet on Ausonius, epistle 11. RIGAULT.

(lemma 11) ‹Zabolicam legem› · cols 227–228 Zabolicam legem. Sic infra instr. LIX, v. 922: Cuncta de Zabuli pompa. Et instr. LXVIII: Zacones pro Diacones. Lactantius de Mortib. persecut., c. XVI. Post illas novem gloriosissimas pugnas quibus a te Zabulus victus est, non est ausus ulterius congredi tecum. Alii quoque scriptores ecclesiastici eamdem loquendi rationem usurpasse noscuntur: Hilarius in c. 26. Matth. Hieronymus in versione Homiliarum I, III, VI, IX et XI. Origenis in Ezechielem: ut reliquos praetereamus. Caeterum de particula διὰ in ζὰ aeolicum mutata, consulere praestat virorum eruditorum observationes ad Hesychium noviss., edit. v. ζαβάλλειν: sed in primis Dissertationes Huetianas a Tilladeto editas, t. I, p. 93-95. Vide quoque infra Rigaltium ad inscriptionem Instruct. XXXVII. DAVIS.

"The devilish (zabolicam) law." So below, Instruction 59, line 922: "All things of the devil's (Zabuli) pomp." And Instruction 68: "Zacones" for "Diacones." Lactantius, On the Deaths of the Persecutors, chapter 16: "After those nine most glorious combats in which the devil (Zabulus) was overcome by you, he did not dare to engage with you further." Other church writers too are known to have used the same manner of speaking: Hilary on Matthew chapter 26; Jerome in his translation of Origen's Homilies 1, 3, 6, 9 and 11 on Ezekiel; to pass over the rest. As to the particle "dia" changed into the Aeolic "za," it is best to consult the learned men's observations on Hesychius in the newest edition, under the word "zaballein"; but above all the Huetian Dissertations published by Tilladet, volume 1, pages 93–95. See also Rigault below on the title of Instruction 37. DAVIES.

(lemma 12) ‹De crucis stultitia› · col 228 DE CRUCIS STULTITIA. Aut composito vocabulo legendum, crucistultitia σταυρομορία; aut deerit acrostichidi versus.

ON THE FOLLY OF THE CROSS. Either read it as a compound word, "crucistultitia," cross-folly; or the acrostic will lack a line.

(lemma 13) ‹Crux autem stultitia facta est› · col 228 Crux autem stultitia facta est. Paulus ad Corinth. Ελλησι μωρια. Hic vero Commodianus universim ad omnes gentes quae idola colunt, ut per gentem adulteram significet Cainaeam.

"But the cross has become folly." Paul to the Corinthians: "to the Greeks folly." Here, however, Commodian refers universally to all the nations that worship idols, so that by "the adulterous race" he means the race of Cain.

(lemma 14) ‹Per crucem dirus adumbrat› · col 228 Per crucem dirus adumbrat. Ut supra, obumbrant populum simplicem. Cruce sua Christus sapientes saeculi pro stultis et fatuis habuit. Adumbravit eos diritate crucis, tam admiranda divinae majestatis patrans facinora. RIG. — Blasphemiae reus est, qui Salvatorem nostrum, dirum vocaverit. Leg. Rex aetern. Diros adumbrat, ut sibi non credant. Sic Instruct. XXVIII, v. 419. Excruciant poenis diros. DAVIS. — Hac posita emendatione, respexerit Commodianus illud, Luc., VIII, 18. Ut videntes non videant, et audientes non intelligant. Confer. et Matth., XIII, 13. Et vide mox infra, v. 577.

"Dire through the cross, he overshadows." As above, "they overshadow the simple people." By his cross Christ treated the wise of the world as fools and simpletons. He overshadowed them by the direness of the cross, performing such wondrous deeds of the divine majesty. RIGAULT. — He is guilty of blasphemy who calls our Saviour "dire." Read: "The eternal King overshadows the dire, that they may not believe him." So Instruction 28, line 419: "They torment the dire with punishments." DAVIES. — With this emendation laid down, Commodian would have had in view Luke 8:18 (so printed): "That seeing they may not see, and hearing they may not understand." Compare also Matthew 13:13. And see just below, line 577.

(lemma 15) ‹Inde Enoch suboles Cainaea› · col 228 Inde Enoch suboles Cainaea. In apographo legitur: Inde Nohel suboles Cananaei. De isto Enoch Eusebius, priore chronicorum libro, quem edidit Scaliger: « Iste Enoch alter est; non qui transpositus est, ut non moriatur: ille enim filius est Jareth septimus ab Adam. » RIG.—Vid. Genes., IV, 17. Hunc Ἀνώχον vocat Josephus, Antiqq., l. I, c. III. Et ita sane nonnulla LXX viralis Interpretationis exemplaria. DAVIS.

"Thence Enoch, offspring of Cain." In the transcript is read: "Thence Nohel, offspring of the Canaanite." Of this Enoch Eusebius, in the first book of his Chronicle, which Scaliger edited: "This Enoch is another; not the one who was translated so as not to die: for that one is the son of Jared, seventh from Adam." RIGAULT. — See Genesis 4:17. Josephus calls him "Anochos" [Greek reading uncertain in the render], Antiquities, book 1, chapter 3. And so indeed do some copies of the Septuagint version. DAVIES.

(lemma 16) ‹Cum pace revenit› · col 228 Cum pace revenit. Qui sit horum verborum sensus, equidem non video. Fortean legendum: Et inde secunda terribilem legem primo cum pace revincit. ID.

"Returns with peace." What the sense of these words is, I for my part do not see. Perhaps read: "And thence the second (law) refutes with peace the terrible first law." THE SAME (DAVIES).

(lemma 17) ‹Abel genus autem› · col 228 Abel genus autem. Immo genus Sethi, quem ipse Adamus (seu potius, ipsa Eva) ait positum sibi a Deo fuisse semen aliud pro Abele, quem occiderat Cainus. Lucas, ad Sethum, non ad Cainum (ad Abelem), Christi genealogiam refert. Quae autem de mialgamia filiorum hominum cum filiis Dei, qui et Egregori passim in scriptis veterum repeiiuntur, tot fabularum intricata sunt commentis, ut quid affirmari liquido possit, minime discernant etiam perspicacissimi. Videatur Suidas. in vocabulo Μιαιγαμίαι, cum (continues)

"But the race of Abel." Rather the race of Seth, whom Adam himself (or rather Eve herself) says was given her by God, another seed in place of Abel, whom Cain had killed. Luke traces the genealogy of Christ to Seth, not to Cain (to Abel). But what is found here and there in the writings of the ancients about the defiling marriage (printed "mialgamia") of the sons of men with the sons of God, who are also the Egregori (Watchers), is so entangled with the inventions of fables that even the most perspicacious cannot at all discern what can be clearly affirmed. See the Suda, under the word "miaigamiai" (defiled marriages), with (continues)

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<!-- This page's foot is the COMMENTARIUS keyed by lemma (no call letters); each entry is set under its lemma. --> (lemma 1, continued) ‹Abel genus autem› · col 229

(continued) Excerptis scaligerianis ex Enochi libro I, et Collectaneis petavianis, volumine de Angelis. RIG.

(lemma 2) ‹Qui Judaei diant fanatici› · col 229 QUI JUDAEI DIANT FANATICI. Judaizant. In antiquissimis Cypriani codicibus concil. Carthag. Exorcidiare, pro Exorcizare. Sic et instr. XXXV, Zabolicam legem pro Diabolica, et passim zacones, pro diacones. RIG.

THOSE WHO "JUDAEIDIZE" (diant), FANATICS. They judaize. In the most ancient codices of Cyprian, in the Council of Carthage, "exorcidiare" for "exorcizare." So too in Instruction 35, "the zabolic law" for "diabolic," and passim "zacones" for "diacones." RIGAULT.

(lemma 3) ‹Ipse caecus eras› · col 229 Ipse caecus eras. Procul dubio legendum: Ipse caecus erras. DAVIS.

"You yourself were blind." Without doubt read: "You yourself, blind, go astray." DAVIES.

(lemma 4) ‹Funera sunt› · col 229 Funera sunt. Alludit ad vulgatum illud, Δὶς κράμβη θάνατος: Crambe reposita mors est: Occidit miseros Crambe repetita magistros. RIG.

"They are deaths." He alludes to that common saying, "Cabbage twice is death": cabbage served again is death: "Cabbage warmed over kills the wretched masters." RIGAULT.

(lemma 5) ‹Aut quia concludit agrum congestus aratri› · col 229 Aut quia concludit agrum congestus aratri. Acrostichidos modus non capit plura. RIG.

"Or because the ploughed-up heap encloses the field." The measure of the acrostic does not allow more. RIGAULT.

(lemma 6) ‹A scelere tanto› · col 229 A scelere tanto. Scelus intelligit Judaeorum, qui regem suum Dominum nostrum crucifixere. RIG.

"From so great a crime." He means the crime of the Jews, who crucified their king, our Lord. RIGAULT.

(lemma 7) ‹Refugit ipse cruentus› · col 229 Refugit ipse cruentus. In ipsa cruce Christus consummatis omnibus quae Pater mandaverat, abdicavit populum ingratum, convertitque sese ad nationes ceteras. Cruentum hic dicit, quem supra dirum. RIG.— Absit ut benignissimus humani generis Redemptor, cruentus nominetur. Leg. A scelere tanto refugit ipse cruentos: seu post tantum scelus Judaeos istos sanguinolentos aversatus est (eodem sensu, quo supra v. 547). DAVIS.

"Blood-stained himself, he fled back." On the cross itself, having accomplished all that the Father had commanded, Christ disowned the ungrateful people and turned to the other nations. He here calls "blood-stained" the one he called "dire" above. RIGAULT. — Far be it that the most kind Redeemer of mankind should be called blood-stained. Read: "From so great a crime he himself recoiled from the blood-stained ones": that is, after so great a crime he turned away from those bloody Jews (in the same sense as above, line 547). DAVIES.

(lemma 8) ‹Vinci vos non vultis› · col 229 Vinci vos non vultis. Sic supra Instr. XXVII. Vinceris insipiens. At insipiens, cum vinci se patitur, resipiscit. Judaei qui recalcitrant, vinci nolunt. RIG.

"You will not be overcome." So above, Instruction 27: "You are overcome, fool." But the fool, when he lets himself be overcome, comes to his senses. The Jews, who kick back, refuse to be overcome. RIGAULT.

(lemma 9) ‹Quod vos subs.› · col 229 Quod vos subs. Leg. quam. nempe legem. DAVIS.

"Which (quod) you …" Read "quam," namely the law. DAVIES.

(lemma 10) ‹Inspice Liam› · col 229 Inspice Liam. His argumentis pugnant, Justinus, Tertullianus, Cyprianus et alii Patres Christiani adversus Judaeos.

"Look at Leah." With these arguments Justin, Tertullian, Cyprian and other Christian Fathers fight against the Jews. [no signature printed]

(lemma 11) ‹Tam infirmis oculis› · col 229 Tam infirmis oculis. Cyprianus: Majorem Liam oculis infirmioribus. Sulpicius Severus: Lia oculis deformior. Hancce Liam Commodianus ait typum Synagogae fuisse: at Rachelem juniorem et pulchriorem, Ecclesiae Christianae. Quae sane comparatio decutit supercilium Judaeorum, qui Sinagogae angustias, Ecclesiae latitudini praeferebant. Hieronymus, Epist. ad Dardanum 126.

"With such weak eyes." Cyprian: "Leah the elder, with weaker eyes." Sulpicius Severus: "Leah, plainer of eye." Commodian says this Leah was the type of the Synagogue, but Rachel, the younger and fairer, of the Christian Church. Which comparison certainly knocks down the haughtiness of the Jews, "who preferred the narrowness of the Synagogue (printed "Sinagogae") to the breadth of the Church." Jerome, Epistle to Dardanus, 126. [no signature printed]

(lemma 12) ‹Quam Jacob in signo recepit› · col 230 Quam Jacob in signo recepit. Suppositam sibi, pro Rachele quam diligebat.

"Whom Jacob received in a sign": substituted for him in place of Rachel, whom he loved.

(lemma 13) ‹In signo› · col 230 In signo. Mysterio et figura, veteris Testamenti.

"In a sign": in a mystery and figure of the Old Testament.

(lemma 14) ‹Pro minore dilecta› · col 230 Pro minore dilecta. In apographo, pro minore delicto. Mendose Cyprianus: Minorem speciosam, in typum Ecclesiae. RIGALT.

"In place of the younger beloved." In the transcript: "for a lesser fault." Faultily. Cyprian: "The younger, beautiful, as a type of the Church." RIGAULT.

(lemma 15) ‹Intuite plene dictum Rebeccae de caelo› · col 230 Intuite plene dictum Rebeccae de coelo. Respicit auctor Gen. XXV. 23. Καὶ εἶπε Κύριος αὐτῇ (Ῥεβέκκῃ). Δύο ἔθνη ἐν τῇ γαστρί σου εἰσί· καὶ δύο λαοὶ ἐκ τῆς κοιλίας σου διασταλήσονται· καὶ λαὸς λαοῦ ὑπερέξει, καὶ ὁ μείζων δουλεύσει τῷ ἐλάσσονι. Adeatur et D. Paulus ad Rom., IX, 12, 13. DAVIS.

"Look fully at what was said to Rebecca from heaven." The author has in view Genesis 25:23: "And the Lord said to her (Rebecca): Two nations are in your womb, and two peoples shall be divided from your belly; and one people shall excel the other, and the elder shall serve the younger." Consult also Saint Paul, Romans 9:12–13. DAVIES.

(lemma 16) ‹Similantes alienae› · col 230 Similantes alienae. Virgil. — Formam adsimilata Camerti. RIGALT.

"Likening themselves to a stranger." Virgil: "having likened her form to Camers." RIGAULT.

(lemma 17) ‹Lege clamantum› · col 230 Lege clamantum. Scriptis Prophetarum. Sic Instruct. LVI. Si propheta tantum acclamasset in nubem.

"By the law of those who cry out": by the writings of the Prophets. So Instruction 56: "If only the prophet had cried out into the cloud."

(lemma 18) ‹Altus› · col 230 Altus. Qui et Altissimus. RIGALT.

"The High One": who is also the Most High. RIGAULT.

(lemma 19) ‹Et sabbata vestra spernit et tricesimas Altus› · col 230 Et sabbata vestra spernit et tricesimas Altus. Digitum intendit Commodianus ad Esaiae, I. 13, 14. Ne offeratis ultra sacrificium frustra: incensum abominatio est mihi. Neomeniam et sabbatum et festivitates alias non feram: iniqui sunt coetus vestri. Calendas vestras et solemnitates vestras odivit anima mea. Pro Neomeniis et Calendis Commodianus tricesimas dixit. Sic et Horatius lib. I, Sat. IX, 69. Hodie tricesima sabbata vin' tu Curtis Judaeis oppedere? Hac de re videatur Scaliger, Canon. Isagog., lib. III, pagg. 223, 264. DAVIS.

"And the High One spurns your sabbaths and your thirtieths." Commodian points his finger at Isaiah 1:13–14: "Offer sacrifice no more in vain: incense is an abomination to me. The new moon and the sabbath and other festivals I will not bear: your assemblies are wicked. Your calends and your solemnities my soul has hated." For new moons and calends Commodian said "thirtieths." So too Horace, book 1, Satire 9, line 69: "Today is the thirtieth, a sabbath: would you affront the circumcised Jews?" On this matter see Scaliger, Canones Isagogici, book 3, pages 223, 264. DAVIES.

(lemma 20) ‹Iniqua morte perisse› · col 230 Iniqua morte perisse. Mortuum esse: sublatum de rebus humanis. Humano, seu potius Ethnico more loquitur. Neque enim perisse dici debet, qui a mortuo die tertia revixit. RIGALT. — Iniqua — morte perisse. De Christo accepit dicta haec verba Rigaltius. At inspecto Scripturae textu, quem sane respexisse Commodianus comperitur, videtur auctor locutus, non de Christo, sed de incredulis Judaeis, quos iniqua seu mala morte perisse tradit. Confer Isa. VIII, 14, 15 cum Matth. XXI, 42, 44.

"To have perished by an unjust death." To have died: to have been taken from human affairs. He speaks in the human, or rather the heathen, manner. For he ought not to be said to have perished who came back to life from the dead on the third day. RIGAULT. — "Unjust … to have perished by death." Rigault took these words as said of Christ. But on looking at the text of Scripture, which Commodian is found to have had in view, the author seems to have spoken not of Christ but of the unbelieving Jews, whom he relates to have perished by an unjust, that is, an evil, death. Compare Isaiah 8:14–15 with Matthew 21:42, 44.

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<!-- This page's foot is the COMMENTARIUS keyed by lemma (no call letters); each entry is set under its lemma. The left image's right edge clips the last letters of some col 231 lines; they are completed from the overlap at the left edge of the right image. --> (lemma 1) ‹Dixit Esaias› · col 231 Dixit Esaias. Quae sequuntur non sunt apud Esaiam, ut jam isthinc verissima sit Auctoris praefatio; Nihil se composite dixisse. Sed est tamen apud Esaiam de Nova Jerusalem locus, qui ab Justino Martyre adversus Tryphonem citatur pro tempore illo mille annorum. Et est prophetiae cap. LXV. RIGALT. — Memoria lapsus est Rigaltius, quum ea quae sequuntur, apud Esaiam non esse confirmaret: leguntur enim cap. 14, 16, 17. Numquid iste est vir qui conturbavit terram, qui concussit regna, qui posuit orbem desertum? etc. Quod propheta de rege Babylonio dixerat, Commodianus ad Antichristum deflectit. DAVIS.

"Isaiah said." What follows is not in Isaiah, so that from this alone the Author's preface would be perfectly true, that he has said nothing artfully. But there is nevertheless in Isaiah a passage on the New Jerusalem, which Justin Martyr cites against Trypho for that time of the thousand years. It is chapter 65 of the prophecy. RIGAULT. — Rigault's memory slipped when he asserted that what follows is not in Isaiah: for it is read in chapter 14, verses 16–17: "Is this the man who troubled the earth, who shook kingdoms, who made the world a desert?" etc. What the prophet had said of the king of Babylon, Commodian turns to the Antichrist. DAVIES.

(lemma 2) ‹Qui commovet orbem, et reges tot› · col 231 Qui commovet orbem, et reges tot. Commovet orbem et consimiliter reges. Jam saepe observavimus hanc particulam totidem in hoc significatu.

"Who shakes the world, and so many kings." He shakes the world, and the kings likewise. We have often observed this particle "totidem" in this meaning. [no signature printed]

(lemma 3) ‹In tres imperantes ipse diviserit orbem› · col 231 In tres imperantes ipse diviserit orbem. Si sana sit exemplaris lectio, re vera Commodianus haec negligendo dixit. Antichristus enim non in tres imperantes orbem dividere, sed tres reges superare debuit. Vide Dan., VII, 24; Irenaeum, lib. V, capp. 25, 26; et Lactantium, VII, 16. Forsan legendum: In tres imperantes ipse devicerit orbem: seu adversus tres imperatores pugnans, orbem subjugarit. DAVIS.

"He himself will have divided the world among three rulers." If the copy's reading is sound, Commodian truly said this carelessly. For the Antichrist was not to divide the world among three rulers, but to overcome three kings. See Daniel 7:24; Irenaeus, book 5, chapters 25–26; and Lactantius 7.16. Perhaps read: "Against three rulers he will have conquered the world": that is, fighting against three emperors, he will have subjugated the world. DAVIES.

(lemma 4) ‹Nero de inferno levatus› · col 231 Nero de inferno levatus. Sic Instr. LXI, de cloaca levatus. Depravatissime in apographo: Herode inferno levatus. RIGALT.

"Nero raised from hell." So Instruction 61: "raised from the sewer." Most corruptly in the transcript: "raised by Herod from hell." RIGAULT.

(lemma 5) ‹Medium Nero tenebit› · col 231 Medium Nero tenebit. Sulp. Severus, Hist., II, 28. « Opinione multorum receptum fuisse ait, ipsum Antichristum venturum. » RIGALT. — Tres annos cum dimidio regnabit. Irenaeus lib. V, cap. 25: « Dabitur in manus ejus (Antichristi) usque ad tempus temporum et dimidium temporis: hoc est, triennium et sex menses, in quibus veniens regnabit super terram. » Vide sis et capp. 28, 30, ac Lactantium lib. VII, cap. 17. In eadem sententia fuit Hieronymus aliique veteres. DAVIS. — An tribus?

"Nero will hold the middle." Sulpicius Severus, History 2.28: "He says it was accepted in the opinion of many that he himself would come as Antichrist." RIGAULT. — He will reign three and a half years. Irenaeus, book 5, chapter 25: "It shall be given into his (the Antichrist's) hands until a time of times and half a time: that is, three years and six months, during which, having come, he will reign over the earth." See also, if you please, chapters 28 and 30, and Lactantius, book 7, chapter 17. Jerome and other ancients were of the same opinion. DAVIES. — Or "tribus" (three)?

(lemma 6) ‹Tunc Babylon meretrix› · cols 231–232 Tunc Babylon meretrix. Quae in Apocalypsi Joannis habet in fronte nomen, Mysterium; Babylon magna, mater fornicationum et abominationum terrae. Tertullianus lib. adversus Judaeos: « Babylon apud Joannem nostrum Romanae urbis figura est. Proinde et magnae et superbae et sanctorum debellatricis. » Auctores finium regundor. Babylonem Romam dixere: ubi et observavimus, quae huc pertineant pag. 271 et 313. RIGALT.

"Then Babylon the harlot." She who in John's Apocalypse has a name on her forehead, "Mystery: Babylon the great, mother of the fornications and abominations of the earth." Tertullian, in the book Against the Jews: "Babylon in our John is a figure of the city of Rome; accordingly, of one great and proud and the conqueror of the saints." The writers on the regulation of boundaries called Rome Babylon: where we also noted what pertains to this, pages 271 and 313. RIGAULT.

(lemma 7) ‹Victorque Latinus› · col 232 Victorque Latinus. Irenaeus, lib. V, cap. 25. « Sed et LATEINOS nomen habet sexcentorum sexaginta sex numerum. Et valde verisimile est, quoniam novissimum regnum hoc habet vocabulum: Latini enim sunt, qui nunc regnant. Sed non in hoc nos gloriabimur, etc. » Quam iste Latinus ab illo Silvestro diversus! ad cujus praesepe cunctos convocat Christianos, Instr. XXX. RIG.

"And the Latin victor." Irenaeus, book 5, chapter 25: "But the name LATEINOS too has the number six hundred and sixty-six. And it is very likely, since the last kingdom has this name: for it is the Latins who now reign. But we will not glory in this," etc. How different this Latin is from that Silvester, to whose manger he calls together all Christians, Instruction 30! RIGAULT.

(lemma 8) ‹Primitivi decepti› · col 232 Primitivi decepti. Sic Instruct. XXXV: homini primitivo. RIG.

"The first ones deceived." So Instruction 35: "to the first man." RIGAULT.

(lemma 9) ‹Loquetur imago› · col 232 Loquetur imago. Apoc., XIII, 15. Hoc etiam de Apollonii Tyanaei imagine narratur. ID.

"The image will speak." Apocalypse 13:15. This is told also of the image of Apollonius of Tyana. THE SAME (RIGAULT).

(lemma 10) ‹Recapitulantes ex eo scripturas› · col 232 Recapitulantes ex eo scripturas. Hesychius: ἀνακεφαλαιοῦται, συμπληροῦται, ἐπαναλαμβάνει. Frequenter usurpat hoc verbum Irenaeus lib. V, c. 15, de ipso Christo: « Recapitulans, » inquit, « in se omnia quae in coelis, et quae in terra sunt. » Et paulo post: « Haec igitur in semetipso recapitulatus est, adunans hominem spiritui, etc. » Tertullianus lib. V, adv. Marc.: « Sicut verbum illud in Graeco sonat, recapitulare, id est, ad initium redigere, vel ab initio recensere omnia in Christum. » Esdr. IV, 12, 25: Qui recapitulabunt impietates ejus, et qui perficient novissima ejus. RIG.

"Recapitulating the Scriptures from him." Hesychius: "is summed up, is fulfilled, takes up again." Irenaeus often uses this word, book 5, chapter 15, of Christ himself: "Recapitulating in himself," he says, "all things that are in heaven and that are on earth." And a little after: "These things, then, he recapitulated in himself, uniting man to the Spirit," etc. Tertullian, Against Marcion, book 5: "As that word sounds in Greek, to recapitulate, that is, to bring back to the beginning, or to reckon over from the beginning all things into Christ." 4 Esdras 12:25: "Who shall recapitulate his impieties, and who shall accomplish his last things." RIGAULT.

(lemma 11) ‹Per novem tribum agens› · col 232 Per novem tribum agens. Leg. Per novem TRIBUUM agens. Sic mox, v, 638: Obrelictae duae tribuum et dimidia. DAVIS.

"Acting through nine tribe." Read: "acting through nine of the TRIBES." So just after, line 638: "Two and a half of the tribes left behind." DAVIES.

(lemma 12) ‹Aptius judico vobis› · col 232 Aptius judico vobis. Haec verba levi mutatione sic correxerim: APERTIUS indico vobis. Obscura scripturarum de novem tribubus et dimidia, de Antichristo aliisque nonnulis se declaraturum profitetur Commodianus. RIG.

"More fitly I judge for you." I would correct these words by a slight change thus: "MORE OPENLY I make known to you." Commodian professes that he will make plain the obscurities of the Scriptures about the nine and a half tribes, about the Antichrist and some other things. RIGAULT.

(lemma 13) ‹Sanctorum chorus prophetarum› · col 232 Sanctorum chorus prophetarum. Synodus episcoporum. RIGALT.

"The choir of the holy prophets": a synod of bishops. RIGAULT.

(lemma 14) ‹Obsceni quos equi› · col 232 Obsceni quos equi. Carpit Novati et Novatiani scelera, qui absenti ejectique Ecclesia plebem adversus episcopos suos accenderant. Vid. Cypr. Epist. 49. RIG.

"The obscene, whom (they) follow." He censures the crimes of Novatus and Novatian, who, absent and cast out of the Church, had inflamed the people against their bishops. See Cyprian, Epistle 49. RIGAULT.

(lemma 15) ‹Nec rueret temere ad pacem› · col 232 Nec rueret temere ad pacem. Hoc pertinet ad historiam lapsorum et schismaticorum, qui factiosis prensationibus episcopos perurgebant, ut pacem indignis etiam inviti concederent. RIG.

"Nor rush rashly to peace." This belongs to the history of the lapsed and the schismatics, who by factious canvassing pressed the bishops hard to grant peace to the unworthy, even against their will. RIGAULT.

(lemma 16) ‹De scelere duorum fratrum› · col 232 De scelere duorum fratrum. Quondam fratrum, hodie apostatarum. RIG.

"Of the crime of two brothers": once brothers, now apostates. RIGAULT.

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"Blood-stained": savage, dire, atrocious. RIGAULT.

(lemma 2) ‹Propter mysteria Christi› · col 233 Propter mysteria Christi. In apographo: propter mysteria castus. RIG.

"On account of the mysteries of Christ." In the transcript: "chaste on account of the mysteries." RIGAULT.

(lemma 3) ‹Compleri legis narrata› · col 233 Compleri legis narrata. Hac loquendi formula usus est, deque Antichristo et fine saeculi consentanea Commodiano scripsit, circa annum Christi 360 Q. Julius Hilario: « Si nos imperio Dei, quod fidele est, audiamus, accipiamus necesse est quidquid nobis divina lex fideliter enarravit, etc. » RIG.

"That the things told by the law are fulfilled." Quintus Julius Hilarion (printed "Hilario"), about the year of Christ 360, used this form of expression, and wrote things in agreement with Commodian about the Antichrist and the end of the world: "If we listen to the command of God, which is faithful, we must accept whatever the divine law has faithfully related to us," etc. RIGAULT.

(lemma 4) ‹Aut tubera naso› · col 233 Aut tubera naso. In apogr. ubera nato, prave. Ozaenam significat, vel potius polypum. Ozaena, malum ulcus in naso, a polypo pisce nuncupatum: et est καρκινῶδες, nares urget et strangulat. RIG.

"Or swellings on the nose." In the transcript, "ubera nato," wrongly. He means ozaena, or rather a polyp. Ozaena: a bad ulcer in the nose, named from the polyp fish; and it is cancerous, it presses on the nostrils and chokes them. RIGAULT.

(lemma 5) ‹Pausantes in lecto› · col 233 Pausantes in lecto. Inscriptio vetus Mediolani AURELIUS, EUSEBIUS, MATRI. CONTRA. VOTUM. FIDEL. PAUSANT. Gruterus p. ML. 9. RIG.

"Resting in bed." An old inscription at Milan: "AURELIUS EUSEBIUS TO HIS MOTHER, AGAINST HIS WISH, RESTING AMONG THE FAITHFUL." Gruter, p. 1050, 9. RIGAULT.

(lemma 6) ‹Transire jubentur ad Dom.› · col 233 Transire jubentur ad Dom. Sic inscriptione antiqua, Viennae Allobrogum. TRANSIIT SUB DIE... ORBIS. FAU-TO. VIRO. C. — CONSS. RIG.

"They are bidden to pass over to the Lord." So in an ancient inscription at Vienne of the Allobroges: "HE PASSED OVER ON THE DAY … ORBIS. FAUSTUS (printed "FAU-TO"), A MAN OF CLARISSIMUS RANK … CONSULS." RIGAULT.

(lemma 7) ‹Festinant matrem defendere captam› · col 233 Festinant matrem defendere captam. Hierosolymam significat. Videsis Instr. XLI, v. 623. DAVIS.

"They hasten to defend their captive mother." He means Jerusalem. See, if you please, Instruction 41, line 623. DAVIES.

(lemma 8) ‹Prosternuntur milite caeli› · col 233 Prosternuntur milite coeli. Vid. Apoc., XIX, 19. In apographo legitur: prosternuntur milites Eli. RIG. — Prosternuntur milite coeli. Emendatio Rigaltii solaecam reddit orationem: praecesserat enim tyrannus, nomen singulare. Leg prosternuntur milites ILLI, videlicet Antichristi. Vide Lanctantium, Div. Instit., lib VII, c. 17 et 19. DAVIS.

"They are laid low by the soldiery of heaven." See Apocalypse 19:19. In the transcript is read: "the soldiers of Eli are laid low." RIGAULT. — "They are laid low by the soldiery of heaven." Rigault's emendation makes the sentence a solecism: for "tyrant," a singular noun, had preceded. Read: "HIS soldiers are laid low," that is, the Antichrist's. See Lactantius (printed "Lanctantium"), Divine Institutes, book 7, chapters 17 and 19. DAVIES.

(lemma 9) ‹Pseudoproph.› · col 233 Pseudoproph. Apoc. XIX, 20.

"The false prophet." Apocalypse 19:20.

(lemma 10) ‹Primores et duces servire› · col 233 Primores et duces servire. Infra Instr. LXXX, dicet: Sub jugo servili portent victualia collo.

"Chiefs and leaders to serve." Below, Instruction 80, he will say: "Under a servile yoke let them carry provisions on their necks."

(lemma 11) ‹Judicium dare per ignem› · col 233 Judicium dare per ignem. Tertullianus, lib. de Resurr. car., c. 25: « Dehinc et igne dato, universalis resurrectionis censura de libris judicabitur. » RIGALT.

"To give judgement through fire." Tertullian, On the Resurrection of the Flesh, chapter 25: "Thereafter, the fire also having been given, the sentence of the universal resurrection will be judged from the books." RIGAULT.

(lemma 12) ‹De saeculi fine› · col 233 DE SAECULI FINE. Clausulam temporum dixit Tertullianus lib. de Resurr. car. Alibi: Clausulam sacrificationis et gloriae saecularis. RIG.

ON THE END OF THE WORLD. Tertullian, On the Resurrection of the Flesh, spoke of "the close of the times." Elsewhere: "the close of sacrificing and of worldly glory." RIGAULT.

(lemma 13) ‹Sublato leone› · cols 233–234 Sublato leone. Hunc fore Neronem opinabantur christiani. Sulp. Severus, Dial. II, cap. 14, ubi de iis, quae Angelus beato Martino nuntiaverat: Cum ab eo de fine saeculi quaereremus, ait nobis: Neronem et Antichristum prius esse venturos, etc. Et paulo post: Denique Neronem ab Antichristo esse perimendum etc. RIG.

"The lion having been taken away." Christians supposed this would be Nero. Sulpicius Severus, Dialogue 2, chapter 14, on what the Angel had announced to blessed Martin: "When we asked him about the end of the world, he said to us: Nero and the Antichrist will come first," etc. And a little after: "Finally, that Nero is to be slain by the Antichrist," etc. RIGAULT.

(lemma 14) ‹In flamma ignis› · col 234 In flamma ignis. Paulus, II ad Thessal., I, 8, ἐν πυρὶ φλογός. Apoc., XIX, 12, φλὸξ πυρός. RIG.

"In a flame of fire." Paul, 2 Thessalonians 1:8, "in a fire of flame." Apocalypse 19:12, "a flame of fire." RIGAULT.

(lemma 15) ‹Ut accupatur ab igne› · col 234 Ut accupatur ab igne. Leg. occupetur: quod ipsa postulat latinitas. DAVIS.

"That it be seized (printed 'accupatur') by the fire." Read "occupetur," which Latinity itself demands. DAVIES.

(lemma 16) ‹Flammat Amen Amen› · col 234 Flammat Amen Amen. Verbum Dei: quo ipse Dominus designatur: ὁ πιστὸς καὶ ἀληθινὸς ἡ ἀρχὴ τῆς κτίσεως τοῦ Θεοῦ. Apocal., III, 14. Quemadmodum vero hac Instructione Commodianus ait. Flammat Amen, sic per Ecclesiam Romanam ad similitudinem coelestis tonitrui Amen reboare dixit Hieronymus, prooemio lib. II ad Gal. Vid. Isid. Orig. VI, cap. 19. RIG.

"Amen, Amen blazes." The Word of God, by which the Lord himself is designated: "the faithful and true, the beginning of God's creation." Apocalypse 3:14. And as Commodian says in this Instruction, "Amen blazes," so Jerome, in the preface to book 2 on Galatians, said that through the Roman Church the Amen resounds like heavenly thunder. See Isidore, Origins 6, chapter 19. RIGAULT.

(lemma 17) ‹Ut ferunt operta Joannis› · col 234 Ut ferunt operta Joannis. In apographo legitur: Ut ferunt corpora sanctis: quod procul dubio depravatum est. Emendamus: Ut ferunt operta sancti, vel potius operta Joannis. Veteres glossae: Opertum, ἀπόκρυφον Apocalypsin Latini dixere Revelationem. De Apocalypsi Joannis, Sulpicius Severus, Hist. Eccl., II, 51, inter dubia recenset. Hieronymus epist. ad Dardanum CXXIX, num. 4, ubi de Epistola Barnabae ad Hebraeos: Utramque, inquit, suscipimus (epistolam nimirum ad Hebraeos et Apocalypsin). Quae certe Revelatio mysteria nobis exhibet valde operta et abscondita. RIG. — De Apocalypseos αὐθεντίᾳ jejune nimis Rigaltius heic. Fallitur vero dum scribit Apocalypsin inter dubia recensere Sulpicium Severum. Sic enim ille Hist. eccl., lib. II, cap. 31: « Domitianus, Vespasiani filius, persecutus est Christianos. Quo tempore Joannem Apostolum atque Evangelistam in Pathmum insulam relegavit: ubi ille arcanis sibi mysteriis revelatis, librum sacrae Apocalypsis (qui quidem a plerisque aut stulte aut impie non recipitur) conscriptum edidit. » DAVIS.

"As the hidden things of John relate." In the transcript is read: "as they carry bodies to the saints," which is beyond doubt corrupt. We emend: "as the hidden things of the saint relate," or rather "the hidden things of John." The old glossaries: "opertum: hidden (apokryphon)." The Latins called the Apocalypse "Revelation." Sulpicius Severus, Ecclesiastical History 2.51, counts John's Apocalypse among the doubtful books. Jerome, letter to Dardanus 129, number 4, where he speaks of the Epistle of Barnabas (so printed) to the Hebrews: "We accept both," he says (namely the Epistle to the Hebrews and the Apocalypse). And this Revelation certainly presents to us mysteries very hidden and concealed. RIGAULT. — Rigault is far too meagre here on the authority of the Apocalypse. And he is mistaken in writing that Sulpicius Severus counts the Apocalypse among the doubtful books. For he says this, Ecclesiastical History, book 2, chapter 31: "Domitian, son of Vespasian, persecuted the Christians. At which time he banished John the Apostle and Evangelist to the island of Patmos (printed "Pathmum"): where, secret mysteries having been revealed to him, he wrote and published the book of the holy Apocalypse (which indeed is by most people, either foolishly or impiously, not received)." DAVIES.

(lemma 18) ‹De caelo descendit civitas› · col 234 De coelo descendit civitas. Tertullianus, lib. III adv. Marc. « Confitemur in terra nobis regnum repro- (continues)

"The city comes down from heaven." Tertullian, Against Marcion, book 3: "We confess that a kingdom is pro[mised] to us on earth (continues)

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(continued) missum; sed ante coelum, sed alio statu; utpote post resurrectionem in mille annos; in civitate divini operis Jerusalem, coelo delata; quam et Apostolus matrem nostram sursum designat. » Ibidem paulo post: « Constat ethnicis quoque testibus in Judaea per dies quadraginta matutinis momentis civitatem de coelo pependisse. » etc.

(lemma 2) ‹In anastasi prima› · col 235 In anastasi prima. Apoc., XX, 5. Tertullianus, lib. de Resurr. car: « Diabolo in abyssum relegato, primae resurrectionis praerogativa de soliis ordinatur. » Ex millenariorum disciplina duas constituit resurrectiones; primam resurgentium ad illam mille annorum terrenam felicitatem: alteram universalem, quum dabit Deus ignem totius orbis conflagratorem, ad supremi judicii censuram. Et tamen ipse Tertullianus alibi passim martyrum animas in ipsa martyrii corona statim rapi ad coelum affirmat; aliis vero, et fidelibus quidem ipsis, moram resurrectionis opponit, ita ut apud inferos modicum quodque delictum breviore aut longiore mora illa resurgendi luant: sententiis certe perplexis et intricatis, ut solent esse mortalium, Dei consilia curiose nimis inquirentium, vel minus verecunde sollicitantium. Vid. lib. de Anim., 24, et Scorp., c. 12, Observ. ad Cypr. epist. LII. RIG.

"In the first resurrection." Apocalypse 20:5. Tertullian, On the Resurrection of the Flesh: "The devil having been banished into the abyss, the prerogative of the first resurrection is ordained from the thrones." From the teaching of the millenarians he lays down two resurrections: the first, of those rising to that earthly happiness of a thousand years; the other universal, when God will give the fire that burns up the whole world, for the sentence of the final judgement. And yet Tertullian himself elsewhere, here and there, affirms that the souls of martyrs, in the very crown of martyrdom, are at once caught up to heaven; but to others, even to the faithful themselves, he sets a delay of the resurrection, so that in the underworld they atone for every small fault by that shorter or longer delay of rising again: opinions certainly perplexed and tangled, as those of mortals usually are who inquire too curiously into God's counsels, or press upon them with too little reverence. See On the Soul, 24, and Scorpiace, chapter 12, and our Observations on Cyprian, epistle 52. RIGAULT.

(lemma 3) ‹Incorrupti erunt› · col 235 Incorrupti erunt. Leg. incorrupti erimus. DAVIS.

"They will be incorrupt." Read "we shall be incorrupt." DAVIES.

(lemma 4) ‹Et generant ipsi› · col 235 Et generant ipsi. Hoc certe fuit eximie fatuum in illa millenarii temporis fabula. Lactantius, VII, 24: « Per eosdem mille annos infinitam multitudinem generabunt, et erit soboles eorum sancta et Deo cara, etc. » RIG.

"And they themselves beget." This was certainly the height of folly in that fable of the millennial time. Lactantius 7.24: "Through those same thousand years they will beget an infinite multitude, and their offspring will be holy and dear to God," etc. RIGAULT.

(lemma 5) ‹Obsidiae nullae› · col 235 Obsidiae nullae. Infra dicet: Obsidiando perit. RIG.

"No besiegings." Below he will say: "perishes by besieging." RIGAULT.

(lemma 6) ‹Malus in angore› · col 235 Malus in angore. Malum dicit, draconem, serpentem, diabolum, satanam, πονηρόν. RIG.

"The Evil One in anguish." By "the evil one" he means the dragon, the serpent, the devil, Satan, "the wicked one." RIGAULT.

(lemma 7) ‹Angore› · col 235 Angore. Angina, cruciatu.

"In anguish": in strangling, in torment.

(lemma 8) ‹[no lemma printed]› · col 235 Forte legendum dominabitur ignis. Seu cuncta vastabit. DAVIS.

Perhaps read "the fire will have dominion," that is, will lay all things waste. DAVIES.

(lemma 9) ‹Iter agentes› · col 235 Iter agentes. Praefinitum in terra vivendi spatium peragentes, vel in terra agentes. RIG.

"Making their journey": completing the fixed span of living on earth, or "living on earth." RIGAULT.

(lemma 10) ‹Evitante tamen› · col 235 Evitante tamen. Ut supra, Instr. XLIII: Justos autem non tanget ignis. RIG.

"Yet avoiding." As above, Instruction 43: "But the fire will not touch the just." RIGAULT.

(lemma 11) ‹Et astra, et ista mutantur› · col 235 Et astra, et ista mutantur. Forsan reponendum, et astra vel ipsa mutantur. Utut sit, cuivis patet sanam non esse vulgatam lectionem. DAVIS.

"Both the stars and these are changed." Perhaps one should restore: "and even the stars themselves are changed." However that may be, it is plain to anyone that the common reading is not sound. DAVIES.

(lemma 12) ‹Mittentur in morte secunda› · col 235 Mittentur in morte secunda. Prima est corporis, secunda animae quae est mors aeterna, ignis aeternus. Vid. Instr. LII. RIG.

"They will be sent into the second death." The first is of the body, the second of the soul, which is eternal death, eternal fire. See Instruction 52. RIGAULT.

(lemma 13) ‹Interioribus autem habitaculis› · col 236 Interioribus autem habitaculis. Etenim intrare, sive introire dicuntur sancti in regnum Dei, in vitam aeternam. Mali contra, ejiciuntur, pelluntur, mittuntur in tenebras exteriores. RIG.

"But in the inner dwellings." For the saints are said to enter, or go in, into the kingdom of God, into eternal life. The wicked, on the contrary, are cast out, driven out, sent into the outer darkness. RIGAULT.

(lemma 14) ‹Catecumenis› · col 236 CATECUMENIS. Hoc vocabulum ita scriptum vulgo fuisse aevo Commodiani acrostichis indicat. Sunt autem κατηχούμενοι, Audientes, Competentes, διδασκόμενοι. RIG.

TO THE CATECHUMENS (catecumenis). The acrostic shows that this word was commonly so spelt in Commodian's time. They are "those being instructed," Hearers, Competents, "those being taught." RIGAULT.

(lemma 15) ‹Cave ut non delinquas in ante› · col 236 Cave ut non delinquas in ante. Hoc est, ut vitam non vivas, qualem vivebas antequam esses ad fidem christianam vocatus. Sic instr. seq. Unde non effugies peccatum prisca sectans. Prisca sectatur qui, professus Christi nomen, redit ad vomitum, et vitam vivit saeculi vitiis dissolutam, qui moribus utitur quibus utebatur ante fidem Christo datam. RIG.

"Take care not to sin in what is before." That is, not to live the life you lived before you were called to the Christian faith. So the next Instruction: "Whence you will not escape sin, following the old ways." He follows the old ways who, having professed the name of Christ, returns to his vomit and lives a life dissolved in the vices of the world, who keeps the habits he kept before he gave his faith to Christ. RIGAULT.

(lemma 16) ‹In baptismo tibi genitale solox lavatur› · col 236 In baptismo tibi genitale solox lavatur. In apographo legitur: In baptismo tibi genitale sola tenantur. Prima visione placebat, baptismum genitalem dici, quo sensu dixit Cyprianus ad Donatum, Undae genitalis auxilio superioris aevi labem detersam: ut haec sententia Commodiani fuerit, novam in Christiano baptismo nobis nativitatem donari, qua nempe renascimur, depositis sordibus Adami veteris. Omnes enim ex eo nascimur, ejusque peccatum quasi per traduces longa serie propagatum in nos dimanavit. At renascimur in Christo, baptismo videlicet genitali. Qui sensus sane bonus est et verus. Sed quid fiet his, quae sequuntur in apographo. sola tenantur, vel sola lavantur? Sic igitur opinabar: sola peccata genitalia lavari baptismo, non ea quae post baptismum, violata Christianae disciplinae fide, committuntur. Qui sensus satis, itidem commodus videatur, ut sit genitale peccatum, quod ab origine sua quisque secum infert. Verum, ne quid dissimulem, displicebat ea scriptura, genitalia sola baptismo lavari, quae ipsa sui ambiguitate risum movet. Itaque pensitatius cogitanti subvenit alia hujuscemodi. In baptismo tibi genitale solox lavatur. Quae lectio, etsi non penitus sublata ambiguitate, sed tamen correcta, lavacri genitalis necessitatem taxat, ut jam solox genitale dicantur sordes originalis peccati, quas elui baptismo credimus. Solox, usitatum Tertulliani Pallio vocabulum, sub Commodiani stylum, ut pleraque alia quae passim observavimus, venit. Lanam crassam significare notat Festus. Οἰσυπεῖον, ἔριον ῥυπαρὸν προβάτων. Unde et Soloecismum dixere grammatici, et quidquid crassum aut pingue, inhonestum et turpe. RIG.

"In baptism the native coarse stain (solox) is washed from you." In the transcript is read: "In baptism let the native things alone be held for you." At first sight I liked the idea that baptism is called "genitalis" (birth-giving), in the sense in which Cyprian said to Donatus, "the stain of my former life wiped away by the help of the birth-giving water": so that Commodian's meaning would have been that in Christian baptism a new birth is given us, by which we are born again, the filth of the old Adam laid aside. For we are all born of him, and his sin, propagated as it were by layers in a long series, has flowed down into us. But we are born again in Christ, by the birth-giving baptism. Which sense is certainly good and true. But what is to become of what follows in the transcript, "sola tenantur" or "sola lavantur"? So I supposed this: that only the sins of birth are washed by baptism, not those committed after baptism by breaking faith with Christian discipline. Which sense might seem fitting enough as well, so that the "genital" sin is the one each brings with him from his origin. But, to hide nothing, I disliked that wording, "genitalia sola baptismo lavari" (only the genitals are washed in baptism), which by its very ambiguity provokes laughter. So, on weighing it more carefully, another of this sort came to me: "In baptism the native coarse stain (solox) is washed from you." This reading, though the ambiguity is not wholly removed, yet corrected, assesses the necessity of the birth-giving washing, so that now the filth of original sin, which we believe is washed away in baptism, is called the native "solox." "Solox," a word used in Tertullian's On the Pallium, came under Commodian's pen, like many other things we have noted here and there. Festus notes that it means coarse wool. "Oisypeion: the greasy wool of sheep." Whence too the grammarians spoke of a "soloecismus," and of whatever is coarse or greasy, unseemly and base. RIGAULT.

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<!-- This page's foot is the COMMENTARIUS keyed by lemma (no call letters); each entry is set under its lemma. --> <!-- CROP WARNING: both foot images begin mid-note with their top line cut by the image edge. The opening of the left commentary column (lemma 1 down to "Ludamus") is completed from the column images c237_1/c237_2 (Q2b). The top of the right commentary column (the end of "Unde non effugies …" and the note "Semel es …") is completed from the column images c238_1/c238_2 (Q4). --> (lemma 1) ‹Nam si quis peccans catech.› · col 237 Nam si quis peccans catech. Cyprianus lib. III, ad Quirinum, art. 98. Catechumenum peccare jam non debere. In cujus articuli testimonium citat ex Epistola Pauli ad Rom., cap. III: Faciamus mala, dum veniant bona. Quasi dicerent quidam in Catechumenatu positi: Ludamus, indulgeamus voluptatibus et genio, quantum videbitur: etenim, quidquid peccatum a nobis fuerit, abluet baptismus. Nimirum, fuere tam impii, qui distulerint baptismum in extrema vitae tempora, ut malitia sua diuturniore fruerentur, securi de istius lavacri, etiam in extremis, efficacia. Hoc vero Constantini Caesaris baptismo crimini datum est. Multo prudentior et tutior illa prosperi Aquitani confessio: « Natum me quondam sub lege peccati, et transfusa in me a parentibus ordinaria mortis conditione captivum, ne longo ferocis domini jure detinerer, inter ipsa me vitae initia, misericors et miserator Domine, liberasti. Ante inveni tyrannicidium, quam intelligerem servitutem, etc. » RIG.

"For if any catechumen, sinning." Cyprian, book 3 to Quirinus, article 98: "That a catechumen ought no longer to sin." In testimony of this article he cites from Paul's Epistle to the Romans, chapter 3: "Let us do evil, that good may come" (Rom. 3:8). As if some in the catechumenate were saying: "Let us play, let us indulge our pleasures and our appetite as much as we please: for whatever sin we have committed, baptism will wash away." Indeed, there were men so impious as to put off baptism to the last moments of life, so as to enjoy their wickedness longer, secure of the efficacy of that washing even at the end. This was laid as a charge against the baptism of the Emperor Constantine. Much wiser and safer is that confession of Prosper of Aquitaine: "When I was once born under the law of sin, and made captive by the ordinary condition of death passed down to me from my parents, so that I might not be held long under the right of a fierce master, at the very beginning of life, merciful and compassionate Lord, Thou didst set me free. I found the tyrant's slaying before I understood my slavery," etc. RIGAULT.

(lemma 2) ‹Poena notatur› · col 237 Poena notatur. Mox dicet: sed non sine damno. Prolapso scilicet catechumenatus sui tempore. Patres synodi Nicaenae can. 15. de catechumenis qui prolapsi sunt, statuerunt, tribus annis eos a catechumenorum oratione separatos, postea recipi debere. RIG.

"A penalty is marked." Soon he will say: "but not without loss": that is, for one who has fallen during the time of his catechumenate. The Fathers of the Council of Nicaea, canon 15 (so printed), decreed concerning catechumens who had fallen that they should be separated for three years from the prayer of the catechumens and afterwards received. RIGAULT.

(lemma 3) ‹In signis illa vivat› · col 237 In signis illa vivat, Legendum arbitramur, in signis ille vivat. In signis, nempe christianis, ut in castris.

"May she live in the standards." We think one should read "may he live in the standards." "In the standards," namely the Christian ones, as in a camp. [no signature printed]

(lemma 4) ‹Summa tibi› · col 237 Summa tibi. Quasi diceret: Hoc in summa tibi sit animo et memoria fixum. RIG.

"The sum for you." As if he said: Let this, in sum, be fixed in your mind and memory. RIGAULT.

(lemma 5) ‹Fratres de odio tollant› · col 237 Fratres de odio tollant. Adversus haec inter Christianos odia et dissensiones studiosissime Tertullianus egit libello ad Martyres: In primis ergo benedicti, nolite contristare Spiritum sanctum, etc. Fratres odio tollunt, qui per odia, fraternitatem evertunt; nec tantum de amicis, sed de fratribus faciunt inimicos; itaque scribendum Fideles admoneo, fratres ne odio tollant RIG. — Importuna Rigaltii emendatio. Sic Instruct. XXII, v. 277: Heu! doleo, cives, sic vos hebetari de mundo. Et Instruct. I, vers 6: Legendo de lege. Ad quem locum videsis adnotata. DAVIS.

"Let them take brothers away from hatred." Against these hatreds and dissensions among Christians Tertullian dealt most earnestly in his little book To the Martyrs: "First of all, then, blessed ones, do not grieve the Holy Spirit," etc. They take away brothers by hatred who overturn brotherhood through hatreds; and they make enemies not only of friends but of brothers; so one should write: "I admonish the faithful not to take away brothers by hatred." RIGAULT. — Rigault's emendation is unwarranted. So Instruction 22, line 277: "Alas! I grieve, citizens, that you are so dulled by the world" (de mundo). And Instruction 1, line 6: "By reading from the law" (de lege). See the notes on that place. DAVIES.

(lemma 6) ‹Expiari malum nec sanguine fuso docetur› · col 237 Expiari malum nec sanguine fuso docetur. Respicit. Commodianus ad I Corinth., XIII, 3. DAVIS.

"It is taught that the evil is not expiated even by shed blood." Commodian has in view 1 Corinthians 13:3. DAVIES.

(lemma 7) ‹Lex iniquo datur› · col 237 Lex iniquo datur. Iniquum dicit eum, qui non est christianus. RIG. — Heic vero in animo habuit auctor I Tim., I, 9. Vide sis et Gal. V. 23. DAVIS.

"The law is given to the unjust." By "unjust" he means one who is not a Christian. RIGAULT. — Here the author had in mind 1 Timothy 1:9. See also, if you please, Galatians 5:23. DAVIES.

(lemma 8) ‹Ut possis sese frenare› · col 237 Ut possis sese frenare Sic etiam dicet Instruct. sequenti: Lex homini data est, et doctrina vitae legenda, Ex qua recordatur, ut possit vivere caute. RIG.

"That you may be able to rein yourself in." So too he will say in the following Instruction: "The law is given to man, and the teaching of life to be read, from which he is reminded so that he may live with care." RIGAULT.

(lemma 9) ‹Unde non effugies pecc. prisca sectans› · cols 237–238 Unde non effugies pecc. prisca sectans. Hoc est quod supra dixit peccans in ante. Utrum legas, peccatum prisce sectans, quod est in apographo; aut, prisca sectans, parum refert: sensus est idem. RIG.

"Whence you will not escape sin, following the old ways." This is what he said above, "sinning in what is before." Whether you read "peccatum prisce sectans," which is in the transcript, or "prisca sectans," matters little: the sense is the same. RIGAULT.

(lemma 10) ‹Semel es lotus, numquid poteris denuo mergi?› · col 238 Semel es lotus, numquid poteris denuo mergi? Amisisti baptisma, quod unum est. Praeclara est Prosperi fides: Licet ego a donis tuis recesserim, in me tamen tua dona manserunt. RIG.

"Once you have been washed; will you be able to be dipped again?" You have lost baptism, which is one. Splendid is the faith of Prosper: "Though I have withdrawn from Thy gifts, yet Thy gifts have remained in me." RIGAULT.

(lemma 11) ‹Ipsis incanta, jactura quibus est trad. mentis› · col 238 Ipsis incanta, jactura quibus est trad. mentis. Disrupto vocabulo, incantamentis. Quo fit ut versus etiam videatur disruptus. Consimiliter lusit Eugenius ille Toletanus, ad quemdam Joannem, cui displicebant versus nexi, O Io, versiculos nexos qui despicis, hannes Accipe di sollers si nosti jungere visos. Haec illius aevi technopaignia fuere. Tmesis: Ipsis incantamentis jactura quibus est tradita. Hoc est, quae objecta sunt passim et negligligenter fallendis volucribus et bestiis. Incantamenta dicit, sophismala; omne genus fallaciarum capiendis volucribus et bestiis. Quidni autem et incantamenta dixerit hujusmodi dolos objectos, sive expositos fallendis avibus et bestiis incautis? Haec vero tmesis, non est durior illa Enniana: Saxo cere comminuam brum. RIG.

"To them enchant-, to whom the loss of mind is han[ded] over." The word is broken: "incantamentis" (by enchantments). So that the line too seems broken. Eugenius of Toledo played in just the same way, addressing a certain John who disliked linked verses: "O Jo-, you who despise linked little verses, -hn, receive, clever one, if you know how to join the di- … -vided" (di … visos: "divisos", split around "sollers"). Such were the technopaegnia (verse-games) of that age. The tmesis gives: "Ipsis incantamentis jactura quibus est tradita": that is, the things scattered about carelessly (printed "negligligenter") to deceive birds and beasts. By "incantamenta" he means tricks (printed "sophismala"), every kind of deceit for catching birds and beasts. And why should he not call such snares "enchantments," set or laid out to deceive unwary birds and beasts? This tmesis is no harsher than that of Ennius: "Saxo cere comminuam brum" (with a stone I will smash the brain). RIGAULT.

(lemma 12) ‹Decipiuntque quaestuosa, ut esca, seq.› · col 238 Decipiuntque quaestuosa, ut esca, seq. In apographo superscriptum est, Decipiunt quae aurea. Vera fortean scriptura fuerit, Decipiuntque antra, ut esca, sequentes. Antra, fossae obtectae virgultis et frondibus, subruendis bestiis insequentibus venatores. RIG.

"And gainful things deceive, as bait, those following." In the transcript is written above: "golden things deceive." Perhaps the true reading was: "And pits deceive, like bait, those following." "Antra": trenches covered with brushwood and leaves, by which hunters bring down the beasts that pursue them. RIGAULT.

(lemma 13) ‹Suique locum› · col 238 Suique locum. Repetendum de praecedentibus recordatur. Lex homini data, facit ut recordetur vivere caute: facit, ut recordetur locum sui, hoc est, coelum, si caute et recte vivat; infernum, si prave. Eadem vero lex facit, ut deroget ea, quae sunt mortis: ut deprecetur a Deo mortem, quam peccando forte promeruit, aeternam. Rig.

"And his own place." "He is reminded" must be supplied from what precedes. The law given to man makes him remember to live with care; it makes him remember his own place, that is, heaven if he lives carefully and rightly, hell if wickedly. And the same law makes him "set aside the things that are of death": that he may beg off from God the eternal death which by sinning he has perhaps deserved. RIGAULT.

(lemma 14) ‹Escam muscipuli› · col 238 Escam muscipuli. Sic emendari videtur, quod est in apographo depravatum, Et escam muscipuli, ubi mors et longae vitae. Glossae veteres: Muscipulum, μυάγρα; Muscipula, παγίδες; et in singulari feminino: Muscipula, παγίς. Phaedrus lib. V, fab. 1: Qui saepe laqueos et muscipula evaserat. RIG.

"The bait of the mousetrap." So it seems it should be emended, what is corrupt in the transcript: "And the bait of the mousetrap, where death and of long life." The old glossaries: "muscipulum: mousetrap; muscipula (plural): snares"; and in the feminine singular: "muscipula: snare." Phaedrus, book 5, fable 1 (so printed): "Who had often escaped nooses and mousetraps." RIGAULT.

(lemma 15) ‹Velle martyrii habere› · col 238 Velle martyrii habere. Sic legitur in apographo: nec aliud significat, quam velle martyrium tollere, sive habere: optare martyrium, cupere martyrem fieri. RIG. — Velle... habere. Voluntatem martyrii habere. Infinitivus pro nomine substantivo. Sic Persius, Sat. V, 53: Velle suum cuique est, nec voto vivitur uno. Multa similia veterum loca collegimus ad Minucii Felicis Octav. cap. XXXIV. Ediderat Rigaltius, velle martyrium habere. DAVIS.

"To have the willing of martyrdom." So it is read in the transcript; and it means nothing other than to will to take up, or to have, martyrdom: to wish for martyrdom, to desire to become a martyr. RIGAULT. — "Willing … to have": to have the will of martyrdom. The infinitive used for a substantive noun. So Persius, Satire 5.53: "Each has his own willing, and men do not live by one wish." We have collected many similar passages of the ancients at Minucius Felix, Octavius, chapter 34. Rigault had printed "velle martyrium habere." DAVIES.

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<!-- This page's foot is the COMMENTARIUS keyed by lemma (no call letters); each entry is set under its lemma. The left image's right edge clips the ends of col 239's lines; they are completed from the overlap visible at the left edge of the right image. --> (lemma 1) ‹Mons patiens fueris› · col 239 Mons patiens fueris. Quid sit mons patiens, me quidem fugit. Leg. mens patiens fueris. Mentem quae pars potior est hominis, pro toto homine posuit Commodianus. Vide supra Instr. XXVII, v. 406. DAVIS.

"If you have been a patient mountain." What a patient mountain may be escapes me. Read: "if you have been a patient mind." Commodian put the mind, which is the better part of man, for the whole man. See above, Instruction 27, line 406. DAVIES.

(lemma 2) ‹Poenitens es factus› · col 239 Poenitens es factus. Ad poenitentiam admissus. Etenim indulgeri sibi poenitentiae locum ambiebant longa poenitentiae demonstratione. Aegre poenitentia dabatur illi qui sic deliquerat ut probrum Ecclesiae objiceret, retinenti secum tam ignominiosum peccatorem, ut expelli, abstineri ac prohiberi Ecclesia meruisset, qui Ecclesiam delicto suo fecerat ut erubesceret. Porro eadem Ecclesia non invidebat poenitentibus ad Deum conversionem, apud quem de venia impetranda non desperabat. RIG.

"You have become a penitent": admitted to penance. For they sought to have a place of penance granted them by a long showing of penitence. Penance was given with difficulty to one who had so sinned as to bring reproach on the Church for keeping with her so disgraceful a sinner, so that he deserved to be expelled, kept away and barred from the Church, he who by his offence had made the Church blush. Yet the same Church did not begrudge penitents their conversion to God, with whom she did not despair of obtaining pardon. RIGAULT.

(lemma 3) ‹A matre noli discedere› · col 239 A matre noli discedere. Ab Ecclesia, domina matre, cujus de uberibus alimur. RIG.

"Do not depart from your mother": from the Church, our lady mother, at whose breasts we are fed. RIGAULT.

(lemma 4) ‹Sensi ipse ruinam› · col 239 Sensi ipse ruinam. Sensi me mori, sensi unde ipse decideram. In apogr. Sensisse ruinam. RIG. — Leg. sensisse ruinam, ut est in apographo, cujus fidem temere deseruit Rigaltius. Fatebor, inquit Commodianus, me ruinam sensisse. DAVIS.

"I myself felt the fall." I felt myself dying; I felt from where I myself had fallen. In the transcript: "to have felt the fall." RIGAULT. — Read "to have felt the fall," as in the transcript, whose authority Rigault rashly abandoned. "I will confess," says Commodian, "that I have felt the fall." DAVIES.

(lemma 5) ‹Volutarique saxis› · col 239 Volutarique saxis. In apographo: volutarique satis. Poenitentis habitus, mala sui ipsius tractatio, extra laetitiam deversari, in asperitudine sacci, et horrore cineris, ab omni vitae fruge diluti. In sacco et cinere volutantis, concinerati et conciliati: Tertullianus. RIG.

"And to roll on the stones." In the transcript: "and to roll enough." The penitent's garb, the harsh treatment of himself, to dwell apart from gladness, in the roughness of sackcloth and the squalor of ashes, washed out of every relish of life. "Of one rolling in sackcloth and ashes, ashed over and reconciled": Tertullian. RIGAULT.

(lemma 6) ‹Ne pereas forte de plebe› · col 239 Ne pereas forte de plebe. Hoc est, de Ecclesia: de turba fidelium, de populo Christi, de populo sancto. Erat enim tunc temporis Ecclesia, episcopus, presbyter, diaconus, plebs sive laici. RIG.

"Lest perhaps you be lost from the people." That is, from the Church: from the crowd of the faithful, from the people of Christ, from the holy people. For at that time the Church was bishop, presbyter, deacon, and the people, or laity. RIGAULT.

(lemma 7) ‹Quam ire sub barbaro rege› · col 239 Quam ire sub barbaro rege. Barbarum regem dicit regem non christianum. RIG.

"Than to go under a barbarian king." By a barbarian king he means a king who is not a Christian. RIGAULT.

(lemma 8) ‹Si manus dederis› · col 239 Si manus dederis. Thus in acerram miseris. RIG.

"If you give your hands": if you put incense into the censer. RIGAULT.

(lemma 9) ‹Undique te redde tutum› · cols 239–240 Undique te redde tutum. Dissentit a Tertulliano Commodianus: consentit autem Cypriano. Suadet in persecutione fugam, aut latebras. Immo in latebris et in fuga martyrium esse docet. Omnino vetat, ne quis incurrat, ne quis se offerat. Denique ait christianum qui se propalat hosti, esse sui ipsius traditorem. Si tamen incidat in hostem, vel opprimatur a persequentibus, tunc pro nomine Christi esse debere constantissimum. Nam si vitam negando redimat, cum ipsa vita periturum. RIG.

"Make yourself safe on every side." Commodian disagrees with Tertullian but agrees with Cyprian. He counsels flight or hiding in persecution. Indeed he teaches that there is martyrdom in hiding and in flight. He altogether forbids anyone to rush in, anyone to offer himself. Finally he says that the Christian who makes himself known to the enemy is his own betrayer. Yet if he falls in with the enemy, or is overpowered by the persecutors, then he must be most steadfast for the name of Christ. For if he buys back his life by denial, he will perish together with that very life. RIGAULT.

(lemma 10) ‹Tunc vivere noluit› · col 240 Tunc vivere noluit. Vitam aeternam vivere noluit, qui parum fortis coram praeside, coram tyranno fuit; thura dedit idolo, vel negavit Christum: aeternae vitae renuntiavit, ut momentaneam servaret. RIG.

"Then he refused to live." He refused to live eternal life who was not brave enough before the governor, before the tyrant; who gave incense to an idol or denied Christ: he renounced eternal life to keep a momentary one. RIGAULT.

(lemma 11) ‹Domini si quis inops› · col 240 Domini si quis inops. Ut simpliciter ethnicus. Inopem Domini dicit, qua forma de Saturno, venit inops animi, Instr. IV. RIG.

"If anyone is destitute of the Lord." Like a plain heathen. He says "destitute of the Lord" in the same form as of Saturn, "he came, destitute of mind," Instruction 4. RIGAULT.

(lemma 12) ‹Vel profanus ab hoste› · col 240 Vel profanus ab hoste. A persecutoribus nominis christiani subactus; a quibus rediit negator. RIG.

"Or profaned by the enemy." Subdued by the persecutors of the Christian name, from whom he came back a denier. RIGAULT.

(lemma 13) ‹Aeramen sonans facti› · col 240 Aeramen sonans facti. I Corinth, XIII, 1: χαλκὸς ἠχῶν. RIG.

"Become sounding brass." 1 Corinthians 13:1: "sounding brass." RIGAULT.

(lemma 14) ‹Vel ut aspides surdi› · col 240 Vel ut aspides surdi. Qui adversus Dei sapientiam aures suas obturant. — Respicit ad Psalm. LVIII, 5. DAVIS.

"Or like deaf asps." Who stop their ears against the wisdom of God. — He has in view Psalm 58:5. DAVIES.

(lemma 15) ‹Orare satis debent› · col 240 Orare satis debent. Ita ut poenitentiae facultatem ab episcopo impetrare mereantur; Ecclesia, quam negato Christo dehonestaverunt, placata per longam ac miserabilem exomologesin. RIG.

"They ought to pray enough": so as to deserve to obtain from the bishop leave for penance, the Church, which they dishonoured by denying Christ, being appeased by a long and pitiable exomologesis (public confession). RIGAULT.

(lemma 16) ‹Aut se condere tales› · col 240 Aut se condere tales. Ita ut nuspiam posthac in Ecclesiae castris conspiciantur. RIG.

"Or such men should hide themselves": so that they are nowhere seen thereafter in the camp of the Church. RIGAULT.

(lemma 17) ‹De infantibus› · col 240 De infantibus. Sensus est apertus stabilienda tantum scriptura Instructionis in hunc modum, quo nunc edi curavimus. RIG.

On infants. The sense is plain, if only the text of the Instruction is settled in the form in which we have now had it printed. RIGAULT.

(lemma 18) ‹Et prius quam fugerent, parvulos› · col 240 Et prius quam fugerent, parvulos In apographo: Et priusquam fugeret parvulos occuparit inertes.

"And before they could flee, the little ones." In the transcript: "And before he could flee, he will have seized the helpless little ones." [no signature printed]

(lemma 19) ‹Nascanturque quasi denuo› · col 240 Nascanturque quasi denuo. Metaphoram sumpsit ex Joan., III, 3, 4. DAVIS.

"And let them be born as it were anew." He took the metaphor from John 3:3–4. DAVIES.

(lemma 20) ‹Terribilem legem fugiant› · col 240 Terribilem legem fugiant. In apographo: Terribilem legem fugiens. Fugiant, inquit, legem illam terribilem ethnicam, quae sacrificare idolis jubet, cujus legis cultores flammis aeternis sunt destinati. RIG.

"Let them flee the terrible law." In the transcript: "fleeing the terrible law." "Let them flee," he says, "that terrible heathen law which commands sacrifice to idols, whose keepers are destined to eternal flames." RIGAULT.

(lemma 21) ‹Desertores› · col 240 Desertores. Desertorum duo genera constituit: Thurificatorum et Libellaticorum. RIG.

"Deserters." He sets up two kinds of deserters: the incense-offerers and the certificate-holders (libellatici). RIGAULT.

(lemma 22) ‹Est alius nequam› · col 240 Est alius nequam. Qui sacrificat idolo; quod est apud Deum principale crimen. RIG.

"One is wicked." He who sacrifices to an idol, which before God is a capital crime. RIGAULT.

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<!-- These are lemma notes (Rigault, Davies), keyed by a quoted lemma rather than a call letter. Each is labelled here by its lemma. The left-column foot image opens mid-note; the opening of that note ("Alius in parte recedit …") is completed from the column image c241_2 (Q2b). The right-column foot opens and closes mid-note. --> (—) ‹anchor: Alius in parte recedit› · lemma note, col 241 Alius in parte recedit. Qui ne pertrahatur in Capitolium sacrificaturus, paciscitur, oblato praesidi libello, concussori pecunia. RIG.

"Another withdraws in part." He who, so as not to be dragged to the Capitol to sacrifice, strikes a bargain, by handing a petition to the governor and money to the extortioner. RIG.

(—) ‹anchor: Judicia vera decernuntur› · lemma note, col 241 Judicia vera decernuntur. Heic, ut et apud optimos scriptores, verum JUSTI vel AEQUI recipit potestatem. Videsis Broukhusium ad Propertii lib. III, Eleg. XIII, 11. DAVIS.

"True judgements are decreed." Here, as in the best writers, verum takes the force of "just" or "fair." See Broukhusius on Propertius, book III, elegy 13, line 11. DAVIES.

(—) ‹anchor: Militatur Christo, sicut Caesari paretur› · lemma note, col 241 Militatur Christo, sicut Caesari paretur. Militatur Christo, qui sacrificare idolo vetat; et in sacrificantes, etiam mortuos, animadvertit poenis aeternis; paretur Caesari, qui mori jubet non sacrificantes idolo; nec habet, quid faciat mortuis: nam sic mortui pro Christo, qui sic Caesari paruerunt ut mortem fortiter oppetierint pro Christi nomine, vitam vivunt aeternam. RIG.

"Service is done to Christ as obedience is rendered to Caesar." Service is done to Christ, who forbids sacrifice to an idol and punishes those who sacrifice, even after death, with eternal pains; obedience is rendered to Caesar, who orders death for those who will not sacrifice to the idol, and has nothing he can do to the dead: for those who died thus for Christ, who so obeyed Caesar as to meet death bravely for the name of Christ, live eternal life. RIG.

(—) ‹anchor: Si delictor fuisti› · lemma note, col 241 Si delictor fuisti. Delictorem dicit, peccatorem: et sic etiam loqui Cyprianum observavimus. RIG.

"If you have been a transgressor." By delictor he means a sinner; and we have observed that Cyprian speaks so too. RIG.

(—) ‹anchor: Repositis castris› · lemma note, col 241 Repositis castris. Castris scilicet adversus Ecclesiam rursus positis, tu ipse post acceptam poenitentiam repositus Ecclesiae castris, noli amplius esse desertor. RIG.

"With the camp pitched again." That is, the camp having been pitched once more against the Church, you yourself, restored to the Church's camp after receiving penance, must no longer be a deserter. RIG.

(—) ‹anchor: Sit tibi peccare, desistere gest. im.› · lemma note, col 241 Sit tibi peccare, desistere gest. im. Consimile est illud Instruct. XLIII: Summa tibi: gravia peccata devita tu semper. RIG.

"Granted it was yours to sin, to desist [is an] im[mense] deed." Very like this is Instruction 43: "The sum for you: always shun grave sins." RIG.

(—) ‹anchor: Incipe tunc ergo dimittere prist. gesta› · lemma note, col 241 Incipe tunc ergo dimittere prist. gesta. Supra dixit: Cave, ut non delinquas in ante, Instr. XLVI. Opponit heic, dimittere pristina, illi quod instr. XLVII, sectari prisca. Prisca seu pristina sunt, quae ante fidem commissa sunt, et qualia peccant, ethnici sive profani. RIG.

"Begin then, therefore, to leave off your former deeds." Above he said, "Beware that you do not offend henceforth," Instruction 46. Here he sets "to leave off former things" against what Instruction 47 calls "to follow old ways." Old or former things are what was committed before faith, the kind of sins the heathen or profane commit. RIG.

(—) ‹anchor: Imperio regis› · lemma note, col 241 Imperio regis. Intellige Christum, Ecclesiae caput. RIG.

"By the command of the king." Understand Christ, the head of the Church. RIG.

(—) ‹anchor: Ut tuo praeposito cottidie praesto sis› · lemma note, col 241 Ut tuo praeposito cottidie praesto sis. Emendavimus, quod in apogr. depravatum fuerat, ut tuo proposito. Praepositum vocat, quem Justinus et alii, προεστῶτα; Tertullianus praesidentem: qui et praepositum Ecclesiae dixit, et praepositum baptismo. RIG.

"That you be at hand to your overseer daily." We have corrected what had been corrupted in the copy to "to your purpose." He calls praepositus the one whom Justin and others call proestōs ("the one presiding"), and Tertullian praesidens; Tertullian also said "overseer of the Church" and "overseer of baptism." RIG.

(—) ‹anchor: Agonia sume propinqua› · lemma note, col 241 Agonia sume propinqua. Sume, praesume, intellige, in proximo esse festum et solemne certamen, ex quo patet in coelum iter. Agonalem diem, et Agonalia festa certamina dixere Romani, quae prius Agonia dicebantur; teste Ovidio, I Fast.: Et prius antiquus dicebat Agonia sermo. RIG.

"Take the contests to be near." Take it, presume it, understand that the feast and solemn contest is close at hand, by which the road to heaven lies open. The Romans called the contest-festivals the Agonal day and the Agonalia, which were earlier called Agonia, as Ovid attests, Fasti I: "And the old speech used to say Agonia." RIG.

(—) ‹anchor: Optato propter spem dominicaturum› · lemma note, col 241 Optato propter spem dominicaturum. Scribendum videtur: praeter spem dimicaturum. Venturum regem, id est, Christum, qui praesideat martyrio, certamini. Vigilate utique, milites Christi, quia qua hora non putatis, Filius hominis veniet (Luc., XII, 40). RIG.

"Desired, on account of the hope, the one about to rule." It seems we should write "beyond hope, the one about to fight." The king who is to come, that is, Christ, who presides over the martyrdom, the contest. Watch, then, soldiers of Christ, for "at an hour you do not think, the Son of Man will come" (Luke 12:40). RIG.

(—) ‹anchor: Et proprium satellem dedicat esse› · lemma note, col 241 Et proprium satellem dedicat esse. SATELLEM dixit (continues)

"And he declares him to be his own attendant." He said SATELLEM (continues)

(—) ‹anchor: (begins above the crop)› · col 242

(continued) animadverti veteris scripturae vestigium, deduat, quam heic minime convenire arbitramur. RIG.

(—) ‹anchor: Tu tibi praeterea in Belian parcere noli› · lemma note, col 242 Tu tibi praeterea in Belian parcere noli. In apographo scriptum fuerat: Tu tibi praeterea in delictis parcere noli. Quae scriptura ferri et explicari posset, nisi nos admoneret is qui apographum recensuit, veterem manum fuisse in Belian. Hoc est, Cave ne desidia aut supinitate tua, dum tibi forte nimium blandiris, desis tibi ipsi adversus Belian, sive diabolum: ne tibi improvido obrepat satanas, malus, iniquus. RIG.

"Moreover, do not spare yourself against Belial." The copy had read: "Moreover, do not spare yourself in sins." That reading could be borne and explained, had not the man who collated the copy told us that the old hand read "against Belial." That is: beware lest through sloth or carelessness, while perhaps you flatter yourself too much, you fail yourself against Belial, the devil; lest Satan, the evil one, the unjust one, creep up on you unawares. RIG.

(—) ‹anchor: Impiger esto magis› · lemma note, col 242 Impiger esto magis. Tantum absit, ut tibi perniciem inferat Belias tentationibus suis; quin potius ab iis famam reporta, ita ut sis exemplo fratribus disciplinae ac fidei diligentissime servatae. RIG.

"Be the more untiring." So far should it be from Belial bringing you ruin by his temptations, that you should rather win good report from them, so as to be an example to the brethren of discipline and faith most carefully kept. RIG.

(—) ‹anchor: De refugis› · lemma note, col 242 De refugis. In apographo legitur de refugiis, et ante ultimum versum apparet lacuna, quasi refugia dixerit Commodianus, pro refugis; ut servitia pro servis. Nos deesse quidquam non arbitramur, et instructioni titulum fecimus, De refugis: sic fuerit nota lacunae superflua. RIG.

"On deserters." The copy reads de refugiis, and before the last verse a gap appears, as if Commodian had said refugia for refugi, as servitia for servi. We do not think anything is missing, and have titled the instruction "On deserters"; so the mark of a gap will be superfluous. RIG.

(—) ‹anchor: Ex hoc progeniti› · lemma note, col 242 Ex hoc progeniti. Ex hoc scilicet Belia, de quo Inst. praeced. RIG.

"Begotten of him." Of Belial, that is, of whom the preceding Instruction speaks. RIG.

(—) ‹anchor: Iterum ad sua recurrunt› · lemma note, col 242 Iterum ad sua recurrunt. Ad suos ethnicos, idololatras. RIG.

"They run back again to their own." To their own heathen, the idolaters. RIG.

(—) ‹anchor: Radix cainina› · lemma note, col 242 Radix cainina. Vel potius cainaea, ut supra Instruct. XXXVI. In apographo vitiose radix cananaea. RIG.

"Cain's root." Or rather cainaea, as above, Instruction 36. The copy wrongly has "Canaanite root." RIG.

(—) ‹anchor: Sub barbaro rege› · lemma note, col 242 Sub barbaro rege. Ut supra Christum simpliciter dixit regem, ita heic barbarum regem vocat Belian, Satanam, Antichristum. RIG.

"Under a barbarian king." As above he called Christ simply "the king," so here he calls Belial, Satan, Antichrist "the barbarian king." RIG.

(—) ‹anchor: Die decreto› · lemma note, col 242 Die decreto. Decretorio, censorio, die judicii, die respectus, in cognitione animarum, in respectione. RIG.

"On the decreed day." The decisive day, the day of reckoning, the day of judgement, the day of visitation, at the examination of souls, at the visitation. RIG.

(—) ‹anchor: Si vivere nolunt, ab idolis respici debent› · lemma note, col 242 Si vivere nolunt, ab idolis respici debent. In apographo legitur: Sydere volunt. Secundum haec vestigia scribendum: Si videre volunt quos adorent deos, nec fidem adhibere velint Deo vero, quia non vident, confidant autem simulacris suis aeneis ligneisque; aspiciant ea certe quantum voluerint, oculos habent aeneos ligneosque, nec tamen vident; ergo talium fabricatores et cultores deorum, numinibus ipsi suis potiores se faciunt, et subsannant oculos deorum suorum caecos; adeoque ob impietatem suam ab suis ipsi diis respui debent. At, si verum amamus, praeferenda erit haec scriptura: Si vivere nolunt, ab idolis respici debent. Etenim tota Commodiani philosophia est, vita aeterna: quam si (continues)

"If they will not live, they must be regarded by the idols." The copy reads "Sydere volunt." On these traces we should write: "If they wish to see the gods they adore" and will not put faith in the true God because they do not see Him, but trust their images of bronze and wood, let them look at them as much as they like: the images have eyes of bronze and wood, and yet do not see. So the makers and worshippers of such gods make themselves greater than their own divinities, and mock the blind eyes of their gods; and so for their impiety they themselves must be spurned by their own gods. But if we love the truth, this reading is to be preferred: "If they will not live, they must be regarded by the idols." For the whole philosophy of Commodian is eternal life: and if (continues)

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Et proprium satellem dedicat esse. SATELLEM dixit pro SATELLITEM : et proprium esse dedicat, hoc est stabilem, firmum fortemque. In apographo superlitum animadverti veteris scripturae vestigium, deduat, quam heic minime convenire arbitramur. RIG.

And he declares him to be his own attendant. He said SATELLEM for SATELLITEM; and he declares him to be his own, that is, steadfast, firm and strong. In the transcript I noticed, written over, a trace of an older reading, deduat, which we judge not to fit here at all. RIG.

Tu tibi praeterea in Belian parcere noli. In apographo scriptum fuerat : Tu tibi praeterea in delictis parcere noli. Quae scriptura ferri et explicari posset, nisi nos admoneret is qui apographum recensuit, veterem manum fuisse in Belian. Hoc est, Cave ne desidia aut supinitate tua, dum tibi forte nimium blandiris, desis tibi ipsi adversus Belian, sive diabolum : ne tibi improvido obrepat satanas, malus, iniquus. RIG.

Moreover, do not spare yourself against Belial. In the transcript it had been written: Moreover, do not spare yourself in your sins. This reading could be borne and explained, had not he who revised the transcript warned us that the old hand had in Belian. That is: take care lest, through your sloth or negligence, while perhaps you flatter yourself too much, you fail yourself against Belial, or the devil; lest Satan, the evil one, the wicked one, steal upon you unawares. RIG.

Impiger esto magis. Tantum absit, ut tibi perniciem inferat Belias tentationibus suis ; quin potius ab iis famam reporta, ita ut sis exemplo fratribus disciplinae ac fidei diligentissime servatae. RIG.

Be all the more unwearied. So far should it be from Belial's bringing ruin upon you by his temptations, that you should rather carry off renown from them, so that you may be an example to the brethren of discipline and faith most diligently kept. RIG.

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<!-- Lemma notes under the running head COMMENTARIUS (Rigault, Davies), keyed by a quoted lemma, not a call letter. The page ends with a complete note. --> (—) ‹anchor: Si vivere nolunt (from p. 123)› · col 243

(continued) vivere isti, inquit, nolunt, ab idolis respici debent: hoc est, ab Satanae ministris, qui nidulantur in cavis simulacrorum. RIG.

(—) ‹anchor: De semine lolii› · lemma note, col 243 De semine lolii. Lolii parabola legitur Matth., XIII, 24. DAVIS.

"Of the seed of tares." The parable of the tares is read in Matthew 13:24. DAVIES.

(—) ‹anchor: Lex ager nobis est› · lemma note, col 243 Lex ager nobis est. Agri parabola significat nobis legem Christi. Ipse Christus: Ego sum vitis vera (Joan. XV, 1).

"The law is our field." The parable of the field signifies to us the law of Christ. Christ himself: "I am the true vine" (John 15:1).

(—) ‹anchor: Steriles christianos› · lemma note, col 243 Steriles christianos. Infrugiferos, ἀγόνους, spadones, bonorum operum steriles. RIG.

"Barren Christians." Fruitless, agonous ("unfruitful"), eunuchs, barren of good works. RIG.

(—) ‹anchor: Maledicta.... ficulna› · lemma note, col 243 Maledicta.... ficulna. Vide Matth., XII, 19. DAVIS.

"The cursed … fig tree." See Matthew 12:19 [as printed; the cursing of the fig tree is Matthew 21:19]. DAVIES.

(—) ‹anchor: Non donum gazo paratis› · lemma note, col 243 Non donum gazo paratis. Gazum dicit, thesaurum sacrum, corbonam, gazam Ecclesiae, gazophylacium. Instr. LXXII: In gazo praeterea de labore mittere debes. Arcam dixerat Tertullianus: alii concham. Heic igitur Commodianus steriles christianos appellat, qui de facultatibus suis in usus pauperum nihil conferebant. Hanc sterilitatem Cyprianus sacrilegam esse ait, lib. de Opere et eleemosyna. Paulinus, epist. XXXIV, aridas manus dixit eorum qui negligebant in Ecclesia positam a Domino mensam indigentibus. Idem: Coelestis igitur trapezitae haec mensa est thesaurum vitae struens, et ad margaritam negotiandam Dei foenus exercens. RIG.

"You prepare no gift for the treasury." By gazum he means the sacred treasure, the corban, the Church's treasury, the treasure-chest. Instruction 72: "Moreover, you ought to put into the treasury from your labour." Tertullian had said "the chest"; others "the shell." Here, then, Commodian calls barren Christians those who contributed nothing from their means to the use of the poor. Cyprian says this barrenness is sacrilegious, in the book On Works and Almsgiving. Paulinus, letter 34, spoke of the "dry hands" of those who neglected the table set in the Church by the Lord for the needy. He also says: "This table, then, is the heavenly banker's, building up the treasure of life, and putting God's interest to work to trade for the pearl." RIG.

(—) ‹anchor: DISSIMULATORI› · lemma note, col 243 DISSIMULATORI. Hypocritae, qui se christianum simulat, et antichristiana, sive saecularia et satanica vivit. RIG.

"To the dissembler." To the hypocrite, who pretends to be a Christian, and lives an antichristian, that is a worldly and satanic, life. RIG.

(—) ‹anchor: Declamasset in nubem› · lemma note, col 243 Declamasset in nubem. Haec lectio prorsus est absurda. Legendum puto, declamasset in orbem. Ut mox v. 865. Vult Commodianus satis fuisse, si unus tantum propheta Domini leges mundo annuntiasset. DAVIS.

"Had he declaimed into the cloud." This reading is wholly absurd. I think we should read "had he declaimed to the world," as shortly after, verse 865. Commodian means it would have been enough had only one prophet of the Lord proclaimed his laws to the world. DAVIES.

(—) ‹anchor: Ita aeque de corde vis bona videre› · lemma note, col 243 Ita aeque de corde vis bona videre. Qua mente cupis Dei benedictionibus et benefactis affici, eadem optas per calumnias et dolos de fratris tui spoliis ditescere. RIG.

"So equally from the heart you wish to see good things." With the same mind with which you long to be blessed with God's blessings and benefits, you wish to grow rich on your brother's spoils by slanders and tricks. RIG.

(—) ‹anchor: Omnipotens mites quaerit› · lemma note, col 243 Omnipotens mites quaerit. Matth., V, 5: Beati pacifici, quoniam filii Dei vocabuntur. Pacificatores, εἰρηνοποιοί.

"The Almighty seeks the gentle." Matthew 5:5 [as printed; the verse quoted is 5:9]: "Blessed are the peacemakers, for they shall be called sons of God." Peacemakers, eirēnopoioi.

(—) ‹anchor: Inmites autem› · lemma note, col 243 Inmites autem. Paulo ad Tim. II, 3, ἀνήμεροι, ἀφιλάγαθοι, oppositi benignis. RIG.

"But the ungentle." In Paul to Timothy, 2 [Tim.] 3[:3], anēmeroi, aphilagathoi ("fierce, haters of good"), the opposite of the kind. RIG.

(—) ‹anchor: Scitis ubi demersit› · lemma note, col 243 Scitis ubi demersit. In stagnum ignis, ubi fletus et stridor dentium. RIG.

"You know where he has plunged them." Into the pool of fire, where there is weeping and gnashing of teeth. RIG.

(—) ‹anchor: SAECULARIA IN TOTUM FUG.› · lemma note, col 243–244 SAECULARIA IN TOTUM FUG. Hoc est, non esse dissimulandum: neque enim convenire Ecclesiae cum saeculo. Ecclesia, Christus; saeculum, satanas: itaque non permiscendam esse Altissimi prolem cum filiis diaboli: neque laxandam esse disciplinam nimia pastorum indulgentia, per gratiam aut sordes. RIG.

"Flee worldly things entirely." That is, there must be no pretending: for the Church does not agree with the world. The Church is Christ; the world is Satan. So the offspring of the Most High is not to be mixed with the children of the devil, nor is discipline to be loosened by the excessive indulgence of pastors, through favour or for gain. RIG.

(—) ‹anchor: Doctores› · lemma note, col 244 Doctores. Doctores, praepositi, praesides, pastores, episcopi. RIG.

"Teachers." Teachers, overseers, presidents, pastors, bishops. RIG.

(—) ‹anchor: Cum caterva mali› · lemma note, col 244 Cum caterva mali. Mali, id est, satanae. RIG.

"With the band of the evil one." Of the evil one, that is, of Satan. RIG.

(—) ‹anchor: Ubi satanas fragoribus circo operatur› · lemma note, col 244 Ubi satanas fragoribus circo operatur. Tertullianus, lib. de Spect. Cum ergo furor interdicitur nobis, ab omni spectaculo auferimur, etiam a circo, ubi proprie furor praesidet, etc. RIG.

"Where Satan works in the circus with uproar." Tertullian, book On the Shows: "Since, then, frenzy is forbidden us, we are kept from every show, even from the circus, where frenzy properly presides," etc. RIG.

(—) ‹anchor: Circo operatur› · lemma note, col 244 Circo operatur. In apographo scriptum fuerat: Ubi satanas fragoribus comparatus. RIG.

"Works in the circus." The copy had read: "where Satan, prepared with uproar." RIG.

(—) ‹anchor: Queis renuntiasti priora› · lemma note, col 244 Queis renuntiasti priora. Priora dicit quae supra, pristina, prisca, ea quae in ante fidem. Ea vero sunt diabolus, pompa et angeli ejus. Tertullianus, et toto illo de Spectaculis. RIG.

"Former things, which you renounced." By "former things" he means what he called above "old," "ancient," the things before faith. These are the devil, his pomp and his angels. Tertullian, throughout that work On the Shows. RIG.

(—) ‹anchor: Quid proderit unus› · lemma note, col 244 Quid proderit unus. Leg. quid proderit unctus, id est, Christus, qui cruci fuit affixus ut homines a diaboli potestate retraheret, sibique populum electum faceret. Sic Instr. LXXII, v. 1151.

"What will the one profit?" Read "what will the Anointed profit," that is, Christ, who was fixed to the cross to draw men back from the devil's power and make for himself a chosen people. So Instruction 72, verse 1151.

(—) ‹anchor: Aut si pro languore datum› · lemma note, col 244 Aut si pro languore datum. Ad refocillandas aut recreandas animi languescentis vires, ab iis mollissimis et facillimis doctoribus concessa tibi fuerint spectacula. RIG.

"Or if it was granted for weariness." The shows may have been allowed you by those very soft and easy teachers, to revive or refresh the strength of a flagging mind. RIG.

(—) ‹anchor: Nolite diligere mundum› · lemma note, col 244 Nolite diligere mundum. I Joan., II, 15.

"Do not love the world." 1 John 2:15.

(—) ‹anchor: Neque ambitum› · lemma note, col 244 Neque ambitum. Hoc est, id omne quod mundo ambitur et continetur. Joannes dixit, ea quae in mundo sunt. Tertullianus et Cyprianus dixere, pompa diaboli. RIG.

"Nor what it encircles." That is, all that the world encircles and contains. John said, "the things that are in the world." Tertullian and Cyprian said, "the pomp of the devil." RIG.

(—) ‹anchor: Observas mandatum hominis› · lemma note, col 244 Observas mandatum hominis. Discernit inter mandata Dei, et mandata sive traditiones hominum; quod ostendimus saepissime factum a Cypriano, secundum praecepta Pauli. RIG.

"You keep the command of man." He distinguishes between the commands of God and the commands or traditions of men, which we have shown Cyprian very often did, following Paul's precepts. RIG.

(—) ‹anchor: Quo doctores ora procludunt› · lemma note, col 244 Quo doctores ora procludunt. Et fiunt muti, non valentes latrare. RIG.

"Whereby the teachers shut their mouths." And they become dumb, unable to bark. RIG.

(—) ‹anchor: Me vera dicentem.... prospice summum› · lemma note, col 244 Me vera dicentem.... prospice summum. An igitur mendicus Christi se summum dixit? Leg. Me vera dicente, sicut teneris, prospice summum. Meo monitu ductus, Deo, sicut par est, temet addicas. DAVIS.

"Me speaking the truth … look to the highest." Did Christ's beggar, then, call himself the highest? Read: "With me speaking the truth, look, as you are bound, to the Highest." Led by my warning, devote yourself to God, as is right. DAVIES.

(—) ‹anchor: Prospice summum› · lemma note, col 244 Prospice summum. Altissimum; Deum opt. max. qui est summus Doctor. RIG.

"Look to the highest." The Most High; God, best and greatest, who is the supreme Teacher. RIG.

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"In the Gentile manner." Like a heathen. So Paul to the Galatians, 2.

(—) ‹anchor: Subolem garrire› · lemma note, col 245 Subolem garrire. Loquacem nidum dixit Juvenalis, sat. V.

"The brood chatters." Juvenal said "the chattering nest," Satire 5.

(—) ‹anchor: Eum vita frunisci› · lemma note, col 245 Eum vita frunisci. Vita illa quam Deus fidelibus suis pollicetur, frui putas? RIG. — Eum vita frunisci. Acrostichidis ratio legendum monet. Dum vita frunisci putas, improvidus erras. — Frunisci, frui. Vide Festum et Nonium, cap. 2. DAVIS.

"To enjoy that life." Do you think you will enjoy that life which God promises his faithful? RIG. — "To enjoy that life." The acrostic's scheme tells us to read: "While you think to enjoy life, you go astray unwary." — Frunisci, to enjoy. See Festus and Nonius, chapter 2. DAVIES.

(—) ‹anchor: CHRISTIANUM TALEM ESSE› · lemma note, col 245 CHRISTIANUM TALEM ESSE. Non hypocritam, non dissimulatorem, non saecularia sectantem. RIG.

"That a Christian be such." Not a hypocrite, not a dissembler, not one who pursues worldly things. RIG.

(—) ‹anchor: In gemitu edere panem› · lemma note, col 245 In gemitu edere panem. Respicit ad Gen. III, 19. DAVIS.

"To eat bread in groaning." He looks to Genesis 3:19. DAVIES.

(—) ‹anchor: Eris jam exterus illi› · lemma note, col 245 Eris jam exterus illi. Non cohaeres Christi, non filius Dei, non municeps aeternae illius civitatis. RIG.

"You will now be a stranger to him." Not a co-heir of Christ, not a son of God, not a citizen of that eternal city. RIG.

(—) ‹anchor: Ab esca refecti, surrexerunt ludere filii› · lemma note, col 245 Ab esca refecti, surrexerunt ludere filii. Moses Exod. XXXII, 6. Locum laudat D. Paulus I Cor., X, 7. DAVIS.

"Refreshed with food, the sons rose up to play." Moses, Exodus 32:6. St Paul cites the passage, 1 Corinthians 10:7. DAVIES.

(—) ‹anchor: Sponte profectos› · lemma note, col 245 Sponte profectos. Judaeos recutitos, curtos, λειποδέρμους, verpos. RIG.

"Those who went off of their own accord." The circumcised Jews, the docked, leipodermous ("lacking skin"), the circumcised. RIG.

(—) ‹anchor: Spes cum labore venit› · lemma note, col 245 Spes cum labore venit. Spes labori convenit. Spes alit agricolam. RIG.

"Hope comes with labour." Hope suits labour. Hope feeds the farmer. RIG.

(—) ‹anchor: Admartyrisa› · lemma note, col 245 Admartyrisa. Adsiste martyri, procede ad martyras, qui in carcere: horum necessitates pro facultatibus tuis adjuva: constantiam monitis, hortatibus fove, accende. Ipse Commodianus, Inst. LXI: Certe si non ipse pugnat, vel suggerat illis. Vetus inscriptio, Romae, via ostiensi. MANDROSA MARTYRUM OBSEQUIIS DEVOTA TRANSEGI FALSI SECULI VITAM. Apud Grut., pag. MLV. RIG.

"Go to the martyrs." Stand by the martyr, go to the martyrs who are in prison: help their needs as far as your means allow; foster and kindle their constancy with counsel and encouragement. Commodian himself, Instruction 61: "Surely, if he does not fight himself, let him at least supply them." An old inscription at Rome, on the Ostian Way: "I, MANDROSA, DEVOTED TO THE SERVICE OF THE MARTYRS, PASSED THE LIFE OF THIS FALSE WORLD." In Gruter, page 1055. RIG.

(—) ‹anchor: Cuncta de Zabuli pompa› · lemma note, col 245 Cuncta de Zabuli pompa. Sic et Instr. seq. v. 958. Vide annotata superius ad Inst. XXXV, v. 543. DAVIS.

"All from the devil's pomp." So also the following Instruction, verse 958. See the note above on Instruction 35, verse 543. DAVIES.

(—) ‹anchor: Crines ut sint toto temp. nigri› · lemma note, col 245 Crines ut sint toto temp. nigri. Etiam cum, appropinquante senio, candidiores fiunt. RIG.

"That the hair be black all the time." Even when, as old age approaches, it grows whiter. RIG.

(—) ‹anchor: Ex corde quae credit feminae marito prob.› · lemma note, col 245–246 Ex corde quae credit feminae marito prob. Sufficiat feminam marito qui credit ex corde, probatam esse, non cultibus, sed bona mente. RIG.

"Of the woman who believes from the heart, approved by her husband." Let it suffice for a woman to be approved by a husband who believes from the heart, not by adornments but by a good mind. RIG.

(—) ‹anchor: Das tibi momerium› · lemma note, col 246 Das tibi momerium. Sic legitur in apographo. Hesych. Μορμώ. Ὃ ἡμεῖς Μορμὼ φαμεν. τὸ φοβητρὸν τοῖς παιδίοις. Etymologicum: Μορμώ, ὄνομα γυναικὸς μεταφορικῶς ἐκ ταύτης τὰ πρὸς κατάπληξιν τυπωθέντα προσωπεῖα ἐκάλουν μορμολυκεῖα. Momar, Sicula dictio: habitus vituperandus et turpis. Festus, et Isidorus in Glossis. Ait igitur Commodianus, matronas christianas indecenter excultas, ipsas sibi momerium dare, indutas improbiore aut lasciviore cultu comptuque. RIG.

"You give yourself a bogey-mask." So it reads in the copy. Hesychius: "Mormō: what we call Mormō, the bugbear for little children." The Etymologicum: "Mormō, a woman's name; by transfer from her, they called the masks fashioned to frighten mormolykeia." Momar, a Sicilian word: a blameworthy and shameful garb. Festus, and Isidore in the Glosses. So Commodian says that Christian matrons who adorn themselves unbecomingly give themselves a bogey-mask, dressed in too shameless or wanton a fashion and finery. RIG.

(—) ‹anchor: Das tibi› · lemma note, col 246 Das tibi. Circumdas, induis. RIG.

"You give yourself." You put around yourself, you put on. RIG.

(—) ‹anchor: Precibus viduarum erecta› · lemma note, col 246 Precibus viduarum erecta. Thabitae historiam tangit. Commotus viduarum precibus Petrus oravit Deum, ut suscitaret a morte Thabitam, et erecta est clamante Petro: Thabita surge. Act., IX. Cyprianus lib. de Opere et eleemos. RIG.

"Raised up by the widows' prayers." He touches on the story of Tabitha. Moved by the widows' prayers, Peter prayed God to raise Tabitha from death, and she was raised as Peter cried, "Tabitha, arise." Acts 9. Cyprian, book On Works and Almsgiving. RIG.

(—) ‹anchor: Non comtibus› · lemma note, col 246 Non comtibus. In apographo non comitibus: et superscriptum, cultibus. Lucretius, I, Virgineos circumdata comtus. RIG.

"Not with adornments." The copy has "not with companions," with "adornments" written above. Lucretius, 1: "girt with maiden adornments." RIG.

(—) ‹anchor: Feminas lupanas› · lemma note, col 246 Feminas lupanas. In apographo, Lupans. Lupanas, λυκαίνας, lupas. Glossae: Πόρνη lupanaria, meretrix: Πορνεῖον, lupanarium. RIG.

"Brothel women." The copy has Lupans. Lupanas: she-wolves, harlots. The Glosses: pornē, a brothel woman, harlot; porneion, a brothel. RIG.

(—) ‹anchor: Audi vocem› · lemma note, col 246 Audi vocem. Instructionis istius versus sunt abecedaria, sive alphabetica serie compositi. RIG. — Heic non servatur Acrostichidis ratio, sed series litterarum alphabeti, ut supra Instr. XXXV. Deest tamen hoc loco littera X. DAVIS.

"Hear the voice." This Instruction's verses are abecedarian, composed in alphabetical order. RIG. — Here the acrostic scheme is not kept, but the order of the letters of the alphabet, as above in Instruction 35. The letter X, however, is missing at this point. DAVIES.

(—) ‹anchor: Beatus Paulus praecipit› · lemma note, col 246 Beatus Paulus praecipit. Respicit ad I Tim., II, 9. Vide et Epist. ad Titum, II, 3. DAVIS.

"Blessed Paul commands." He looks to 1 Timothy 2:9. See also the Letter to Titus 2:3. DAVIES.

(—) ‹anchor: Exaltatae, inquit, etc.› · lemma note, col 246 Exaltatae, inquit, etc. Horum verborum sensus legitur Isa., III, 16 24. DAVIS.

"'Lifted up,' he says, etc." The sense of these words is read in Isaiah 3:16–24. DAVIES.

(—) ‹anchor: Fas in Deo non est› · lemma note, col 246 Fas in Deo non est. Hoc etiam habet Commodianus (continues)

"It is not right before God." Commodian has this too (continues)

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(continued) a Tertulliano, et quae deinceps hac instructione sequuntur. RIG.

(—) ‹anchor: Injustas esse feminas› · lemma note, col 247 Injustas esse feminas. Injustae sunt, quae damnant Dei manus: exprobrant Deo, quod non aliter ipsas ornaverit: affectant, quod noluit Deus: faciunt se alias, quam fecerit Deus: quod est injustum et inverecundum. Sic Tertullianus justum esse colorem negat de colorum adulterio confectum. Auctor naturae Deus, interpolator satanas. Vid. lib. II de Cultu fem. RIG.

"That women are unjust." Women are unjust who condemn God's handiwork: they reproach God for not adorning them otherwise; they aim at what God did not will; they make themselves other than God made them, which is unjust and shameless. So Tertullian denies that a colour made by adulterating colours is a just one. God is the author of nature, Satan the falsifier. See book 2 On the Dress of Women. RIG.

(—) ‹anchor: Oculos fuligine relinitis› · lemma note, col 247 Oculos fuligine relinitis. Nigro pulvere, quo oculorum exordia producuntur. RIG.

"You smear your eyes with soot." With the black powder by which the eyes' outlines are drawn out longer. RIG.

(—) ‹anchor: Levatis comulas› · lemma note, col 247 Levatis comulas. Juvenalis in VI: ....Tot adhuc compagibus altum Aedificat caput. RIG.

"You heap up your locks." Juvenal in Satire 6: "… with so many tiers still she builds her head high." RIG.

(—) ‹anchor: Granulatim› · lemma note, col 247 Granulatim. Discriminatis per granos capillis. Granos intellige ipsa crinium flagella. Vetus interpres historiae Judith: Comam discriminavit, id est granam fecit. Et in synodo Bracarensi: Placuit Lectores granos gentili ritu non demittant. Glossae vet. Granitum, κοκκωτόν. Isidorus Orig. XI: Granos et cinabar Gothorum. Jac. Sirmondus, et Jo. Savaro, ad Epist. II, lib. I, Sidonii Apollin. Alia dispositio crinium in gradus et anulos toto capite compto. Quintil., XII, 10. RIG.

"In little braids." With the hair parted into grani. By grani understand the very locks of the hair. The old translator of the story of Judith: "She parted her hair, that is, made a grana." And at the synod of Braga: "It was resolved that readers shall not let their braids hang down after the Gentile custom." The old Glosses: granitum, kokkōton ("grained"). Isidore, Origins 11: "braids and the cinnabar of the Goths." Jacques Sirmond and Jean Savaron on Sidonius Apollinaris, book 1, letter 2. A different arrangement of the hair in tiers and rings over the whole dressed head: Quintilian 12.10. RIG.

(—) ‹anchor: Molas medicatis› · lemma note, col 247 Molas medicatis. Tertullianus: Cutem medicaminibus urgent; genas rubore maculant. RIG.

"You doctor your cheeks." Tertullian: "They press their skin with cosmetics; they stain their cheeks with red." RIG.

(—) ‹anchor: Palmas Deo dignas› · lemma note, col 247 Palmas Deo dignas. Quas dignius debeatis ad Deum orantes expandere. RIG.

"Hands worthy of God." Hands you would more worthily stretch out in prayer to God. RIG.

(—) ‹anchor: Praesagio malo legatus› · lemma note, col 247 Praesagio malo legatus. Etenim damnationis praesagium est: cujus est apud Matthaeum formula: Ligatis manibus et pedibus ejus mittite eum in tenebras exteriores. RIG.

"Bound, with an evil omen." For it is an omen of damnation, whose formula is in Matthew: "Bind him hand and foot and cast him into the outer darkness." RIG.

(—) ‹anchor: Hymnificato choro› · lemma note, col 247 Hymnificato choro. Ecclesiae Christi. RIG.

"To the hymning choir." Of Christ's Church. RIG.

(—) ‹anchor: Placitoque Christo placete› · lemma note, col 247 Placitoque Christo placete. Cui Pater de coelo: Hic est Filius meus dilectus, in quo mihi complacui. RIG.

"And please Christ, the well-pleasing." To whom the Father said from heaven: "This is my beloved Son, in whom I am well pleased." RIG.

(—) ‹anchor: De cloaca levatus› · lemma note, col 247 De cloaca levatus. De saeculo, de idololatria. Supra Instr. XLI: Nero de inferno levatus. RIG.

"Raised from the sewer." From the world, from idolatry. Above, Instruction 41: "Nero raised from hell." RIG.

(—) ‹anchor: Nullum in agone coronari› · lemma note, col 247 Nullum in agone coronari. Hoc deplorabat etiam Cyprianus. RIG.

"That none is crowned in the contest." Cyprian too lamented this. RIG.

(—) ‹anchor: Cladem objurgatis› · lemma note, col 247 Cladem objurgatis. Lapsorum deformes reliquias. Cypr. lib. de Lapsis. RIG.

"You reproach the disaster." The misshapen remnants of the lapsed. Cyprian, book On the Lapsed. RIG.

(—) ‹anchor: O venter effercite luxu› · lemma note, col 247 O venter effercite luxu. In apographo: ovanter efficite luxu. RIG.

"O belly, stuffed with luxury." The copy has: "exultantly make with luxury." RIG.

(—) ‹anchor: Nec pugnanti te sistis› · lemma note, col 247 Nec pugnanti te sistis. Ut obfirmes hortatu, consilio, exemplo; ut refoveas subsidio. RIG.

"Nor do you stand by the one who fights." To strengthen him by exhortation, counsel, example; to revive him with help. RIG.

(—) ‹anchor: Abstineri vides fratrem› · lemma note, col 248 Abstineri vides fratrem. Caussa schismatis abstentum. RIG.

"You see a brother kept from communion." Excluded on account of schism. RIG.

(—) ‹anchor: Pugnare cum hoste› · lemma note, col 248 Pugnare cum hoste. Stare adversus Ecclesiam cum hoste, cum aliis schismaticis. RIG.

"To fight along with the enemy." To stand against the Church with the enemy, with other schismatics. RIG.

(—) ‹anchor: Optas tu in castris pacem› · lemma note, col 248 Optas tu in castris pacem. Ante pacem Ecclesiae datam, optas praecipitem dari pacem abstentis. Cypr. RIG.

"You wish for peace in the camp." Before peace has been given to the Church, you wish peace to be given hastily to the excluded. Cyprian. RIG.

(—) ‹anchor: Forus ille repugnat› · lemma note, col 248 Forus ille repugnat. Ille lapsus vel abstentus contemnit Ecclesiam, aut adversatur Ecclesiae. RIG.

"That outsider resists." That lapsed or excluded man despises the Church or opposes it. RIG.

(—) ‹anchor: Misericors esto› · lemma note, col 248 Misericors esto. Sis mollissimo corde, pius et beneficus erga pauperes. RIG.

"Be merciful." Be of the tenderest heart, dutiful and generous to the poor. RIG.

(—) ‹anchor: Prandia ab eo prosp. Tobia› · lemma note, col 248 Prandia ab eo prosp. Tobia. Propius accedet ad vestigia scripturae quae est in apographo: Prandia ab eo prospice Tobo. Sic in Bibl. Theodulfi praefatione aureis litteris: liber Tobi. Et in veteri Canone Scripturarum apud Anastasium Patr. CP. Tobe et Tobias. Tobias, Graece Τώβιτ καὶ Τωβίας. Et apud Suidam, Τώβιτ, ὄνομα κύριον, καὶ Τωβίας ὁμοίως. Pater vocatus Τωβήτ, vel Τώβιτ, filius Τωβίας. In apographo, ab eo prospice Lurna. Supra scriptum Jobba. Tobiae erga pauperes pietatem sacris paginis commendatam in suorum Testimoniorum lib. III Cyprianus contulit. RIG.

"Look to the dinners [given] by Tobias." It will come nearer the traces of the reading in the copy to write: "Look to the dinners by Tobit." So in Theodulf's Bible, in the preface in gold letters: "the book of Tobit." And in the old Canon of Scripture in Anastasius, Patriarch of Constantinople: "Tobit and Tobias." Tobias, in Greek Tōbit kai Tōbias. And in the Suda: "Tobit, a proper name, and Tobias likewise." The father is called Tōbēt or Tōbit, the son Tōbias. The copy has "look to the dinners by Lurna," with "Jobba" written above. Cyprian gathered Tobit's dutifulness to the poor, commended in the sacred pages, into book 3 of his Testimonies. RIG.

(—) ‹anchor: Qui te denuo pascat› · lemma note, col 248 Qui te denuo pascat. Lucas, XIV.

"Who would feed you in turn." Luke 14.

(—) ‹anchor: Qui componi proponit› · lemma note, col 248 Qui componi proponit. Componi, sepeliri, qui de sepultura cogitat, qui se felicem putat, si quam primum componatur. Horatius: Omnes composui. Felices! nunc ego resto, Confice. Acro: Omnes composui: Omnes in urnis sepelivi. RIG.

"Who sets his mind on being laid to rest." Componi, to be buried: one who thinks of burial, who thinks himself happy if he is laid to rest as soon as possible. Horace: "I have laid them all to rest. Happy they! Now I remain: finish me." Acro: "I have laid them all to rest: I have buried them all in urns." RIG.

(—) ‹anchor: Si non ante locavit› · lemma note, col 248 Si non ante locavit. Promisit alteri, qui eum vocavit, cui copiam sui condixit ad prandium. RIG.

"If he has not engaged himself before." He has promised himself to another who invited him, with whom he arranged to be at dinner. RIG.

(—) ‹anchor: Excita de turba pauperem› · lemma note, col 248 Excita de turba pauperem. In apographo, Excute. Hic vero locus indicat aevo Commodiani in Ecclesia diebus dominicis Agapas in usu fuisse. RIG.

"Call a poor man out of the crowd." The copy has "Shake out." This passage shows that in Commodian's time agapes were in use in the Church on Sundays. RIG.

(—) ‹anchor: In tabulis spes est› · lemma note, col 248 In tabulis spes est. In tabulis Novi Testamenti. RIG.

"The hope is in the tablets." In the tablets of the New Testament. RIG.

(—) ‹anchor: De Christo refecto› · lemma note, col 248 De Christo refecto. Christus ipse, Matth. XXX, 35: Esurivi enim, et dedistis mihi manducare, etc. RIG.

"Of Christ refreshed." Christ himself, Matthew 30:35 [as printed; read 25:35]: "For I was hungry, and you gave me to eat," etc. RIG.

(—) ‹anchor: Rectam qui diligit Stephanus sibi vitam in iter› · lemma note, col 248 Rectam qui diligit Stephanus sibi vitam in iter. Procul dubio scribendum: Rectam qui delegit rectam sibi viam in iter. Vide Act. VI, VII.

"Stephen, who loves for himself a right life for the journey." Beyond doubt we should write: "who chose for himself the right way for the journey." See Acts 6 and 7.

(—) ‹anchor: Vince prius Malum› · lemma note, col 248 Vince prius Malum. Satanam, qui in sacris Litteris ὁ πονηρός. RIG.

"First conquer the Evil One." Satan, who in the sacred Scriptures is ho ponēros, "the evil one." RIG.

(—) ‹anchor: Rex ille tuus› · lemma note, col 248 Rex ille tuus. Christus.

"That king of yours." Christ.

(printed under page 126)

<!-- Lemma notes under the head COMMENTARIUS (Rigault, Davies), keyed by quoted lemmas, not call letters. The verse above the head is the author's and is not set. The last left-column note runs into the right column; the page ends with a complete note. --> (—) ‹anchor: Ipsius est tempus› · lemma note, col 249 Ipsius est tempus. Persecutionis et pacis. RIG.

"The time is his." The time of persecution and of peace. RIG.

(—) ‹anchor: Et nos in utrumque gerentes› · lemma note, col 249 Et nos in utrumque gerentes. Ipsi Christo serviamus in pace et bello. RIG.

"And we, bearing ourselves for either." Let us serve Christ himself in peace and in war. RIG.

(—) ‹anchor: Si bellum abest› · lemma note, col 249 Si bellum abest. Si persecutio cessat. RIG.

"If war is absent." If persecution ceases. RIG.

(—) ‹anchor: In pace martyres ibunt› · lemma note, col 249 In pace martyres ibunt. Ut supra, Martyres sine sanguine: quibus etsi defuere tormenta, etsi defuit tyrannus, non defuit animus adversus quaelibet tormenta fortis. RIG.

"In peace they will go as martyrs." As above, "martyrs without blood": though torments were lacking to them, though a tyrant was lacking, a spirit brave against any torment was not lacking. RIG.

(—) ‹anchor: Quo manente vinc. nol.› · lemma note, col 249 Quo manente vinc. nol. Manente Iniquo vincere nolunt, deficiunt, non perstant in fide, evertuntur, dejiciuntur de fide. RIG.

"While he remains, they will not conquer." While the Wicked One remains, they will not conquer; they fail, they do not persevere in the faith, they are overthrown, they are cast down from the faith. RIG.

(—) ‹anchor: Obsidiando perit Iniquus› · lemma note, col 249 Obsidiando perit Iniquus. Obsidione diuturna satanas circa fortissimum christianum tandem fatigatur et frangitur. RIG.

"By besieging, the Wicked One perishes." By a long siege around the bravest Christian, Satan is at last worn out and broken. RIG.

(—) ‹anchor: Legitimus autem› · lemma note, col 249 Legitimus autem. Fortissimus Christianus, verus athletes, probe fidelis, non vincitur, non sentit poenas ipsa tormenta superat. RIG.

"But the lawful one." The bravest Christian, a true athlete, soundly faithful, is not conquered, does not feel the pains, overcomes the very torments. RIG.

(—) ‹anchor: Ejulatuque zelando pect. pug. pertunde› · lemma note, col 249 Ejulatuque zelando pect. pug. pertunde. Ejulatum suum castigabit pugnis, et prae zelo et amore Domini zelabit mortem Sap., I, 12. RIG.

"And with wailing, in zeal, beat your breast with your fists." He will punish his own wailing with his fists, and for zeal and love of the Lord will be zealous for death, Wisdom 1:12. RIG.

(—) ‹anchor: Martyrium› · lemma note, col 249 Martyrium. Martyrium subire: martyrem fieri. Sic loquitur versio Latina vetus Eusebii Caes. opusculo de Resurr. I: Ei qui occiditur, et ei qui martyrium tollit. RIG.

"Martyrdom." To undergo martyrdom: to become a martyr. So speaks the old Latin version of Eusebius of Caesarea, in the little work On the Resurrection, 1: "To him who is slain, and to him who takes up martyrdom." RIG.

(—) ‹anchor: Bellum Cottidianum› · lemma note, col 249–250 Bellum Cottidianum. Hominis vita, militia est. πειρατήριον. Jobi VII, 1. Hanc vero sententiam fuse exsequitur Arrianus ad Epictetum. III, c. 24: Στρατεία τίς ἐστιν ὁ βίος ἑκάστου, καὶ αὐτὴ μακρὰ καὶ ποικίλη, etc., pag. 174. Haec philosophus ille profanus, qui litteras nostras attigerat. Est autem multo perfectior sapientia Christi, apud Eusebium, septimo opusculorum quae Sirmondus edidit Latina versione antiqua, Graecis si non jam interiere, adhuc latentibus, pag. 255: « Semper persecutio est, semper invisibile bellum habetur, semper corona, semper abnegatio. Vultis videre certamina religiositatis? Nonnumquam efferbuit quis ira adversus subditum sibi; rememoratus autem Domini, deposuit acerbitatem: pejus enim est fervori incensae irae resistere, quam flammae ignis quae a foris habetur. Quia igitur martyr est qui propter Deum ad exteriorem flammam resistit; martyr et vere martyr, qui extinguit interius incendium invidiae propter Dominum Jesum. » Et paulo post: « Certamina igitur cottidiana sunt ista, quae per dies et noctes sunt nobis. » Deinde apponit exempla. RIG.

"Daily warfare." The life of man is a warfare, peiratērion ("a place of trial"). Job 7:1. Arrian develops this thought at length in his Epictetus, 3, chapter 24: "Each man's life is a kind of campaign, and a long and varied one," etc., page 174. So wrote that profane philosopher, who had touched our Scriptures. But the wisdom of Christ is far more perfect, in Eusebius, in the seventh of the little works that Sirmond edited in an ancient Latin version, the Greek, if it has not already perished, still lying hidden, page 255: "There is always persecution, an invisible war is always waged, there is always a crown, always self-denial. Do you wish to see the contests of devotion? Sometimes a man has boiled over with anger against one under him; but remembering the Lord, he has laid aside his bitterness: for it is worse to withstand the heat of kindled anger than the flame of a fire that is outside. Since, then, he is a martyr who for God's sake withstands the outward flame, he too is a martyr, and truly a martyr, who for the Lord Jesus' sake quenches the fire of envy within." And a little after: "These, then, are the daily contests that are ours by day and by night." Then he adds examples. RIG.

(—) ‹anchor: Belligerare quaeris› · lemma note, col 250 Belligerare quaeris. Temere et furiose ad martyrium ruis, inquietus et turbidus. RIG.

"You seek to wage war." You rush rashly and furiously to martyrdom, restless and agitated. RIG.

(—) ‹anchor: Compesce furorem› · lemma note, col 250 Compesce furorem. Noli contra furiatae mentis adversarium refuriari; nec maledicenti remaledicere, nec remordere mordentem. RIG.

"Curb your fury." Do not rage back against an adversary of maddened mind; do not curse back the one who curses, nor bite back the one who bites. RIG.

(—) ‹anchor: Sincero prae zelo› · lemma note, col 250 Sincero prae zelo. In apogr. sincero persecIo. RIG.

"From sincere zeal." The copy has sincero persecIo [as printed]. RIG.

(—) ‹anchor: Otiosus Christo› · lemma note, col 250 Otiosus Christo. Qui nullis operibus vaces quae mandatis Christi continentur. RIG.

"Idle towards Christ." You who are free of all the works contained in Christ's commands. RIG.

(—) ‹anchor: Dum illum incumbere quaeris› · lemma note, col 250 Dum illum incumbere quaeris. Incumbere in illum, tamquam in praedam. RIG.

"While you seek to fall upon him." To fall upon him as upon prey. RIG.

(—) ‹anchor: Si redeas› · lemma note, col 250 Si redeas. Ad temet ipsum. RIG.

"If you return." To yourself. RIG.

(—) ‹anchor: Stulte, hac nocte vocaris› · lemma note, col 250 Stulte, hac nocte vocaris. Lucae XII, 20: Ταύτῃ τῇ νυκτὶ τὴν ψυχήν σου ἀπαιτοῦσιν ἀπὸ σοῦ. Cyprianus lib. de Opere et Eleemos.: Stulte, hac nocte expostulatur anima tua: quae ergo parasti, cui erunt? Martialis VII, 44: Rape, congere, aufer, posside: relinquendum est.

"Fool, this night you are called." Luke 12:20: "This night they demand your soul of you." Cyprian, book On Works and Almsgiving: "Fool, this night your soul is required of you: whose, then, will be the things you have prepared?" Martial 7.44: "Snatch, heap up, carry off, possess: it must be left behind."

(—) ‹anchor: In suprema aedis› · lemma note, col 250 In suprema aedis. Luc. in apothecas. RIG.

"Into the top of the house." Luke has "into the storehouses." RIG.

(—) ‹anchor: Suggeret cum Domino unicuique vita diurna› · lemma note, col 250 Suggeret cum Domino unicuique vita diurna. Locus in mendo cubat, sed facile potest in integrum restitui. Leg.: Suggeret cum Dominus unicuique vitam diurnam. Vide Matth. VI, 31; Luc. XII, 29. Vitam pro victu posuit Commodianus. Donatus ad Terentii Phorm. Act. I, Scen. III, 12: Vita et mores significat, et animam, et alimentum, et spatium vivendi, et fortunam accidentem viventibus. Simili modo βίον adhibent Graeci. DAVIS.

"Daily life will supply to each with the Lord." The passage lies under a corruption, but can easily be restored. Read: "Since the Lord will supply to each his daily living." See Matthew 6:31; Luke 12:29. Commodian put vita for "sustenance." Donatus on Terence's Phormio, Act 1, Scene 3, 12: "Vita signifies manners, and the soul, and food, and the span of living, and the fortune that befalls the living." The Greeks use bios in the same way. DAVIES.

(—) ‹anchor: Ut te in trivio tinnites› · lemma note, col 250 Ut te in trivio tinnites. Captandae plebeculae gratia cum tintinnabulo incedas. RIG. — Deleto pronomine, legendum: Ut in trivio tinnites. Vide Matth. VI, 2. DAVIS.

"That you jingle yourself at the crossroads." That you walk about with a bell to court the rabble. RIG. — Strike out the pronoun and read: "That you jingle at the crossroads." See Matthew 6:2. DAVIES.

(—) ‹anchor: Simpliciter valde cavendum› · lemma note, col 250 Simpliciter valde cavendum. Columbae simplicitatem, serpentis prudentia temperare debes. RIG.

"One must be very much on guard in simplicity." You must temper the dove's simplicity with the serpent's prudence. RIG.

(printed under page 127)

<!-- Lemma notes under the head COMMENTARIUS (Rigault, Davies), keyed by quoted lemmas, not call letters. The verse above the head is the author's and is not set. The page's last note continues on p. 129. --> (—) ‹anchor: Qui de malo donant› · lemma note, col 251 Qui de malo donant. Ignatius ad Trallianos: παραινεῖ τις τῶν παλαιῶν, Μηδεὶς ἀγαθὸς λεγέσθω κακῷ τὸ ἀγαθὸν κεραννύς. RIG.

"Who give out of evil." Ignatius to the Trallians: "One of the ancients advises: let no one be called good who mixes good with evil." RIG.

(—) ‹anchor: Dona iniquorum› · lemma note, col 251 Dona iniquorum. Ecclesiastici, XXXIV.

"The gifts of the wicked." Ecclesiasticus 34.

(—) ‹anchor: Erumpes miseris› · lemma note, col 251 Erumpes miseris. Ut supra: Illum incumbere quaeris, omnia suspensus. Instr. LXIV.

"You will burst out upon the wretched." As above: "You seek to fall upon him, in suspense over everything." Instruction 64.

(—) ‹anchor: Duplicem centesima nummum› · lemma note, col 251 Duplicem centesima nummum. Ex pecunia fenore occupata, quot mensibus centesimam exegisti: ut apud Juvenalem Pollio, qui triplicem usuram praestare paratus, circuit, et fatuos non invenit. Et apud Horat., I Ser., sat. 2: Quinas qui capite mercedes exigit.

"Doubling the coin by the hundredth." From money put out at interest, on which you exacted the hundredth every month: as in Juvenal, Pollio, who, ready to pay triple interest, goes round and finds no fools. And in Horace, Satires 1.2: "who exacts five per cent from the principal."

(—) ‹anchor: Centesima› · lemma note, col 251 Centesima. Hesdrae II, 5. Reddite eis agros suos, quin potius et centesimam pecuniae. Graeca Sixtinae editionis tantum habent: καὶ ἀπὸ τοῦ ἀργυρίου τὸν σῖτον καὶ τὸν οἶνον, καὶ τὸ ἔλαιον ἐξενέγκατε ἑαυτοῖς. Deesse aliquid videtur. Latinus interpres Latina sua ad aevi sui usum accommodavit. Chrysologus: Usura mundi, unum ad centum. Usura Christi, centum ad unum.

"The hundredth." 2 Esdras 5 [Nehemiah 5:11]: "Give them back their fields, and the hundredth part of the money too." The Greek of the Sixtine edition has only: "and from the silver, the grain and the wine and the oil, you have brought out for yourselves." Something seems to be missing. The Latin translator fitted his Latin to the usage of his own age. Chrysologus: "The world's interest: one for a hundred. Christ's interest: a hundred for one."

(—) ‹anchor: Candidatus› · lemma note, col 251 Candidatus. Candidatum dicit petitorem, rogatorem, mendicum, et candidatum fortean baptismi, quem Tertullianus dicit, candidatum Dei.

"Candidate." By "candidate" he means a petitioner, an asker, a beggar, and perhaps a candidate for baptism, whom Tertullian calls "God's candidate."

(—) ‹anchor: Tempus captatoribus› · lemma note, col 251 Tempus captatoribus. Annonae flagellatoribus. RIG.

"A time for the grabbers." For those who scourge the grain supply [the profiteers]. RIG.

(—) ‹anchor: Hostis ad praesens populus› · lemma note, col 251 Hostis ad praesens populus. Qui jam avaritiam tuam detestatur: sed in futurum habebis etiam Deum ultorem. RIG.

"For the present the people are your enemy." They already loathe your greed: but in the future you will also have God as avenger. RIG.

(—) ‹anchor: Pretio tu sanctus iniquus› · lemma note, col 251 Pretio tu sanctus iniquus. Haec prorsus repugnant. Leg. Pretio tu factus iniquus. DAVIS.

"Holy, you are wicked for a price." These words flatly contradict each other. Read: "You have become wicked for a price." DAVIES.

(—) ‹anchor: De lucro mercis› · lemma note, col 251 De lucro mercis. Turpiter comparatae, turpius repositae ac reservatae, ad captandum ex annonae raritate lucrum. RIG.

"From profit on goods." Goods shamefully bought, more shamefully stored and held back, to seize profit from scarcity of grain. RIG.

(—) ‹anchor: Dispositum tempus› · lemma note, col 251 Dispositum tempus. Pacis subdolae. Saeculum a Deo sic ordinatum. Ejusmodi vero tempus a Cypriano descriptum fuerat, libro de Lapsis: Traditam nobis divinitus disciplinam pax longa corruperat. Studebant augendo patrimonio singuli, etc. RIG.

"The appointed time." Of treacherous peace. The age so ordained by God. Cyprian had described such a time in the book On the Lapsed: "A long peace had corrupted the discipline handed down to us from God. Each was eager to increase his inheritance," etc. RIG.

(—) ‹anchor: Praecipitis populi› · lemma note, col 251 Praecipitis populi. Qui temere pacem dari volebat lapsis, qui ad pacem festinabant. RIG.

"Of the headlong people." Who wished peace to be given rashly to the lapsed, who were hurrying to peace. RIG.

(—) ‹anchor: Facite legem civitatis› · lemma note, col 251 Facite legem civitatis. Legem, disciplinam civitatis Dei. Ecclesiae. Cypr. epist. 10, 11, 12, 13, 14. RIG.

"Keep the law of the city." The law, the discipline of the city of God, the Church. Cyprian, letters 10, 11, 12, 13, 14. RIG.

(—) ‹anchor: Conspicitis stipulam› · lemma note, col 251 Conspicitis stipulam. Respicit ad Matth., VII, 3, aut ad Luc., VI, 41. DAVIS.

"You see the straw." He looks to Matthew 7:3 or Luke 6:41. DAVIES.

(—) ‹anchor: Et in occisione praedicti› · lemma note, col 251 Et in occisione praedicti. Jeremiae XLVIII, 15, et I, 27.

"And foretold for slaughter." Jeremiah 48:15, and "I, 27" [as printed; probably L, 27, i.e. 50:27].

(—) ‹anchor: Laudatis pacem subdolam› · lemma note, col 252 Laudatis pacem subdolam. Incedistis per ignes suppositos cineri doloso. RIG.

"You praise a treacherous peace." You have walked through fires laid beneath deceitful ash. RIG.

(—) ‹anchor: Lectores moneo quosdam› · lemma note, col 252 Lectores moneo quosdam. Quibus ea non erat peritia, quam Cyprianus in iis ordinandis requirebat. Epist. 24, 32 et 34. RIG.

"I warn certain readers." Who lacked the skill that Cyprian required in ordaining them. Letters 24, 32 and 34. RIG.

(—) ‹anchor: Cognoscere tantum› · lemma note, col 252 Cognoscere tantum. ἀναγνῶναι: quod a Commodiano transfertur ad simplicem notitiam frontis et oris et vultus. RIG.

"Only to recognize." Anagnōnai ["to read," literally "to recognize"], which Commodian transfers to mere acquaintance with brow, mouth and face. RIG.

(—) ‹anchor: Certamen fugere› · lemma note, col 252 Certamen fugere. Contentiones, jurgia. RIG.

"To flee strife." Contentions, quarrels. RIG.

(—) ‹anchor: Terrorem premere› · lemma note, col 252 Terrorem premere. Non esse minaces. RIG.

"To suppress terror." Not to be threatening. RIG.

(—) ‹anchor: Obsequia justa malorum› · lemma note, col 252 Obsequia justa malorum. Episcoporum, atque etiam caeterorum, immo etiam saecularium potestatum. RIG. — Legendum: Obsequia justa malis quoque deserte. Nam vulgatam lectionem respuit Latini sermonis ratio. DAVIS.

"Just obedience to the wicked." To bishops, and to the rest as well, indeed even to secular powers. RIG. — We should read: "Render due obedience even to the wicked." For the rules of Latin reject the common reading. DAVIES.

(—) ‹anchor: Agrestina lilia› · lemma note, col 252 Agrestina lilia. κρίνα τοῦ ἀγροῦ Matth., VI, 28.

"Lilies of the field." Krina tou agrou, Matthew 6:28.

(—) ‹anchor: Cum feritis edicta› · lemma note, col 252 Cum feritis edicta. Quae ad martyrii coronam ducunt. RIG.

"When you strike the edicts." Which lead to the crown of martyrdom. RIG.

(—) ‹anchor: Vos flores in plebe› · lemma note, col 252 Vos flores in plebe. Ecclesiastici, XXXIX, 19, Florete flores quasi lilium. Quomodo autem in plebe lectores, qui etiam a Cypriano tam studiose velut in gradu constituebantur, adhibita in consilium plebe aut ratam habente ordinationem? nam et inter lectores erat doctor audientium sive catechumenorum. Erat igitur lector in ordinatione quidem clericali, non autem sacerdotali, quae ab episcopo, qui summus erat sacerdos, ultra diaconum aut subdiaconum non extendebatur. Adeoque florebat in plebe lector, melloproximus sacerdotio sive ordini sacerdotali. Videantur epistolae Cypriani supra citatae. Scripturas, sive codices sacros penes lectorem fuisse, docent Gesta purgationis Caeciliani et Felicis sub Constantino et Constantio Coss.

"You flowers among the people." Ecclesiasticus 39:19: "Blossom as flowers, like the lily." But how are readers "among the people," when Cyprian too so carefully set them in a rank, as it were, with the people called into counsel or ratifying the ordination? For among the readers was the teacher of the hearers, that is, of the catechumens. The reader, then, was in clerical order but not in priestly order, which, from the bishop, who was the highest priest, did not extend beyond the deacon or subdeacon. So the reader flourished among the people, next in line for the priesthood or priestly order. See Cyprian's letters cited above. That the Scriptures, the sacred books, were in the reader's keeping is shown by the Acts of the Purgation of Caecilian and Felix under the consuls Constantine and Constantius.

(—) ‹anchor: Vos estis Christi lucernae› · lemma note, col 252 Vos estis Christi lucernae. Etenim lectores ex ambone et pulpito Scripturas legebant in ecclesia.

"You are Christ's lamps." For the readers read the Scriptures in church from the ambo and the pulpit.

(—) ‹anchor: Mysterium Christi Zacones› · lemma note, col 252 Mysterium Christi Zacones. Idem Ignatius ad Trall. Δεῖ δὲ καὶ τοὺς διακόνους ὄντας μυστηρίων Χριστοῦ Ἰησοῦ κατὰ πάντα τρόπον ἀρέσκειν. etc. RIG.

"Deacons of the mystery of Christ." The same Ignatius to the Trallians: "The deacons too, being [deacons] of the mysteries of Jesus Christ, must please all in every way," etc. RIG.

(—) ‹anchor: Zacones› · lemma note, col 252 Zacones. Diacones, breviata dictione Graeca. διακονοῦντες.

"Zacones." Deacons, the Greek word shortened. Diakonountes, "those who serve."

(—) ‹anchor: Mysterium Christi› · lemma note, col 252 Mysterium Christi. Sacramentum Christi. Corpus (continues)

"The mystery of Christ." The sacrament of Christ. The body (continues)

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(continued) Christi plerisque in ecclesiis Diaconi offerebant, quod postea vetitum Concil. arelatensi I, cap. 15: « De diaconis quos cognovimus multis locis offerre, placuit minime fieri debere. » Arelat. II, 15: « Ut diaconus in secretario inter Presbyteros non sedeat: et corpus Christi praesente presbytero tradere non praesumat. » Unde sequitur absente presbytero, tradidisse. Hoc vero mysterium caste exerceri vult Commodianus. RIG. — Vide adnotata superius ad Instr. XXXV, v. 543.

(—) ‹anchor: Susum intendentes› · lemma note, col 253 Susum intendentes. Adisis infra Rigaltium ad Instr. LXXVII, v. 1204.

"Looking upward." Consult Rigault below on Instruction 77, verse 1204.

(—) ‹anchor: Rebus in diversis› · lemma note, col 253 Rebus in diversis. Diversam partem pro contraria dixisse veteres, probe quidem scio: sed res diversas eo sensu legisse me non memini. Scribendum: Rebus in adversis exemplum dare parati. DAVIS.

"In different affairs." I know well that the ancients said "the different side" for "the opposite side"; but I do not remember having read "different affairs" in that sense. We should write: "ready to give an example in adversity." DAVIES.

(—) ‹anchor: Pastor si confessus› · lemma note, col 253 Pastor si confessus. Si de nomine interrogatus clare et constanter responderit: Sum christianus. Si thus acerrae profanorum imponere jussus, fortiter abnuendo clamaverit: Non facio. RIG.

"If the shepherd has confessed." If, questioned about the name, he has answered clearly and steadfastly: "I am a Christian." If, ordered to put incense on the censer of the profane, he has cried out in brave refusal: "I will not." RIG.

(—) ‹anchor: Saecularia servans› · lemma note, col 253 Saecularia servans. Qui se adhuc saecularibus immiscent. Saecularia dicit opposita Christo, antichristiana. Contraria sunt Christus et saeculum, sive Satanas. Christus personas non respicit; saeculum sive Satanas loquitur nobilitatem, generositatem, magistratus. Christus simplicitatem, et sanctam paupertatem: saeculum divitias. Christus benignitatem, misericordiam, pietatem: Satanas regna, ultiones, perfidias, rapinas, incendia, triumphos. Plura de istis ostendimus epistola praefixa editioni nostrae Cypriani, quae ab saeculo Commodiani summum cepisse videntur incrementum. RIG.

"Keeping to worldly things." Those who still mix themselves in worldly things. By "worldly things" he means things opposed to Christ, antichristian. Christ and the world, or Satan, are opposites. Christ has no regard for persons; the world, or Satan, talks of nobility, high birth, magistracies. Christ speaks of simplicity and holy poverty; the world of riches. Christ of kindness, mercy, dutiful love; Satan of kingdoms, vengeance, treachery, plunder, burnings, triumphs. We have shown more on these things in the letter prefixed to our edition of Cyprian; they seem to have reached their greatest growth from the age of Commodian. RIG.

(—) ‹anchor: Plebi, dubia quae fronte vacil.› · lemma note, col 253 Plebi, dubia quae fronte vacil. Ait Commodianus pastores, episcopos, presbyteros, frontem esse populi christiani: itaque, ut in acie militari, primis ordinibus collocandos esse milites fortissimos, qui sint exemplo caeteris. Tertullianus lib. de Fuga: Sed quum ipsi ductores, id est ipsi diaconi, presbyteri et episcopi fugiunt; quis de gregario numero sustinebit, ad gradum in acie figendum suadentes, etc. RIG.

"To the people, which wavers with a doubtful front." Commodian says that the pastors, bishops and presbyters are the front of the Christian people; so, as in a battle line, the bravest soldiers must be placed in the first ranks, to be an example to the rest. Tertullian, book On Flight: "But when the leaders themselves, that is the deacons, presbyters and bishops themselves, flee, which of the rank and file will hold his ground, when they urge him to stand firm in the line," etc. RIG.

(—) ‹anchor: Devotus autem› · lemma note, col 253 Devotus autem. Bonus ille pastor, qui ponit animam suam pro ovibus. RIG.

"But the devoted one." That good shepherd who lays down his life for the sheep. RIG.

(—) ‹anchor: Continet› · lemma note, col 253 Continet. Totum ovile continet in vestigio fidei constantis. RIG.

"He holds." He holds the whole fold in the footsteps of a constant faith. RIG.

(—) ‹anchor: Examina regibus aptis› · lemma note, col 253 Examina regibus aptis. Etenim apium examina regem, sive ducem, quaeque suum habere dicuntur. Cyprian. Ep. 69. RIG.

"Swarms with fitting kings." For swarms of bees are each said to have their own king, or leader. Cyprian, Letter 69. RIG.

(—) ‹anchor: MAJORIBUS NATIS› · lemma note, col 254 MAJORIBUS NATIS. Tales erant primores, patroni, locupletes, qui tenuiores in clientelam suam recipiebant. RIG.

"To those older by birth." Such were the leading men, patrons, the wealthy, who took the poorer into their clientage. RIG.

(—) ‹anchor: Me solum solus ut plures altare Domini circumdabo› · lemma note, col 254 Me solum solus ut plures altare Domini circumdabo, inquit Tertullianus adversus psychicorum gloriosissimam multitudinem, lib. de Pudic. RIG.

"I alone, as many, will encircle the Lord's altar," says Tertullian against the most boastful multitude of the "psychics," book On Modesty. RIG.

(—) ‹anchor: Ab uno saepe› · lemma note, col 254 Ab uno saepe. In hanc sententiam fabulatur Phaedrus Aug., lib. IV, Fab. 5: Plus esse in uno saepe, quam in turba, boni. Hac autem instructione Commodianus eorum qui inter aevi sui christianos auctoritate pollebant vitia carpit. Sed et cunctis passim instructionibus de neglecta disciplina tanto cordis affectu zeloque disserit, ut sui saeculi christianis desperationem salutis incutiat. Sensit oraculi veritatem Gennadius, episcopus massiliensis, nec amolitus est quidem vaticinii sive querelae tristitiam, sed Commodianum ipsum posteris tradens, hoc discrimine fecit insignem. Neque tamen ista fuit solius Commodiani querela. Nam et pacem Ecclesiae subdolam paulo ante Cyprianus opusculo suo de Lapsis arguerat: et postmodum Sulpicius Severus Historiae sacrae libros suos hac certe miserabili deploratione conclusit: « Et nunc, inquit, cum maxime discordiis episcoporum turbari aut misceri omnia cernerentur; cunctaque per eos odio aut gratia, metu, inconstantia, invidia, factione, libidine, avaritia, arrogantia, somno, desidia essent depravata; postremo plures adversum paucos bene consulentes insanis consiliis et pertinacibus studiis certabant. » RIG.

"Often from one." Phaedrus, freedman of Augustus, tells a fable to this effect, book 4, fable 5: "There is often more good in one than in a crowd." In this Instruction Commodian censures the vices of those who held authority among the Christians of his age. But throughout all his Instructions he treats of neglected discipline with such feeling and zeal of heart as to strike the Christians of his time with despair of salvation. Gennadius, bishop of Marseilles, felt the truth of the oracle, and did not indeed take away the sadness of the prophecy or complaint, but in handing Commodian himself down to posterity he marked him out by this distinction. Yet this was not Commodian's complaint alone. For a little before, Cyprian had denounced the Church's treacherous peace in his little work On the Lapsed; and afterwards Sulpicius Severus closed the books of his Sacred History with this truly pitiable lament: "And now," he says, "when all things were seen above all to be thrown into turmoil and confusion by the discords of the bishops, and everything had been corrupted by them through hatred or favour, fear, inconstancy, envy, faction, lust, avarice, arrogance, sloth and idleness, and finally the many were contending against the few who counselled well, with insane counsels and obstinate zeal." RIG.

(—) ‹anchor: Omnium testatorem....› · lemma note, col 254 Omnium testatorem.... Satanam. Heic certe Commodianus incutit desperationem episcopis. RIG.

"The testator of all …" Satan. Here certainly Commodian strikes the bishops with despair. RIG.

(—) ‹anchor: Quod veritas odia tollat› · lemma note, col 254 Quod veritas odia tollat. Pariat, conciliet sibi. Sic ipse alibi dixit, Martyrium tollere, quod est patrare, reportare martyrii christiani gloriam. RIG.

"That truth carries off hatred." Begets, wins for itself. So he himself said elsewhere, "to carry off martyrdom," that is, to achieve, to bring back the glory of Christian martyrdom. RIG.

(—) ‹anchor: Non gratis agit› · lemma note, col 254 Non gratis agit. Patrocinium vestrum venditis magno. RIG.

"He does not act for nothing." You sell your patronage dear. RIG.

(—) ‹anchor: Peculantia vestra› · lemma note, col 254 Peculantia vestra. Sic legitur in apographo: quae scriptura, si vera est, peculantia dixerit peculatum, διαρπαγήν. RIG.

"Your peculation." So it reads in the copy: if that reading is genuine, he will have said peculantia for embezzlement, diarpagē ("plundering"). RIG.

(—) ‹anchor: Et pascitis ipsos› · lemma note, col 254 Et pascitis ipsos. Devoratis. RIG.

"And you feed on them." You devour them. RIG.

(—) ‹anchor: Terrae fundamenta› · lemma note, col 254 Terrae fundamenta. Inferos. Locus Esaiae, c. XIV, 15, secundum Septuag. sic habet: Νῦν δὲ εἰς ᾅδην καταβήσῃ καὶ εἰς τὰ θεμέλια τῆς γῆς. Aquila et Theodotio dixere, εἰς λάκκον. Latina versio vetus: in fondamenta laci. Glossae veteres: Λάκκος, Lacuna, lacus, (continues)

"The foundations of the earth." The underworld. The passage of Isaiah 14:15 in the Septuagint reads: "But now you will go down to Hades and to the foundations of the earth." Aquila and Theodotion said "into the pit." The old Latin version: "into the foundations of the pit" [fondamenta as printed]. The old Glosses: lakkos, a hollow, a pit, (continues)

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(continued) cisterna. Item: Lamae, πηλώδεις τόποι. Tertullianus dixit, stagnum ignis et sulphuris, lib. de Fug. RIG.

(—) ‹anchor: Talem visitare jacentem› · lemma note, col 255 Talem visitare jacentem. Clinicum, Grabbatarium. RIG.

"To visit such a one lying ill." A bedridden man, one confined to his pallet. RIG.

(—) ‹anchor: Pauperem, semper abosum› · lemma note, col 255 Pauperem, semper abosum. Importuni divitibus, et odiosi solent esse pauperes, sed et proximis etiam et amicis. φιλοιμισήσουσι φίλους πτωχούς. Prov., XIV, 20. RIG.

"The poor man, always hateful." The poor are usually a nuisance and hateful to the rich, and even to their neighbours and friends. "Friends will hate poor friends." Proverbs 14:20. RIG.

(—) ‹anchor: Unde se resumere possit› · lemma note, col 255 Unde se resumere possit. Unde ad sublevandam inopiam suam sumere aliquid possit, et sumpticulum facere parandis sibi necessariis, quibus doleat natura negatis; ac tandem vires resumet suas. RIG. — Unde se resumere, etc. Vires suas recuperare. Similiter Galli dicunt se reprendre. Vide Car. Dufresnii Glossarium. DAVIS.

"Whence he may recover himself." Whence he may take something to relieve his want and make a small outlay to get himself the necessaries whose lack pains nature; and so at last he will regain his strength. RIG. — "Whence he may recover himself," etc.: to recover his strength. The French likewise say se reprendre. See Charles du Fresne's [Du Cange's] Glossary. DAVIES.

(—) ‹anchor: Victualia ferre› · lemma note, col 255 Victualia ferre. Ipse Instr. ult. dicet... portent victualia collo.

"To bring provisions." He himself will say in the last Instruction: "… let them carry provisions on their neck."

(—) ‹anchor: PAUPERIBUS SANIS› · lemma note, col 255 PAUPERIBUS SANIS. Instructione praecedenti dixit, de infirmis et jacentibus: jam de valentibus et sanis, sed egenis; qui tamen artis suae quaestu parare sibi possunt, unde se exhibeant. Et hos quidem aliquid de subsidio artis suae conferre vult fratribus infirmis. RIG.

"To the healthy poor." In the preceding Instruction he spoke of the sick and bedridden; now of the strong and healthy but needy, who can still earn by their craft the means to keep themselves. And he wants these to contribute something from the proceeds of their craft to their sick brethren. RIG.

(—) ‹anchor: Pauperies sana› · lemma note, col 255 Pauperies sana. Eccl., XXX, 14. πτωχὸς ὑγιὴς καὶ ἰσχύων τῇ ἕξει.

"Healthy poverty." Ecclesiasticus 30:14: "a poor man, healthy and strong in constitution."

(—) ‹anchor: Responsorem in alto› · lemma note, col 255 Responsorem in alto. Qui sic respondit quasi despiciat. Prov., XVIII, 25: Cum obsecrationibus loquitur pauper.

"One who answers haughtily." Who answers as though looking down on others. Proverbs 18:23 [printed 25]: "The poor man speaks with entreaties."

(—) ‹anchor: Blandus enim sermo› · lemma note, col 255 Blandus enim sermo. Blandus sermo saepe apud iratos plurimum valet, et gratia sua facit ut subsidant iracundo cristae, ut fervor detumeat; confutat animum iracundi fervidum. Sic Lucilius dixit: Coquus ahenum cum fervit, paula confutat trua. RIG.

"For a gentle word." A gentle word often avails very much with the angry, and by its charm makes the angry man's crest go down and his heat subside; it cools the hot mind of the irascible. So Lucilius said: "When the cauldron boils, the cook cools it with a little ladle." RIG.

(—) ‹anchor: Deriget› · lemma note, col 255 Deriget. Rigorem solvit, emollit, fundit, liquefacit. Plautus eodem sensu dixit: dirigere, in Curcul. Clipeatus elephantum ubi machaera dirigit, hoc est, ita discindit aut transverberat, ut effuso sanguine praerigida belluae moles dissolvatur, aut divisa prosternatur. Glossae: ἀπευθύνω, Derigo. RIG. — Respicit Commodianus ad Prov. XV, 1.

"It unstiffens." It loosens rigidity, softens, melts, liquefies. Plautus used dirigere in the same sense, in the Curculio: "where the shielded man unstiffens an elephant with his sword," that is, so cleaves or pierces it that, the blood poured out, the beast's very stiff bulk is dissolved, or is cut through and laid low. The Glosses: apeuthynō, derigo. RIG. — Commodian looks to Proverbs 15:1.

(—) ‹anchor: Proverbium nosti› · lemma note, col 255 Proverbium nosti. Glossae veteres: θεολογία, Dei proverbia.

"You know the proverb." The old Glosses: theologia, "God's proverbs."

(—) ‹anchor: In gazo praeterea› · lemma note, col 255–256 In gazo praeterea. Supra. Instruct. IV: Non domum gazo paratis. Glossae: Gaza, χρήματα, περσίδι διαλέκτω. Cyprianus: Et dominicum celebrare te credis, qui Corban non respicis? Commod. LXI: De die dominica quia dicis? etc. RIG.

"Into the treasury, moreover." Above, Instruction 4 [as printed]: "You prepare no gift [printed domum, 'house'] for the treasury." The Glosses: gaza, "money, in the Persian tongue." Cyprian: "And do you think you celebrate the Lord's [supper], you who have no regard for the Corban?" Commodian, 61: "Because you speak of the Lord's day?" etc. RIG.

(—) ‹anchor: Singularis illa› · lemma note, col 256 Singularis illa. Vidua, solitaria.

"That lone woman." The widow, solitary.

(—) ‹anchor: Unctus› · lemma note, col 256 Unctus. Christus. Tertullianus, Apolog., cap. 3: Christianus, quantum interpretatio est, de unctione deducitur. Nomen de suavitate vel benignitate compositum. RIG.

"The Anointed." Christ. Tertullian, Apology, chapter 3: "'Christian,' as far as its meaning goes, is derived from anointing." A name made from sweetness or kindness. RIG.

(—) ‹anchor: In nigris exire› · lemma note, col 256 In nigris exire. Ut mox erat gentium minime christianarum. Julius Paulus, Sententiarum lib. I, tit. de Sepulcris et Lugendis: Qui luget, abstinere debet a conviviis, ornamentis, purpura et alba veste. Atra vestis conveniens luctui color, tristior habitus; spem resurrectionis non habebant, mortuos suos lugebant ut perditos, ut jam nullos. At christiani, qui fideles fratresque suos ad vitam aeternam migrasse, abiisse, praecessisse dicebant, non exibant in nigris, τὸ γὰρ μέλαν θανατῶδες. Itaque aversabantur omnia mortis praesagia. Nam et nigrum illud et ferale in tumulis Theta, et nigra in veste senescere, ad christianos pertinere negabant, de vita post excessum aeterna certos. RIG.

"To go out in black." As was presently the custom of the nations, which were not Christian at all. Julius Paulus, Sentences, book 1, title On Tombs and Mourning: "One who mourns must abstain from banquets, ornaments, purple and white clothing." Black clothing, the colour suited to mourning, a sadder garb: they had no hope of resurrection; they mourned their dead as lost, as now nothing. But the Christians, who said that their faithful and their brethren had passed over, gone away, gone ahead to eternal life, did not go out in black, "for black is deathly." So they shunned every omen of death. For they denied that the black and funereal Theta on tombs, and growing old in black clothing, had anything to do with Christians, who were sure of eternal life after departure. RIG.

(—) ‹anchor: In Salomoniaco libro› · lemma note, col 256 In Salomoniaco libro. Liber inscribitur Ecclesiasticus, Sapientia Jesu filii Sirach. Salomoniacum librum vocat Commodianus, quia gnomas sive sententias continet ad exemplum Salomonis. RIG.

"In the Solomonic book." The book is titled Ecclesiasticus, the Wisdom of Jesus son of Sirach. Commodian calls it Solomonic because it contains maxims or sayings after Solomon's pattern. RIG.

(—) ‹anchor: Septimana finita› · lemma note, col 256 Septimana finita. Ecclesiastici, XXII, 13: Luctus mortui septem dies. Morem fuisse antiquissimum discimus ex historia Jacobi, Genes., I 10, et ex iis quae sunt ad eum locum, et ad Siracidem ab doctis viris notata ex Philone et Ammiano Marcellino. RIG.

"When the week is ended." Ecclesiasticus 22:13: "Mourning for the dead is seven days." We learn that the custom was very ancient from the story of Jacob, Genesis [5]0:10 [printed "I 10"], and from what learned men have noted from Philo and Ammianus Marcellinus on that passage and on Sirach. RIG.

(—) ‹anchor: Gentiliter plangere› · lemma note, col 256 Gentiliter plangere. More gentium. Paulus ad Thessal., I καθὼς καὶ οἱ λοιποί, οἱ μὴ ἔχοντες ἐλπίδα. Scilicet resurrectionis. RIG.

"To lament like the Gentiles." In the manner of the nations. Paul to the Thessalonians, 1 [Thess. 4:13]: "as the rest do, who have no hope." Hope, that is, of the resurrection. RIG.

(—) ‹anchor: Quod minus quam gentes estis› · lemma note, col 256 Quod minus quam gentes estis. Legendum: Quid minus quam gentes estis. DAVIS.

"That you are less than the Gentiles." We should read: "How are you less than the Gentiles?" DAVIES.

(—) ‹anchor: Extinctos clamatis› · lemma note, col 256 Extinctos clamatis. Ut supra Instr. XXX, Vixit, et, Extinxi. Extinctos ethnici dicebant defunctos: Christiani, praemissos, ad Deum translatos, evocatos a Domino. RIG.

"You cry out that they are extinguished." As above, Instruction 30: "He has lived," and "I have perished." The heathen called the dead "extinguished"; the Christians called them "sent ahead," "carried over to God," "called away by the Lord." RIG.

(—) ‹anchor: Nec dolore duxit pater› · lemma note, col 256 Nec dolore duxit pater. Haec Abrahami et Davidis exempla ad communem hunc de filiis non lugendis locum citavit Ennodius episcopus Ticinensis Epist. 1 lib. II, ubi Sirmondus hosce Commodiani versiculos (continues)

"Nor did the father lead him in grief." Ennodius, bishop of Pavia, cited these examples of Abraham and David for this common theme of not mourning one's sons, Letter 1 of book 2, where Sirmond [cites] these little verses of Commodian (continues)

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(continued) et ipsius quidem Commodiani nomen, ab aevo Gennadii et Gelasii ignoratum primus indicavit. Eusebius opusculo de Resurrectione: Noli enim quaerere, si non est occisus Isaac: sed ex quo proposuit pater, mortuus est patri Isaac, pag. 51 editionis Sirmondi. RIG.

(—) ‹anchor: Deo devotus› · lemma note, col 257 Deo devotus. Glossae: Devotissimus, καθοσιώτατος. Omnia pati et facere paratus. RIG.

"Devoted to God." The Glosses: devotissimus, kathosiōtatos ("most devoted"). Ready to suffer and do all things. RIG.

(—) ‹anchor: Proverbia nosti› · lemma note, col 257 Proverbia nosti. Sic Julianus Caesar Dionysio cuidam: Μῦθον ἀκήκοας, et, Ἱστορίαν ἐπίστασαι. RIGALT.

"You know the proverbs." So Julian Caesar to a certain Dionysius: "You have heard the tale," and "You know the story." RIGAULT.

(—) ‹anchor: Per forum efferri volebat› · lemma note, col 257 Per forum efferri volebat. Quemadmodum ille apud Horatium Gargilius, qui: Mane plagas, venabula, servos, Differtum transire forum populumque jubebat. RIG.

"He wished to be carried out through the forum." Like that Gargilius in Horace, who "in the morning had his nets, hunting spears and slaves cross the crowded forum and the people." RIG.

(—) ‹anchor: Qui ob ista collegia quaeris› · lemma note, col 257 Qui ob ista collegia quaeris. Corporis artificum Libitinariorum, qui funera ad ritum ethnicum ministrabant magnifico apparatu; numerosissima turba prosequentium funus et majorum imagines. RIG.

"You who for these things seek out guilds." Of the guild of the undertakers' craftsmen, who served funerals in the heathen rite with splendid pomp: a very great crowd following the funeral, and the images of the ancestors. RIG.

(—) ‹anchor: Collegia quaeris› · lemma note, col 257 Collegia quaeris. Advocas, sic Instr. XIX, dixit COLLEGIUM FACERE: simili collegio facto. RIG.

"You seek out guilds." You call them in; so in Instruction 19 he said "to form a guild": "a like guild being formed." RIG.

(—) ‹anchor: Sub Vejove› · lemma note, col 257 Sub Vejove. Sub Idolis. In apogr. sub vigore. RIG.

"Under Vejovis." Under the idols. The copy has "under vigour." RIG.

(—) ‹anchor: Congruent in Pascha, die felicissimo› · lemma note, col 257 Congruent in Pascha, die felicissimo. Quo pignus et arrhabonem accepimus resurrectionis in vitam aeternam. RIG.

"They gather at Easter, the most happy day." On which we received the pledge and earnest of resurrection to eternal life. RIG.

(—) ‹anchor: Qui postulant sumpta divina› · lemma note, col 257 Qui postulant sumpta divina. Ita in apographo, ubi superscriptum est: qui postulant sabbata divina. Neutra lectio probabilis mihi videtur. Ista vero sensum efficiet huic instructioni convenientissimum: Laetentur et illi, qui postulant sub acta divina. Commendatur pietas erga pauperes; illos praesertim, qui postulant et rogant opem ac beneficia fidelium, sub id tempus quo solvitur Synaxis die Paschae; sub id tempusque pronuntiari solet missa, sive missio paschalis: sub id tempus, quo dimittuntur fideles, peractis solemnibus, peractis mysteriis, peractis rebus divinis. RIG.

"Who ask for the divine outlay." So in the copy, where "who ask for the divine sabbaths" is written above. Neither reading seems probable to me. This one will give the sense most fitting to this Instruction: "Let those also rejoice who ask just after the divine rites." Kindness to the poor is commended, especially to those who ask and beg the help and benefactions of the faithful at the time when the assembly is dismissed on Easter day; at the time when the missa, the Easter dismissal, is usually proclaimed; at the time when the faithful are dismissed, the solemnities completed, the mysteries completed, the divine rites completed. RIG.

(—) ‹anchor: Respicite fonte quo memorentur ista› · lemma note, col 257 Respicite fonte quo memorentur ista. In apogr. Respues de forte quo memorentur. Quae sunt corruptissima. RIG.

"Look to the source from which these things are recalled." The copy has "You will spit out from chance whereby they are recalled," which is utterly corrupt. RIG.

(—) ‹anchor: Cum ipsi non facitis› · lemma note, col 257–258 Cum ipsi non facitis. Supra Instr. LXIX, dixit: Observetque prius, ut faciat ipse quae dicit. Apollonius: Δεῖ γὰρ νομοθέτην ἃ πεποίηκεν ἑαυτόν, ταῦτα ἐπιτάγματα ἐς τοὺς πολλοὺς ποιεῖσθαι. Horatius: Si vis me flere, dolendum est primum ipsi tibi. Pharisaeorum est, dicere et non facere: imponere plebi onera, quae ipsi ne digito quidem velint attingere. RIG.

"Since you do not do it yourselves." Above, Instruction 69, he said: "And let him first take care to do himself what he says." Apollonius: "For a lawgiver must make into commands for the many what he has [first] made binding on himself." Horace: "If you want me to weep, you must first grieve yourself." It is the Pharisees' way to say and not do: to lay on the people burdens they will not touch with a finger themselves. RIG.

(—) ‹anchor: Sic multos urget blasphemia› · lemma note, col 258 Sic multos urget blasphemia. Hoc de saeculi sui clericis Commodianus: et Clerici vocabulum tunc pertinebat etiam ad sacerdotem. Hoc de saeculo quoque suo testatur etiam ad Eustochium Hieronymus Epist. XXII, num. 16: Clerici ipsi, inquit, quos in magisterio esse oportuerat doctrinae pariter et timoris, osculantur capita matronarum, et extenta manu, ut benedicere eos putes velle, si nescias, pretia accipiunt salutandi. Illae interim quae sacerdotes suo viderint indigere praesidio, eriguntur in superbiam, etc. Quanta jam illis temporibus per Ecclesias spatia confecerat Antichristus? Jam ipsi praesides indigebant monitoris praesidio; et qui monitis suis regendae plebis pontificium susceperant, mala praevaricatione praesidium ipsi suum deserebant. RIG.

"So blasphemy presses on many." Commodian says this of the clergy of his age; and the word "cleric" then extended to the priest as well. Jerome too testifies this of his own age, to Eustochium, Letter 22, number 16: "The clergy themselves," he says, "who ought to be masters of teaching and of fear alike, kiss the heads of matrons, and with hand outstretched, so that if you did not know you would think they meant to bless, they take the fee for their greeting. Meanwhile the women, seeing that priests need their protection, are lifted up into pride," etc. How much ground had Antichrist already covered in the churches in those times! The presidents themselves already needed the protection of a monitor; and those who had taken up the office of governing the people by their counsels were themselves deserting their post by wicked betrayal. RIG.

(—) ‹anchor: DE FABULOSIS› · lemma note, col 258 DE FABULOSIS. Congerronibus, confabulatoribus. RIG.

"On the talkers." Gossiping companions, chatterers. RIG.

(—) ‹anchor: Domum stomachi› · lemma note, col 258 Domum stomachi. Pectus. RIG.

"The house of the stomach." The breast. RIG.

(—) ‹anchor: Stomachi› · lemma note, col 258 Stomachi. Cordis, animi, conscientiae. RIG.

"Of the stomach." Of the heart, the mind, the conscience. RIG.

(—) ‹anchor: Pro delicto diurno› · lemma note, col 258 Pro delicto diurno. In apogr. legitur, divino. Delictum diurnum; quotidianae incursiones. RIG.

"For the daily fault." The copy reads "divine." The daily fault: everyday lapses. RIG.

(—) ‹anchor: Luxaris labia› · lemma note, col 258 Luxaris labia. Labia profanas, violas, dissolvis luxu, nequitia. Ut a luxuria, luxuriari; sic a luxu, luxari. ἀσωτεύομαι, Luxo, luxurior. Festus: Luxantur a luxu dictum, id est, luxuriantur. RIG.

"You dissolve your lips." You profane your lips, violate them, loosen them with excess and wickedness. As from luxuria, luxuriari, so from luxus, luxari. Asōteuomai: luxo, luxurior. Festus: "Luxantur is said from luxus, that is, they run riot." RIG.

(—) ‹anchor: Quasi intient balneo› · lemma note, col 258 Quasi intient balneo. Quasi initent balneum. Et versu seq. Et de domo Dei ceu nundinas facitis artent. RIG. — Sensus, nisi fallor, postulat ut legatur: Et de domo Dei faciunt ceu nundinas, artant. DAVIS.

"As if they were going into a bath." As if they were entering a bath. And in the next verse: "And of God's house you make, as it were, a market, they crowd." RIG. — The sense, unless I am mistaken, requires us to read: "And of God's house they make, as it were, a market; they crowd it." DAVIES.

(—) ‹anchor: Ceu nundinas› · lemma note, col 258 Ceu nundinas. οἶκον ἐμπορίου. Joan. II, 16. RIG.

"As a market." "A house of trade." John 2:16. RIG.

(—) ‹anchor: Terruit sane Dominus domum orationis› · lemma note, col 258 Terruit sane Dominus domum orationis. Cum intorto flagello ejecit collybistas. Joan. II, 15. RIG.

"The Lord indeed struck terror in the house of prayer." When with a twisted whip he drove out the money-changers. John 2:15. RIG.

(—) ‹anchor: Sursum corda› · lemma note, col 258 Sursum corda. Prisca formula poscentis attentionem et silentium. Glossae veteres: Sus, ἄνω; sursum, ἐπάνω. Item: Ἄνω, κάτω, sursum, deorsum. RIG.

"Lift up your hearts." An ancient formula calling for attention and silence. The old Glosses: sus, anō ("up"); sursum, epanō ("upward"). Also: anō, katō, up, down. RIG.

(—) ‹anchor: Pro plebe devota› · lemma note, col 258 Pro plebe devota. Pro omni fraternitate. RIG.

"For the devoted people." For the whole brotherhood. RIG.

(—) ‹anchor: Ebrioso modum non pono, sed belluam malo› · lemma note, col 258 Ebrioso modum non pono, sed belluam malo. In apographo legitur: Ebrioso modum non puo, sed bellua malor. Et prima quidem lectione statim se (continues)

"I set no limit for the drunkard, but [call him] an evil beast." The copy reads: "Ebrioso modum non puo, sed bellua malor." And at the first reading, at once (continues)

(printed under page 131)

<!-- Lemma notes under the head COMMENTARIUS (Rigault, Davies), keyed by quoted lemmas, not call letters. The verse above the head is the author's and is not set. The page opens with the end of the note begun on p. 131; its last note continues on p. 133. --> (—) ‹anchor: Ebrioso modum non pono (from p. 131)› · col 259

(continued) obtulerat emendatio: Ebrioso modum non pono, sed bellua major. Unde apparebat iste sensus: Deditus ebrietati, modum sibi non ponit; nec ponere monentem audit; sed major bellua, major helluo modum ponit combiboni suo, quem turbata mente crapula consopitum prostravit; jam non mentis, non rationis compotem; ac per hoc belluam. Sed haec sunt exposita et coacta nimis. Itaque placet ista simplicior scriptura: Ebrioso modum non pono, sed belluam malo. RIG.

(—) ‹anchor: Bibendo superbis› · lemma note, col 259 Bibendo superbis. In apographo legitur: supernis vel superius. RIG.

"You grow proud in drinking." The copy reads "supernis" or "superius." RIG.

(—) ‹anchor: Regentis imperium tenens apud, stulte Cyclopas› · lemma note, col 259 Regentis imperium tenens apud, stulte Cyclopas. Polyphemi. RIG.

"Holding the power of the ruler among the Cyclopes, fool." Of Polyphemus. RIG.

(—) ‹anchor: Inde in historiis› · lemma note, col 259 Inde in historiis. In fabulis, in Odyssea. Glossae: Ἱστορίαι, monimenta. Hesych.: Ἱστορεῖ, μυθεύει, ἱστορία, μαρτύρια, καὶ τὰ ὅμοια. RIG.

"Hence in the stories." In the fables, in the Odyssey. The Glosses: historiai, records. Hesychius: "historei: tells tales; historia: testimonies, and the like." RIG.

(—) ‹anchor: Optima mihi bibere› · lemma note, col 259 Optima mihi bibere. Hoc ex persona sua Commodianus apponit: intelligit autem bibere vitam aeternam per Evangelia, praecepta et exempla Christi. RIG.

"The best things for me to drink." Commodian adds this in his own person: he means drinking eternal life through the Gospels, the precepts and examples of Christ. RIG.

(—) ‹anchor: Extinguis tibi gahennam› · lemma note, col 259 Extinguis tibi gahennam. Alludit ad historiam divitis purpurati, cujus lingua apud inferos tam ardenti cruciatu urebatur, ut de Lazari digito instillari sibi aquae tantillum pro summo levamine exoptaret. Luc., XVII.

"You quench Gehenna for yourself." He alludes to the story of the rich man in purple, whose tongue was burned in the underworld with such a fiery torment that he longed, as the greatest relief, to have the least drop of water let fall on it from Lazarus's finger. Luke 17 [as printed; the story is Luke 16].

(—) ‹anchor: PASTORI› · lemma note, col 259 PASTORI. Convivatori, ἑστιάτορι. RIG.

"To the feeder." To the host of the feast, hestiatōr. RIG.

(—) ‹anchor: Pauperem qui te non rep.› · lemma note, col 259 Pauperem qui te non rep. Instr. LXI. RIG.

"The poor man who cannot repay you." Instruction 61. RIG.

(—) ‹anchor: Feneras Alto› · lemma note, col 259 Feneras Alto. Cyprianus lib. de discipl. Patrimonium tuum Deo fenera, Christum ciba. RIG. — Salomon Prov. XIX, 17: Qui pauperi miseretur, Deo fenerat: ut habet vetus interpres apud Cyprianum Testim. ad Quir. lib. III, cap. 1. DAVIS.

"You lend to the Most High." Cyprian, book On Discipline: "Lend your inheritance to God; feed Christ." RIG. — Solomon, Proverbs 19:17: "He who has pity on the poor lends to God," as the old translator has it in Cyprian, Testimonies to Quirinus, book 3, chapter 1. DAVIES.

(—) ‹anchor: De latibulis› · lemma note, col 259 De latibulis. De intimo recessu cordis; de penetralibus mentis tuae. RIGALT.

"From the hiding places." From the inmost recess of the heart; from the innermost chambers of your mind. RIGAULT.

(—) ‹anchor: Ores miseratus egenis› · lemma note, col 259 Ores miseratus egenis. Paulinus, epist. XXXIV: Aliud est, quando tu solus oras pro te: et aliud, quando multitudo pro te apud Deum trepidat. RIG.

"That you pray, having pitied the needy." Paulinus, letter 34: "It is one thing when you alone pray for yourself, and another when a multitude stands trembling before God for you." RIG.

(—) ‹anchor: NOMEN GAZAEI› · lemma note, col 259 NOMEN GAZAEI. Id est Commodiani; a Gaza, Gazaeus: a Commodis, Commodianus. Commoda autem dicuntur opes; divitiae, gaza. Glossae veteres: Commoda, λυσιτελῆ, χρήματα. RIG.

"The name of the man of the treasury." That is, of Commodian: from gaza, Gazaeus; from commoda, Commodianus. For commoda means wealth, riches, treasure. The old Glosses: commoda, "profitable things, money." RIG.

(—) ‹anchor: Tenete principium› · lemma note, col 259 Tenete principium. Nullus dubito quin ad illud Davidium Ps. CIX, 4, respexerit auctor: Tecum principium in die virtutis tuae. Nimirum principium, ἀρχή, principatus: quod etiam Suetonius principium dixit, ut ad citati Psalmi locum monuit doctissimus Meldensium antistes Bossuetius.

"Hold the beginning." I have no doubt that the author had in view that verse of David, Psalm 109[110]:4 [as printed; the verse is 3]: "With you is the principality in the day of your power." Principium, that is, archē, rule: Suetonius too used principium so, as the most learned Bishop of Meaux, Bossuet, pointed out on the passage of the Psalm cited.

(—) ‹anchor: Et quos ignis ussit in aevo› · lemma note, col 260 Et quos ignis ussit in aevo. Legibus Caesarum de poenis, summa fuit ignium poena. Christiani vero, etiam in corporibus defunctorum, rogos et busta exhorrescebant, praesaga formidine ignis illius aeterni. Hoc igitur in primis curabant, ut martyrio devotis obfirmarentur animi adversus ignium tormenta. Petrus I, Epist., IV, 12, hortatur christianos ne expavescant martyrium si per ignes et ustionem corporis accidat, nec exhorreant ut rem novam, inauditam, inusitatam, aut alienam christianis. μὴ ξενίζεσθε τῇ ἐν ὑμῖν πυρώσει. Cyprianus Ep. LVI: Nolite mirari ardorem accidentem vobis, qui ad tentationem vestram fit, etc., ubi etiam observavimus nonnihil. Atque haec parodia sic fuerit christiana: O quantos aestus, quantos patiere labores! Si fuerint ignes res peregrina tibi.

"And those whom the fire has burned forever." Under the Caesars' penal laws the highest penalty was fire. But Christians shrank from pyres and burning-places even for the bodies of the dead, in a foreboding dread of that eternal fire. So their first care was that those devoted to martyrdom should have their spirits steeled against the torment of fire. Peter, 1 Epistle 4:12, urges Christians not to be terrified of martyrdom if it comes by fire and the burning of the body, nor to shrink from it as something new, unheard of, unusual, or foreign to Christians: "Do not be surprised at the fiery ordeal among you." Cyprian, Letter 56: "Do not wonder at the burning that comes upon you, which comes to test you," etc., where we have also made some observations. And this parody would be Christian: "O how much heat, how many labours you will suffer, if fires are a strange thing to you!"

(—) ‹anchor: Sex millibus annis completis› · lemma note, col 260 Sex millibus annis completis. Justinus Martyr. Dial. cum Tryph. Jud., pag. 307, hoc se cum plerisque aliis recte sentientibus credere profitetur: Ἐγὼ δέ, καὶ εἴ τινές εἰσιν ὀρθογνώμονες κατὰ πάντα χριστιανοί, ἀνάστασιν καὶ χίλια ἔτη ἐν Ἱερουσαλήμ, etc. Hujusce temporis, annorum sex mille, consummationem sic putabat circa an. Chr. 369. Q. Julius Hilario, quem sarcinatores Bibliothecae Patrum ediderunt ex bibliotheca Petri Pithoei: « A passione Domini Christi, ex quo tempore fide in se credentibus resurrectionem pollicitus Dei Filius, anni compleantur necesse est quadringenti et septuaginta, ut concludatur summa sex millium annorum. Septimo millesimo incipiente, fide vera credentes liberabuntur e mundo. Tunc enim erit resurrectio prima sanctorum. De quadringentis vero et septuaginta annis a passione Domini in consulatum Caesaris et Attici, die nono Kal. April, anni transierunt trecenti sexaginta novem. Restant itaque anni centum et unus, ut consummentur anni sex mille, etc. » RIG.

"When six thousand years are complete." Justin Martyr, Dialogue with Trypho the Jew, page 307, professes that he, with many others who think rightly, believes this: "But I, and any other Christians who are right-minded in all things, [know there will be] a resurrection and a thousand years in Jerusalem," etc. Q. Julius Hilarion, whom the compilers of the Library of the Fathers published from the library of Pierre Pithou, reckoned the completion of this period of six thousand years thus, about the year of Christ 369: "From the passion of the Lord Christ, from which time the Son of God promised resurrection to those who believe in him by faith, four hundred and seventy years must be completed, to close the sum of six thousand years. When the seventh millennium begins, those who believe with true faith will be freed from the world. For then will be the first resurrection of the saints. Of the four hundred and seventy years from the Lord's passion to the consulship of Caesar and Atticus, on the ninth day before the Kalends of April, three hundred and sixty-nine years have passed. So there remain a hundred and one years to complete the six thousand years," etc. RIG.

(—) ‹anchor: Completo millesimo anno› · lemma note, col 260 Completo millesimo anno. Epistola, quae tribuitur Barnabae, pag. 54: Οὐκοῦν, τέκνα, ἐν ἓξ ἡμέραις, ἐν τοῖς ἑξακισχιλίοις ἔτεσι, συντελεσθήσεται τὰ πάντα. Vetus interpres latinus: Unde scire debetis, quia in sex millia annorum consummabuntur omnia. RIG.

"When the thousandth year is complete." The letter attributed to Barnabas, page 54: "So then, children, in six days, that is, in six thousand years, all things will be brought to completion." The old Latin translator: "Whence you ought to know that in six thousand years all things will be completed." RIG.

(—) ‹anchor: Cum montibus ipsi loquendo› · lemma note, col 260 Cum montibus ipsi loquendo. Luc. XXIII, 30: Tunc incipient dicere montibus: Cadite super nos; et collibus: Operite nos. Quod Oseas praedixerat, X, 8 (Apoc., VI, 16). RIG.

"Speaking themselves with the mountains." Luke 23:30: "Then they will begin to say to the mountains, 'Fall on us,' and to the hills, 'Cover us.'" As Hosea had foretold, 10:8 (Rev. 6:16). RIG.

(—) ‹anchor: Omnis caro redditur acto› · lemma note, col 260 Omnis caro redditur acto. Redditur et restituitur (continues)

"All flesh is given back to what it did." It is given back and restored (continues)

(printed under page 132)

<!-- Lemma notes under the head COMMENTARIUS, keyed by quoted lemmas, not call letters. NOTE: on this page the verse text and its commentary belong to the poem addressed to Antonius (the "Carmen adversus paganos" printed after Commodian and attributed to Paulinus), not to Commodian's Instructiones. The editors cited are Muratori, Gallandi, Vonck and A. Lips. The Commodian note that ended p. 132 with "(continues)" does not continue here: this page's notes open on a fresh lemma. The last note on the page ends with a verse quotation ("Prodiderat.....") and may continue on p. 134; this can't be confirmed from this crop. --> (—) ‹anchor: Antonius› · lemma note, col 261 Antonius. Quem Paulinus heic alloquatur, quis me doceat? Nominativum pro vocativo adhibitum ab antiquis ostendit Vossius, lib. IV, cap. 5, de Arte Grammat. MURATOR.

"Antonius." Who will tell me whom Paulinus addresses here? Vossius shows that the nominative was used for the vocative by the ancients, book 4, chapter 5, On the Art of Grammar. MURATORI.

(—) ‹anchor: Talia carmina pando› · lemma note, col 261 Talia carmina pando. Corn. Valerius Vonckius, vir clarus, Observata ad hoc Antonii carmen exhibet in Specimine Critico, pagg. 4–10, quorum nonnulla recenset anonymus lipsiensis in Actis eruditor. 1746, pag. 215, seqq. Unde potiora quae ad carmen istud illustrandum spectant, excerpere animus est. Heic itaque Vonckius legit: Talia carmine pando. Elegantius tamen, quam ferat aetas ac stylus auctoris. GALLAND.

"I unfold such songs." The distinguished Cornelius Valerius Vonck gives observations on this poem of Antonius in his Specimen Criticum, pages 4–10, some of which an anonymous Leipzig reviewer surveys in the Acta Eruditorum for 1746, page 215 and following. From them I mean to excerpt the more important points bearing on the illustration of this poem. Here, then, Vonck reads: "I unfold such things in song" (carmine). This is more elegant, however, than the author's age and style allow. GALLANDI.

(—) ‹anchor: Chelyn modulata voce rogavit› · lemma note, col 261 Chelyn modulata voce rogavit. Licentius fortasse quam par sit, mutat vir criticus chelyn in Deum. Quidni porro scripserit auctor: David ipse chelyn rogavit? Nimirum respexerit ad Psalm. LVI, 9; CVII, 3: Exsurge, gloria mea, exsurge psalterium et cithara. VONCK.

"Entreated the lyre with tuneful voice." The critic changes "lyre" to "God," perhaps more freely than is proper. Why should the author not have written: "David himself entreated the lyre"? He will have had in view Psalm 56:9 and 107:3: "Arise, my glory; arise, psaltery and harp." VONCK.

(—) ‹anchor: Qui mergi› · lemma note, col 261 Qui mergi. Ni poetica licentia Paulinus est usus, carminis rationi aliquid deest. Fortasse pro mergi legendum mersos. MURATOR. — Cl. Muratorius, ut laboranti metro succurreret, pro mergi reponebat mersos. Vonckius, qui mergi funestos. Neutra tamen emendatione opus. Sic enim etiam Virgilius per hiatum ejusmodi, Eclog. III, v. 6: Et succus pecori et lac subducitur agnis. Atque ita optimi poetae saepissime. Noster mox v. 15, similiter. A. LIPS.

"Who [saw] to be drowned." Unless Paulinus used poetic licence, something is missing from the verse's metre. Perhaps we should read mersos for mergi. MURATORI. — The distinguished Muratori, to rescue the limping metre, put mersos for mergi; Vonck, "who [saw] the deadly ones drowned." But neither emendation is needed. For Virgil too uses a hiatus of this kind, Eclogue 3, line 6: "and the sap is drawn from the flock and the milk from the lambs." And so the best poets very often. Our poet likewise shortly after, line 15. A. LIPS.

(—) ‹anchor: Et fons› · lemma note, col 261–262 Et fons. Heic quoque laborat aliquantulum versus. Scriberem: Manna cui e coelo, cui, fons, etc. MUR. Quo metrum huic versui restituant, editor quidem rescribit Manna cui e coelo, cui fons; criticus vero facilius transponit fons et. Sed nihil hoc loco mutandum ob poetae licentiam, lipsiensi anonymo jure videtur. GALLAND.

"And the spring." Here too the verse limps a little. I would write: "To whom manna from heaven, to whom a spring," etc. MURATORI. To restore the metre to this verse, the editor rewrites "to whom manna from heaven, to whom a spring"; the critic more easily transposes "fons et." But the anonymous Leipzig reviewer rightly thinks nothing should be changed here, on account of poetic licence. GALLANDI.

(—) ‹anchor: Ex aere figurat› · lemma note, col 262 Ex aere figurat. Tertullianus, in Apolog., cap. 13, idem ethnicis objiciebat: « Domesticos deos quos Lares dicitis, domestica potestate tractatis pignorando, demutando aliquando in cacabulum de Saturno, aliquando in trullam de Minerva; ut quisque contritus atque contusus est, dum diu colitur, ut quisque dominus sanctiorem expertus est domestica necessitae. Publicos aeque publico jure foedatis, quos in hastario vectigales habetis. Si Capitolium, si olitorium forum petatur, sub eadem voce praeconis, sub eadem hasta, sub eadem annotatione quaestoris divinitas addicta conducitur. » Cacabulum Tertulliano memoratum, quod vas spurcitiarum fuit, a Paulino modeste innuitur per haec verba: Aut magis in species convertat saepe pudendas. MUR.

"He shapes from bronze." Tertullian, in the Apology, chapter 13, made the same charge against the heathen: "Your household gods, whom you call Lares, you treat with household authority, pawning them, sometimes changing a Saturn into a cooking pot, sometimes a Minerva into a ladle, as each is worn out and battered by long worship, as each master has found a holier one in household need (necessitae, so printed). Your public gods you defile equally by public law, holding them as taxable at the auction spear. Whether one goes to the Capitol or to the vegetable market, under the same crier's voice, under the same spear, under the same entry of the quaestor, deity is knocked down and hired out." The cooking pot mentioned by Tertullian, which was a vessel for filth, is modestly hinted at by Paulinus in these words: "or rather turns them often into shameful shapes." MURATORI.

(—) ‹anchor: Mittat conflcta› · lemma note, col 262 Mittat confictam. Leg. mittat confracta monetae. VONCK.

"Sends what is forged [to the mint]." Read: "sends the broken pieces to the mint." VONCK.

(—) ‹anchor: Mentesque deorum› · lemma note, col 262 Mentesque deorum. In pecudum caesarum extis deorum mentem stulte perquirebant Gentiles: Ovid., lib. V, Metam.: Fibra quoque aegra notas veri, monitusque deorum Prodiderat.....

"And the minds of the gods." The Gentiles foolishly searched for the gods' mind in the entrails of slaughtered beasts: Ovid, Metamorphoses, book 5 [as printed]: "The diseased entrail too had betrayed the marks of truth and the warnings of the gods …"

(printed under page 133)

una cum actis et operibus cuique suis; ut secundum ea quae gessit quisque, ad coronam aut gehennam mitatur. Rig.

together with the acts and works proper to each; so that, according to what each has done, he may be sent (mitatur, so printed) to the crown or to Gehenna. Rig.

Curiositas docti inveniet nomen in isto. Ab hoc pos-

The curiosity of the learned man will find the name in this. From this la[st] …

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