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Apologetic
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[328] Ps. xcvi. 5. The LXX. in whose version ed. Tisch. it is Ps. xcv. read δαιμόνια, like Tertullian. Our version has “idols.”
[329] Mehercule. Medius Fidius. I have given the rendering of the latter, which seems preferred by Paley (Ov. Fast. vi. 213, note), who considers it = me dius (i.e., Deus) fidius juvet. Smith (Lat. Dict. s.v.) agrees with him, and explains it, me deus fidius servet. White and Riddle (s.v.) take the me (which appears to be short) as a “demonstrative” particle or prefix, and explain, “By the God of truth!” “As true as heaven,” “Most certainly.”
Chapter XXI.—Of Silent Acquiescence in Heathen Formularies.
[330] i.e., for fear of being discovered to be a Christian (Oehler).
[331] See Matt. v. 44, 1 Pet. iii. 9, etc.
Chapter XXII.—Of Accepting Blessing in the Name of Idols.
[332] i.e., the precept which enjoins me to “do good and lend.”
[333] Elucidation III.
Chapter XXIII.—Written Contracts in the Name of Idols. Tacit Consent.
[334] Or, “mortgaged.”
[335] This is, perhaps, the most obscure and difficult passage in the entire treatise. I have followed Oehler’s reading, and given what appears to be his sense; but the readings are widely different, and it is doubtful whether any is correct. I can scarcely, however, help thinking that the “se negant” here, and the “tamen non negavi” below, are to be connected with the “puto autem nec negare” at the end of the former chapter; and that the true rendering is rather: “And [by so doing] deny themselves,” i.e., deny their Christian name and faith. “Doubtless a time of persecution,” such as the present time is—or “of prosecution,” which would make very good sense—“and the place of the tribunal, and the person of the presiding judge, require them to know themselves,” i.e., to have no shuffling or disguise. I submit this rendering with diffidence; but it does seem to me to suit the context better, and to harmonize better with the “Yet I have not denied,” i.e., my name and faith, which follows, and with the “denying letters” which are mentioned at the end of the chapter.—Tr.
[336] Mr. Dodgson renders “conceiveth;” and the word is certainly capable of that meaning.
[337] See Matt. v. 28.
[338] Oehler understands “the lighter crime” or “charge” to be “swearing;” the “heavier,” to be “denying the Lord Christ.”
[339] See Luke i. 20, 22, 62, 63.
[340] This is how Mr. Dodgson renders, and the rendering agrees with Oehler’s punctuation. [So obscure however, is Dodgson’s rendering that I have slightly changed the punctuation, to clarify it, and subjoin Oehler’s text.] But perhaps we may read thus: “He speaks in his pen; he is heard in his waxen tablet: the hand is clearer than every sound; the letter is more vocal than every mouth.” [Oehler reads thus: “Cum manibus suis a corde dictat et nomen filii sine ore pronuntiat: loquitur in stilo, auditur in cera manus omni sono clarior, littera omni ore vocalior.” I see no difficulty here.]
[341] Elucidation IV.
Chapter XXIV.—General Conclusion.
[344] i.e., cease to be Christians (Rigalt., referred to by Oehler).
[345] [General references to Kaye (3d edition), which will be useful to those consulting that author’s Tertullian, for Elucidations of the De Idololatria, are as follows: Preface, p. xxiii. Then, pp. 56, 141, 206, 231, 300, 360, 343, 360 and 362.]
[346] See vol. II., p. 186, this series.
III. The Shows, or De Spectaculis.
[347] [It is the opinion of Dr. Neander that this treatise proceeded from our author before his lapse: but Bp. Kaye (p. xvi.) finds some exaggerated expressions in it, concerning the military life, which savour of Montanism. Probably they do, but had he written the tract as a professed Montanist, they would have been much less ambiguous, in all probability. At all events, a work so colourless that doctors can disagree about even its shading, must be regarded as practically orthodox. Exaggerated expressions are but the characteristics of the author’s genius. We find the like in all writers of strongly marked individuality. Neander dates this treatise circa a.d. 197. That it was written at Carthage is the conviction of Kaye and Dr. Allix; see Kaye, p. 55.]
[348] [He speaks of Catechumens, called elsewhere Novitioli. See Bunsen, Hippol. III. Church and House-book, p. 5.]
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