Ethical

Footnotes

^[8979] i.e. the grace of martyrdom.

^[8980] Sibi vacabant.

^[8981] Commeatus.

^[8982] “Sustineo,” Græce ὑπομένω, scil. “exspecto.”

^[8983] This was an ordinary mode of picturing our Lord in the oratories and on the sacred vessels of those days. [This passage will recall the allegory of Hermas, with which the martyr was doubtless familiar.]

Chapter II.—Argument. Perpetua, When Besieged by Her Father, Comforts Him. When Led with Others to the Tribunal, She Avows Herself a Christian, and is Condemned with the Rest to the Wild Beasts. She Prays for Her Brother Dinocrates, Who Was Dead.

^[8984] “Catasta,” a raised platform on which the martyrs were placed either for trial or torture.

^[8985] [St. August. opp. iv. 541.]

^[8986] [The story in2 Maccab. xii. 40-45, is there narrated as a thought suggested to the soldiers under Judas, and not discouraged by him, though it concerned men guilty of idolatry and dying in mortal sin, by the vengeance of God. It may have occurred to early Christians that their heathen kindred might, therefore, not be beyond the visitations of the Divine compassion. But, obviously, even were it not an Apocryphal text, it can have no bearing whatever on the case of Christians. The doctrine of Purgatory is that nobody dying in mortal sin can have the benefit of its discipline, or any share in the prayers and oblations of the Faithful, whatever.]

^[8987] “Oromate.” [This vision, it must be observed, has nothing to do with prayers for the Christian dead, for this brother of Perpetua was a heathen child whom she supposed to be in the Inferi. It illustrates the anxieties Christians felt for those of their kindred who had not died in the Lord; even for children of seven years of age. Could the gulf be bridged and they received into Abraham’s bosom? This dream of Perpetua comforted her with a trust that so it should be. Of course this story has been used fraudulently, to help a system of which these times knew nothing. Cyprian says expressly: “Apud Inferos confessio, non est, nec exomologesis illic fieri potest.” Epistola lii. p. 98. Opp. Paris, 1574. In the Edinburgh series (translation) this epistle is numbered 51, and elsewhere 54.]

^[8988] [There is not the slightest reason to suppose that this child had been baptized: the father a heathen and Perpetua herself a recent catechumen. Elucidation.]

^[8989] “Diadema,” or rather “diastema.” [Borrowed from Luke xvi. 26. But that gulf could not be passed according to the evangelist.]

^[8990] “Nervo.”

Chapter III.—Argument. Perpetua is Again Tempted by Her Father. Her Third Vision, Wherein She is Led Away to Struggle Against an Egyptian. She Fights, Conquers, and Receives the Reward.

^[8991] Optio.

^[8992] [St. Aug. Opp. Tom. v. p. 1284.]

^[8993] It seems uncertain what may be the meaning of this word. It is variously supposed to signify little round ornaments either of cloth or metal attached to the soldier’s dress, or the small bells on the priestly robe. Some also read the word galliculæ, small sandals.

^[8994] [Concerning these visions, see Augustine, De Anima, cap. xviii. el seq.]

^[8995] “Afa” is the Greek word ἁφή, a grip; hence used of the yellow sand sprinkled over wrestlers, to enable them to grasp one another.

^[8996] [Psa. 44.5; 60.12; 91.13; 108.13.]

^[8997] This was the way by which the victims spared by the popular clemency escaped from the amphitheatre.

Chapter IV.—Argument. Saturus, in a Vision, and Perpetua Being Carried by Angels into the Great Light, Behold the Martyrs. Being Brought to the Throne of God, are Received with a Kiss. They Reconcile Optatus the Bishop and Aspasius the Presbyter.

^[8998] “Cadebant;” but “ardebant”—“were burning”—seems a more probable reading. [The imitations of the Shepherd of Hermas, in this memoir hardly need pointing out.]

^[8999] Agios.

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