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Part Fourth
[1] [Written, according to Neander, about a.d. 208.]
Chapter I.—Time Changes Nations’ Dresses—and Fortunes.
[2] [See Elucidation I.]
[3] Utica (Oehler).
[4] i.e., in Adrumetum (Oehler).
[5] Sæcularium.
[6] i.e., Etruscans, who were supposed to be of Lydian origin.
[7] i.e., your gown.
[8] A Roman knight and mime-writer.
[9] Virg., Æn., i. 14.
[10] Or, “attack.”
[11] Caput vindicantis. But some read capite: “which avenges itself with its head.”
[12] See Virg., Æn., iii. 415 (Oehler).
Chapter II.—The Law of Change, or Mutation, Universal.
[13] Mundus.
[14] See Adv. Herm., c. xxv. ad fin. (Oehler).
[15] As being “the ears of an ass.”
[16] Mundus. Oehler’s pointing is disregarded.
[17] Mundus. Oehler’s pointing is disregarded.
[18] Mundus. Oehler’s pointing is disregarded.
[19] Metatio nostra, i.e., the world.
[20] i.e., blind. Cf. Milton, P. L., iii. 35, with the preceding and subsequent context.
[21] Alluding to the Sibylline oracles, in which we read (l. iii.), Καὶ Σάμος ἄμμος ἔσῃ, καὶ Δῆλος ἄδηλος and again (l. iv.), Δῆλος οὐκ ἔτι δῆλος, ἄδηλα δὲ πάντα τοῦ Δήλου (Oehler).
[22] See Apolog., c. xi. med.; ad Nat., l. i. c. ix. med.; Plato, Timæus, pp. 24, 25 (Oehler).
[23] Oehler’s apt conjecture, “et solum sua dabat,” is substituted for the unintelligible “et solus audiebat” of the mss., which Rig. skilfully but ineffectually tries to explain.
[24] The “camp” of Cambyses, said by Herod. (iii. 26) to have been swallowed up in the Libyan Syrtes (Salm. in Oehler). It was one detachment of his army. Milton tells similar tales of the “Serbonian bog.” P.L., ii. 591–594.
[25] Ævi.
[26] Mundi.
[27] “Alias versura compensati redit;” unless we may read “reddit,” and take “versura” as a nominative: “the turn of compensation at some other time restores.”
[28] This rendering, which makes the earth the subject, appears to give at least an intelligible sense to this hopelessly corrupt passage. Oehler’s pointing is disregarded; and his rendering not strictly adhered to, as being too forced. If for Oehler’s conjectural “se demum intellegens” we might read “se debere demum intellegens,” or simply “se debere intellegens,” a good sense might be made, thus: “understanding at last” (or, simply, “understanding”) “that it was her duty to cultivate all (parts of her surface).”
[29] Comp. Gen. 11.26-12.5; Acts 7.2-4,15,45; 13.17-19.
[30] Sæculum.
[31] Oehler understands this of Clodius Albinus, and the Augusti mentioned above to be Severus and his two sons Antonius and Geta. But see Kaye, pp. 36–39 (ed. 3, 1845).
Chapter III.—Beasts Similarly Subject to the Law of Mutation.
[32] Reflecti: perhaps a play upon the word = to turn back, or (mentally) to reflect.
[33] Orbi.
[34] i.e., a place which he was to work, as condemned criminals worked mines. Comp. de Pu., c. xxii. sub init.; and see Gen. 2.25; 3.7,21-24.
[35] Alexander Polyhistor, who dedicated his books on the affairs of the Phrygians and Egyptians to his mother (Rig. in Oehler).
[36] The Egyptian Liber, or Bacchus. See de Cor., c. vii. (Rig. in Oehler).
Chapter IV.—Change Not Always Improvement.
[37] Male senescentia. Rig. (as quoted by Oehler) seems to interpret, “which entail a feeble old age.” Oehler himself seems to take it to mean “pursuits which are growing very old, and toiling to no purpose.”
[38] Or, as some take it, with wax (Oehler).
[39] Used as a depilatory.
[40] Achilles.
[41] ᾽Αχιλλεύς: from ἀ privative, and χεῖλος, the lip. See Oehler.
[42] The Centaur Chiron, namely.
[43] Deianira, of whom he had begotten Pyrrhus (Oehler).
[44] See the note on this word in de Idol., c. xviii.
[45] Hom., Od., xvi. 294 (Oehler).
[46] Jos. Mercer, quoted by Oehler, appears to take the meaning to be, “to his clandestine Lydian concubine;” but that rendering does not seem necessary.
[47] Viraginis; but perhaps =virginis. See the Vulg. in Gen. ii. 23.
[48] i.e., Hercules.
[49] Or, “which are now attributed to Novius.” Novius was a writer of that kind of farce called “Atellanæ fabulæ;” and one of his farces—or one attributed to him in Tertullian’s day—was called “The Fullers.”
[50] i.e., cynical; comp. de Pa., c. ii. ad init.
[51] i.e., Domitian, called by Juv. calvum Neronem, Sat. iv. 38.
[52] Alexander.
[53] Comp. de Idol., c. viii. med.
[54] i.e., one who affects Tyrian—dresses in Tyrian purple.
[55] Empedocles (Salm. in Oehler).
[56] I have adopted Oehler’s suggestion, and inserted these words.
[57] i.e., of Cloacina or Cluacina (="the Purifier,” a name of Venus; comp. White and Riddle), which Tertullian either purposely connects with “cloaca,” a sewer (with which, indeed, it may be really connected, as coming derivatively from the same root), and takes to mean “the nymphs of the sewers” apparently.
[58] The nymphs above named (Oehler).
[59] i.e., are worn by his votaries.
[60] i.e., Christianity. Cf. 1 Cor. ii. 6, 7.
Chapter V.—Virtues of the Mantle. It Pleads in Its Own Defence.
[61] Toga.
[62] Or, “forcipes.”
[63] Of course the meaning is, “on the doffing of which a man congratulates himself more,” etc.; but Tertullian as it were personifies the act of doffing, and represents it as congratulating the doffer; and I have scrupulously retained all his extravagances, believing them (in the present treatise at least) to be intentional.
[64] A Cynic philosopher.
[65] “Inhumano;” or, perhaps, “involving superhuman effort.”
[66] Oehler attempts to defend the common reading, “humerum velans exponit vel includit;” but the correction of Salmasius and Lud. de la Cerda which he quotes, “vel exponit,” is followed in preference. If Oehler’s reading be retained, we may render: “a covering for the shoulder, it exposes or encloses it at will.”
[67] i.e., the “shoeing” appropriate to the mantle will consist at most of sandals; “shoes” being (as has been said) suited to the gown.
[68] “Erat.”—Oehler, who refers to “errat” as the general reading, and (if adopted) renders: “This sentiment errs (or wanders) in all directions;” making olim = passim.
[69] Reckoning the 1000 sesterces at their pre-Augustan value, £8, 17s. 1d.
[70] “Promulsis”—a tray on which the first course (“promulsis” or “antecœna”) was served, otherwise called “promulsidare.”
[71] As Pliny (quoted by Oehler) tells us was the case.
[72] Or, “adulterated.”
[73] Reckoning the 1000 sesterces at the post-Augustan value, £7, 16s. 3d.
I. (The garment…too quadrangular, p. 5.)
[74] Wordsworth’s Greece, p. 263. London, 1839.
[75] See vol. i. p. 160, this series.
[76] But it was assuming a questionable point (See Kaye, p. 49) to give it this name in the title, and I have retained it untranslated.
[77] See note on p. 160 of vol. i., this series.
[78] See his valuable and exhaustive treatise, the Vestiarium Christianum, especially pp. 73, 125, 233, 490. Also, for the Gallicanum, p. 204 and Appendix E., with pp. 210, 424. For the Græcum, pp. xii. (note), xv. 73, 127, 233.
[79] [Written about a.d. 202. See Kaye, p. 56.]
[80] Comp. Heb. viii. 11; Jer. xxxi. 34 (in the LXX. it is xxxviii. 34).
[81] Satisfactionis.
[82] Comp. Gen. iii. 16, in Eng. ver. and in LXX.
[83] Sæculo.
[84] Resignatrix. Comp. the phrase “a fountain sealed” in Song of Sol. 4.12.
[85] “Suasisti” is the reading of the mss.; “persuasisti,” a conjectural emendation adopted by Rig.
[86] See Gen. iii. 21.
[87] Rerum.
[88] i.e., Chinese.
Chapter II.—The Origin of Female Ornamentation, Traced Back to the Angels Who Had Fallen.
[89] Comp. with this chapter, de Idol., c. ix.; de Or., c. xxii.; de Cult. Fem., l. ii. c. x.; de Virg. Vel., c. vii.
[90] Sæculo.
[91] Curiositatem. Comp. de Idol., c. ix., and Acts xix. 19.
[92] Quo oculorum exordia producuntur. Comp. ii. 5.
[93] “Jam,” i.e., without going any farther. Comp. c. iv. et seqq.
[94] Sicut. But Pam. and Rig. read “sive.”
[95] i.e., the angelic lovers.
[96] Comp. Rev. ii. 5.
[97] See 1 Cor. vi. 3.
[98] Comp. de Idol., c. vi.
[99] Comp. 2 Cor. vi. 14-16.
[100] See Matt. xxii. 30; Mark xii. 25; Luke xx. 35-36; and comp. Gal. iii. 28.
Chapter III.—Concerning the Genuineness of “The Prophecy of Enoch.”
[101] [Elucidation.]
[102] Comp. de Idol., c. iv.
[103] See Gen. v. 21, 25, 28, 29.
[104] “Nomine;” perhaps ="account.”
[105] Comp. Gen. vi. 8.
[106] Prædicatis.
[107] Tueretur.
[108] In spiritu.
[109] Instrumentum.
[110] See 2 Tim. iii. 16.
[112] Exitu.
[113] Matrimonium carnis.
[114] Mundum muliebrem. Comp. Liv. xxxiv. 7.
[115] Immundum muliebrem.
[116] Jam hinc; comp. ad. Ux., i. 1 ad init. and ad fin., and 8 ad fin.
Chapter V.—Gold and Silver Not Superior in Origin or in Utility to Other Metals.
[117] Sæcularis.
[118] De suo. Comp. de Bapt., c. xvii. sub fin.
Chapter VI.—Of Precious Stones and Pearls.
[119] Peloris. Comp. Hor., S., ii. 4, 32, and Macleane’s note there.
[120] See Gen. iii. 15.
Chapter VII.—Rarity the Only Cause Which Makes Such Things Valuable.
[121] Smaragdi. Comp.Rev. iv. 3.
[122] Or, “slaves.”
[123] Comp. de Pæn., c. v. med.
[124] Comp. c. vi. above.
[125] Sæcularium.
[126] i.e., the treatise de Spectaculis.
[127] Rebus.
[128] “Affici”—a rare use rather of “afficere,” but found in Cic.
[129] Or perhaps “is fed” thereby; for the word is “vescitur.”
[130] “Conditio”—a rare use again.
[131] Sæcularis.
[132] Or, “moderation.”
[133] “Saltus et insulæ,” i.e., as much as would purchase them.
Chapter I.—Introduction. Modesty to Be Observed Not Only in Its Essence, But in Its Accessories.
[134] Postremissimus.
[135] Consecrato.
[136] See 1 Cor. iii. 16-17; vi. 19-20.
[137] Comp. de Idol., c. ii.
[138] Cultus et ornatus. For the distinction between them, see b. i. c. iv.
[139] Comp. de Pæn., c. i.
[140] Or, “execution.”
[141] See Matt. v. 48.
[142] Substantia. Comp.Heb. xi. 1, ἔστι δὲ πίστις ἐλπιζομένων ὑπόστασις.
[143] Timor.
[144] Matt. v. 17. Comp. de Or., c. xxii. mid.; de Pa., c. vi. mid.; de Pæn., c. iii. sub fin.
[145] The second “non,” or else the first, must apparently be omitted.
[146] Matt. v. 28. See de Idol., c. ii.; de Pa., c. vi.; de Pæn., c. iii.
[147] “Qui,” Oehler; “quæ,” Rig.
[148] Comp. de Pæn. c. iii. (latter half).
[149] Tu facta es.
[150] Lev. xix. 18; Matt. xix. 19; xxii. 39; Mark xii. 31; Luke x. 27; Rom. xiii. 9; Gal. v. 14; Jas. ii. 8.
[151] Comp. 1 Cor. x. 24; xiii. 5; Phil. ii. 4.
[152] Comp. 2 Pet. i. 20.
[153] Jam…sciatis.
[154] Accusandus.
[155] Comp. Gen. xxvii. 15.
[156] Sectatorum.
[157] Comp. Rom. iv. 11, 16.
[160] “Salutem contumelia redemit;” the “insult” being the denial of her as his wife.
[161] Conjunctis.
[162] Angelis Dei. Comp. the opening sentence of the book.
[163] Comp. ad Ux., b. i. c. iv.
[164] See Gal. vi. 13 and 1 Cor. iii. 21; 1 Cor. 5:6.
[165] Stuporata.
[166] Bonis.
[167] Sectatores.
[168] Comp. 2 Cor. xi. 18; xii. 10; Phil. iii. 3-4.
[169] Non adjuvare, sed etiam impedire, debet.
Chapter IV.—Concerning the Plea of “Pleasing the Husband.”
[170] Comp. 1 Cor. vii. 34.
[171] Comp. 1 Cor. vii. 32.
[172] Compositione sui.
[173] Bonis.
[174] Bona.
[175] Simplicem.
[176] Urgent. Comp. de Pæn., c. xi.
[177] “Fuligine,” lit. “soot.” Comp. b. i. c. ii.
[178] See c. ii. ad fin.
[179] Comp. b. i. c. viii.
[180] Infingitur.
[181] i.e., subject to whom.
[182] Disciplinis.
[183] Species.
[184] Credite.
Chapter VI.—Of Dyeing the Hair.
[185] Jam capillos: so Oehler and Rig. But the others read patriam capillo: “they change their country by the instrumentality of their hair.”
[186] Comp. ad Ux., b. i. c. vi.
[187] Aram.
[188] See Matt. v. 36.
[189] Gratia faciliorem.
[190] Comp. Ps. xxv. 7 (in LXX. xxiv. 7).
[191] Comp. 1 Cor. xv. 53.
[192] Comp. 2 Cor. v. 1.
[193] Sæculo.
Chapter VII.—Of Elaborate Dressing of the Hair in Other Ways, and Its Bearing Upon Salvation.
[194] Mensuram. See Matt. vi. 27.
[195] Exuvias.
[196] “Alieni:” perhaps here ="alien,” i.e., “heathen,” as in other places.
[197] Gehennæ.
[198] Comp. Gal. iv. 31; v. 13.
[199] See 1 Cor. xi. 2-16; and comp. de Or., c. xxii., and the treatise de Virg. Vel.
[200] Comp. ad Ux., b. ii. c. iii.
[201] Ambitu (habitu is a conjectural emendation noticed by Oehler) capitis.
[202] See 1 Thess. iv. 13-17.
[203] Comp. 1 Cor. 15.50; 1 Thess. 5.23.
[204] Or, “within the limits of the flesh and the spirit.”
Chapter VIII.—Men Not Excluded from These Remarks on Personal Adornment.
[205] Æmulus.
[206] Gravitatis.
[207] Metus.
[208] Detrahuntur.
[209] Gravitas.
[210] Comp. de Pa., c. xv. ad fin.
[211] Gravitate.
[212] Gravitatem.
[213] Contemplatione.
[214] Impedimenta compositionis.
[215] De suo. Comp. de Bapt., c. xvii. (sub. fin.), de Cult. Fem., b. i. c. v. (med.).
[216] See c. iii.
[217] Repastinantes.
[218] Mundo; κόσμῳ. See 1 Cor. vii. 31.
[219] Habitus; σχῆμα, ib.
[220] Κόσμου, ib.
[225] Fortem.
[226] Comp. 1 Tim. iv. 4, 5.
[227] 1 Cor. x. 11, εἰς οὕς τὰ τέλη τῶν αἰωνων κατήντησεν.
[228] Mundum.
[229] In extimatione temporali. See Eph. i. 4 and 1 Pet. i. 20.
[230] Sæculo.
[231] Comp. Phil. iii. 3.
[232] Sæcularia.
[233] Comp. i. cc. ii. iii. v. vii. viii.
[234] Universa nasci.
[235] Veritate.
[236] Illustrium.
[237] De conchylio.
[238] κοσύμβους. Isa. iii. 18 (in LXX.).
[239] Lunulas = μηνίσκους, ib.
[240] Or, “foreseen.”
[241] Sæculo.
[242] Or, “slaves.”
[243] Timuerit.
[245] Timebit.
[246] Verebitur.
[247] Gravitatis.
[248] Et composito et soluto.
[249] See Phil. i. 20.
[250] Comp. de Idol., c. xiv.
[251] Sordidior.
[252] Or “pleasure:” placitum.
Chapter XII.—Such Outward Adornments Meretricious, and Therefore Unsuitable to Modest Women.
[253] Sæculi.
[254] Debita.
[255] Or, “city.”
[256] Or, “sits on high above.”
[258] Comp. Gen. xxxviii. 12-30.
[259] Congressus.
[260] Videri pudicam.
[261] Comp. John v. 34; 1 Cor. iv. 3.
[262] Comp. 1 Sam. xvi. 7; Jer. xvii. 10; Luke xvi. 15.
[263] See Phil. iv. 5, 8; Rom. xii. 17; 2 Cor. viii. 21.
[264] See Matt. v. 16; and comp. de Idol., c. xv. ad init.
[266] Matt. v. 15; Mark iv. 21; Luke viii. 16; xi. 33.
[267] See John iii. 21.
[268] Supellectilem.
[269] Effeminari virtus.
(The Prophecy of Enoch, p. 15.)
[272] See also Pusey’s reply to Dr. Farrar.
[273] Credibility, etc., iv. pp. 460–462.
III. On the Veiling of Virgins.
[274] [Written, possibly, as early as a.d. 204.]
Chapter I.—Truth Rather to Be Appealed to Than Custom, and Truth Progressive in Its Developments.
[276] John xvi. 12, 13. See de Monog., c. ii.
[277] See John xiv. 26.
[278] Comp. Heb. xi. 40; xii. 24.
[279] Eccles. iii. 1, briefly.
[280] Comp. Mark iv. 28.
[281] Comp. Matt. xxiii. 8.
Chapter II.—Before Proceeding Farther, Let the Question of Custom Itself Be Sifted.
[283] Comp. Eph. iv. 1-6.
[285] Sancti.
[286] Sanctæ.
Chapter III.—Gradual Development of Custom, and Its Results. Passionate Appeal to Truth.
[287] Sanctissimi.
[288] The allusion is perhaps to 1 Cor. xiv. 35.
[289] Comp. 1 Cor. vii. 21, 22.
Chapter IV.—Of the Argument Drawn from 1 Cor. XI. 5–16.
Chapter V.—Of the Word Woman, Especially in Connection with Its Application to Eve.
[293] Mulier, throughout.
[294] Viri: so throughout.
[295] See Gen. iii. 20.
Chapter VI.—The Parallel Case of Mary Considered.
[297] [i.e., Ebion, founder of the Ebionites.]
Chapter VII.—Of the Reasons Assigned by the Apostle for Bidding Women to Be Veiled.
[299] 1 Cor. xi. 3 sqq.
Chapter VIII.—The Argument E Contrario.
[305] See Gen. ii. 23.
[307] 1 Cor. xiv. 34-35; 1 Tim. ii. 11-12.
Chapter X.—If the Female Virgins are to Be Thus Conspicuous, Why Not the Male as Well?
[309] See 1 Cor. vii. 5. Comp. ad Ux., l. i. c. viii.; de Ex. Cast., c. i.
[310] So Oehler and others. But one ms. reads “concupiscentiæ fructum” for “concupiscentiam fructus;” which would make the sense somewhat plainer, and hence is perhaps less likely to be the genuine reading.
Chapter XI.—The Rule of Veiling Not Applicable to Children.
[311] Gen. ii. 25; iii. 7 (in LXX. iii. 1, iii. 7).
[312] See ch. vii. above.
[313] See Deut. xxii. 13-21.
[314] Gen. xxiv. 64, 65. Comp. de Or., c. xxii. ad fin.
Chapter XII.—Womanhood Self-Evident, and Not to Be Concealed by Just Leaving the Head Bare.
[315] Oehler’s “immutare” appears certainly to be a misprint for “immature.”
[316] Vertunt: or perhaps “change the style of.” But comp. (with Oehler) de Cult. Fem., l. ii. c. vi.
[317] i.e., without appealing to any further proof.
[318] As distinguished from the “on account of the angels” of c. xi.
[319] i.e., for the sake of the brethren, who (after all) are men, as the heathens are (Oehler, after Rig.).
[320] i.e., as Rig. quoted by Oehler explains it, in inducing the heathens to practise it.
[321] See Matt. vi. 2.
Chapter XIV.—Perils to the Virgins Themselves Attendant Upon Not-Veiling.
[323] Comp. Phil. iii. 19.
[324] See Isa. v. 18.
[325] So Oehler, with Rig., seems to understand “publicato bono suo.” But it may be doubted whether the use of the singular “bono,” and the sense in which “publicare” and “bonum” have previously occurred in this treatise, do not warrant the rendering, “and elated by the public announcement of their good deed”—in self-devotion. Comp. “omnis publicatio virginis bonæ” in c. iii., and similar phrases. Perhaps the two meanings may be intentionally implied.
[326] Matt. x. 26. Again apparently a double meaning, in the word “revelabitus” ="unveiled,” which (of course) is the strict sense of “revealed,” i.e., “re-veiled.”
[327] Comp. the note above on “publicato bono suo.”
[328] Comp. Psa. 147.6; Luke 1.52.
[329] See 1 Cor. xi. 14, above quoted.
[330] See 1 Thess. v. 21.
Chapter XVII.—An Appeal to the Married Women.
[332] 1 Cor. xi. 6, etc.
I. (Vicar of the Lord, p. 27.)
[333] The Christian Life, vol. iii. p. 64.
[334] Tertullian speaks of the heathen as “decimated by abortions.” See ad Uxor., p. 41, infra.
[335] Lippincotts, Philadelphia, 1868.
[336] Bunsen, vol. i. p. 134.
[337] [Written circa a.d. 207. Tertullian survived his wife; and we cannot date these books earlier than about the time of his writing the De Pallio, in the opinion of some.]
Chapter I.—Design of the Treatise. Disavowal of Personal Motives in Writing It.
[338] Jam hinc.
[339] Sæculo.
[340] Fidei.
[341] Sæcularibus.
[342] Posteritati; or, with Mr. Dodgson, “our future.”
[343] Deputantur.
[344] Solidum; alluding to certain laws respecting a widow’s power of receiving “in its entirety” her deceased husband’s property.
[345] Fidei commissum.
[346] Sæculo.
[348] Nulla…neminem—two negatives.
[349] See Matt. xxii. 23-33; Mark xii. 18-27; Luke xx. 27-40.
[350] Jam hinc. See beginning of chapter.
Chapter II.—Marriage Lawful, But Not Polygamy.
[351] Orbi. Gen. i. 28.
[352] Sæculo.
[354] Sane.
[355] “Fas,” strictly divine law, opp. to “jus,” human law; thus “lawful,” as opp. to “legal.”
[356] Plurifariam matrimoniis uti. The neut. pl. “matrimonia” is sometimes used for “wives.” Comp. c. v. ad fin. and de Pæn., c. xii. ad fin.
[357] Sermo, i.e., probably the personal Word. Comp. de Or., c. i. ad init.
[358] Rom. ii. 28-29; Phil. iii. 3; Col. ii. 11.
[359] Sæculi. The meaning here seems clearly to be, as in the text, “the Jewish age” or dispensation; as in the passages referred to— 1 Cor. x. 11, where it is τὰ τέλη τῶν αἰώνων; and Heb. ix. 26, where again it is τῶν αἰώνων, the Jewish and all preceding ages being intended.
Chapter III.—Marriage Good: Celibacy Preferable.
[360] “Jam hinc,” i.e., apparently from the time of Christ’s advent.
[364] Comp. de Idol., c. xxiii., and the note there on “se negant.”
[365] i.e., in martyrdom, on the ground of that open confession.
[366] Non obest.
[368] Laqueum = βρόχον (1 Cor. vii. 35), “a noose,” “lasso” (“snare,” Eng. ver.). “Laqueo trahuntur inviti” (Bengel).
[369] See note 13.
Chapter IV.—Of the Infirmity of the Flesh, and Similar Pleas.
[371] Adulamur: “we fawn upon,” or “caress,” or “flatter.” Comp. de Pæn., c. vi. sub init.: “flatter their own sweetness.”
[372] “Firmum,” opp. to “infirmam” above. In the passage there referred to (Matt. xxvi. 41) the word is πρόθυμον.
[373] Tuemur. Mr. Dodgson renders, “guard not.”
[374] Species.
[375] i.e., apparently second marriages: “disjunctis a matrimonio” can scarcely include such as were never “juncti;” and comp. the “præmissis maritis” below.
[376] Comp. Phil. iv. 3; 2 Tim. ii. 19; Mal. iii. 16; and similar passages.
[377] 1 John i. 1; Luke xxiv. 39; John xx. 17.
[378] Dignationem.
[379] Or, “temporary.”
[380] Incubare.
[381] Cædere sumptum.
[385] Comp. Phil. iv. 19; 1 Tim. vi. 8.
[386] Comp. 1 Cor. vii. 35, esp. in Eng. ver.
[387] Recogita.
Chapter V.—Of the Love of Offspring as a Plea for Marriage.
[388] Comp. c. iv. above “præmissis maritis;” “when their husbands have preceded them (to glory).”
[389] Sæculo.
[390] Phil. i. 23; comp. de Pa., c. ix. ad fin.
[391] i.e., to get children.
[392] Expugnantur.
[393] “Parricidiis.” So Oehler seems to understand it.
[394] Luke xxi. 23; Matt. xxiv. 19.
[395] Sæculi.
[396] “Expiasse”—a rare but Ciceronian use of the word.
[398] Denotat.
[399] Sæculi.
[400] Sæculi. Comp.1 Cor. x. 11; but the Greek there is, τὰ τέλη τῶν αιώνων. By the “blindness,” Tertullian may refer to Gen. xix. 11.
[401] Or, “short” (Eng. ver.); 1 Cor. vii. 29. ὁ καιρὸς συνεσταλμενος, “in collecto.”
[402] “Matrimonia,” neut. pl. again for the fem., the abstract for the concrete. See c. ii., “to multiply wives,” and the note there. In the Greek (1 Cor. vii. 29) it is γυναῖκας: but the ensuing chapter shows that Tertullian refers the passage to women as well.
Chapter VI.—Examples of Heathens Urged as Commendatory of Widowhood and Celibacy.
[403] Comp. de Pa., xiii., and Matt. xix. 12. Comp. too, de Ex. Cast., c. i.
[404] i.e., Gentile women.
[405] Oehler marks this as a question.
[407] Comp. Rev. xii. 9, and de Bapt., 1.
[408] Pietatis.
[409] Gehennæ; comp. de Pæn., c. xii. ad init.
[410] i.e., eternal life; comp. “consecutio æternitatis,” de Bapt., c. ii.
[411] 1 Cor. xv. 53; 2 Cor. v. 4.
[412] Sæculo.
[413] Mundo.
[414] “Matrimonio,” or “by matrimony.” Comp.1 Cor. vii. 27: δέδεσαι γυναικί; μὴ ζήτει λύσιν· λέλυσαι ἀπὸ γυναικός; μὴ ζήτει γυναῖκα. Tertullian’s rendering, it will be seen, is not verbatim.
[415] “Matrimonio,” or “by matrimony.” Comp.1 Cor. vii. 27: δέδεσαι γυναικί; μὴ ζήτει λύσιν· λέλυσαι ἀπὸ γυναικός; μὴ ζήτει γυναῖκα. Tertullian’s rendering, it will be seen, is not verbatim.
[417] Or, “been able”—valuimus. But comp. c. vi.
[418] See c. iii., “quod autem necessitas præstat, depretiat ipsa,” etc.
[419] 1 Tim. ii. 2; Tit. i. 6.
[421] Aram.
[422] Comp. de Cor., c. i., “et de martyrii candida melius coronatus,” and Oehler’s note.
[423] Sæculi.
[424] Or, “Pontifex maximus.”
[425] Or, “has been decreed by.”
[426] So Oehler reads, with Rhenanus and the mss. The other edd. have the plural in each case, as the LXX. in the passage referred to (Isa. i. 17, 18).
[427] So Oehler reads, with Rhenanus and the mss. The other edd. have the plural in each case, as the LXX. in the passage referred to (Isa. i. 17, 18).
[428] Desideraveris. Oehler reads “desideres.”
[429] Comp. c. iii.
[431] Sæculum.
[432] A verse said to be Menander’s, quoted by St. Paul, 1 Cor. xv. 33; quoted again, but somewhat differently rendered, by Tertullian in b. i. c. iii.
[433] i.e., here “female companions.”
[435] Comp. c. i.
[436] i.e., if I be called before you; comp. c. i.
Chapter I.—Reasons Which Led to the Writing of This Second Book.
[437] Potissimum; Gr. “μόνον,” 1 Cor. vii. 39.
[438] Proclivium.
[439] Ps. lxix. 23 (according to the “Great Bible” version, ed. 1539. This is the translation found in the “Book of Common Prayer”). Comp. Rom. xiv. 13.
[440] Necessitatibus.
[442] Exerte. Comp. the use of “exertus” in de Bapt., cc. xii. and xviii.
[443] 1 Cor. vii. 39, where the μόνον ἐν Κυρίῳ is on the same footing as γυνὴ δέδεται ἐφ᾽ ὅσον χρόνον ζῇ ὁ ἀνὴρ αὐτῆς: comp. c. ix. and Rom. vii. 1 (in the Eng. ver. 2).
Chapter II.—Of the Apostle’s Meaning in 1 Cor. VII. 12–14.
[444] Prævaricationem. Comp. de Pæn., c. iii.: “Dissimulator et prævaricator perspicaciæ suæ (Deus) non est.”
[445] 1 Cor. vii. 12-14, in sense, not verbatim.
[446] Mulieris.
[447] Femina.
[448] Comp. Eph. ii. 12, 19.
[449] Comp. 1 Cor. vii. 15-16 and Phil. iii. 8, in Vulg., for the word “lucrifieri.”
[450] 1 Cor. vii. 17, inexactly given, like the two preceding citations.
[451] 1 Cor. vii. 39, not verbatim.
[452] i.e., St. Paul, who, as inspired by the Holy Spirit, is regarded by Tertullian as merged, so to speak, in the Spirit.
[453] “Exemplum,” a rarer use of the word, but found in Cic. The reference is to 1 Cor. vii. 7.
[454] Detrimenta.
[455] Districta (? =dis-stricta, “doubly strict”).
[456] Comp. Phil. iii. 12, and c. vii. ad init.
[457] See 1 Cor. vii. 14.
[458] Comp. Jude 7, and above, “an alien and stranger,” with the reference there.
Chapter III.—Remarks on Some of the “Dangers and Wounds” Referred to in the Preceding Chapter.
[459] Comp. de Pa., c. xii. (mid.), and the note there.
[460] Comp. 1 Cor. v. 11.
[461] The translator has ventured to read “die illo” here, instead of Oehler’s “de illo.”
[465] See the last reference, and Acts xx. 28, where the mss. vary between Θεοῦ and Κυρίου.
[466] De proximo. Comp. de Pa., cc. v. and vii. “Deo de proximo amicus;” “de proximo in Deum peccat.”
[467] Comp. b. i. c. viii. sub. fin., where Tertullian quotes the same passage, but renders it somewhat differently.
[468] Comp. Matt. vi. 24; Luke xvi. 13.
[469] Sæculares.
Chapter IV.—Of the Hindrances Which an Unbelieving Husband Puts in His Wife’s Way.
[470] For the meaning of “statio,” see de Or., c. xix.
Chapter V.—Of Sin and Danger Incurred Even with a “Tolerant” Husband.
[472] Comp. Matt. vi. 1-4.
[474] Insignia.
[475] Comp. de Idol., c. xi. sub fin.
[476] “Speculatorem;” also = "an" executioner. Comp.Mark vi. 27.
Chapter VI.—Danger of Having to Take Part in Heathenish Rites, and Revels.
[477] Comp. Luke i. 38, and de Cult. Fem., b. ii. c. i. ad init.
[478] Nominibus; al. honoribus.
[479] Sanctis—iniquis. Comp. St. Paul’s antithesis of ἀδίκων and ἁγίων in 1 Cor. vi. 1.
[480] See 1 Cor. vi. 2, 3.
[481] See Eph. v. 19.
[482] So Oehler understands (apparently) the meaning to be. The translator is inclined to think that, adopting Oehler’s reading, we may perhaps take the “Dei” with “aliquid,” and the “cœnans” absolutely, and render, “From the tavern, no doubt, while supping, she will hear some (strain) of God,” in allusion to the former sentence, and to such passages as Ps. cxxxvii. 4 (in the LXX. it is cxxxvi. 4).
[483] Comp. Phil. iii. 12, and c. ii. sub fin.
[484] Comp. 1 Cor. vii. 16 and 1 Pet. iii. 1.
[485] Tertullian here and in other places appears, as the best editors maintain, to use the masculine gender for the feminine.
[486] Magnalia. Comp.2 Cor. xii. 12.
[487] Timore.
[488] Comp. de Or., c. iii. (med.), “angelorum candidati;” and de Bapt., c. x. sub fin., “candidatus remissionis.”
[489] Oehler refers us to Tac., Ann., xii. 53, and the notes on that passage. (Consult especially Orelli’s edition.)
[490] The translator inclines to think that Tertullian, desiring to keep up the parallelism of the last-mentioned case, in which (see note 1) the slave’s master had to give the “warning,” means by “domino” here, not “the Lord,” who on his hypothesis is the woman’s Master, not the slave’s, but the “lord” of the “unbeliever,” i.e., the devil: so that the meaning would be (with a bitter irony, especially if we compare the end of the last chapter, where “the Evil One” is said to “procure” these marriages, so far is he from “condemning” them): “Forsooth, they” (i.e., the Christian women) “will deny that a formal warning has been given them by the lord:” (of the unbelievers, i.e., the Evil One) “through an apostle of his!” If the other interpretation be correct, the reference will be to c. ii. above.
[491] Sæcularium.
[492] Matt. xix. 23-24; Mark x. 23-24; Luke xviii. 24-25; 1 Cor. i. 26-27.
[493] Matt. v. 3; but Tertullian has omitted “spiritu,” which he inserts in de Pa., c. xi., where he refers to the same passage. In Luke vi. 20 there is no τῷ πνεύματι.
[494] Censum.
[495] Invecta. Comp. de Pa., c. xiii. ad init.
[496] Filii.
[497] Comp. de Or., c. v. ad fin.; de Pa., c. ix. ad fin.; ad Ux., i. c. v. ad init.
[498] Gen. ii. 24; Matt. xix. 5; Mark x. 8; Eph. v. 31.
[500] Eph. v. 19; Col. iii. 16.
[501] Comp. John xiv. 27.
[503] Comp. 1 Cor. x. 23.
[504] Eccl. Hist., Book III. cap. xxx.
[505] Boston: Houghton, Mifflin, & Co., second edition, enlarged, 1884.
V. On Exhortation to Chastity.
[506] [Written, possibly, circa a.d. 204.]
Chapter I.—Introduction. Virginity Classified Under Three Several Species.
[507] Comp. c. iii. and the references there.
[509] Comp. 1 Cor. xi. 7, where the Greek is εἰκὼν καὶ δόξα.
[510] Lev. xi. 44; 1 Pet. i. 16.
[511] Comp. 1 Cor. vii. 5; and ad Ux., b. i. c. vi.
[512] Comp. ad Ux., b. i. c. viii.
[514] Comp. Matt. x. 29.
[515] Job i. 21 (in LXX. and Vulg.).
[516] Adulari. Comp. de Pæn., c. vi. sub init.; ad Ux., b. i. c. iv. ad init.
[517] Or, “from”—de.
[518] i.e., eternal life: as in de Bapt., c. ii.; ad Ux., b. i. c. vii. ad init.
[519] De Pæn., c. xii. ad fin.
[520] In obaudientiam venerat.
Chapter III.—Of Indulgence and Pure Volition. The Question Illustrated.
[521] From 1 Cor. vii.
[522] Or, “decreed by.”
Chapter IV.—Further Remarks Upon the Apostle’s Language.
[525] Or, “to be a believer;” 1 Cor. 7.25.
[526] Dirigendam.
[528] Or, “but no plurality of wives.”
[529] Apud Deum.
Chapter VI.—The Objection from the Polygamy of the Patriarchs Answered.
[534] Repastinationis. Comp. de Cult. Fem., l. ii. c. ix., repastinantes.
[535] Comp. Matt. iii. 10.
[536] Ex. xxi. 24; Lev. xxiv. 20; Deut. xix. 21; Matt. v. 38.
[537] See Rom. xii. 17; Matt. v. 39; 1 Thess. v. 16.
[538] I cannot find any such passage. Oehler refers to Lev. xxi. 14, but neither the Septuagint nor the Vulgate has any such prohibition there.
[539] Matt. v. 17, very often referred to by Tertullian.
[540] Comp. 1 Tim. iii. 1-2; Tit. i. 5-6; and Ellicott’s Commentary.
[541] Sacerdotibus.
[543] See Hab. ii. 4; Rom. i. 17; Gal. iii. 11; Heb. x. 38.
[544] Rom. ii. 13; Eph. vi. 9; Col. iii. 25; 1 Pet. i. 17; Deut. x. 17.
[547] See 1 Cor. ix. 5.
[548] See 1 Cor. 9.4,9-18.
[549] In occasionem.
Chapter IX.—Second Marriage a Species of Adultery, Marriage Itself Impugned, as Akin to Adultery.
[550] Sibi, “themselves,” i.e., mutually. See 1 Cor. vii. 32-35.
[551] Matt. v. 28. See de Idol., cc. ii. xxiii.; de Pæn., c. iii.; de Cult. Fem., l. ii. c. ii.; de Pa., c. vi.
[552] But compare, or rather, contrast, herewith, ad Ux., l. i. cc. ii. iii.
[553] Comp. ad Ux., l. i. c. viii.; c. i. above; and de Virg. Vel., c. x.
[554] Comp. ad Ux., l. i. c. v. ad fin.
Chapter X.—Application of the Subject. Advantages of Widowhood.
[555] Dimisisti, al. amisisti ="you have lost.”
[556] Or, “amass”—negotiaberis. See Luke xix. 15.
[557] Comp. 1 Tim. iv. 15.
[558] Placet sibi.
[559] See 1 Cor. vii. 5.
[560] i.e., guilty.
[561] See Lev. xi. 44-45; xix. 2; xx. 7, LXX. and Vulg.
[562] See Ps. xviii. 25, 26, esp. in Vulg. and LXX., where it is xvii. 26, 27.
[563] See Eph. iv. 1; Col. i. 10; 1 Thess. ii. 12.
[564] See Rom. viii. 5, 6, esp. in Vulg.
[565] A Marcionite prophetess, also called Priscilla.
[566] Comp. herewith, ad Ux., l. i. c. iv.
[567] Or “purses.”
[568] Comp. 2 Tim. ii. 3-4; Heb. ii. 10.
[569] Or “age”—sæculo. Comp. Psa. 39.12; Heb. 11.13.
[570] Comp. Matt. vi. 34; Jas. iv. 13-15.
[571] Comp. Phil. i. 23.
[572] Ægium (Jos. Scaliger, in Oehler).
[573] But Tertullian overlooks the fact that both Ovid and Virgil represent her as more than willing to marry Æneas. [Why should he note the fables of poets? This testimony of a Carthaginian is historic evidence of the fact.]
[574] Comp. Matt. xxii. 29-30; Mark xii. 24-25; Luke xx. 34-36.
(Albeit they be laics, p. 54.)
[575] Chap. vi. vol. iii. p. 672, this series.
[576] Hooker, Eccl. Polity, b. iii. cap. i. 14.
[577] [Written against orthodoxy, say circa a.d. 208. But see Elucidation I.].
Chapter I.—Different Views in Regard to Marriage Held by Heretics, Psychic, and Spiritualists.
[579] In ævum; εἰς τὸν αἱῶνα (LXX.); in æternum (Vulg.).
Chapter II.—The Spiritualists Vindicated from the Charge of Novelty.
[581] Comp. 1 Cor. xi. 2; 2 Thess. ii. 15; iii. 6. Comp. the Gr. text and the Vulg. in locis.
[582] See Matt. xi. 30.
[583] John xvi. 12, 13. Tertullian’s rendering is not verbatim.
[584] See John xvi. 14.
[585] See Matt. xix. 12. Comp. de. Pa., c. xiii.; de. Cult. Fem., l. ii. c. ix.
[586] See 1 Cor. vii. 1, 7, 37, 40; and comp. de Ex. Cast., c. iv.
[589] Comp. ad Ux., l. i. c. iii.; de Cult. Fem., l. ii. c. x. sub fin.; and de Ex. Cast., c. iii., which agrees nearly verbatim with what follows.
[590] 1 Cor. vii. 7, only the Greek is θέλω, not βούλομαι.
[593] There is no such passage in any Epistle of St. John. There is one similar in 1 Pet. i. 15.
[594] Disciplinam.
[597] Comp. Rom. viii. 26.
[598] Septuagies septies. See Gen. iv. 19-24.
[599] Comp. Gen. 7.7; 1 Pet. 3.20ad fin.
[600] Comp. Gen. vi. 19, 20.
[601] See Gen. vii. 3.
Chapter V.—Connection of These Primeval Testimonies with Christ.
[602] See Matt. xix. 6.
[603] Eph. i. 9, 10. The Latin of Tertullian deserves careful comparison with the original Greek of St. Paul.
[604] See John i. 1-14.
Chapter VI.—The Case of Abraham, and Its Bearing on the Present Question.
[606] See Matt. xxiii. 9.
[607] 1 Cor. iv. 15, where it is διὰ τοῦ εὐαγγελίου.
[609] This is an error. Comp. Gen. 16; 17.
[611] See Gen. xvii. 5.
[612] See Rom. 4.11-12; Gal. 3.7; Matt. 3.9; John 8.39.
[613] See Gal. iv. 21-31.
[615] See Psa. 37.27; 1 Pet. 3.11; 3 John 11.
[616] Dei de proximo arbitrum. See Num. xii. 6-8; Deut. xxxiv. 10.
Chapter VII.—From Patriarchal, Tertullian Comes to Legal, Precedents.
[617] See Matt. v. 17.
[618] See Acts xv. 10.
[619] See Matt. v. 20.
[621] See Matt. xxii. 23-33; Mark xii. 18-27; Luke xx. 26-38. Comp. ad Ux., l. i.
[622] Gen. i. 28. Comp. de Ex. Cast., c. vi.
[623] See Ex. xx. 5; and therefore there must be sons begotten from whom to exact them.
[624] Comp. de Ex. Cast., c. vi.
[625] See Jer. 31.29-30; Ezek. 18.1-4.
[626] Matt. xix. 12, often quoted.
[629] “Adimit;” but the two mss. extant of this treatise read “admittit” =admits.
[630] Lev. xx. 21, not exactly given.
[631] Lev. xxii. 13, where there is no command to her to return, in the Eng. ver.: in the LXX. there is.
[632] Ex. xx. 12 in brief.
[633] Summus sacerdos et magnus patris. But Oehler notices a conjecture of Jos. Scaliger, “agnus patris,” when we must unite “the High Priest and Lamb of the Father.”
[634] De suo. Comp. de Bapt., c. xvii., ad fin.; de Cult. Fem., l. i. c. v., l. ii. c. ix.; de Ex. Cast., c. iii. med.; and for the ref. see Rev. iii. 18.
[635] Gal. iii. 27; where it is εἰς Χριστόν, however.
[637] Matt. viii. 21-22; Luke ix. 59-60.
[639] See Matt. xi. 9; Luke vii. 26.
[640] See Mark i. 29, 30.
[641] See Matt. xvi. 13-19. Comp. de Pu., c. xxi.
[642] See 1 Cor. ix. 1-5.
[643] See Luke viii. 1-3; Matt. xxvii. 55-56.
[645] See Matt. xviii. 1-4; xix. 13-15; Mark x. 13-15.
[646] Alios post nuptias pueros. The reference seems to be to Matt. xix. 12.
[647] See John iv. 16-18.
[648] See Matt. xvii. 1-8; Mark ix. 2-9; Luke ix. 28-36.
[649] See Luke i. 17.
[650] See Matt. xi. 19; Luke vii. 34.
[651] See John ii. 1-11.
[652] See Matt. xix. 3-8, where, however, Tertullian’s order is reversed. Comp. with this chapter, c. v. above.
[653] See Matt. x. 29. Comp. de Ex. Cast., c. i. ad fin.
[654] See Matt. v. 32.
[655] Gen. ii. 23, in reversed order again.
[656] Comp. Rom. vii. 1-3.
[657] Comp. Matt. xix. 8; Mark x. 5.
Chapter X.—St. Paul’s Teaching on the Subject.
[658] See Matt. xxii. 30; Mark xii. 25; Luke xx. 35-36.
[659] Comp. 1 Cor. iii. 8.
[660] Comp. John xiv. 2.
Chapter XI.—Further Remarks Upon St. Paul’s Teaching.
[662] See Matt. v. 42; Luke vi. 30. Comp. de Bapt., c. xviii.
[663] 1 Cor. vii. 39, not rendered with very strict accuracy.
[664] See c. v. above.
[665] See de Ex. Cast., c. vii.
[666] Comp. 1 Cor. 3.2; Heb. 5.11-14.
Chapter XII.—The Explanation of the Passage Offered by the Psychics Considered.
[668] See 1 Tim. iii. 1-7; Tit. i. 6-9.
Chapter XIII.—Further Objections from St. Paul Answered.
[670] Rom. vii. 2, 3, not exactly rendered.
[671] Comp. the marginal reading in the Eng. ver., Rom. vii. 6.
[672] Comp. Eph. i. 23, and the references there.
[674] Comp. Acts xxi. 20-26.
[676] See 1 Cor. ix. 22.
[680] See Matt. xix. 16-26; Mark x. 17-27; Luke xviii. 18-27.
[681] See Deut. 30.1,15,19; 11.26. See, too, de Ex. Cast., c. ii.
[682] See 1 Tim. iv. 1-3.
[683] See Matt. xxiv. 13, and the references there.
Chapter XVI.—Weakness of the Pleas Urged in Defence of Second Marriage.
[684] See Matt. vi. 25-34.
[685] See 1 Cor. xv. 32.
[686] Matt. xxiv. 19; Luke xxi. 23. Comp. ad Ux., l. i. c. v.
[687] Concussione. Comp.Hag. ii. 6-7; Heb. xii. 26-27.
[688] Mundi.
[689] Comp. Ex. i. 8-16.
Chapter XVII.—Heathen Examples Cry Shame Upon This “Infirmity of the Flesh.”
[690] Spado.
[691] Comp. ad Ux., l. i. cc. vi. vii.; and de Ex. Cast., c. xiii.
[692] See Rom. xiii. 14; Gal. iii. 27.
[693] Or “chastity.”
[694] Comp. 1 Cor. xv. 22, ἐν τῷ ᾽Αδάμ.
[695] See Rom. vi. 3.
I. (About 160 years having elapsed, pp. 59, 61.)
[696] P. 40, Kaye’s Tertullian.
[697] P. 24, Kaye’s Tertullian.
[698] Comp. Bacon, Essays, No. viii., Of Marriage and Single Life.
II. (Abrogated indulgence (comp. capp. 2 and 3), p. 70.)
[699] Comp. Ex. Cast., cap. viii. p. 55, supra, with the Monogam., cap. viii. p. 65, supra.
[700] Comp. Apparel of Women, ii. cap. ix. p. 23, supra.
[701] [Written not earlier than a.d. 208; probably very much later. See Bp. Kaye’s very important remarks on this treatise, p. 224.]
[702] Comp. 2 Tim. iii. 1-5; Matt. xxiv. 12.
[703] Sæculi.
[704] Sæculo.
[706] Comp. Matt. xxv. 46.
[707] [This is irony; a heathen epithet applied to Victor (or his successor), ironically, because he seemed ambitious of superiority over other bishops.]
[708] Zephyrinus (de Genoude): Zephyrinus or (his predecessor) Victor. J. B. Lightfoot, Ep. ad Phil., 221, 222, ed. 1, 1868. [See also Robertson, Ch. Hist., p. 121. S.]
[709] Matt. xxi. 13; Mark xi. 17; Luke xix. 46; Jer. vii. 11.
[710] See Luke ii. 52.
[711] 1 Cor. xiii. 11, one clause omitted.
[712] Comp. Gal. 1.14; 2 Thess. 2.15.
[713] See Gal. v. 12.
[714] 1 Cor. vii. 9, repeatedly quoted.
Chapter II.—God Just as Well as Merciful; Accordingly, Mercy Must Not Be Indiscriminate.
[715] See Matt. xix. 17; Mark x. 18; Luke xviii. 19.
[716] See Ex. xxxiv. 6, 7.
[717] Hos. vi. 6; Mic. vi. 8; Matt. ix. 13; xii. 7.
[718] Ezek. xviii. 23, 32; xxxiii. 11.
[723] Comp. Matt. x. 8; but the reference seems to be to Eph. iv. 32, where the Vulgate reads almost as Tertullian does, “donantes invicem, sicut et Deus in Christo donavit vobis.”
[724] Matt. vii. 1; Luke vi. 37.
[725] Comp. Rom. xiv. 4.
[726] Comp. Luke vi. 37.
[727] See Rom. xi. 22.
[728] Comp. Isa. xlv. 21; Rom. iii. 26.
[729] Comp. Job v. 18; Deut. xxxii. 39.
[731] Jer. xiv. 11-12; vii. 16; xi. 14.
[734] Comp. Ex. xx. 5; xxxiv. 14; Deut. iv. 24; v. 9; vi. 15; Josh. xxiv. 19; Nahum i. 2.
[736] Comp. Rom. xv. 5; Ps. vii. 12 (in LXX.).
[738] Comp. Ps. xcvii. 3.
[739] Comp. Matt. x. 28; Luke xii. 4-5.
[740] Matt. vii. 2; Luke vi. 37.
[741] Or rather incest, as appears by 1 Cor. v. 1.
[743] See 1 Cor. vi. 1-6; v. 12.
[745] Comp. John xx. 23.
[746] 1 John v. 16, not quite verbatim.
Chapter V.—Of the Prohibition of Adultery in the Decalogue.
[748] Job xxxii. 21; Lev. xix. 15, and the references there.
[749] Comp. Isa. xliii. 18.
[750] Comp. Luke ix. 62.
[751] There is no passage, so far as I am aware, in Isaiah containing this distinct assertion. We have almost the exact words in Rev. xxi. 4. The reference may be to Isa. xlii. 9; but there the Eng. ver. reads, “are come to pass,” and the LXX. have τὰ ἀπ᾽ ἀρχῆς ἰδου ἥκασι.
[752] Comp. Jer. iv. 3 in LXX.
[753] Comp. Phil. iii. 13.
[754] Comp. Matt. xi. 13; Luke xvi. 16.
[755] See Matt. v. 17.
[756] See Acts xv. 10.
[757] See Gal. ii. 4; v. 1, 13.
[759] Ps. xix. 7: “perfect,” Eng. ver. In LXX. it is xviii. 8.
[760] Rom. vii. 12, not literally.
[764] See 1 Kings xxi. (in LXX. 3 Kings xx).
[765] See 2 Sam. xi.; xii. 1-13.
[766] See Gen. xix. 30-38.
[767] See Gen. xxxviii.
[768] See Hos. i. 2-3; iii. 1-3.
[769] See Num. xxv. 1-9; 1 Cor. x. 8.
[770] See Gen. 3.6; 1 John 2.16.
[771] See Gen. iii. 7.
[773] Or, “chastity.”
[774] Comp. 2 Cor. v. 17.
[779] Comp. 1 Cor. vi. 20, and the references there.
Chapter VII.—Of the Parables of the Lost Ewe and the Lost Drachma.
[781] Comp. John x. 27.
[782] Comp. Acts xx. 28.
[783] Comp. John x. 11.
[784] Comp. Rom. iii. 29.
[786] Comp. Ps. cxix. 105 (in LXX. cxviii. 105).
[787] Comp. 1 John i. 5-7; ii. 8; also Rom. xiii. 12-13; 1 Thess. v. 4-5.
[788] See Ezek. xxxiv. 1-4.
Chapter VIII.—Of the Prodigal Son.
[789] See Ex. iv. 22; Rom. ix. 4.
[790] Comp. Isa. vi. 9.
[791] Comp. Isa. xxix. 21.
[792] Comp. Jer. xx. 7, 8.
[793] Comp. Isa. i. 2-4.
[794] See Ps. lxxviii. 30, 31 (in LXX. it is lxxvii. 30, 31).
[795] Or “age”—sæculi. Comp. 1 Cor. ii. 6.
[796] Comp. Rom. xii. 6.
[797] Comp. Rom. ix. 10-13; Gen. xxv. 21-24.
[798] Comp. Rom. xi. 11-36.
[799] Oehler refers to Deut. xxiii. 19; but the ref. is not satisfactory.
[800] Extraneum. Comp. such phrases as “strange children,” Ps. cxliv. 7, 11 (cxliii. 7, 11, in LXX.), and Hos. v. 7; “strange gods,” etc.
[801] See Luke xv. 1-2; Matt. ix. 10-11; xi. 19; Mark ii. 15-16; Luke v. 29-30.
[802] See Acts x. 28; xi. 3.
[803] Sæculi. Comp.1 Cor. ii. 8; 2 Cor. iv. 4.
[804] Besides the reference to Luke xv. 23, there may be a reference to Heb. vi. 6.
[805] See Matt. xxii. 11-14.
[806] See Matt. xviii. 11.
[807] Matt. ix. 12; Mark ix. 17; Luke v. 21.
[809] Sæculi.
[811] See Matt. viii. 30-34; Mark v. 11-14; Luke viii. 32-33.
[812] Comp. 1 Pet. iii. 21; and Hooker, Eccl. Pol., v. 63, 3.
Chapter X.—Repentance More Competent to Heathens Than to Christians.
[814] See Luke i. 76.
[815] See Luke iii. 8, 12, 14.
[816] Matt. xi. 21; Luke x. 13.
[817] Comp. Luke vi. 35.
[818] i.e., the “Shepherd” of Hermas. See de Or., c. xvi.
Chapter XI.—From Parables Tertullian Comes to Consider Definite Acts of the Lord.
[820] Comp. c. iii. above.
[821] Comp. Matt. 26.28; Mark 14.24; Luke 22.21; Heb. 9.11-20.
Chapter XII.—Of the Verdict of the Apostles, Assembled in Council, Upon the Subject of Adultery.
[822] See Acts xv. 28, 29.
[823] See Acts 15.30; 16.4.
[824] Sæculo.
Chapter XIII.—Of St. Paul, and the Person Whom He Urges the Corinthians to Forgive.
[825] See 1 Cor. v. 5.
[826] See 2 Cor. ii. 5-11.
[827] Comp. Gen. xlix. 4.
[828] Comp. Matt. xxv. 32, 33.
[830] Comp. 1 Cor. v. 2.
[833] 2 Cor. xii. 9, not very exactly rendered.
[834] Ævo. Comp.Matt. xii. 32.
[836] 1 Cor. v. 6, where Tertullian appears to have used δολοῖ, not ζυμοῖ.
Chapter XIV.—The Same Subject Continued.
[837] Comp. 2 Thess. iii. 6, 11.
[838] 1 Cor. i. 14, 15; but the Greek is, εἰς τὸ ἐμὸν ὄνομα.
[841] Comp. 1 Cor. ix. 15.
[843] 1 Cor. iv. 8, inaccurately.
[844] 1 Cor. viii. 2, inaccurately.
[845] See 2 Cor. xi. 20.
[846] 1 Cor. iv. 7, with some words omitted.
[847] Comp. Acts xxiii. 2.
[848] 1 Cor. viii. 7, 12, inaccurately.
[849] Comp. Gal. ii. 18.
[850] Comp. 2 Cor. x. 9.
[851] Comp. Rom. i. 1, and the beginnings of his Epp. πασσιμ.
[854] Comp. Dan. ii. 8.
[855] Comp. 1 Cor. v. 3.
[856] Comp. Rev. i. 20; ii. 1, 8, 12, 18; iii. 1, 7, 14.
Chapter XV.—The Same Subject Continued.
[860] 2 Cor. vii. 1, not accurately given.
[861] 2 Cor. xii. 21, again inexactly given.
Chapter XVI.—General Consistency of the Apostle.
[862] 1 Cor. iii. 16, inexactly.
[863] 1 Cor. 3.17, not quite correctly.
[866] 1 Cor. 6.11, inexactly.
[868] Comp. Gen. i. 26, 27.
[874] Comp. 1 Pet. i. 19; and c. vi. above, ad fin.
[875] 1 Cor. vi. 19, 20, not exactly.
[880] 1 Cor. vii. 26-28, constantly quoted in previous treatises.
[881] Mundo.
[882] 1 Cor. 7.32,33, loosely.
[885] Puto: Gr. δοκῶ.
[886] 1 Cor. 7.40ad fin.
Chapter XVII.—Consistency of the Apostle in His Other Epistles.
[887] 1 Thess. ii. 3, omitting the last clause.
[892] See Rom. vii. 18.
[893] This exact expression does not occur; but comp. 2 Cor. iii. 6.
[894] Comp. the last reference and Rom. viii. 2.
[895] Rom. viii. 2, omitting ἐν Χριστῷ ᾽Ιησοῦ, and substituting (unless it be a misprint) “te” for μέ.
[901] See Eph. v. 12.
[902] As he did to the Galatians: see Gal. v. 19-21.
[903] Eph. ii. 3, briefly, and not literally.
[908] Eph. 5.5,6, not accurately.
[910] See Col. iii. 5, 8.
[911] Comp. Acts 16.1-3; Gal. 5.2-66
Chapter XVIII.—Answer to a Psychical Objection.
[913] Isa. 52.11; 2 Cor. 6.17.
[915] i.e., the voice of this “blessed man,” this true “Asher.”
[916] Ps. xxvi. 4, 5 (in LXX. xxv. 4, 5).
[917] Psa. 26.6, not quite exactly.
[918] Ps. xviii. 25, 26 (in LXX. Ps. xviii. 26, 27), nearly.
[923] Eph. v. 7, 8ad init.
[928] Comp. Ezek. xxxiii. 11, etc.; and see cc. ii., xxii.
[929] See 1 Tim. i. 15.
[931] See cc. iii. and xi., above.
Chapter XIX.—Objections from the Revelation and the First Epistle of St. John Refuted.
[932] Or, “saith and teacheth that she is a prophet.”
[935] i.e., of heathen and heretic.
[936] See the end of the foregoing chapter.
[939] 1 Cor. v. 12ad init.
[940] 1 John i. 7ad fin.
[942] 1 John 1.8, incorrectly.
[946] Iniquitatem =ἀνομίαν.
[947] Iniquitas; ἀνομία ="lawlessness.”
[948] See Col. ii. 13, 14.
[952] 1 John v. 16. But Tertullian has rendered αἰτεῖν and ἐρωτᾶν by the one word postulare. See Trench, N. T. Synonyms, pp. 169–173. ed. 4, 1858.
[953] So Oehler; but it appears that a “non” must have been omitted.
[955] 1 Cor. ix. 6; but our copies read, τοῦ μὴ ἐργάζεσθαι.
[956] Comp. Heb. vi. 1, 4-6.
[958] See Lev. xiii. 12-14 (in LXX.).
[959] Sæculo.
[960] See Lev. xiv. 33-42.
[961] See Rev. vi. 4, 8.
[962] Comp. Matt. iii. 9; Luke iii. 8.
[964] See Lev. xix. 20.
[965] Comp. 2 Cor. xi. 2.
Chapter XXI.—Of the Difference Between Discipline and Power, and of the Power of the Keys.
[966] Eph. v. 11. See ch. xviii. above.
[968] Comp. Ps. li. 4 (in LXX. Ps. l. 6).
[970] Comp. Acts ix. 36-43; xx. 9-12.
[971] Comp. Acts iii. 1-11; v. 13-16.
[974] Comp. 2 Sam. xii. 1-14, etc.
[975] Kaye suggests “apostolica et prophetica”—“apostolic and prophetic evidences;” which is very probable.
[976] Comp. 1 Pet. v. 1-4.
[977] Comp. John xv. 26.
[979] Matt. xvi. 19ad init., incorrectly.
[981] Acts ii. 22 et seqq.
[982] See Acts xv. 7-11.
[983] Comp. John xx. 23.
[984] See de Or., c. ii.
[985] See Matt. xviii. 20.
Chapter XXII.—Of Martyrs, and Their Intercession on Behalf of Scandalous Offenders.
[986] Comp. de Je., c. xii.
[987] Sæculi.
[988] See 1 Cor. xv. 32.
[989] See Acts xxii. 28.
[992] See Heb. 7:26-8:1.
[993] See 1 Pet. iii. 18.
[994] See Matt. xxv. 8, 9.
[995] See Mark ii. 9-11.
[998] Comp. de Monog., c. xv.
I. (The Shepherd of Hermas, p. 85.)
[999] On Prayer, vol. iii. cap. xvi. p. 686, supra, where he speaks respectfully.
[1000] Vol. ii. p. 22 (also p. 43), this series.
[1001] [Written, say, circa a.d. 208.]
Chapter I.—Connection of Gluttony and Lust. Grounds of Psychical Objections Against the Montanists.
[1002] i.e., Psychic.
[1003] [Which is a note of time, not unimportant.]
[1004] Lev. xvi. 29; xxiii. 26-29.
[1005] Matt. ix. 14-15; Mark ii. 18-20; Luke v. 33-35.
[1006] Luke xvi. 16; Matt. xi. 13.
[1008] Comp. 1 Cor. x. 25.
[1009] Comp. 1 Tim. iv. 3.
[1010] So Oehler punctuates. The reference is to 1 Tim. iv. 1, 2.
[1011] See Gal. iv. 10; the words καὶ καιρούς Tertullian omits.
[1012] See Isa. lviii. 3-7.
[1013] See Matt. xv. 11; Mark vii. 15.
[1014] Matt. xi. 19; Luke vii. 34.
[1017] Comp. Matt. xxii. 37-40, and the parallel passages.
Chapter III.—The Principle of Fasting Traced Back to Its Earliest Source.
[1018] See Gen. ii. 16, 17.
[1019] Comp. Eph. 5.32; Gen. 2.23-24.
[1020] See 1 Cor. ii. 14.
[1021] The reference is to Ps. li. 17 (in LXX. Ps. l. 19).
[1023] See Gen. ix. 2-5 (in LXX.).
[1024] See Gen. ix. 5, 6.
[1025] See Luke xii. 48.
[1026] Comp. Ps. cxxxvi. 12 (in LXX. cxxxv. 12).
[1027] See Ex. iii. 8.
[1028] See Ex. xvi. 1-3.
[1029] Comp. Num. 20.1-12; Psa. 106.31-33 (in LXX. cv. 31–33).
[1030] See Num. xi. 1-6.
[1031] See Ps. lxxviii. 25 (in LXX. lxxvii. 25).
[1032] Comp. 1 Cor. 10.7; Ex. 32.6.
[1033] See Deut. xxxii. 15.
[1034] See Deut. viii. 12-14.
[1035] Comp. Eccles. vi. 7; Prov. xvi. 26. (The LXX. render the latter quotation very differently from the Eng. ver. or the Vulg.)
[1036] See Isa. vi. 10; John xii. 40; Acts xxviii. 26-27.
[1037] See Lev. iii. 17.
[1038] See Deut. viii. 3; Matt. iv. 4; Luke iv. 4.
[1039] See Psa. 86.4; Lam. 3.41 (in LXX. iii. 40).
[1040] Twice over. See Exod. 24.18; 34.28; Deut. 9.11,25.
[1041] See Exod. 33.18-19; 34.4-9,29-35.
[1042] See Matt. xvii. 1-13; Mark ix. 1-13; Luke ix. 28-36.
[1043] See Jas. v. 17.
[1044] See 1 Kings xvii. 1 (in LXX. 3 Kings ib.).
[1045] See 1 Kings xix. 1-8. But he took two meals: see 1 Kings 19.6-8.
[1047] Gen. iii. 9 (in LXX.).
[1048] Comp. Matt. xvii. 4; Mark ix. 5; Luke ix. 33.
[1049] See Ps. xl. 28 in LXX. In E.V., “fainteth not.”
Chapter VII.—Further Examples from the Old Testament in Favour of Fasting.
[1050] See Zech. vii. 5.
[1051] See 2 Kings xviii.; xix.; 2 Chron. xxxii.; Isa. xxxvi.; xxxvii.
[1052] See Jonah iii. Comp. de Pa., c. x.
[1053] See Ezek. xvi. 49; Matt. xi. 23-24; Luke x. 12-14.
[1054] See 1 Kings xxi. (in the LXX. it is 3 Kings xx.).
[1055] See 1 Sam. i. 1-2, 7-20; iii. 20 (in LXX. 1 Kings).
[1057] See Bel. 31-39. “Pitiable” appears to be Tertullian’s rendering of what in the E.V. is rendered “greatly beloved.” Rig. (in Oehler) renders: “of how great compassion thou hast attained the favour;” but surely that overlooks the fact that the Latin is “miserabilis es,” not “sis.”
Chapter VIII.—Examples of a Similar Kind from the New.
[1058] See Luke ii. 36-38. See de Monog., c. viii.
[1059] Matt. iv. 12; Luke iv. 1-2; comp. de Bapt., c. xx.
[1060] See Matt. iv. 3; Luke iv. 3.
[1061] See c. ii.
[1062] Comp. Eph. iv. 22, 23; and, for the meaning of sugillationem (“severe handling”), comp.1 Cor. ix. 27, where St. Paul’s word ὑπωπιάζω (="I smite under the eye,” Eng. ver. “I keep under”) is perhaps exactly equivalent in meaning.
[1064] See Matt. xvii. 21; Mark ix. 29.
[1065] See Acts x. 44-46, 1-4, 30.
Chapter IX.—From Fasts Absolute Tertullian Comes to Partial Ones and Xerophagies.
[1068] See Dan. x. 1-3, 5, 12.
[1069] See 1 Kings 17.1-6.
[1071] See Psa. 102.9.
[1075] See Rom. xiii. 13.
Chapter X.—Of Stations, and of the Hours of Prayer.
[1078] Acts ii. 1-4, 13, 15.
[1079] The reference is to Eph. vi. 18; Col. iv. 2; 1 Thess. v. 17; Luke xviii. 1.
[1080] See Dan. vi. 10.
[1081] See Phil. iii. 15.
[1083] See Matt. xxvii. 45-54; Mark xvi. 33-39; Luke xxiii. 44-47.
[1084] See Ex. xvii. 8-12.
[1085] See Josh. x. 12-14.
[1086] See 1 Sam. 14.24-25.
[1087] See Dan. ix. 1, 3, 4, 20, 21.
[1088] Comp. δε Ορ., c. xxviii.
[1089] Comp. 2 Pet. iii. 16.
[1090] See 1 John ii. 18, 29; 2 John 7-10.
Chapter XII—Of the Need for Some Protest Against the Psychics and Their Self-Indulgence.
[1092] See the Vulg. in 1 Tim. iv. 1-2; 2 Tim. iii. 1; and comp. therewith the Greek in both places.
Chapter XIII.—Of the Inconsistencies of the Psychics.
[1093] 1 Cor. ix. 19; sæculo.
[1094] Ps. cxxxiii. (in LXX. and Vulg. cxxxii.).
[1095] See Rom. xii. 15.
[1096] Comp. 1 Cor. v. 3; Col. ii. 5.
Chapter XIV.—Reply to the Charge of “Galaticism.”
[1097] Comp. Gal. iv. 10.
[1098] Comp. Luke xxii. 20; 2 Cor. v. 17, etc.
[1099] Comp. Mark xv. 42.
[1100] Comp. Matt. xiii. 52ad fin.
Chapter XV.—Of the Apostle’s Language Concerning Food.
[1104] Comp. Luke 6.21,25; Matt. 5.6.
[1107] Matt. vi. 11; Luke xi. 3.
[1108] See Hor., Od., i. 1, 12, and Macleane’s note there.
[1109] See Isa. lviii. 3, 4, 5, briefly, and more like the LXX. than the Vulg. or the Eng. ver.
[1110] See Psa. 51.18,19; see c. iii. above.
[1111] This seems an oversight; see 1 Sam. 4.13.
[1113] 1 Sam. ii. 12-17, 22-25.
[1114] See 1 Kings 13.
[1117] Comp. Gen. xxiii. 2-4, 31, and xxv. 27-34.
[1120] Isa. xxii. 13; 1 Cor. xv. 32.
[1123] Matt. vii. 13-14; Luke xiii. 24.
[1124] Mundi: cf. κοσμοκράτορας,Eph. vi. 12.
[1125] II. cap. 10, p. 23, supra.
[1126] Cap. 8, p. 55, supra.
II. (Provinces of Greece, p. 111.)
[1127] See our minor titlepage.
III. (An over-fed Christian, p. 114.)
[1128] Capp. 2, 13, 14, supra.
[1129] Cap. 14. See De Orat., cap. 19, p. 687.
[1130] The Xerophagiæ, cap. 2, p. 103.
IV. (Practise emaciation, p. 114.)
[1131] Scientific Culture, by J. P. Cooke, professor of chemistry, etc. New York, 1884.
[1132] This is ambiguous, but I merely note it. Heb. iv. 15.
[1133] [Written, say, circa a.d. 208.]
[1144] 2 Tim. 1.15; 1 Tim. 1.20.
[1157] Mark viii. 38; Luke ix. 26.
[1174] Æneid, xii. 646.
[1179] Rom. viii. 32; Gal. iii. 13.
[1185] Stephanas is perhaps intended.—Tr.
I. (Persecutions threaten, p. 116.)
[1193] See what Gibbon can say to minimize the matter (in cap. xvi. 4, vol. ii. p. 45, New York).
[1194] Cap. xiii.
[1195] I. cap. iii.
[1196] pp. 46, 138.
[1197] In his disgraceful chap. xvi.
[1198] [Elucidation.]
1. A Strain of Jonah the Prophet.
[1199] These two lines, if this be their true sense, seem to refer to Lot’s wife. But the grammar and meaning of this introduction are alike obscure.
[1200] “Metus;” used, as in other places, of godly fear.
[1201] Lit. “from,” i.e., which, urged by a heart which is that of a saint, even though on this occasion it failed, the prophet dared.
[1202] Libratur.
[1203] “Tarshish,” Eng. ver.; perhaps Tartessus in Spain. For this question, and the “trustiness” of Joppa (now Jaffa) as a port, see Pusey on Jonah i. 3.
[1204] Ejusdem per signa Dei.
[1205] i.e., the cloud.
[1206] Genitus (Oehler); geminus (Migne) ="twin clamour,” which is not inapt.
[1207] Mandare (Oehler). If this be the true reading, the rendering in the text seems to represent the meaning; for “mandare” with an accusative, in the sense of “to bid the tardy coils tighten the girth’s noose,” seems almost too gross a solecism for even so lax a Latinist as our present writer. Migne, however, reads mundare—to “clear” the tardy coils, i.e., probably from the wash and weed with which the gale was cloying them.
[1208] Tunc Domini vates ingesta Spiritus infit. Of course it is a gross offence against quantity to make a genitive in “us” short, as the rendering in the text does. But a writer who makes the first syllable in “clamor” and the last syllable of gerunds in do short, would scarcely be likely to hesitate about taking similar liberties with a genitive of the so-called fourth declension. It is possible, it is true, to take “vates” and “Spiritus” as in apposition, and render, “Then the seer-Spirit of the Lord begins to utter words inspired,” or “Then the seer-Spirit begins to utter the promptings of the Lord.” But these renderings seem to accord less well with the ensuing words.
[1209] Mundi.
[1210] i.e., apparently with shells which had gathered about him as he lay in the deep.
[1211] This seems to be the sense of Oehler’s “Nauta at tum Domino leti venerando timorem Sacrificat grates”—“grates” being in apposition with “timorem.” But Migne reads: “Nautæ tum Domino læti venerando timorem Sacrificant grates:”—
“The sailors then do to the reverend Lord
Gladly make grateful sacrifice of fear:” and I do not see that Oehler’s reading is much better.
[1212] Comp. Matt. xii. 38-41; Luke xi. 29-30.
[1213] These words are not in the original, but are inserted (I confess) to fill up the line, and avoid ending with an incomplete verse. If, however, any one is curious enough to compare the translation, with all its defects, with the Latin, he may be somewhat surprised to find how very little alteration or adaptation is necessary in turning verse into verse.
2. A Strain of Sodom. (Author Uncertain.)
[1214] Maris æquor.
[1215] See Gen. ix. 21-22; x. 8-17.
[1216] Comp. 2 Pet. iii. 5-14.
[1217] The expression, “sinners against their own souls,” in Num. xvi. 38:38—where, however, the LXX. have a very different version—may be compared with this; as likewise Prov. viii. 36.
[1218] Whether the above be the sense of this most obscure triplet I will not presume to determine. It is at least (I hope) intelligible sense. But that the reader may judge for himself whether he can offer any better, I subjoin the lines, which form a sentence alone, and therefore can be judged of without their context:—
“Tempore sed certo Deus omnia prospectulatus,
Judicat injustos, patiens ubi criminis ætas
Cessandi spatium vis nulla coëgerit iræ.”
[1219] Comp. Heb. i. 14. It may be as well here to inform the reader once for all that prosody as well as syntax is repeatedly set at defiance in these metrical fragments; and hence, of course, arise some of the chief difficulties in dealing with them.
[1220] “Divinos;” i.e., apparently “superhuman,” as everything heavenly is.
[1221] Of hospitality—bread and salt, etc.
[1222] “Mensa;” but perhaps “mensæ” may be suggested—“the sacred pledges of the board.”
[1223] “Dispungit,” which is the only verb in the sentence, and refers both to pia pignora and to amicos. I use “quit” in the sense in which we speak of “quitting a debtor,” i.e., giving him his full due; but the two lines are very hard, and present (as in the case of those before quoted) a jumble of words without grammar; “pia pignora mensa Officiisque probis studio dispungit amicos;” which may be somewhat more literally rendered than in our text, thus: “he zealously discharges” (i.e., fulfils) “his sacred pledges” (i.e., the promised hospitality which he had offered them) “with (a generous) board, and discharges” (i.e., fulfils his obligations to) “his friends with honourable courtesies.”
[1224] Altera =alterna. But the statement differs from Gen. xix. 4.
[1225] “Istam juventam,” i.e., the two “juvenes” (Gen. 19.31) within.
[1226] “Fas” =ὅσιον, morally right; distinct from “jus” or “licitum.”
[1227] i.e., Lot’s race or family, which had come from “Ur of the Chaldees.” See Gen. xi. 26, 27, 28.
[1228] I use “preventing” in its now unusual sense of “anticipating the arrival of.”
[1229] Σηγώρ in the LXX., “Zoar” in Eng. ver.
[1230] “Simul exoritur sol.” But both the LXX. and the Eng. ver. say the sun was risen when Lot entered the city.
[1231] So Oehler and Migne. But perhaps we may alter the pointing slightly, and read:—
“Down pours a novel shower, sulphur mixt
With blazing flames: the ether seethes: the air
Crackles with liquid exust.”
[1232] The story of Phaëthon and his fate is told in Ov., Met., ii. 1–399, which may be compared with the present piece. His two sisters were transformed into white poplars, according to some; alders, according to others. See Virg., Æn., x. 190 sqq., Ec., vi. 62 sqq. His half-brother (Cycnus or Cygnus) was turned into a swan: and the scene of these transformations is laid by Ovid on the banks of the Eridanus (the Po). But the fable is variously told; and it has been suggested that the groundwork of it is to be found rather in the still-standing of the sun recorded in Joshua.
[1233] i.e., as she had been before in the case of Eve. See Gen. iii. 1 sqq.
[1234] I have hazarded the bold conjecture—which I see others (Pamelius at all events) had hazarded before me—that “feritas” is used by our author as ="fertilitas.” The word, of course, is very incorrectly formed etymologically; but etymology is not our author’s forte apparently. It will also be seen that there is seemingly a gap at this point, or else some enormous mistake, in the mss. An attempt has been made (see Migne) to correct it, but not a very satisfactory one. For the common reading, which gives two lines,
“Occidit illa prior feritas, quam prospiciens Loth
Nullus arat frustra piceas fuligine glebas,” which are evidently entirely unconnected with one another, it is proposed to read,
“Occidit illa prior feritas, quam prospiciens Loth,
Deseruisse pii fertur commercia fratris.
Nullas arat,” etc.
This use of “fratris” in a wide sense may be justified from Gen. xiii. 8 (to which passage, with its immediate context, there seems to be a reference, whether we adopt the proposed correction or no), and similar passages in Holy Writ. But the transition is still abrupt to the “nullus arat,” etc.; and I prefer to leave the passage as it is, without attempting to supply the hiatus.
[1235] This use of “easely” as a dissyllable is justifiable from Spenser.
[1236] This seems to be the sense, but the Latin is somewhat strange: “mors est maris illa quieti,” i.e., illa (quies) maris quieti mors est. The opening lines of “Jonah” (above) should be compared with this passage and its context.
[1237] Inque picem dat terræ hærere marinam.
[1238] “Pressum” (Oehler); “pretium” (Migne): “it will yield a prize, namely, that,” etc.
[1239] Luciferam.
[1240] Oehler’s pointing is disregarded.
[1241] “De cælo jura tueri;” possibly “to look for laws from heaven.”
[1242] Terram.
[1243] Tellus.
[1244] Immensus. See note on the word in the fragment “Concerning the Cursing of the Heathen’s Gods.”
[1245] Cardine.
[1246] Mundo.
[1247] “Errantia;” so called, probably, either because they appear to move as ships pass them, or because they may be said to “wander” by reason of the constant change which they undergo from the action of the sea, and because of the shifting nature of their sands.
[1248] Terrarum.
[1249] “God called the dry land Earth:” Gen. i. 10.
[1250] i.e., “together with;” it begets both sun and moon.
[1251] i.e., “the fourth day.”
[1252] Mundo.
[1253] Or, “lucid”—liquentia.
[1254] i.e., “Power Divine.”
[1255] So Milton and Shakespeare.
[1256] As (see above, l. 31) He had all other things.
[1257] See Gen. iii. 20, with the LXX., and the marg. in the Eng. ver.
[1258] Terræ.
[1259] The “gladsome court”—“læta aula”—seems to mean Eden, in which the garden is said to have been planted. See Gen. ii. 8.
[1260] i.e., eastward. See the last reference.
[1261] Ædibus in mediis.
[1262] Terit. So Job 14.19, “The waters wear the stones.”
[1263] “Onyx,” Eng. ver. See the following piece, l. 277.
[1264] “Bdellium,” Eng. Ver.; ἄνθραξ, LXX.
[1265] Comp. Ps. xxix. 3, especially in “Great Bible” (xxviii. 3 in LXX.)
[1266] Malum.
[1267] Mali.
[1268] “Numquid poma Deus non omnia nota sacravit?”
[1269] Mundus.
[1270] The writer, supposing it to be night (see 88, 89), seems to mean that the serpent hinted that the fruit would instantly dispel night and restore day. Compare the ensuing lines.
[1271] Mundo.
[1272] Virorum.
[1273] “Servitiumque sui studio perferre mariti;” or, perhaps, “and drudge in patience at her husband’s beck.”
[1274] “Sententia:” her sentence, or opinion, as to the fruit and its effects.
[1275] Or,
“That with heart-weariness and mournful breast
Full many sighs may furnish anxious food.”
[1276] The writer makes “cherubim”—or “cherubin”—singular. I have therefore retained his mistake. What the “hot point”—“calidus apex”—is, is not clear. It may be an allusion to the “flaming sword” (see Gen. iii. 24); or it may mean the top of the flame.
[1277] Or, “origins”—“orsis”—because Cain and Abel were original types, as it were, of two separate classes of men.
[1278] “Perpetuo;” “in process of time,” Eng. ver.; μεθ᾽ ἡμέρας, LXX. in Gen. iv. 3.
[1279] Quæ prosata fuerant. But, as Wordsworth remarks on Gen. iv., we do not read that Cain’s offerings were first-fruits even.
[1280] Quod propter gelida Cain incanduit ira. If this, which is Oehler’s and Migne’s reading, be correct, the words gelida and incanduit seem to be intentionally contrasted, unless incandescere be used here in a supposed sense of “growing white,” “turning pale.” Urere is used in Latin of heat and cold indifferently. Calida would, of course, be a ready emendation; but gelida has the advantage of being far more startling.
4. A Strain of the Judgment of the Lord. (Author Uncertain.)
[1281] The reader is requested to bear in mind, in reading this piece, tedious in its elaborate struggles after effect, that the constant repetitions of words and expressions with which his patience will be tried, are due to the original. It was irksome to reproduce them; but fidelity is a translator’s first law.
[1282] Luciferas.
[1283] Helicon is not named in the original, but it seems to be meant.
[1284] i.e., in another clime or continent. The writer is (or feigns to be) an African. Helicon, of course, is in Europe.
[1285] Virtus.
[1286] Sæculo.
[1287] Mundum.
[1288] Compositis.
[1289] I have endeavoured to give some intelligible sense to these lines; but the absence of syntax in the original, as it now stands, makes it necessary to guess at the meaning as best one may.
[1290] Venturi ævi.
[1291] “But in them nature’s copy’s not eterne.”—Shakespeare, Macbeth, act iii. scene 2.
[1292] Sæcula.
[1293] Sæcula.
[1294] Sermone tenus: i.e., the exertion (so to speak) needed to do such mighty works only extended to the uttering of a speech; no more was requisite. See for a similar allusion to the contrast between the making of other things and the making of man, the “Genesis,” 30–39.
[1295] Dicto.
[1296] i.e., from the solid mass of earth. See Gen. i. 9, 10.
[1297] Faciem.
[1298] “Auram,” or “breeze.”
[1299] “Immemor ille Dei temere committere tale!
Non ultra monitum quidquam contingeret.”
Whether I have hit the sense here I know not. In this and in other passages I have punctuated for myself.
[1300] Munera mundi.
[1301] These lines, again, are but a guess at the meaning of the original, which is as obscure as defiance of grammar can well make it. The sense seems to be, in brief, that while the vast majority are, immediately on their death, shut up in Hades to await the “decreed age,” i.e., the day of judgment, some, like the children raised by Elijah and Elisha, the man who revived on touching Elisha’s bones, and the like, are raised to die again. Lower down it will be seen that the writer believes that the saints who came out of their graves after our Lord’s resurrection (see Matt. xxvii. 51-54) did not die again.
[1302] Cf. Ps. xlix. 14 (xlviii. 15 in LXX.).
[1303] i.e., the dust into which our bodies turn.
[1304] i.e., the surface or ridge of the furrows.
[1305] i.e., the furrows.
[1306] “Some thirty-fold, some sixty-fold, some an hundred-fold.” See the parable of the sower.
[1307] Mundo.
[1308] Fuligine.
[1309] Mundo.
[1310] Virtutibus. Perhaps the allusion is to Eph. ii. 2, Matt. xxiv. 29, Luke xxi. 26.
[1311] Mundi.
[1312] Vel quanta est. If this be the right sense, the words are probably inserted, because the conflagration of “the earth and the works that are therein” predicted in 2 Pet. iii. 10, and referred to lower down in this piece, is supposed to have begun, and thus the “depths” of the earth are supposed to be already diminishing.
[1313] I have ventured to alter one letter of the Latin; and for “quos reddere jussa docebit,” read “quos reddere jussa dolebit.” If the common reading be retained, the only possible meaning seems to be “whom she will teach to render (to God) His commands,” i.e., to render obedience to them; or else, “to render (to God) what they are bidden to render,” i.e., an account of themselves; and earth, as their mother, giving them birth out of her womb, is said to teach them to do this. But the emendation, which is at all events simple, seems to give a better sense: “being bidden to render the dead, whom she is keeping, up, earth will grieve at the throes it causes her, but will do it.”
[1314] Subitæ virtutis ab alto.
[1315] Comis, here “the heads.”
[1316] This passage is imitated from Virgil, Æn., vi. 305 sqq.; Georg., iv. 475 sqq.
[1317] i.e., “the king.” The “Atridæ” of Homer are referred to,—Agamemnon “king of men,” and Menelaus.
[1318] Or, “Powers.”
[1319] Insigni. The allusion seems to be to Ezek. ix. 4, 6, Rev. vii. 3 et seqq., xx. 3, 4, and to the inscribed mitre of the Jewish high priest, see Ex. xxviii. 36; xxxix. 30.
[1320] I have corrected “his” for “hic.” If the latter be retained, it would seem to mean “hereon.”
[1321] Cardine, i.e., the hinge as it were upon which the sun turns in his course.
[1322] See the “Genesis,” 73.
[1323] Or, “there.” The question is, whether a different tree is meant, or the rose just spoken of.
[1324] This seems to be marshmallows.
[1325] Here again it is plain that the writer is drawing his description from what we read of the garden of Eden.
[1326] “Salus,” health (probably) in its widest sense, both bodily and mental; or perhaps “safety,” “salvation.”
[1327] Reliquam vitam, i.e., apparently his life in all other relations; unless it mean his life after his parents’ death, which seems less likely.
[1328] i.e., “appeals to.” So Burke: “I attest the former, I attest the coming generations.” This “attesting of its acts” seems to refer to Matt. xxv. 44. It appeals to them in hope of mitigating its doom.
[1329] This seems to be the sense. The Latin stands thus: “Flammas pro meritis, stagnantia tela tremiscunt.”
[1330] Or, “banished.”
[1331] I adopt the correction (suggested in Migne) of justis for justas.
[1332] This is an extraordinary use for the Latin dative; and even if the meaning be “for (i.e., to suffer) penalty eternal,” it is scarcely less so.
[1333] Gehennæ.
[1334] Or, “in all the years:” but see note 5 on this page.
[1335] Mundo.
[1336] Mundo.
[1337] “Artusque sonori,” i.e., probably the arms and hands with which (as has been suggested just before) the sufferers beat their unhappy breasts.
[1338] i.e., the “guerdons” and the “threats.”
[1339] “Ipsa voce,” unless it mean “voice and all,” i.e., and their voice as well as their palms.
[1340] See note 1, p. 137.
[1341] Here again a correction suggested in Migne’s ed., of “suam lucem” for “sua luce,” is adopted.
[1342] “Qui” is read here, after Migne’s suggestion, for “quia;” and Oehler’s and Migne’s punctuation both are set aside.
[1343] Mundi.
[1344] Or, “assume the functions of the heavenly life.”
Book I.—Of the Divine Unity, and the Resurrection of the Flesh.
[1345] Sæcula.
[1346] The “tectis” of the edd. I have ventured to alter to “textis,” which gives (as in my text) a far better sense.
[1347] i.e., the Evil One.
[1348] i.e., the Son of God.
[1349] i.e., the Magi.
[1350] i.e., arms which seemed unequal; for the cross, in which Christ seemed to be vanquished, was the very means of His triumph. See Col. ii. 14, 15.
[1351] i.e., the Enemy.
[1352] i.e., with the Holy Spirit, the “Pledge” or “Promise” of the Father (see Acts i. 4, 5), “outpoured” upon “the peoples”—both Jewish and Gentile—on the day of Pentecost and many subsequent occasions; see, for instances,Acts x. and xix.
[1353] The “mirandæ virtutis opus, invisaque facts,” I take to be the miracles wrought by the apostles through the might (virtus) of the Spirit, as we read in the Acts. These were objects of “envy” to the Enemy, and to such as—like Simon Magus, of whom we find record—were his servants.
[1354] i.e., excommunicated, as Marcion was. The “last impiety” (extremum nefas), or “last atrocity” (extremum facinus),—see 218, lower down—seems to mean the introduction of heretical teaching.
[1355] This use of the ablative, though quite against classical usage, is apparently admissible in late Latinity. It seems to me that the “his” is an ablative here, the men being regarded for the moment as merely instruments, not agents; but it may be a dative ="to these he preaches,” etc., i.e., he dictates to them what they afterwards are to teach in public.
[1356] It must be borne in mind that “Dominus” (the Lord), and “Deus” (God), are kept as distinct terms throughout this piece.
[1357] i.e., for which reason.
[1358] i.e., as Marcion is stated by some to have taught, in the fifteenth year of Tiberius; founding his statement upon a perverted reading of Luke iii. 1. It will be remembered that Marcion only used St. Luke’s Gospel, and that in a mutilated and corrupted form.
[1359] Orbi.
[1360] i.e., of the Jews.
[1361] “In fossa,” i.e., as Fabricius (quoted in Migne’s ed.) explains it, “in defossa.” It is the past part. of fodio.
[1362] If this line be correct,—“Speratis pro pace truces homicidia blanda,”—though I cannot see the propriety of the “truces” in it, it seems to mean, “Do ye hope or expect that the master you are serving will, instead of the gentle peace he promises you, prove a murderer and lead you to death? No, you do not expect it; but so it is.”
[1363] Mundi.
[1364] Animalia.
[1365] The sentence breaks off abruptly, and the verb which should apparently have gone with “e’en one” is joined to the “ye” in the next line.
[1366] The Latin is:—
“Nec venit in mentem quod vos, a nomine Christi
Seductos, ad Marcionis tulit infima nomen.”
The rendering in my text, I admit, involves an exceedingly harsh construction of the Latin, but I see not how it is to be avoided; unless either (1) we take nomen absolutely, and “ad Marcionis infima” together, and translate, “A name has carried you to Marcion’s lowest depths;” in which case the question arises, What name is meant? can it be the name “Electi”? Or else (2) we take “tulit” as referring to the “terrible renegade,” i.e., the arch-fiend, and “infima” as in apposition with “ad Marcionis nomen,” and translate, “He has carried you to the name of Marcion—deepest degradation.”
[1367] i.e., the Gospels and other parts of Holy Scripture.
[1368] i.e., I take it, the resurrection. Cf. 2 Tim. ii. 17, 18.
[1369] Whether this be the sense (i.e., “either tell us what it is which displeases you in our God, whether it be His too great patience in bearing with you, or what; or else tell us what is to hinder us from believing your God to be an incredible being”) of this passage, I will not venture to determine. The last line in the edd. previous to Oehler’s ran: “Aut incredibile quid differt credere vestrum?” Oehler reads “incredibilem” (sc. Deum), which I have followed; but he suggests, “Aut incredibilem qui differt cædere vestrum?” Which may mean “or else”—i.e., if it were not for his “too great patience”—“why”—“qui”—“does He delay to smite your incredible god?” and thus challenge a contest and prove His own superiority.
[1370] i.e., the “terrible renegade.”
[1371] The reference here is to Simon Magus; for a brief account of whom, and of the other heretics in this list, down to Hebion inclusive, the reader is referred to the Adv. omn. Hær., above. The words “to roam, to fly,” refer to the alleged wanderings of Simon with his paramour Helen, and his reported attempt (at Rome, in the presence of St. Peter) to fly. The tale is doubtful.
[1372] The Latin runs thus:—
“Et ævo
Triginta tribuit cælos, patremque Profundum.”
But there seems a confusion between Valentine and his æons and Basilides and his heavens. See the Adv. omn. Hær., above.
[1373] i.e., the Evil One’s, as before.
[1374] i.e., probably Jerusalem and the temple there.
[1375] Mundi.
[1376] Oehler’s “versus” (="changed the man rises”) is set aside for Migne’s “verus.” Indeed it is probably a misprint.
[1377] i.e., her own dwelling or “quarters,”—the body, to wit, if the reading “sua parte” be correct.
[1378] Egestas.
[1379] Eget.
[1380] I have ventured to alter the “et viventi” of Oehler and Migne into “ut vivendi,” which seems to improve the sense.
[1381] It seems to me that these ideas should all be expressed interrogatively, and I have therefore so expressed them in my text.
[1382] See line 2.
[1383] “Cernere quid fuerit conversa in pulvere quondam.”
Whether the meaning be that, as the soul will be able (as it should seem) to retrace all that she has experienced since she left the body, so the body, when revived, will be able as it were to look back upon all that has happened to her since the soul left her,—something after the manner in which Hamlet traces the imaginary vicissitudes of Cæsar’s dust,—or whether there be some great error in the Latin, I leave the reader to judge.
[1384] i.e., apparently remembering that she was so before.
[1385] Vivida virtus.
[1386] I rather incline to read for “hæc captiva fuit mortis,” “hæc captiva fuat mortis” =
“Is this
To be death’s thrall?”
“This” is, of course, the flesh.
[1387] For “Quod cupit his fieri, deest hoc virtute reduci,” I venture to read, “Quod capit,” etc., taking “capit” as ="capax est.” “By these,” of course, is by wisdom and art; and “virtue” ="power.”
[1388] i.e., the Evil One.
[1389] i.e., may learn to know.
[1390] Oehler’s “visus” seems to be a mistake for “vivus,” which is Migne’s reading; as in the fragment “De exsecrandis gentium diis,” we saw (sub. fin.) “videntem” to be a probable misprint for “viventem.” If, however, it is to be retained, it must mean “appearing” (i.e., in presence of God) “wholly,” in body as well as soul.
[1391] i.e., the double gift of a saved soul and a saved body.
[1392] In æternum.
Book II.—Of the Harmony of the Old and New Laws.
[1393] I have so frequently had to construct my own text (by altering the reading or the punctuation of the Latin) in this book, that, for brevity’s sake, I must ask the reader to be content with this statement once for all, and not expect each case to be separately noted.
[1394] The “foe,” as before, is Satan; his “breathing instruments” are the men whom he uses (cf. Shakespeare’s “no breather” = no man, in the dialogue between Orlando and Jacques, As you Like it, act iii. sc. 2); and they are called “renegades,” like the Evil One himself, because they have deserted from their allegiance to God in Christ.
[1395] Heresy.
[1396] Cf. John xv. 2, 4, 5, 6; Rom. xi. 17-20. The writer simply calls them “abruptos homines;” and he seems to mean excommunicated, like Marcion.
[1397] i.e., those recorded in the Old Testament.
[1398] I have followed Migne’s suggestion here, and transposed one line of the original. The reference seems to be to Isa. 64.4; 1 Cor. 2.9, where the Greek differs somewhat remarkably from the LXX.
[1399] Unless some line has dropped out here, the construction, harsh enough in my English, is yet harsher in the Latin. “Accipitur” has no subject of any kind, and one can only guess from what has gone before, and what follows, that it must mean “one Testament.”
[1400] Harsh still. It must refer to the four Gospels—the “coat without seam”—in their quadrate unity; Marcion receiving but one—St. Luke’s—and that without St. Luke’s name, and also in a mutilated and interpolated form.
[1401] This seems to be the sense. The allusion is to the fact that Marcion and his sect accepted but ten of St. Paul’s Epistles: leaving out entirely those to Timothy and Titus, and all the other books, except his one Gospel.
[1402] It seems to me that the reference here must evidently be to the Epistle to the Hebrews, which treats specially of the old covenant. If so, we have some indication as to the authorship, if not the date, of the book: for Tertullian himself, though he frequently cites the Epistle, appears to hesitate (to say the least) as to ascribing it to St. Paul.
[1403] Comp. Isa. 6.9-10; Acts 28.17-29.
[1404] The reference seems to be to Rom. 1.28; Tit. 1.15-16.
[1405] The reference is to Gen. ii. 9-14.
[1406] Fata mortua. This extraordinary expression appears to mean “dead men;” men who, through Adam, are fated, so to speak, to die, and are under the sad fate of being “dead in trespasses and sins.” See Eph. ii. 1. As far as quantity is concerned, it might as well be “facta mortua,” “dead works,” such as we read of in Heb. vi. 1; ix. 14. It is true these works cannot strictly be said to be ever vivified; but a very similar inaccuracy seems to be committed by our author lower down in this same book.
[1407] I have followed Oehler’s “face” for the common “phase;” but what the meaning is I will not venture to decide. It may probably mean one of two things: (a) that Paul wrote by torchlight; (b) that the light which Paul holds forth in his life and writings, is a torch to show the Corinthians and others Christ.
[1408] i.e., the legal passover, “image” or type of “the true Passover,” Christ. See 1 Cor. v. 6-9.
[1409] Abraham. See Gen. xxii. 1-19.
[1410] Isaac, a pledge to Abraham of all God’s other promises.
[1411] Forte. I suppose this means out of the ordinary course of nature; but it is a strange word to use.
[1412] Israel, wasted by the severities of their Egyptian captivity.
[1413] “Multa;” but “muta” ="mute” has been suggested, and is not inapt.
[1414] I have given what appears to be a possible sense for these almost unintelligible lines. They run as follows in Oehler:—
“Et reliqui magni reges sanctique prophetæ,
Non ignorantes certæ promissa salutis,
Ingentemque metu pleni transcendere legem,
Venturam summæ virtutis imagine molem,
Inspectam e speculo celebrarunt ordine pascham.”
I rather incline to alter them somehow thus :—
“Ingentemque metu plenis transcendere legem,
Venturum in summæ virtutis imagine,—solem
Inspectum e speculo,—celebrarunt ordine pascham;” connecting these three lines with “non ignorantes,” and rendering:—
“Not ignorant of the good promises
Of sure salvation; and that One would come,
For such as filled are with godly fear
The law to overstep, a mighty One,
In Highest Virtue’s image,—the Sun seen
In mirror:—did in order celebrate
The passover.”
That is, in brief, they all, in celebrating the type, looked forward to the Antitype to come.
[1415] Immensus.
[1416] This, again, seems to be the meaning, unless the passage (which is not probable) be corrupt. The flesh, “foul” now with sin, is called the “stained image of the Lord,” as having been originally in His image, but being now stained by guilt.
[1417] Faith is called so, as being the reflection of divine reason.
[1418] i.e., the praise of Christ Himself. See Matt. 11.7-15; Luke 7.24-30; John 5.33-35.
[1419] i.e., perhaps “render acceptable.”
[1420] See above, 91–99.
[1421] i.e., teeth which He contemned, for His people’s sake: not that they are to us contemptible.
[1422] i.e., perhaps permeating, by the influence of His death, the tombs of all the old saints.
[1423] i.e., undertaking our debts in our stead.
[1424] Adam. See Rom. v., passim.
[1425] It is an idea of the genuine Tertullian, apparently, that Eve was a “virgin” all the time she was with Adam in Paradise. A similar idea appears in the “Genesis” above.
[1426] Consilio. Comp.1 Tim. ii. 14, “Adam was not deceived.”
[1427] Called “life’s own covering” (i.e., apparently his innocence) in 117, above.
[1428] Or, “ore.”
[1429] Comp. Heb. xii. 2, “Who, for the joy that was set before Him”—“ὃς ἀντὶ τῆς προκειμένης αὑτῷ χαρᾶς.
[1430] Mundi. See John xiv. 30.
[1431] Virum.
[1432] “The Lion of the tribe of Juda.” Rev. v. 5.
[1433] Viro. This use of “man” may be justified, to say nothing of other arguments, from Jer. xliv. 19, where “our men” seem plainly ="our husbands.” See marg.
[1434] Virgo: a play on the word in connection with the “viro” and what follows.
[1435] Vir.
[1436] i.e., Adam’s. The constructions, as will be seen, are oddly confused throughout, and I rather suspect some transposition of lines.
[1437] Mulier.
[1438] Mariti.
[1439] See 1 Cor. 15.22,45,47.
[1440] Acres gressus.
[1441] Femina.
[1442] Lavacri.
[1443] “Os;” lit., “face” or “mouth.”
[1444] Terra.
[1445] This would seem to refer to Lazarus; but it seems to be an assumption that his raising took place on a Sabbath.
[1446] i.e., to life.
[1447] I have ventured to alter the “Morti,” of the edd. into “Forti;” and “causas” (as we have seen) seems, in this late Latin, nearly ="res.”
[1448] i.e., the grain.
[1449] This may seem an unusual expression, as it is more common to regard the fruit as gracing the tree, than the tree the fruit. But, in point of fact, the tree, with its graceful form and foliage, may be said to give a grace to the fruit; and so our author puts it here: “decoratos arbore fructus.”
[1450] I read “primum” here for “primus.”
[1451] “Tantum” ="tantum quantum primo fuerat,” i.e., with a body as well as a spirit.
[1452] Pignus: “the promise of the Father” (Acts i. 4); “the earnest of the Spirit” (2 Cor. i. 22; v. 5.). See, too, Eph. i. 13-14; Rom. viii. 23.
[1453] The reference is to John iii. 6, but it is not quite correctly given.
[1454] See note on 245, above.
[1455] See 2 Cor. v. 1. sqq.
[1456] I read “inermum”—a very rare form—here for “inermem.” But there seems a confusion in the text, which here, as elsewhere, is probably corrupt.
[1457] “Ceræ,” which seems senseless here, I have changed to “cereris.”
[1458] There seems to be a reference to 2 Pet. i. 17.
[1459] Here again I have altered the punctuation by a very simple change.
[1460] See 1 Cor. xv. 54; Isa. xxv. 8 (where the LXX. have a strange reading).
Book III.—Of the Harmony of the Fathers of the Old and New Testaments.
[1461] Isa. liv. 1; Gal. iv. 27.
[1463] The Jewish people leaving Christ, “the fountain of living waters” (Jer. ii. 13; John vii. 37-39), is compared to Hagar leaving the well, which was, we may well believe, close to Abraham’s tent.
[1464] Et tepidis errans ardenti sidere potat. See Gen. xxi. 12-20.
[1465] See Matt. xix. 27; Mark x. 28; Luke xviii. 28.
[1466] See Matt. xxiii. 35.
[1467] i.e., apparently the “giants;” see Gen. vi. 4; but there is no mention of them in Enoch’s time (Migne).
[1468] i.e., over the general sinfulness.
[1469] I suggest “translatus” for “translatum” here.
[1470] See Gen. vii. 1.
[1471] Loosely; 120 years is the number in Gen. vi. 3.
[1472] Gente.
[1473] Speculo vultus. The two words seem to me to go together, and, unless the second be indeed redundant, to mean perhaps a small hand-mirror, which affords more facilities for minute examination of the face than a larger fixed one.
[1474] “Sortis;” lit. “lot,” here ="the line or family chosen by lot.” Compare the similar derivation of “clergy.”
[1475] Lignum.
[1476] I have ventured to substitute “Christo” for “Christi;” and thus, for
“Cum Christi populo manifeste multa locutus,” read,
“Cum Christo (populo manifeste) multa locutus.”
The reference is to the fact, on which such special stress is laid, of the Lord’s “speaking to Moses face to face, as a man speaketh with his friend.” See especially Num. 12.5-8; Deut. 34.9-12; 18.17-19; Acts 3.22-23.
[1477] The Latin in Oehler and Migne is thus:
“Acceptam legem per paucos fudit in orbem;” and the reference seems to me to be to Ex. xxxii. 15-20, though the use of “orbem” for “ground” is perhaps strange; but “humum” would have been against the metre, if that argument be of any weight in the case of a writer so prolific of false quantities. Possibly the lines may mean that “he diffused through some few”—i.e., through the Jews, “few” as compared with the total inhabitants of the orb—“the Law which he had received;” but then the following line seems rather to favour the former view, because the tables of the Law—called briefly “the Law”—broken by Moses so soon after he had received them, were typical of the inefficacy of all Moses’ own toils, which, after all, ended in disappointment, as he was forbidden, on account of a sin committed in the very last of the forty years, to lead the people into “the land,” as he had fondly hoped to do. Only I suspect some error in “per paucos;” unless it be lawful to supply “dies,” and take it to mean “received during but few days,” i.e., “within few days,” “only a few days before,” and “accepted” or “kept” by the People “during but a few days.” Would it be lawful to conjecture “perpaucis” as one word, with “ante diebus” to be understood?
[1478] i.e., the sign of the cross. See Tertullian, adv. Marc., l. iii. c. xviii. sub. fin.; also adv. Jud., c. x. med.
[1479] i.e., all the acts and the experiences of Moses.
[1480] Moses.
[1481] See Ex. xxiii. 20-23; and comp. adv. Marc., l. iii. c. xvi.
[1482] Legitima, i.e., reverent of law.
[1483] i.e., virtuous acts.
[1484] Or, “valour.”
[1485] The Latin runs thus:
“Acer in hostem.
Non virtute sua tutelam acquirere genti.”
I have ventured to read “suæ,” and connect it with “genti;” and thus have obtained what seems to me a probable sense. See Judg. viii. 22, 23.
[1486] I read “firmandus” for “firmatus.”
[1487] Mundo.
[1488] I have again ventured a correction, “coarescere” for “coalescere.” It makes at least some sense out of an otherwise (to me) unintelligible passage, the “palm” being taken as the well-known symbol of bloom and triumph. So David in Ps. xcii. 12 (xci. 13 in LXX.), “The righteous shall flourish like the palm-tree.” To “dry” here is, of course, neuter, and means to “wither.”
[1489] I have changed “eadem”—which must agree with “nocte,” and hence give a false sense; for it was not, of course, on “the same night,” but on the next, that this second sign was given—into “eodem,” to agree with “liquore,” which gives a true one, as the “moisture,” of course, was the same,—dew, namely.
[1490] Equite. It appears to be used loosely for “men of war” generally.
[1491] Which is taken, from its form, as a sign of the cross; see below.
[1492] Refers to the “when” in 99, above.
[1493] Lychno. The “faces” are probably the wicks.
[1494] “Scilicet hoc testamen erat virtutis imago.”
[1495] The text as it stands is, in Oehler:—
…“Hic Baal Christi victoria signo
Extemplo refugam devicit femina ligno;” which I would read:—
…“Hunc Jael, Christi victoriæ signo,
Extemplo,” etc.
[1496] For “hic” I would incline to read “huic.”
[1497] i.e., child.
[1498] i.e., instead of.
[1499] i.e., to his unshorn Nazarite locks.
[1500] Viros ostendere Christos.
[1501] See 1 Sam. 28.11-19.
[1502] i.e., to whom, to David.
[1503] “Ex utero:” a curious expression for a man; but so it is.
[1504] i.e., emulous of David’s virtues.
[1505] Comp. especially 2 Chron. xxix.; xxx.; xxxi.
[1506] Our author is quite correct in his order. A comparison of dates as given in the Scripture history shows us that his reforms preceded his war with Sennacherib.
[1507] The “tactus” of the Latin is without sense, unless indeed it refer to his being twice “touched” by an angel. See 1 Kings 19.1-8. I have therefore substituted “raptus,” there being no mention of the angel in the Latin.
[1508] “Aras” should probably be “aram.”
[1509] See 2 Kings 1.9-12.
[1510] For “transgressas et avia fecit,” I read “transgressus avia fecit,” taking “transgressus” as a subst.
[1511] Sortis.
[1512] Sortem.
[1513] Our author has somewhat mistaken Elisha’s mission apparently; for as there is a significant difference in the meaning of their respective names, so there is in their works: Elijah’s miracles being rather miracles of judgment, it has been remarked; Elisha’s, of mercy.
[1514] The reference is to a famine in Elisha’s days, which— 2 Kings 8; 1.—was to last seven years; whereas that for which Elijah prayed, as we learn in Jas. v. 17., lasted three and six months. But it is not said that Elisha prayed for that famine.
[1515] We only read of one leprosy which Elisha cleansed—Naaman’s. He inflicted leprosy on Gehazi, which was “to cleave to him and to his seed for ever.”
[1516] Prætestata viam vitæ atque probata per ipsam est. I suspect we should read “via,” quantity being of no importance with our author, and take “prætestata” as passive: “The way of life was testified before, and proved, through him.”
[1517] This seems to be the meaning, and the reference will then be to Jer. xxxiv. 8-22 (in LXX. xli. 8–22); but the punctuation both in Oehler and Migne makes nonsense, and I have therefore altered it.
[1518] See the apocryphal “Susanna.”
[1519] For “servatisque palam cunctis in pace quievit,” which the edd. give, I suggest “servatusque,” etc., and take “palam” for governing “cunctis.”
[1520] Ignibus et multa consumpta volumina vatum. Multamust, apparently, be an error for some word signifying “mould” or the like; unless, with the disregard of construction and quantity observable in this author, it be an acc. pl. to agree with volumina, so that we must take “omnia multa volumina” together, which would alter the whole construction of the context.
[1521] Ablutor.
[1522] Ablutor.
[1523] Juventus.
[1524] Mundo.
[1525] Salutem =Christum. So Simeon, “Mine eyes have seen Thy salvation,” where the Greek word should be noted and compared with its usage in the LXX., especially in the Psalms. See Luke ii. 30.
[1526] Comp. 1 John i. 1, 2.
[1527] See 2 Cor. xii. 1 sqq.
[1528] The common reading is, “Atque suæ famulæ portavit spreta dolorem,” for which Oehler reads “portarit;” but I incline rather to suggest that “portavit” be retained, but that the “atque” be changed into “aeque,” thus: “Aeque suæ famulæ portavit spreta dolorem;” i.e., Since, like Sarah, the once barren Christian church-mother hath had children, equally, like Sarah, hath she had to bear scorn and spleen at her handmaid’s—the Jewish church-mother’s—hands.
[1529] Dolorem.
[1530] i.e., Ishmael’s.
[1531] “Immanes,” if it be the true reading.
[1532] This is the way Oehler’s punctuation reads. Migne’s reads as follows:—
…“Of whom the first
Whom mightiest Rome bade take his place and sit
Upon the chair where Peter’s self had sat,” etc.
[1533] “Is apostolicis bene notus.” This may mean, (a) as in our text; (b) by his apostolically-minded writings—writings like an apostle’s; or (c) by the apostolic writings, i.e., by the mention made of him, supposing him to be the same, in Phil. iv. 3.
[1534] Legem.
[1535] Legis.
[1536] Germine frater.
[1537] An allusion to the well-known Pastor or Shepherd of Hermas.
[1538] Our author makes the name Anicetus. Rig. (as quoted by Oehler) observes that a comparison of the list of bishops of Rome here given with that given by Tertullian in de Præscr., c. xxxii., seems to show that this metrical piece cannot be his.
Book IV.—Of Marcion’s Antitheses.
[1539] The state of the text in some parts of this book is frightful. It has been almost hopeless to extract any sense whatever out of the Latin in many passages—indeed, the renderings are in these cases little better than guess-work—and the confusion of images, ideas, and quotations is extraordinary.
[1540] See the preceding book.
[1541] I have changed the unintelligible “daret” of the edd. into “docet.” The reference seems to be to Matt. xxiii. 8; Jas. iii. 1; 1 Pet. v. 2-3.
[1542] Molem belli deducere terræ.
[1543] Æmulamenta. Migne seems to think the word refers to Marcion’s “Antitheses.”
[1544] i.e., apparently Marcion’s.
[1545] Monumenta.
[1546] See the opening of the preceding book.
[1547] “Conditus;” i.e., probably (in violation of quantity) the past part. of “condio” = flavoured, seasoned.
[1548] I have altered the punctuation here.
[1549] Inferni.
[1550] Locator.
[1551] These lines are capable, according to their punctuation, of various renderings, which for brevity’s sake I must be content to omit.
[1552] i.e., the People of Israel. See the de Idol., p. 148, c. v. note 1.
[1553] See Deut. 6.3-4; Mark 12.29-30.
[1554] This savours of the Nicene Creed.
[1555] Migne’s pointing is followed, in preference to Oehler’s.
[1556] “Unum hunc esse Patrem;” i.e., “that this One (God) is the Father.” But I rather incline to read, “unumque esse;” or we may render, “This One is the Sire.”
[1557] See 1 Cor. 8.5-6; Eph. 4.4-6.
[1558] Ad quem se curvare genu plane omne fatetur. The reference is to Phil. ii. 10; but our author is careless in using the present tense, “se curvare.”
[1559] The reference is to Eph. iii. 14, 15; but here again our author seems in error, as he refers the words to Christ, whereas the meaning of the apostle appears clearly to refer them tothe Father.
[1560] Legitimos. See book iv. 91.
[1561] See Gal. iii. 20. But here, again, “Galatas” seems rather like an error; for in speaking to the Corinthians St. Paul uses an expression more like our author’s: see 2 Cor. xi. 2. The Latin, too, is faulty: “Talem se Paulus zelum se scripsit habere,” where, perhaps, for the first “se” we should read “sic.”
[1562] Comp. Ex. xx. 5; Deut. v. 9.
[1563] See Isa. i. 10-15; Jer. vi. 20.
[1564] Causa etenim fidei rationis imagine major.
[1565] Comp. 1 Cor. xiii. 12; Heb. x. 1.
[1566] Moses. See Heb. ix. 19-22, and the references there.
[1567] Comp. Heb. ix. 13.
[1568] Alluding probably to our Lord’s bearing of the cross-beam of His cross—the beam being the “yokes,” and the upright stem of the cross the “plough-beam”—on His shoulders.—See John xix. 17.
[1569] Templum. Comp.John ii. 19-22; Col. ii. 9.
[1570] Libro. The reference is to the preceding lines, especially 89, and Heb. ix. 19, αὐτὸ τὸ βιβλίον. The use of “libro” is curious, as it seems to be used partly as if it would be equivalent to pro libro, “in the place of a book,” partly in a more truly datival sense, “to serve the purposes of a book;” and our “for” is capable of the two senses.
[1571] For this comparison of “speaking” to “sprinkling,” comp. Deut. xxxii. 2, “My doctrine shall drop as the rain; my speech shall distil as the dew,” etc.; Job xxix. 22, “My speech dropped upon them;” with Eph. v. 26, and with our Lord’s significant action (recorded in the passage here alluded to, John xx. 22) of “breathing on” (ἐνεφύσησεν) His disciples. Comp., too, for the “witnesses” and “words of presage,” Luke xxiv. 48-49; Acts i. 6-8.
[1572] i.e., the chief of the Levites, the high priest.
[1573] Comp. Heb. xiii. 12-13; John xix. 19-20.
[1574] Comp. the preceding book, 355.
[1575] The passage which follows is almost unintelligible. The sense which I have offered in my text is so offered with great diffidence, as I am far from certain of having hit the meaning; indeed, the state of the text is such, that any meaning must be a matter of some uncertainty.
[1576] i.e., perhaps the Jewish and Christian peoples. Comp. adv. Jud., c. 1.
[1577] i.e., “barren” of faith and good works. The “goats” being but “kids” (see Lev. xvi. 8), would, of course, be barren. “Exiled” seems to mean “excommunicated.” But the comparison of the sacrificed goat to a penitent, and of the scapegoat to an impenitent, excommunicate, is extravagant. Yet I see no other sense.
[1578] See Matt. xxv. 31-33.
[1579] i.e., Lazarus was not allowed to help him. In that sense he may be said to have been “cast away;” but it is Abraham, not Lazarus, who pronounces his doom. See Luke xvi. 19-31.
[1580] i.e., in that the blood of the one was brought within the veil; the other was not.
[1581] Ædem.
[1582] The meaning seems to be, that the ark, when it had to be removed from place to place, had (as we learn from Num. iv. 5) to be covered with “the second veil” (as it is called in Heb. ix. 3), which was “of blue,” etc. But that this veil was made “of lambs’ skins” does not appear; on the contrary, it was made of “linen.” The outer veil, indeed (not the outmost, which was of “badgers’ skins,” according to the Eng. ver.; but of “ὑακίνθινα δερματα”—of what material is not said—according to the LXX.), was made “of rams’ skins;” but then they were “dyed red” (ἡρυθροδανωμένα, LXX.), not “blue.” So there is some confusion in our author.
[1583] The ark was overlaid with gold without as well as within. (See Ex. xxv. 10-11; xxxvii. 1-2; and this is referred to in Heb. ix. 3, 44—κιβωτὸν…περικεκαλυμμένην—where our Eng. ver. rendering is defective, and in the context as well.) This, however, may be said to be implied in the following words: “and all between,” i.e., between the layers above and beneath, “of wood.”
[1584] Migne supposes some error in these words. Certainly the sense is dark enough; but see lower down.
[1585] It yielded “almonds,” according to the Eng. ver. (Num. xvii. 8). But see the LXX.
[1586] Sagmina. But the word is a very strange one to use indeed. See the Latin Lexicons, s.v.
[1587] It might be questionable whether “jussa” refers to “cherubim” or to “sagmina.”
[1588] i.e., twice three + the central one = 7.
[1589] Our author persists in calling the tabernacle temple.
[1590] i.e., the Law’s.
[1591] “Tegebat,” i.e., with the “fiery-cloudy pillar,” unless it be an error for “regebat,” which still might apply to the pillar.
[1592] Terræ.
[1593] “Operæ,” i.e., sacrifices. The Latin is a hopeless jumble of words without grammatical sequence, and any rendering is mere guesswork.
[1595] i.e., of animals which, as irrational, were “without the Law.”
[1596] Terram.
[1598] i.e., beneath the altar. See the Rev. 6.11.
[1599] Or possibly, “deeper than the glooms:” “altior a tenebris.”
[1600] Terra.
[1601] See 141, 142, above.
[1602] Cælataque sancta. We might conjecture “celataque sancta,” ="and the sanctuaries formerly hidden.”
[1603] This sense appears intelligible, as the writer’s aim seems to be to distinguish between the “actual” commands of God, i.e., the spiritual, essential ones, which the spiritual people “follow,” and which “bind”—not the ceremonial observance of a “shadow of the future blessings” (see Heb. x. 1), but “real persons,” i.e., living souls. But, as Migne has said, the passage is probably faulty and mutilated.
[1604] Comp. Heb. vii. 19; x. 1; xi. 11-12.
[1605] “Lignum:” here probably ="the flesh,” which He took from Mary; the “rod” (according to our author) which Isaiah had foretold.
[1606] Aërial, i.e., as he said above, “dyed with heaven’s hue.”
[1607] “Ligno,” i.e., “the cross,” represented by the “wood” of which the tabernacle’s boards, on which the coverings were stretched (but comp. 147–8, above), were made.
[1608] As the flame of the lamps appeared to grow out of and be fused with the “golden semblance” or “form” of the lampstand or candlestick.
[1609] Of which the olive—of which the pure oil for the lamps was to be made: Ex. xxvii. 20; Lev. xxiv. 2:2—is a type. “Peace” is granted to “the flesh” through Christ’s work and death in flesh.
[1610] Traditus.
[1611] In ligno. The passage is again in an almost desperate state.
[1614] Primus.
[1615] See Rev. viii. 3, 4.
[1616] Here ensues a confused medley of all the cherubic figures of Moses, Ezekiel, and St. John.
[1617] i.e., by the four evangelists.
[1618] The cherubim, (or, “seraphim” rather,) of Isa. vi. have each six wings. Ezekiel mentions four cherubim, or “living creatures.” St. John likewise mentions four “living creatures.” Our author, combining the passages, and thrusting them into the subject of the Mosaic cherubim, multiplies the six (wings) by the four (cherubs), and so attains his end—the desired number “twenty-four”—to represent the books of the Old Testament, which (by combining certain books) may be reckoned to be twenty-four in number.
[1619] These wings.
[1620] There is again some great confusion in the text. The elders could not “stand enthroned:” nor do they stand “over,” but “around” God’s throne; so that the “insuper solio” could not apply to that.
[1621] Mundi.
[1622] Virtute.
[1623] Honestas.
[1624] Or, “records:” “monumenta,” i.e., the written word, according to the canon.
Book V.—General Reply to Sundry of Marcion’s Heresies.
[1625] I make no apology for the ruggedness of the versification and the obscurity of the sense in this book, further than to say that the state of the Latin text is such as to render it almost impossible to find any sense at all in many places, while the grammar and metre are not reducible to any known laws. It is about the hardest and most uninteresting book of the five.
[1626] Or, “consecrated by seers and patriarchs.”
[1627] i.e., all the number of Thy disciples.
[1628] Tempora lustri, i.e., apparently the times during which these “elders” (i.e., the bishops, of whom a list is given at the end of book iii.) held office. “Lustrum” is used of other periods than it strictly implies, and this seems to give some sense to this difficult passage.
[1629] i.e., Marcion.
[1630] i.e., excommunicated.
[1631] Complexu vario.
[1632] Ancipiti quamquam cum crimine. The last word seems almost ="discrimine;” just as our author uses “cerno” ="discerno.”
[1633] Mundo.
[1634] Cf. John i. 11, and see the Greek.
[1635] Whether this be the sense I know not. The passage is a mass of confusion.
[1636] i.e., according to Marcion’s view.
[1637] i.e., as spirits, like himself.
[1638] Mundum.
[1639] i.e., Marcionite.
[1640] See book ii. 3.
[1641] i.e., apparently on the day of Christ’s resurrection.
[1642] Replesset, i.e., replevisset. If this be the right reading, the meaning would seem to be, “would have taken away all further desire for” them, as satiety or repletion takes away all appetite for food. One is almost inclined to hazard the suggestion “represset,” i.e., repressisset, “he would have repressed,” but that such a contraction would be irregular. Yet, with an author who takes such liberties as the present one, perhaps that might not be a decisive objection.
[1643] “Junctus,” for the edd.’s “junctis,” which, if retained, will mean “in the case of beings still joined with (or to) blood.”
[1644] “Docetur,” for the edd.’s “docentur.” The sense seems to be, if there be any, exceedingly obscure; but for the idea of a half-salvation—the salvation of the “inner man” without the outer—being no salvation at all, and unworthy of “the Good Shepherd” and His work, we may compare the very difficult passage in the de Pudic., c. xiii. ad fin.
[1645] This sense, which I deduce from a transposition of one line and the supplying of the words “he did exhort,” which are not expressed, but seem necessary, in the original, agrees well with 1 Cor. vii., which is plainly the passage referred to.
[1646] “Causa;” or perhaps “means.” It is, of course, the French “chose.”
[1647] i.e., you and your like, through whom sin, and in consequence death, is disseminated.
[1648] Here, again, for the sake of the sense, I have transposed a line.
[1649] i.e., “the other,” the “inner man,” or spirit.
[1650] i.e., through flesh.
[1651] i.e., in His own person.
[1652] I hope I have succeeded in giving some intelligible sense; but the passage as it stands in the Latin is nearly hopeless.
[1653] I read “legem” for “leges.”
[1654] I read “valle” for “calle.”
[1655] Alios.
[1656] Altera.
[1657] i.e., “the gifts of baptism.”
[1658] This seems to give sense to a very obscure passage, in which I have been guided more by Migne’s pointing than by Oehler’s.
[1659] I read here “quid” for “quod.”
[1660] i.e., to make men live by recognising that. Comp. the Psalmist’s prayer: “Give me understanding and I shall live” (Ps. cxix. 144; in LXX., Ps. cxviii. 144).
[1661] The “furentes” of Pam. and Rig. is preferred to Oehler’s “ferentes.”
[1662] “Complexis,” lit. “embracing.”
[1663] i.e., both Jews and Gentile heretics, the “senseless frantic men” just referred to probably: or possibly the “ambo” may mean “both sects,” viz., the Marcionites and Manichees, against whom the writer whom Oehler supposes to be the probable author of these “Five Books,” Victorinus, a rhetorician of Marseilles, directed his efforts. But it may again be the acc. neut. pl., and mean “let them”—i.e., the “senseless frantic men”—“learn to believe as to both facts,” i.e., the incarnation and the resurrection; (see vers. 179, 180;) “the testimony at least of human reason.”
[1664] I would suggest here, for
“…quia summa voluntas
In cujus manu regnantis cor legibus esset,” something like this,
“…quia summa voluntas,
In cujus manu regnantis cor regis, egisset,” which would only add one more to our author’s false quantities. “Regum egisset” would avoid even that, while it would give some sense. Comp.Prov. xxi. 1.
[1665] Maria cum conjuge feta. What follows seems to decide the meaning of “feta,” as a child could hardly be included in a census before birth.
[1666] Again I have had to attempt to amend the text of the Latin in order to extract any sense, and am far from sure that I have extracted the right one.
[1667] “Fatentur,” unless our author use it passively ="are confessed.”
[1668] “Possunt,” i.e., probably “have the hardihood.”
[1669] Because Christ plainly, as they understood Him, “made Himself the Son of God;” and hence, if they confessed that He had said the truth, and yet that they hanged Him on a tree, they would be pronouncing their own condemnation.
[1670] “Vinctam” for “victam” I read here.
[1671] i.e., you and the Jews. See above on 185.
[1672] Quod qui præsumpsit mergentes spargitis ambo. What the meaning is I know not, unless it be this: if any one hints to you that you are in an error which is sinking you into perdition, you both join in trying to sink him (if “mergentes” be active; or “while you are sinking,” if neuter), and in sprinkling him with your doctrine (or besprinkling him with abuse).
[1673] Mundus.
[1674] “Dum carnis membra requirit,” i.e., seeking to regain for God all the limbs of the flesh as His instruments. Comp.Rom. vi. 13, 19.
[1675] Ligno.
[1676] “Scriblita,” a curious word.
[1677] Fel miscetur aceto. The reading may have arisen—and it is not confined to our author—from confounding ὄξος with οἶνος. Comp. Matt. 27.33; Mark 15.23
[1678] This is an error, if the “coat” be meant.
[1679] Perhaps for “in illa” we should read “in illam”—“on it,” for “in it.”
[1680] The Jews.
[1681] For “ante diem quam cum pateretur” I have read “qua tum.”
[1682] Or, “deed”—“factum.”
[1683] Or, “is being poured”—“funditur.”
[1684] Mundi.
[1685] I read with Migne, “Patris sub imagine virtus,” in preference to the conjecture which Oehler follows, “Christi sub imagine virtus.” The reference seems clearly to be to Heb. i. 3.
[1686] Ævo. Perhaps here ="eternity.”
[1687] i.e., “The All-Holder.”
[1688] Capit.
[1689] Cf. Jacob’s words in Gen. xxxii. 30; Manoah’s in Judg. xiii. 22; etc.
[1690] Mundi.
[1691] For “dimisit in umbris” I read here “demisit in imbris.” If we retain the former reading, it will then mean, “dispersed during the shades of night,” during which it was that the manna seems always to have fallen.
[1692] “Sitientis” in Oehler must be a misprint for “sitientes.”
[1693] There ought to be a “se” in the Latin if this be the meaning.
[1694] For “Mundator carnis seræ” ="the Cleanser of late flesh” (which would seem, if it mean anything, to mean that the flesh had to wait long for its cleansing), I have read “carnis nostræ.”
[1695] Lignum.
[1696] I have followed the disjointed style of the Latin as closely as I could here.
[1697] Here we seem to see the idea of the “limbus patrum.”
[1698] “Subiens” ="going beneath,” i.e., apparently coming beneath the walls of heaven.
[1699] i.e., a figure of the future harvest.
[1700] I have hazarded the conjecture “minutus” here for the edd.’s “munitus.” It adds one more, it is true, to our author’s false quantities, but that is a minor difficulty, while it improves (to my mind) the sense vastly.
[1701] See p. 156, supra.
[1702] See De Præscrip., cap. xxxii. vol. iii. p. 258.
II. (Or is there ought, etc., l. 136, p. 137.)
[1703] Cap. v. vol. iii. p. 525.
[1704] Christ in the Holy Sacrament, § xi. 6.
[1705] De Anima, cap. xvii.
[1706] Vol. i. p. 304.
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